THE BANNER OF TRUTH TRUST
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First published 1834This edition published 1974Reprinted 1976Reprinted 1979Reprinted 1984Reprinted 1987Reprinted 1990Reprinted 1992Reprinted 1995
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THE present Edition of the WORKS OF JONATHAN EDWARDS will be found more complete than any other previously submitted to the Public.
1. It contains all the matter included in the first collected American editionthat which was published at Worcester, and is regarded in the United States as the only one entitled to confidence.
2. The various original extracts from the diary and papers of Edwards, first published in America, by his descendant Sereno E. Dwight, in the year 1830, are here incorporated.
3. Several smaller pieces, printed originally in a separate form, and not hitherto included in any collection of the Works, are here introduced.
4. The valuable notes of Dr. Williams have been added.
5. The whole has been carefully revised by collation of all the previous editions
Bungay, January 1834.
Lest Israel vaunt themselves against me, saying, Mine own hand hath saved me.
It was with no small difficulty that the author’s youth and modesty were prevailed on to let him appear a preacher in our public lecture, and afterwards to give us a copy of his discourse, at the desire of divers ministers and others who heard it. But as we quickly found him a workman that needs not to be ashamed before his brethren, our satisfaction was the greater to see him pitching upon so noble a subject, and treating it with so much strength and clearness, as the judicious reader will perceive in the following composure: a subject which secures to God his great design in the work of fallen man’s redemption by the Lord Jesus Christ, which is evidently so laid out, as that the glory of the whole should return to him, the blessed ordainer, purchaser, and applier; a subject which enters deep into practical religion; without the belief of which, that must soon die in the hearts and lives of men.
For in proportion to the sense we have of our dependence on the sovereign God for all the good we want, will be our value for him, our trust in him, our fear to offend him, and our care to please him; as likewise our gratitude and love, our delight and praise, upon our sensible experience of his free benefits.
In short, it is the very soul of piety, to apprehend and own that all our springs are in him; the springs of our present grace and comfort, and of our future glory and blessedness; and that they all entirely flow through Christ, by the efficacious influence of the Holy Spirit. By these things saints live, and in all these things is the life of our spirits.
Such doctrines as these, which, by humbling the minds of men, prepare them for the exaltations of God, he has signally owned and prospered in the reformed world, and in our land especially, in the days of our forefathers; and we hope they will never grow unfashionable among us; for, we are well assured, if those which we call the doctrines of grace ever come to be contemned or disrelished, vital piety will proportionably languish and wear away; as these doctrines always sink in the esteem of men upon the decay of serious religion.
We cannot therefore but express our joy and thankfulness, that the great Head of the church is pleased still to raise up from among the children of his people, for the supply of his churches, those who assert and maintain these evangelical principles; and that our churches (notwithstanding all their degeneracies) have still a high value for such principles, and for those who publicly own and teach them.
And as we cannot but wish and pray that the college in the neighboring colony (as well as our own) may be a fruitful mother of many such sons as the author, by the blessing of Heaven on the care of their present worthy rector; so we heartily rejoice in the special favor of Providence in bestowing such a rich gift on the happy church of Northampton, which has for so many lustres of years flourished under the influence of such pious doctrines, taught them in the excellent ministry of their late venerable pastor, whose gift and spirit, we hope, will long live and shine in this his grandson, to the end that they may abound yet more in all the lovely fruits of evangelical humility and thankfulness, to the glory of God.
To his blessing we commit them all, with this discourse, and every one that reads it; and are
Your servants in the gospel,
T. Prince
Boston, August 17, 1731.
W. Cooper
Preached on the Public Lecture in Boston, July 8, 1731; and published at the desire of several ministers and others in Boston who heard it.—This was the first piece published by Mr. Edwards.
That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord.
Those Christians to whom the apostle directed this epistle, dwelt in a part of the world where human wisdom was in great repute; as the apostle observes in the 22nd verse of this chapter, “The Greeks seek after wisdom.” Corinth was not far from Athens, that had been for many ages the most famous seat of philosophy and learning in the world. The apostle therefore observes to them, how God by the gospel destroyed, and brought to naught, their wisdom. The learned Grecians, and their great philosophers, by all their wisdom did not know God, they were not able to find out the truth in divine things. But, after they had done their utmost to no effect, it pleased God at length to reveal himself by the gospel, which they accounted foolishness. He “chose the foolish things of the world to confound the wise, and the weak things of the world to confound the things which are mighty, and the base things of the world, and things that are despised, yea, and things which are not, to bring to naught the things that are.” And the apostle informs them in the text why he thus did, That no flesh should glory in his presence, &c.—In which words may be observed,
1. What God aims at in the disposition of things in the affair of redemption, viz. that man should not glory in himself, but alone in God;
2. How this end is attained in the work of redemption, viz. by that absolute and immediate dependence which men have upon God in that work, for all their good. Inasmuch as,
First, all the good that they have is in and through Christ; He is made unto us wisdom, righteousness, sanctification, and redemption.
Secondly, another instance wherein our dependence on God for all our good appears, is this, that it is God that has given us Christ, that we might have these benefits through him; he of God is made unto us wisdom, righteousness, &c.
Thirdly, it is of him that we are in Christ Jesus, and come to have an interest in him, and so do receive those blessings which he is made unto us. It is God that gives us faith whereby we close with Christ.
So that in this verse is shown our dependence on each person in the Trinity for all our good. We are dependent on Christ the Son of God, as he is our wisdom, righteousness, sanctification, and redemption. We are dependent on the Father, who has given us Christ, and made him to be these things to us. We are dependent on the Holy Ghost, for it is of him that we are in Christ Jesus; it is the Spirit of God that gives faith in him, whereby we receive him, and close with him.
“God is glorified in the work of redemption in this, that there appears in it so absolute and universal a dependence of the redeemed on him.”—Here I propose to show, 1st, that there is an absolute and universal dependence of the redeemed on God for all their good. And, 2dly, that God hereby is exalted and glorified in the work of redemption.
I. There is an absolute and universal dependence of the redeemed on God. The nature and contrivance of our redemption is such, that the redeemed are in every thing directly, immediately, and entirely dependent on God: they are dependent on him for all, and are dependent on him every way.
The several ways wherein the dependence of one being may be upon another for its good, and wherein the redeemed of Jesus Christ depend on God for all their good, are these, viz., that they have all their good of him, and that they have all through him, and that they have all in him: That he is the cause and original whence all their good comes, therein it is of him; and that he is the medium by which it is obtained and conveyed, therein they have it through him; and that he is the good itself given and conveyed, therein it is in him. Now those that are redeemed by Jesus Christ do, in all these respects, very directly and entirely depend on God for their all.
First, the redeemed have all their good of God. God is the great author of it. He is the first cause of it; and not only so, but he is the only proper cause. It is of God that we have our Redeemer. It is God that has provided a Savior for us. Jesus Christ is not only of God in his person, as he is the only-begotten Son of God, but he is from God, as we are concerned in him, and in his office of Mediator. He is the gift of God to us: God chose and anointed him, appointed him his work, and sent him into the world. And as it is God that gives, so it is God that accepts the Savior. He gives the purchaser, and he affords the thing purchased.
It is of God that Christ becomes ours, that we are brought to him, and are united to him. It is of God that we receive faith to close with him, that we may have an interest in him.
1. The redeemed have all from the grace of God. It was of mere grace that God gave us his only-begotten Son. The grace is great in proportion to the excellency of what is given. The gift was infinitely precious, because it was of a person infinitely worthy, a person of infinite glory; and also because it was of a person infinitely near and dear to God. The grace is great in proportion to the benefit we have given us in him. The benefit is doubly infinite, in that in him we have deliverance from an infinite, because an eternal, misery, and do also receive eternal joy and glory. The grace in bestowing this gift is great in proportion to our unworthiness to whom it is given; instead of deserving such a gift, we merited infinitely ill of God’s hands. The grace is great according to the manner of giving, or in proportion to the humiliation and expense of the method and means by which a way is made for our having the gift. He gave him to dwell amongst us; he gave him to us incarnate, or in our nature; and in the like though sinless infirmities. He gave him to us in a low and afflicted state; and not only so, but as slain, that he might be a feast for our souls.
The grace of God in bestowing this gift is most free. It was what God was under no obligation to bestow. He might have rejected fallen man, as he did the fallen angels. It was what we never did any thing to merit; it was given while we were yet enemies, and before we had so much as repented. It was from the love of God who saw no excellency in us to attract it; and it was without expectation of ever being requited for it. And it is from mere grace that the benefits of Christ are applied to such and such particular persons. Those that are called and sanctified are to attribute it alone to the good pleasure of God’s goodness, by which they are distinguished. He is sovereign, and hath mercy on whom he will have mercy.
Man hath now a greater dependence on the grace of God than he had before the fall. He depends on the free goodness of God for much more than he did then. Then he depended on God’s goodness for conferring the reward of perfect obedience; for God was not obliged to promise and bestow that reward. But now we are dependent on the grace of God for much more; we stand in need of grace, not only to bestow glory upon us, but to deliver us from hell and eternal wrath. Under the first covenant we depended on God’s goodness to give us the reward of righteousness; and so we do now: but we stand in need of God’s free and sovereign grace to give us that righteousness; to pardon our sin, and release us from the guilt and infinite demerit of it.
And as we are dependent on the goodness of God for more now than under the first covenant, so we are dependent on a much greater, more free and wonderful goodness. We are now more dependent on God’s arbitrary and sovereign good pleasure. We were in our first estate dependent on God for holiness. We had our original righteousness from him; but then holiness was not bestowed in such a way of sovereign good pleasure as it is now. Man was created holy, for it became God to create holy all his reasonable creatures. It would have been a disparagement to the holiness of God’s nature, if he had made an intelligent creature unholy. But now when fallen man is made holy, it is from mere and arbitrary grace; God may for ever deny holiness to the fallen creature if he pleases, without any disparagement to any of his perfections.
And we are not only indeed more dependent on the grace of God, but our dependence is much more conspicuous, because our own insufficiency and helplessness in ourselves is much more apparent in our fallen and undone state, than it was before we were either sinful or miserable. We are more apparently dependent on God for holiness, because we are first sinful, and utterly polluted, and afterward holy. So the production of the effect is sensible, and its derivation from God more obvious. If man was ever holy and always was so, it would not be so apparent, that he had not holiness necessarily, as an inseparable qualification of human nature. So we are more apparently dependent on free grace for the favor of God, for we are first justly the objects of his displeasure, and afterwards are received into favor. We are more apparently dependent on God for happiness, being first miserable, and afterwards happy. It is more apparently free and without merit in us, because we are actually without any kind of excellency to merit, if there could be any such thing as merit in creature excellency. And we are not only without any true excellency, but are full of, and wholly defiled with, that which is infinitely odious. All our good is more apparently from God, because we are first naked and wholly without any good, and afterwards enriched with all good.
2. We receive all from the power of God. Man’s redemption is often spoken of as a work of wonderful power as well as grace. The great power of God appears in bringing a sinner from his low state, from the depths of sin and misery, to such an exalted state of holiness and happiness.
We are dependent on God’s power through every step of our redemption. We are dependent on the power of God to convert us, and give faith in Jesus Christ, and the new nature. It is a work of creation: “If any man be in Christ, he is a new creature,”
It is by God’s power also that we are preserved in a state of grace.
Man was dependent on the power of God in his first estate, but he is more dependent on his power now; he needs God’s power to do more things for him, and depends on a more wonderful exercise of his power. It was an
Secondly, they are also dependent on God for all, as they have all through him. God is the medium of it, as well as the author and fountain of it. All we have, wisdom, the pardon of sin, deliverance from hell, acceptance into God’s favor, grace and holiness, true comfort and happiness, eternal life and glory, is from God by a Mediator; and this Mediator is God; which Mediator we have an absolute dependence upon, as he through whom we receive all. So that here is another way wherein we have our dependence on God for all good. God not only gives us the Mediator, and accepts his mediation, and of his power and grace bestows the things purchased by the Mediator; but he the Mediator is God.
Our blessings are what we have by purchase; and the purchase is made of God, the blessings are purchased of him, and God gives the purchaser; and not only so, but God is the purchaser. Yea God is both the purchaser and the price; for Christ, who is God, purchased these blessings for us, by offering up himself as the price of our salvation. He purchased eternal life by the sacrifice of himself.
As we thus have our good through God, we have a dependence on him in a respect that man in his first estate had not. Man was to have eternal life then through his own righteousness; so that he had partly a dependence upon what was in himself; for we have a dependence upon that through which we have our good, as well as that from which we have it; and though man’s righteousness that he then depended on was indeed from God, yet it was his own, it was
inherent in himself; so that his dependence was not so immediately on God. But now the righteousness that we are dependent on is not in ourselves, but in God. We are saved through the righteousness of Christ: He is made unto us righteousness; and therefore is prophesied of,
Thirdly, the redeemed have all their good in God. We not only have it of him, and through him, but it consists in him; he is all our good.—The good of the redeemed is either objective or inherent. By their objective good, I mean that extrinsic object, in the possession and enjoyment of which they are happy. Their inherent good is that excellency or pleasure which is in the soul itself. With respect to both of which the redeemed have all their good in God, or which is the same thing, God himself is all their good.
1. The redeemed have all their objective good in God. God himself is the great good which they are brought to the possession and enjoyment of by redemption. He is the highest good, and the sum of all that good which Christ purchased. God is the inheritance of the saints; he is the portion of their souls. God is their wealth and treasure, their food, their life, their dwelling-place, their ornament and diadem, and their everlasting honour and glory. They have none in heaven but God; he is the great good which the redeemed are received to at death, and which they are to rise to at the end of the world. The Lord God is the light of the heavenly Jerusalem; and is the “river of the water of life” that runs, and “the tree of life that grows, in the midst of the paradise of God.” The glorious excellencies and beauty of God will be what will forever entertain the minds of the saints, and the love of God will be their everlasting feast. The redeemed will indeed enjoy other things; they will enjoy the angels, and will enjoy one another; but that which they shall enjoy in the angels, or each other, or in any thing else whatsoever that will yield them delight and happiness, will be what shall be seen of God in them.
2. The redeemed have all their inherent good in God. Inherent good is twofold; it is either excellency or pleasure. These the redeemed not only derive from God, as caused by him, but have them in him. They have spiritual excellency and joy by a kind of participation of God. They are made excellent by a communication of God’s excellency. God puts his own beauty, i.e. his beautiful likeness, upon their souls. They are made partakers of the
divine nature, or moral image of God,
The saints have both their spiritual excellency and blessedness by the gift of the Holy Ghost, and his dwelling in them. They are not only caused by the Holy Ghost, but are in him as their principle. The Holy Spirit becoming an inhabitant, is a vital principle in the soul. He, acting in, upon, and with the soul, becomes a fountain of true holiness and joy, as a spring is of water, by the exertion and diffusion of itself.
The Holy Spirit and good things are spoken of in Scripture as the same; as if the Spirit of God communicated to the soul, comprised all good things, “How much more shall your heavenly Father give good things to them that ask him?
Thus God has given us the Redeemer, and it is by him that our good is purchased. So God is the Redeemer and the price; and he also is the good purchased. So that all that we have is of God, and through him, and in him. “For of him, and through him, and to him, or in him, are all things.
II. God is glorified in the work of redemption by this means, viz. by there being so great and universal a dependence of the redeemed on him.
1. Man hath so much the greater occasion and obligation to notice and acknowledge God’s perfections and all-sufficiency. The greater the creature’s dependence is on God’s perfections, and the greater concern he has with them, so much the greater occasion has he to take notice of them. So much the greater concern any one has with and dependence upon the power and grace of God, so much the greater occasion has he to take notice of that power and grace. So much the greater and more immediate dependence there is on the divine holiness, so much the greater occasion to take notice of and acknowledge that. So much the greater and more absolute dependence we have on the divine perfections, as belonging to the several persons of the Trinity, so much the greater occasion have we to observe and own the divine glory of each of them. That which we are most concerned with, is surely most in the way of our observation and notice; and this kind of concern with any thing, viz. dependence, does especially tend to command and oblige the attention and observation. Those things that we are not much dependent upon, it is easy to neglect; but we can scarce do any other than mind that which we have a great dependence on. By reason of our so great dependence on God, and his perfections, and in so many respects, he and his glory are the more directly set in our view, which way soever we turn our eyes.
We have the greater occasion to take notice of God’s all-sufficiency, when all our sufficiency is thus every way of him. We have the more occasion to contemplate him as an infinite good, and as the fountain of all good. Such a dependence on God demonstrates his all-sufficiency. So much as the dependence of the creature is on God, so much the greater does the creature’s emptiness in himself appear; and so much the greater the creature’s emptiness, so much the greater must the fullness of the Being be who supplies him. Our having all of God, shows the fullness of his power and grace; our having all through him, shows the fullness of his merit and worthiness; and our having all in him, demonstrates his fullness of beauty, love, and happiness. And the redeemed, by reason of the greatness of their dependence on God, have not only so much the greater occasion, but obligation to contemplate and acknowledge the glory and fullness of God. How unreasonable and ungrateful should we be, if we did not acknowledge that sufficiency and glory which we absolutely, immediately, and universally depend upon!
2. Hereby is demonstrated how great God’s glory is considered comparatively, or as compared with the creature’s.—By the creature being thus wholly and universally dependent on God, it appears that the creature is nothing, and that God is all. Hereby it appears that God is infinitely above us; that God’s strength, and wisdom, and holiness, are infinitely greater than ours. However great and glorious the creature apprehends God to be, yet if he be not sensible of the difference between God and him, so as to see that God’s glory is great, compared with his own, he will not be disposed to give God the glory due to his name. If the creature in any respects sets himself upon a level with God, or exalts himself to any competition with him, however he may apprehend that great honor and profound respect may belong to God from those that are at a greater distance, he will not be so sensible of its being due from him. So much the more men exalt themselves, so much the less will they surely be disposed to exalt God. It is certainly what God aims at in the disposition of things in redemption (if we allow the Scriptures to be a Rev. of God’s mind,) that God should appear full, and man in himself empty, that God should appear all, and man nothing. It is God’s declared design that others should not “glory in his presence,” which implies that it is his design to advance his own comparative glory. So much the more man “glories in God’s presence,” so much the less glory is ascribed to God.
3. By its being thus ordered, that the creature should have so absolute and universal a dependence on God, provision is made that God should have our whole souls, and should be the object of our undivided respect. If we had our dependence partly on God, and partly on something else, man’s respect would be divided to those different things on which he had dependence. Thus it would be if we depended on God only for a part of our good, and on ourselves, or some other being, for another part: or if we had our good only from God, and through another that was not God, and in something else distinct from both, our hearts would be divided between the good itself, and him from whom, and him through whom, we received it. But now there is no occasion for this, God being not only he from or of whom we have all good, but also through whom, and is that good itself, that we have from him and through him. So that whatsoever there is to attract our respect, the tendency is still directly towards God; all unites in him as the center.
1. We may here observe the marvelous wisdom of God, in the work of redemption. God hath made man’s emptiness and misery, his low, lost, and ruined state, into which he sunk by the fall, an occasion of the greater advancement of his own glory, as in other ways, so particularly in this, that there is now much more universal and apparent dependence of man on God. Though God be pleased to lift man out of that dismal abyss of sin and woe into which he was fallen, and exceedingly to exalt him in excellency and honor, and to a high pitch of glory and blessedness, yet the creature hath nothing in any respect to glory of; all the glory evidently belongs to God, all is in a mere, and most absolute, and divine dependence on the Father, Son, and Holy Ghost. And each person of the Trinity is equally glorified in this work: there is an absolute dependence of the creature on every one for all: all is of the Father, all through the Son, and all in the Holy Ghost. Thus God appears in the work of redemption as all in all. It is fit that he who is, and there is none else, should be the Alpha and Omega, the first and the last, the all and the only, in this work.
2. Hence those doctrines and schemes of divinity that are in any respect opposite to such an absolute and universal dependence on God, derogate from his glory, and thwart the design of our redemption. And such are those schemes that put the creature in God’s stead, in any of the mentioned respects, that exalt man into the place of either Father, Son, or Holy Ghost, in any thing pertaining to our redemption. However they may allow of a dependence of the
redeemed on God, yet they deny a dependence that is so absolute and universal. They own an entire dependence on God for some things, but not for others; they own that we depend on God for the gift and acceptance of a
3. Hence we may learn a reason why faith is that by which we come to have an interest in this redemption; for there is included in the nature of faith, a sensible acknowledgment of absolute dependence on God in this affair. It is very fit that it should be required of all, in order to their having the benefit of this redemption, that they should be sensible of, and acknowledge, their dependence on God for it. It is by this means that God hath
contrived to glorify himself in redemption; and it is fit that he should at least have this glory of those that are the subjects of this redemption, and have the benefit of it.—Faith is a sensibleness of what is real in the work of redemption; and the soul that believes doth entirely depend on God for all salvation, in its own sense and act. Faith abases men, and exalts God; it gives all the glory of redemption to him alone. It is necessary in order to saving faith, that man should be emptied
of himself, be sensible that he is “wretched, and miserable, and poor, and blind, and naked.” Humility is a great ingredient of true faith: he that truly receives redemption, receives it as a little child, “Whosoever shall not receive the kingdom of heaven as a little child, he shall not enter therein.
4. Let us be exhorted to exalt God alone, and ascribe to him all the glory of redemption. Let us endeavor to obtain, and increase in, a sensibleness of our great dependence on God, to have our eye to him alone, to mortify a self-dependent and self-righteous disposition. Man is naturally exceeding prone to exalt himself, and depend on his own power or goodness; as though from himself he must expect happiness. He is prone to have respect to enjoyments alien from God and his Spirit, as those in which happiness is to be found.—But this doctrine should teach us to exalt God alone: as by trust and reliance, so by praise. Let him that glorieth, glory in the Lord. Hath any man hope that he is converted, and sanctified, and that his mind is endowed with true excellency and spiritual beauty? That his sins are forgiven, and he received into God’s favor, and exalted to the honor and blessedness of being his child, and an heir of eternal life? Let him give God all the glory; who alone makes him to differ from the worst of men in this world, or the most miserable of the damned in hell. Hath any man much comfort and strong hope of eternal life, let not his hope lift him up, but dispose him the more to abase himself, to reflect on his own exceeding unworthiness of such a favor, and to exalt God alone. Is any man eminent in holiness, and abundant in good works, let him take nothing of the glory of it to himself, but ascribe it to him whose “workmanship we are, created in Christ Jesus unto good works.”
Preached at Enfield, July 8th, 1741, at a time of great awakenings, and attended with remarkable impressions on many of the hearers.
—Their foot shall slide in due time.—
In this verse is threatened the vengeance of God on the wicked unbelieving Israelites, who were God’s visible people, and who lived under the means of grace; but who, notwithstanding all God’s wonderful works towards them, remained (as
1. That they were always exposed to destruction; as one that stands or walks in slippery places is always exposed to fall. This is implied in the manner of their destruction coming upon them, being represented by their foot sliding. The same is expressed, “Surely thou didst set them in slippery places; thou castedst them down into destruction.
2. It implies, that they were always exposed to sudden unexpected destruction. As he that walks in slippery places is every moment liable to fall, he cannot foresee one moment whether he shall stand or fall the next; and when he does fall, he falls at once without warning: Which is also expressed in “Surely thou didst set them in slippery places; thou castedst them down into destruction: How are they brought into desolation as in a moment?
3. Another thing implied is, that they are liable to fall of themselves, without being thrown down by the hand of another; as he that stands or walks on slippery ground needs nothing but his own weight to throw him down.
4. That the reason why they are not fallen already and do not fall now is only that God’s appointed time is not come. For it is said, that when that due time, or appointed time comes, their foot shall slide. Then they shall be left to fall, as they are inclined by their own weight. God will not hold them up in these slippery places any longer, but will let them go; and then, at that very instant, they shall fall into destruction; as he that stands on such slippery declining ground, on the edge of a pit, he cannot stand alone, when he is let go he immediately falls and is lost.
The observation from the words that I would now insist upon is this.—“There is nothing that keeps wicked men at any one moment out of hell, but the mere pleasure of God.”—By the mere pleasure of God, I mean his sovereign pleasure, his arbitrary will, restrained by no obligation, hindered by no manner of difficulty, any more than if nothing else but God’s mere will had in the least degree, or in any respect whatsoever, any hand in the preservation of wicked men one moment.—The truth of this observation may appear by the following considerations.
1. There is no want of power in God to cast wicked men into hell at any moment. Men’s hands cannot be
2. They deserve to be cast into hell; so that divine justice never stands in the way, it makes no objection against God’s using his power at any moment to destroy them. Yea, on the contrary, justice calls aloud for an infinite punishment of their sins. Divine justice says of the tree that brings forth such grapes of Sodom, “Cut it down, why cumbereth it the ground?”
3. They are already under a sentence of condemnation to hell. They do not only justly deserve to be cast down thither, but the sentence of the law of God, that eternal and immutable rule of righteousness that God has fixed between him and mankind, is gone out against them, and stands against them; so that they are bound over already to hell. “He that believeth not is condemned already.
4. They are now the objects of that very same anger and wrath of God, that is expressed in the torments of hell. And the reason why they do not go down to hell at each moment, is not because God, in whose power they are, is not then very angry with them; as he is with many miserable creatures now tormented in hell, who there feel and bear the fierceness of his wrath. Yea, God is a great deal more angry with great numbers that are now on earth; yea, doubtless, with many that are now in this congregation, who it may be are at ease, than he is with many of those who are now in the flames of hell.—So that it is not because God is unmindful of their wickedness, and does not resent it, that he does not let loose his hand and cut them off. God is not altogether such an one as themselves, though they may imagine him to be so. The wrath of God burns against them, their damnation does not slumber; the pit is prepared, the fire is made ready, the furnace is now hot, ready to receive them; the flames do now rage and glow. The glittering sword is whet, and held over them, and the pit hath opened its mouth under them.
5. The devil stands ready to fall upon them, and seize them as his own, at what moment God shall permit him. They belong to him; he has their souls in his possession, and under his dominion. The scripture represents them as his goods,
6. There are in the souls of wicked men those hellish principles reigning, that would presently kindle and flame out into hell-fire, if it were not for God’s restraints. There is laid in the very nature of carnal men, a foundation for the torments of hell. There are those corrupt principles, in reigning power in them, and in full possession of them, that are seeds of hell-fire. These principles are active and powerful, exceeding violent in their
nature, and if it were not for the restraining hand of God upon them, they would soon break out, they would flame out after the same manner as the same corruptions, the same enmity does in the hearts of damned souls, and would beget the same torments as they do in them. The souls of the wicked are in Scripture compared to the troubled sea,
7. It is no security to wicked men for one moment, that there are no visible means of death at hand. It is no security to a natural man, that he is now in health, and that he does not see which way he should now immediately go out of the world by any accident, and that there is no visible danger in any respect in his circumstances. The manifold and continual experience of the world in all ages, shows this is no evidence, that a man is not on the very brink of eternity, and that the next step will not be into another world. The unseen, unthought of ways and means of persons going suddenly out of the world are innumerable and inconceivable. Unconverted men walk over the pit of hell on a rotten covering, and there are innumerable places in this covering so weak that they will not bear their weight, and these places are not seen. The arrows of death fly unseen at noon-day; the sharpest sight cannot discern them. God has so many different unsearchable ways of taking wicked men out of the world and sending them to hell, that there is nothing to make it appear, that God had need to be at the expense of a miracle, or go out of the ordinary course of his providence, to destroy any wicked man, at any moment. All the means that there are of sinners going out of the world, are so in God’s hands, and so universally and absolutely subject to his power and determination, that it does not depend at all the less on the mere will of God, whether sinners shall at any moment go to hell, than if means were never made use of, or at all concerned in the case.
8. Natural men’s prudence and care to preserve their own lives, or the care of others to preserve them, do not secure them a moment. To this, divine providence and universal experience do also bear testimony. There is this clear evidence that men’s own wisdom is no security to them from death; that if it were otherwise we should see some difference between the wise and politic men of the world, and others, with regard to their liableness to early and
unexpected death: but how is it in fact? “How dieth the wise man? even as the fool.
9. All wicked men’s pains and contrivance which they use to escape hell, while they continue to reject Christ, and so remain wicked men, do not secure them from hell one moment. Almost every natural man that hears of hell, flatters himself that he shall escape it; he depends upon himself for his own security; he flatters himself in what he has done, in what he is now doing, or what he intends to do. Every one lays out matters in his own mind how he
shall avoid damnation, and flatters himself that he contrives well for himself, and that his schemes will not fail. They hear indeed that there are but few saved, and that the greater part of men that have died heretofore are gone to hell; but each one imagines that he lays out matters better for his own escape than others have done. He does not intend to come to that place of torment; he says within himself, that he intends to take
But the foolish children of men miserably delude themselves in their own schemes, and in confidence in their own strength and wisdom; they trust to nothing but a shadow. The greater part of those who heretofore have lived under the same means of grace, and are now dead, are undoubtedly gone to hell; and it was not because they were not as wise as those who are now alive: it was not because they did not lay out matters as well for themselves to secure their own escape. If we could speak with them, and inquire of them, one by one, whether they expected, when alive, and when they used to hear about hell, ever to be the subjects of misery: we doubtless, should hear one and another reply, “No, I never intended to come here: I had laid out matters otherwise in my mind; I thought I should contrive well for myself: I thought my scheme good. I intended to take effectual care; but it came upon me unexpected; I did not look for it at that time, and in that manner; it came as a thief: Death outwitted me: God’s wrath was too quick for me. Oh, my cursed foolishness! I was flattering myself, and pleasing myself with vain dreams of what I would do hereafter; and when I was saying, Peace and safety, then sudden destruction came upon me.”
10. God has laid himself under no obligation, by any promise to keep any natural man out of hell one moment. God certainly has made no promises either of eternal life, or of any deliverance or preservation from eternal death, but what are contained in the covenant of grace, the promises that are given in Christ, in whom all the promises are yea and amen. But surely they have no interest in the promises of the covenant of grace who are not the children of the covenant, who do not believe in any of the promises, and have no interest in the Mediator of the covenant.
So that, whatever some have imagined and pretended about promises made to natural men’s earnest seeking and knocking, it is plain and manifest, that whatever pains a natural man takes in religion, whatever prayers he makes, till he believes in Christ, God is under no manner of obligation to keep him a moment from eternal destruction.
So that, thus it is that natural men are held in the hand of God, over the pit of hell; they have deserved the fiery pit, and are already sentenced to it; and God is dreadfully provoked, his anger is as great towards them as to those that are actually suffering the executions of the fierceness of his wrath in hell, and they have done nothing in the least to appease or abate that anger, neither is God in the least bound by any promise to hold them up one moment; the devil is waiting for them, hell is gaping for them, the flames gather and flash about them, and would fain lay hold on them, and swallow them up; the fire pent up in their own hearts is struggling to break out: and they have no interest in any Mediator, there are no means within reach that can be any security to them. In short, they have no refuge, nothing to take hold of; all that preserves them every moment is the mere arbitrary will, and uncovenanted, unobliged forbearance of an incensed God.
The use of this awful subject may be for awakening unconverted persons in this congregation. This that you have heard is the case of every one of you that are out of Christ.—That world of misery, that lake of burning brimstone, is extended abroad under you. There is the dreadful pit of the glowing flames of the wrath of God; there is hell’s wide gaping mouth open; and you have nothing to stand upon, nor any thing to take hold of; there is nothing between you and hell but the air; it is only the power and mere pleasure of God that holds you up.
You probably are not sensible of this; you find you are kept out of hell, but do not see the hand of God in it; but look at other things, as the good state of your bodily constitution, your care of your own life, and the means you use for your own preservation. But indeed these things are nothing; if God should withdraw his hand, they would avail no more to keep you from falling, than the thin air to hold up a person that is suspended in it.
Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight and pressure towards hell; and if God should let you go, you would immediately sink and swiftly descend and plunge into the bottomless gulf, and your healthy constitution, and your own care and prudence, and best contrivance, and all your righteousness, would have no more influence to uphold you and keep you out of hell, than a spider’s web would have to stop a falling rock. Were it not for the sovereign pleasure of God, the earth would not bear you one moment; for you are a burden to it; the creation groans with you; the creature is made subject to the bondage of your corruption, not willingly; the sun does not willingly shine upon you to give you light to serve sin and Satan; the earth does not willingly yield her increase to satisfy your lusts; nor is it willingly a stage for your wickedness to be acted upon; the air does not willingly serve you for breath to maintain the flame of life in your vitals, while you spend your life in the service of God’s enemies. God’s creatures are good, and were made for men to serve God with, and do not willingly subserve to any other purpose, and groan when they are abused to purposes so directly contrary to their nature and end. And the world would spew you out, were it not for the sovereign hand of him who hath subjected it in hope. There are the black clouds of God’s wrath now hanging directly over your heads, full of the dreadful storm, and big with thunder; and were it not for the restraining hand of God, it would immediately burst forth upon you. The sovereign pleasure of God, for the present, stays his rough wind; otherwise it would come with fury, and your destruction would come like a whirlwind, and you would be like the chaff of the summer threshing floor.
The wrath of God is like great waters that are dammed for the present; they increase more and more, and rise higher and higher, till an outlet is given; and the longer the stream is stopped, the more rapid and mighty is its course, when once it is let loose. It is true, that judgment against your evil works has not been executed hitherto; the floods of God’s vengeance have been withheld; but your guilt in the mean time is constantly increasing, and you are every day treasuring up more wrath; the waters are constantly rising, and waxing more and more mighty; and there is nothing but the mere pleasure of God, that holds the waters back, that are unwilling to be stopped, and press hard to go forward. If God should only withdraw his hand from the flood-gate, it would immediately fly open, and the fiery floods of the fierceness and wrath of God, would rush forth with inconceivable fury, and would come upon you with omnipotent power; and if your strength were ten thousand times greater than it is, yea, ten thousand times greater than the strength of the stoutest, sturdiest devil in hell, it would be nothing to withstand or endure it.
The bow of God’s wrath is bent, and the arrow made ready on the string, and justice bends the arrow at your heart, and strains the bow, and it is nothing but the mere pleasure of God, and that of an angry God, without any promise or obligation at all, that keeps the arrow one moment from being made drunk with your blood. Thus all you that never passed under a great change of heart, by the mighty power of the Spirit of God upon your souls; all you that
were never born again, and made new creatures, and raised from being dead in sin, to a state of new, and before altogether unexperienced light and life, are in the hands of an angry God. However you may have reformed your life in many things, and may have had religious affections, and may keep up a form of religion in your families and closets, and in the house of God, it is nothing but his mere pleasure that keeps you from being this moment swallowed up in everlasting destruction. However
unconvinced you may now be of the truth of what you hear, by and by you will be fully convinced of it. Those that are gone from being in the like circumstances with you, see that it was so with them; for destruction came suddenly upon most of them; when they expected nothing of it, and while they were saying, Peace and safety: now they see, that those things on which they depended for
The God that holds you over the pit of hell, much as one holds a spider, or some loathsome insect over the fire, abhors you, and is dreadfully provoked: his wrath towards you burns like fire; he looks upon you as worthy of nothing else, but to be cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten thousand times more abominable in his eyes, than the most hateful venomous serpent is in ours. You have offended him infinitely more than ever a stubborn rebel did his prince; and yet it is nothing but his hand that holds you from falling into the fire every moment. It is to be ascribed to nothing else, that you did not go to hell the last night; that you were suffered to awake again in this world, after you closed your eyes to sleep. And there is no other reason to be given, why you have not dropped into hell since you arose in the morning, but that God’s hand has held you up. There is no other reason to be given why you have not gone to hell, since you have sat here in the house of God, provoking his pure eyes by your sinful wicked manner of attending his solemn worship. Yea, there is nothing else that is to be given as a reason why you do not this very moment drop down into hell.
O sinner! Consider the fearful danger you are in: it is a great furnace of wrath, a wide and bottomless pit, full of the fire of wrath, that you are held over in the hand of that God, whose wrath is provoked and incensed as much against you, as against many of the damned in hell. You hang by a slender thread, with the flames of divine wrath flashing about it, and ready every moment to singe it, and burn it asunder; and you have no interest in any Mediator, and nothing to lay hold of to save yourself, nothing to keep off the flames of wrath, nothing of your own, nothing that you ever have done, nothing that you can do, to induce God to spare you one moment.—And consider here more particularly,
1. Whose wrath it is: it is the wrath of the infinite God. If it were only the wrath of man, though it were of the most potent prince, it would be comparatively little to be regarded. The wrath of kings is very much dreaded, especially of absolute monarchs, who have the possessions and lives of their subjects wholly in their power, to be disposed of at their mere will. “The fear of a king is as the roaring of a lion: Whoso provoketh him to anger,
sinneth against his own soul.
2. It is the fierceness of his wrath that you are exposed to. We often read of the fury of God; as in “According to their deeds, accordingly he will repay fury to his adversaries.
Consider this, you that are here present, that yet remain in an unregenerate state. That God will execute the fierceness of his anger, implies, that he will inflict wrath without any pity. When God beholds the ineffable extremity of your case, and sees your torment to be so vastly disproportioned to your strength, and sees how your poor soul is crushed, and sinks down, as it were, into an infinite gloom; he will have no compassion upon you, he will not
forbear the executions of his wrath, or in the least lighten his hand; there shall be no moderation or mercy, nor will God then at all stay his rough wind; he will have no regard to your welfare, nor be at all careful lest you should suffer too much in any other sense, than only that you shall not suffer beyond what strict justice requires. Nothing shall be withheld, because it is so hard for you to bear. “Therefore will I also deal in fury; mine eye shall not spare, neither will I have
pity; and though they cry in mine ears with a loud voice, yet I will not hear them.
How awful are those words, which are the words of the great God. “I will tread them in mine anger, and will trample them in my fury, and their blood shall be sprinkled upon my garments, and I will stain all my raiment.
3. The misery you are exposed to is that which God will inflict to that end, that he might show what that wrath of Jehovah is. God hath had it on his heart to show to angels and men, both how excellent his love is, and also how terrible his wrath is. Sometimes earthly kings have a mind to show how terrible their wrath is, by the extreme punishments they would execute on those that would provoke them. Nebuchadnezzar, that mighty and haughty monarch of the
Chaldean empire, was willing to show his wrath when enraged with Shadrach, Meshech, and Abednego; and accordingly gave orders that the burning fiery furnace should be heated seven times hotter than it was before; doubtless, it was raised to the utmost degree of fierceness that human art could raise it. But the great God is also willing to show his wrath, and magnify his awful majesty and mighty power in the extreme sufferings of his enemies. “What if God, willing to show his wrath, and to make
his power known, endured with much long-suffering the vessels of wrath fitted to destruction?
Thus it will be with you that are in an unconverted state, if you continue in it; the infinite might, and majesty, and terribleness of the omnipotent God shall be magnified upon you, in the ineffable strength of your torments. You shall be tormented in the presence of the holy angels, and in the presence of the Lamb; and when you shall be in this state of suffering, the glorious inhabitants of heaven shall go forth and look on the awful spectacle, that
they may see what the wrath and fierceness of the Almighty is; and when they have seen it, they will fall down and adore that great power and majesty. “And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth and look upon the carcasses of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched, and they shall be an
abhorring unto all flesh.
4. It is everlasting wrath. It would be dreadful to suffer this fierceness and wrath of Almighty God one moment; but you must suffer it to all eternity. There will be no end to this exquisite horrible misery. When you look forward, you shall see a long forever, a boundless duration before you, which will swallow up your thoughts, and amaze your soul; and you will absolutely despair of ever having any deliverance, any end, any mitigation, any rest at all. You will know certainly that you must wear out long ages, millions of millions of ages, in wrestling and conflicting with this almighty merciless vengeance; and then when you have so done, when so many ages have actually been spent by you in this manner, you will know that all is but a point to what remains. So that your punishment will indeed be infinite. Oh, who can express what the state of a soul in such circumstances is! All that we can possibly say about it, gives but a very feeble, faint representation of it; it is inexpressible and inconceivable: for “who knows the power of God’s anger?”
How dreadful is the state of those that are daily and hourly in the danger of this great wrath and infinite misery! But this is the dismal case of every soul in this congregation that has not been born again, however moral and strict, sober and religious, they may otherwise be. Oh that you would consider it, whether you be young or old! There is reason to think, that there are many in this congregation now hearing this discourse, that will actually be the subjects of this very misery to all eternity. We know not who they are, or in what seats they sit, or what thoughts they now have. It may be they are now at ease, and hear all these things without much disturbance, and are now flattering themselves that they are not the persons, promising themselves that they shall escape. If we knew that there was one person, and but one, in the whole congregation, that was to be the subject of this misery, what an awful thing would it be to think of! If we knew who it was, what an awful sight would it be to see such a person! How might all the rest of the congregation lift up a lamentable and bitter cry over him! But, alas! Instead of one, how many is it likely will remember this discourse in hell? And it would be a wonder, if some that are now present should not be in hell in a very short time, even before this year is out. And it would be no wonder if some persons, that now sit here, in some seats of this meeting-house, in health, quiet and secure, should be there before tomorrow morning. Those of you that finally continue in a natural condition, that shall keep out of hell longest will be there in a little time! Your damnation does not slumber; it will come swiftly, and, in all probability, very suddenly upon many of you. You have reason to wonder that you are not already in hell. It is doubtless the case of some whom you have seen and known, that never deserved hell more than you, and that heretofore appeared as likely to have been now alive as you. Their case is past all hope; they are crying in extreme misery and perfect despair; but here you are in the land of the living and in the house of God, and have an opportunity to obtain salvation. What would not those poor damned hopeless souls give for one day’s opportunity such as you now enjoy!
And now you have an extraordinary opportunity, a day wherein Christ has thrown the door of mercy wide open, and stands in calling and crying with a loud voice to poor sinners; a day wherein many are flocking to him, and pressing into the kingdom of God. Many are daily coming from the east, west, north and south; many that were very lately in the same miserable condition that you are in, are now in a happy state, with their hearts filled with love to him who has loved them, and washed them from their sins in his own blood, and rejoicing in hope of the glory of God. How awful is it to be left behind at such a day! To see so many others feasting, while you are pining and perishing! To see so many rejoicing and singing for joy of heart, while you have cause to mourn for sorrow of heart, and howl for vexation of spirit! How can you rest one moment in such a condition? Are not your souls as precious as the souls of the people at Suffield, where they are flocking from day to day to Christ?
Are there not many here who have lived long in the world, and are not to this day born again? And so are aliens from the commonwealth of Israel, and have done nothing ever since they have lived, but treasure up wrath against the day of wrath? Oh, sirs, your case, in an especial manner, is extremely dangerous. Your guilt and hardness of heart is extremely great. Do you not see how generally persons of your years are passed over and left, in the present remarkable and wonderful dispensation of God’s mercy? You had need to consider yourselves, and awake thoroughly out of sleep. You cannot bear the fierceness and wrath of the infinite God.—And you, young men, and young women, will you neglect this precious season which you now enjoy, when so many others of your age are renouncing all youthful vanities, and flocking to Christ? You especially have now an extraordinary opportunity; but if you neglect it, it will soon be with you as with those persons who spent all the precious days of youth in sin, and are now come to such a dreadful pass in blindness and hardness.—And you, children, who are unconverted, do not you know that you are going down to hell, to bear the dreadful wrath of that God, who is now angry with you every day and every night? Will you be content to be the children of the devil, when so many other children in the land are converted, and are become the holy and happy children of the King of kings?
And let every one that is yet out of Christ, and hanging over the pit of hell, whether they be old men and women, or middle aged, or young people, or little children, now hearken to the loud calls of God’s word and providence. This acceptable year of the Lord, a day of such great favor to some, will doubtless be a day of as remarkable vengeance to others. Men’s hearts harden, and their guilt increases apace at such a day as this, if they neglect their
souls; and never was there so great danger of such persons being given up to hardness of heart and blindness of mind. God seems now to be hastily gathering in his elect in all parts of the land; and probably the greater part of adult persons that ever shall be saved, will be brought in now in a little time, and that it will be as it was on the great out-pouring of the Spirit upon the Jews in the apostles’ days; the election will obtain, and the rest will be blinded. If this should be the case
with you, you will eternally curse this day, and will curse the day that ever you was born, to see
Therefore, let every one that is out of Christ, now awake and fly from the wrath to come. The wrath of Almighty God is now undoubtedly hanging over a great part of this congregation. Let every one fly out of Sodom: “Haste and escape for your lives, look not behind you, escape to the mountain, lest you be consumed.”
Preached at Northampton, and published at the desire of some of the hearers, in the year 1734.
And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
CHRIST addresses these words to Peter upon occasion of his professing his faith in him as the Son of God. Our Lord was inquiring of his disciples, whom men said that he was; not that he needed to be informed, but only to introduce and give occasion to what follows. They answer, that some said he was John the Baptist, and some Elias, and others Jeremias, or one of the prophets. When they had thus given an account whom others said that he was, Christ asks them, whom they said that he was? Simon Peter, whom we find always zealous and forward, was the first to answer: he readily replied to the question, Thou art Christ, the Son of the living God.
Upon this occasion, Christ says as he does to him and of him in the text: in which we may observe,
1. That Peter is pronounced blessed on this account.—Blessed art thou—“Thou art a happy man, that thou art not ignorant of this, that I am Christ, the Son of the living God. Thou art distinguishingly happy. Others are blinded, and have dark and deluded apprehensions, as you have now given an account, some thinking that I am Elias, and some that I am Jeremias, and some one thing, and some another; but none of them thinking right, all of them misled. Happy art thou, that art so distinguished as to know the truth in this matter.”
2. The evidence of this his happiness declared; viz. that God, and he only, had revealed it to him. This is an evidence of his being blessed,
First, as it shows how peculiarly favored he was of God above others: q. d. “How highly favored art thou, that others, wise and great men, the scribes, Pharisees, and Rulers, and the nation in general, are left in darkness, to follow their own misguided apprehensions; and that thou shouldst be singled out, as it were, by name, that my heavenly Father should thus set his love on thee, Simon Bar-jona. This argues thee blessed, that thou shouldst thus be the object of God’s distinguishing love.”
Secondly, it evidences his blessedness also, as it intimates that this knowledge is above any that flesh and blood can reveal. “This is such knowledge as only my Father which is in heaven can give: it is too high and excellent to be communicated by such means as other knowledge is. Thou art blessed, that thou knowest what God alone can teach thee.”
The original of this knowledge is here declared, both negatively and positively. Positively, as God is here declared the author of it. Negatively, as it is declared, that flesh and blood had not revealed it. God is the author of all knowledge and understanding whatsoever. He is the author of all moral prudence, and of the skill that men have in their secular business. Thus it is said of all in Israel that were
wise-hearted, and skilled in embroidering, that God had filled them with the spirit of wisdom.
God is the author of such knowledge; yet so that flesh and blood reveals it. Mortal men are capable of imparting the knowledge of human arts and sciences, and skill in temporal affairs. God is the author of such knowledge by those means: flesh and blood is employed as the mediate or second cause of it: he conveys it by the power and influence of natural means. But this spiritual knowledge spoken of in the text, is what God is the author of, and none else: he reveals it, and flesh and blood reveals it not. He imparts this knowledge immediately, not making use of any intermediate natural causes, as he does in other knowledge.
What had passed in the preceding discourse naturally occasioned Christ to observe this; because the disciples had been telling how others did not know him, but were generally mistaken about him, divided and confounded in their opinions of him: but Peter had declared his assured faith, that he was the Son of God. Now it was natural to observe, how it was not flesh and blood that had revealed it to him, but God; for if this knowledge
were dependent on natural causes or means, how came it to pass that they, a company of poor fishermen, illiterate men, and persons of low education, attained to the knowledge of the truth; while the scribes and Pharisees, men of vastly higher advantages, and greater knowledge and sagacity in other
That there is such a thing as a spiritual and divine light, immediately imparted to the soul by God, of a different nature from any that is obtained by natural means.—And on this subject I would,
I. Show what this divine light is.
II. How it is given immediately by God, and not obtained by natural means.
III. Show the truth of the doctrine.
And then conclude with a brief improvement.
I. would show what this spiritual and divine light is. And in order to it, would show,
First, in a few things what it is not. And here,
1. Those convictions that natural men may have of their sin and misery, is not this spiritual and divine light. Men in a natural condition may have convictions of the guilt that lies upon them, and of the anger of God, and their danger of divine vengeance. Such convictions are from the light of truth. That some sinners have a greater conviction of their guilt and misery than others, is because some have more light, or more of an apprehension of truth, than others. And this light and conviction may be from the Spirit of God; the Spirit convinces men of sin: but yet nature is much more concerned in it than in the communication of that spiritual and divine light that is spoken of in the doctrine; it is from the Spirit of God only as assisting natural principles, and not as infusing any new principles. Common grace differs from special, in that it influences only by assisting of nature; and not by imparting grace, or bestowing any thing above nature. The light that is obtained is wholly natural, or of no superior kind to what mere nature attains to, though more of that kind be obtained than would be obtained if men were left wholly to themselves: or in other words, common grace only assists the faculties of the soul to do that more fully which they do by nature, as natural conscience or reason will by mere nature make a man sensible of guilt, and will accuse and condemn him when he has done amiss. Conscience is a principle natural to men; and the work that it doth naturally, or of itself, is to give an apprehension of right and wrong, and to suggest to the mind the relation that there is between right and wrong and a retribution. The Spirit of God, in those convictions which unregenerate men sometimes have, assists conscience to do this work in a further degree than it would do if they were left to themselves. He helps it against those things that tend to stupify it, and obstruct its exercise. But in the renewing and sanctifying work of the Holy Ghost, those things are wrought in the soul that are above nature, and of which there is nothing of the like kind in the soul by nature; and they are caused to exist in the soul habitually, and according to such a stated constitution or law that lays such a foundation for exercises in a continued course as is called a principle of nature. Not only are remaining principles assisted to do their work more freely and fully, but those principles are restored that were utterly destroyed by the fall; and the mind thenceforward habitually exerts those acts that the dominion of sin had made it as wholly destitute of as a dead body is of vital acts.
The Spirit of God acts in a very different manner in the one case, from what he doth in the other. He may indeed act upon the mind of a natural man, but he acts in the mind of a saint as an indwelling vital principle. He acts upon the mind of an unregenerate person as an extrinsic occasional agent; for in acting upon them, he doth not unite himself to them; for notwithstanding all his influences that they may possess, they are still sensual, having not the
Spirit.
2. This spiritual and divine light does not consist in any impression made upon the imagination. It is no impression upon the mind, as though one saw anything with the bodily eyes. It is no imagination or idea of an outward light or glory, or any beauty of form or countenance, or a visible luster or brightness of any object. The imagination may be strongly impressed with such things; but this is not spiritual light. Indeed when the mind has a lively discovery of spiritual things, and is greatly affected by the power of divine light, it may, and probably very commonly doth, much affect the imagination; so that impressions of an outward beauty or brightness may accompany those spiritual discoveries. But spiritual light is not that impression upon the imagination, but an exceedingly different thing. Natural men may have lively impressions on their imaginations; and we cannot determine but that the devil, who transforms himself into an angel of light, may cause imaginations of an outward beauty, or visible glory, and of sounds and speeches, and other such things; but these are things of a vastly inferior nature to spiritual light.
3. This spiritual light is not the suggesting of any new truths or propositions not contained in the word of God. This suggesting of new truths or doctrines to the mind, independent of any antecedent revelation of those propositions, either in word or writing, is inspiration; such as the prophets and apostles had, and such as some enthusiasts pretend to. But this spiritual light that I am speaking of, is quite a different thing than inspiration. It reveals no new doctrine, it suggests no new proposition to the mind, it teaches no new thing of God, or Christ, or another world, not taught in the Bible, but only gives a due apprehension of those things that are taught in the word of God.
4. It is not every affecting view that men have of religious things that is this spiritual and divine light. Men by mere principles of nature are capable of being affected with things that have a special relation to religion as well as other things. A person by mere nature, for instance, may be liable to be affected with the story of Jesus Christ, and the sufferings he underwent, as well as by any other tragic story. He may be the more affected with it from the interest he conceives mankind to have in it. Yea, he may be affected with it without believing it; as well as a man may be affected with what he reads in a romance, or sees acted in a stage-play. He may be affected with a lively and eloquent description of many pleasant things that attend the state of the blessed in heaven, as well as his imagination be entertained by romantic description of the pleasantness of fairy land, or the like. And a common belief of the truth of such things, from education or otherwise, may help forward their affection. We read in Scripture of many that were greatly affected with things of a religious nature, who yet are there represented as wholly graceless, and many of them very ill men. A person therefore may have affecting views of the things of religion, and yet be very destitute of spiritual light. Flesh and blood may be the author of this: one man may give another an affecting view of divine things with but common assistance; but God alone can give a spiritual discovery of them.
But I proceed to show,
Secondly, positively what this spiritual and divine light is.
And it may be thus described: A true sense of the divine excellency of the things revealed in the word of God, and a conviction of the truth and reality of them thence arising. This spiritual light primarily consists in the former of these, viz. a real sense and apprehension of the divine excellency of things revealed in the word of God. A spiritual and saving conviction of the truth and reality of these things, arises from such a sight of their divine excellency and glory; so that this conviction of their truth is an effect and natural consequence of this sight of their divine glory. There is therefore in the spiritual light,
1. A true sense of the divine and superlative excellency of the things of religion; a real sense of the excellency of God and Jesus Christ, and of the work of redemption, and the ways and works of God revealed in the gospel. There is a divine and superlative glory in these things; an excellency that is of a vastly higher kind, and more sublime nature, than in other things; a glory greatly distinguishing them from all that is earthly and temporal. He that is spiritually enlightened truly apprehends and sees it, or has a sense of it. He does not merely rationally believe that God is glorious, but he has a sense of the gloriousness of God in his heart. There is not only a rational belief that God is holy, and that holiness is a good thing, but there is a sense of the loveliness of God’s holiness. There is not only a speculatively judging that God is gracious, but a sense how amiable God is on account of the beauty of this divine attribute.
There is a twofold knowledge of good of which God has mad the mind of man capable. The first, that which is merely notional; as when a person only speculatively judges that any thing is, which, by the agreement of mankind, is called good or excellent, viz. that which is most to general advantage, and between which and a reward there is a suitableness,—and the like. And the other thing is, that which consists in the sense of the heart; as when the heart is sensible of pleasure and delight in the presence of the idea of it. In the former is exercised merely the speculative faculty, or the understanding, in distinction from the will or the disposition of the soul. In the latter, the will, or inclination, or heart are mainly concerned.
Thus there is a difference between having an opinion, that God is holy and gracious, and having a sense of the loveliness and beauty of that holiness and grace. There is a difference between having a rational judgment that honey is sweet, and having a sense of its sweetness. A man may have the former that knows not how honey tastes; but a man cannot have the latter unless he has an idea of the taste of honey in his mind. So there is a difference between believing that a person is beautiful, and having a sense of his beauty. The former may be obtained by hearsay, but the latter only by seeing the countenance. When the heart is sensible of the beauty and amiableness of a thing, it necessarily feels pleasure in the apprehension. It is implied in a person’s being heartily sensible of the loveliness of a thing, that the idea of it is pleasant to his soul; which is a far different thing from having a rational opinion that it is excellent.
2. There arises from this sense of the divine excellency of things contained in the word of God, a conviction of the truth and reality of them; and that either indirectly or directly.
First, indirectly, and that two ways.
1. As the prejudices of the heart, against the truth of divine things, are hereby removed; so that the mind becomes susceptive of the due force of rational arguments for their truth. The mind of man is naturally full of prejudices against divine truth. It is full of enmity against the doctrines of the gospel; which is a disadvantage to those arguments that prove their truth, and causes them to lose their force upon the mind. But when a person has discovered to him the divine excellency of Christian doctrines, this destroys the enmity, removes those prejudices, sanctifies the reason, and causes it to lie open to the force of arguments for their truth.
Hence was the different effect that Christ’s miracles had to convince the disciples, from what they had to convince the scribes and Pharisees. Not that they had a stronger reason, or had their reason more improved; but their reason was sanctified, and those blinding prejudices, that the scribes and Pharisees were under, were removed by the sense they had of the excellency of Christ, and his doctrine.
2. It not only removes the hindrances of reason, but positively helps reason. It makes even the speculative notions more likely. It engages the attention of the mind, with more fixedness and intenseness to that kind of objects; which causes it to have a clearer view of them, and enables it more clearly to see their mutual relations, and occasions it to take more notice of them. The ideas themselves that otherwise are dim and obscure, are by this means impressed with the greater strength, and have a light cast upon them; so that the mind can better judge of them. As he that beholds objects on the face of the earth, when the light of the sun is cast upon them, is under greater advantage to discern them in their true forms and natural relations, than he that sees them in a dim twilight.
The mind being sensible of the excellency of divine objects, dwells upon them with delight; and the powers of the soul are more awakened and enlivened to employ themselves in the contemplation of them, and exert themselves more fully and much more to purpose. The beauty of the objects draws on the faculties, and draws forth their exercises; so that reason itself is under far greater advantages for its proper and free exercises, and to attain its proper end, free of the darkness and delusion.—But,
Secondly, a true sense of the divine excellency of the things of God’s word doth more directly and immediately convince us of their truth; and that because the excellency of these things is so superlative. There is a beauty in them so divine and God-like, that it greatly and evidently distinguishes them from things merely human, or that of which men are the inventors and authors; a glory so high and great, that when clearly seen, commands assent to their divine reality. When there is an actual and lively discovery of this beauty and excellency, it will not allow of any such thought as that it is the fruit of men’s invention. This is a kind of intuitive and immediate evidence. They believe the doctrines of God’s word to be divine, because they see a divine, and transcendent, and most evidently distinguishing glory in them; such a glory as, if clearly seen, does not leave room to doubt of their being of God, and not of men.
Such a conviction of the truths of religion as this, arising from a sense of their divine excellency, is included in saving faith. And this original of it, is that by which it is most essentially distinguished from that common assent, of which unregenerate men are capable.
II. I proceed now to the second thing proposed, viz. to show how this light is immediately given by God, and not obtained by natural means
In the preceding statement and the following explanation, our author might have rendered the subject of “divine light immediately imparted to the soul” more perspicuous, by a fuller use of that analogy which the scripture holds forth, between the common theory of vision and the doctrine he defends. Let the remarks which follow be candidly considered. 1. In the sacred scriptures, God is represented as “the Father of lights,” and Christ as “the Sun
of righteousness.” Yea, it is asserted, that “God is LIGHT,” and that he “shines into the heart.” These and similar expressions, with which the Old and New Testament abound, show that there is a strong analogy between the light of the natural world, and something spiritual that is expressed by the same term. 2. As the light of day proceeds from the natural sun, and shines into the eye; so the spiritual or supernatural light proceeds from God, and shines into the heart, or mind. Thus the analogy
holds, not only as to the things intended—in their sources, and their emanations—but also as to the organs of reception. 3. The existence of light in the eye depends neither on the perception of it, nor on any external object. Our perception of illuminated objects is the effect of light’s existence in the organ of vision. Without light both in the eye, and on the object to be seen, there can be no perception of that object. In like manner, the existence of that light which emanates from God,
and shines into the mind, is there (that is, in the mind) prior to, and independent of the knowledge of objects to be known by it.—Therefore, 4. Knowledge can be called “light,” only in a secondary sense, both naturally and spiritually; that is, by a metonymy, because it is the effect of light. We know a visible object, because we see it; and we see it, because light shines both on the object, and into the eye. It is by divine light shining into the mind that we have a spiritual knowledge of
God, of Christ, or of any other object; in other words, a holy emanation or influence from God, called light, is the cause why any person or thing is known in a spiritual manner. 5. When any identify this divine light, these rays of the Sun of righteousness, with knowledge, however spiritual and excellent, because the latter is metonymically called “light,” they are chargeable with identifying cause and effect, and therefore of confounding things which essentially differ. For spiritual light,
in the primary and proper sense, emanates immediately from God, as rays from the sun; but this cannot be said of knowledge, because the perception of an object, which is our act, must intervene. Knowledge presupposes the primary light, and is also dependent on the objective truths perceived. All knowledge, whether natural or spiritual, stands essentially related to objects known; so that without those objects it can have no existence. The knowledge of objects to be seen, therefore, is the
effect of two causes concurring, the object itself and light; whereas the “divine light which is immediately imparted to the soul,” has but one cause, even the sovereign will of God. 6. Coroll. The theological notion which makes all spiritual light in man to consist in knowledge, and which is become too fashionable in the present day, is contrary to Scripture, and to rational analogy.—W.
1. It is not intended that the natural faculties are not used in it. They are the subject of this light; and in such
2. It is not intended that outward means have no concern in this affair. It is not in this affair, as in inspiration, where new truths are suggested: for by this light is given only a due apprehension of the same truths that are revealed in the word of God; and therefore it is not given without the word. The gospel is employed in this affair. This light is the “light of the glorious gospel of Christ,”
3. When it is said that this light is given immediately by God, and not obtained by natural means, hereby is intended, that it is given by God without making use of any means that operate by their own power or natural force. God makes use of means; but it is not as mediate causes to produce this effect. There are not truly any second causes of it; but it is produced by God immediately. The word of God is no proper cause of this effect; but is made use of only to convey to the mind the subject-matter of this saving instruction: and this indeed it doth convey to us by natural force or influence. It conveys to our minds these doctrines; it is the cause of a notion of them in our heads, but not of the sense of their divine excellency in our hearts. Indeed a person cannot have spiritual light without the word. But that does not argue, that the word properly causes that light. The mind cannot see the excellency of any doctrine, unless that doctrine be first in the mind; but seeing the excellency of the doctrine may be immediately from the Spirit of God; though the conveying of the doctrine or proposition itself may be by the word. So that the notions which are the subject-matter of this light, are conveyed to the mind by the word of God; but that due sense of the heart, wherein this light formally consists, is immediately by the Spirit of God. As for instance, the notion that there is a Christ, and that Christ is holy and gracious, is conveyed to the mind by the word of God; but the sense of the excellency of Christ by reason of that holiness and grace, is nevertheless immediately the work of the Holy Spirit.—I come now,
III. To show the truth of the doctrine; that is, to show that there is such a thing as that spiritual light that has been described, thus immediately let into the mind by God. And here I would show briefly, that this doctrine is both scriptural and rational.
First, it is scriptural. My text is not only full to the purpose, but it is a doctrine with which the Scripture abounds. We are there abundantly taught, that the saints differ from the ungodly in this, that they have the knowledge of God, and a sight of God, and of Jesus Christ. I shall mention but few texts out of many:
And this light and knowledge is always spoken of as immediately given of God;
And that a true and saving belief of the truth of religion is that which arises from such a discovery, is also what the Scripture teaches. As
Christ condemns the Jews, that they did not know that he was the Messiah, and that his doctrine was true, from
The apostle Peter mentions it as what gave him and his companions good and well-grounded assurance of the truth of the gospel, that they had seen the divine glory of Christ.—
Secondly, this doctrine is rational.
1. It is rational to suppose, that there is really such an excellency in divine things—so transcendent and exceedingly different from what is in other things—that, if it were seen, would most evidently distinguish them. We cannot rationally doubt but that things divine, which appertain to the Supreme Being, are vastly different from things that are human; that there is a high, glorious, and God-like excellency in them, that does most remarkably difference them from the things that are of men; insomuch that if the difference were but seen, it would have a convincing, satisfying influence upon any one, that they are divine. What reason can be offered against it? Unless we would argue, that God is not remarkably distinguished in glory from men.
If Christ should now appear to any one as he did on the mount at his transfiguration; or if he should appear to the world in his heavenly glory, as he will do at the day of judgment; without doubt, his glory and majesty would be such as would satisfy every one, that he was a divine person, and that religion was true: and it would be a most reasonable and well-grounded conviction too. And why may there not be that stamp of divinity, or divine glory, on the
word of God, on the scheme and doctrine of the gospel, that may be in like matter distinguishing and as rationally convincing, provided it be but seen? It is rational to suppose, that when God speaks to the world, there should be something in his word vastly different from men’s word. Supposing that God never had spoken to the world, but we had notice that he was about to reveal himself from heaven, and speak to us immediately himself, or that he should give us a book of his own inditing; after
what manner should we expect that he would speak? Would it not be rational to suppose, that his speech would be exceeding different from men’s speech, that there should be such an excellency and sublimity in his word, such a stamp of wisdom, holiness, majesty, and other divine perfections, that the word of men, yea of the wisest of men, should appear mean and base in comparison of it? Doubtless it would be thought rational to expect this, and unreasonable to think otherwise. When a wise man
speaks in the exercise of his wisdom, there is something in every thing he says, that is very distinguishable from the talk of a little child. So, without doubt, and much more, is the speech of God to be distinguished from that of the wisest of men; agreeable to
2. If there be such a distinguishing excellency in divine things; it is rational to suppose that there may be such a thing as seeing it. What should hinder but that it may be seen? It is no argument, that there is no such distinguishing excellency, or that it cannot be seen, because some do not see it, though they may be discerning men in temporal matters. It is not rational to suppose, if there be any such excellency in divine things, that wicked men should see it. Is it rational to suppose, that those whose minds are full of spiritual pollution, and under the power of filthy lusts, should have any relish or sense of divine beauty or excellency; or that their minds should be susceptive of that light that is in its own nature so pure and heavenly? It need not seem at all strange, that sin should so blind the mind, seeing that men’s particular natural tempers and dispositions will so much blind them in secular matters; as when men’s natural temper is melancholy, jealous, fearful, proud, or the like.
3. It is rational to suppose, that this knowledge should be given immediately by God, and not be obtained by natural means. Upon what account should it seem unreasonable, that there should be any immediate communication between God and the creature? It is strange that men should make any matter of difficulty of it. Why should not he that made all things, still have something immediately to do with the things that he has made? Where lies the great difficulty, if we own the being of a God, and that he created all things out of nothing, of allowing some immediate influence of God on the creation still? And if it be reasonable to suppose it with respect to any part of the creation, it is especially so with respect to reasonable intelligent creatures; who are next to God in the gradation of the different orders of beings, and whose business is most immediately with God; and reason teaches that man was made to serve and glorify his Creator. And if it be rational to suppose that God immediately communicates himself to man in any affair, it is in this. It is rational to suppose that God would reserve that knowledge and wisdom, which is of such a divine and excellent nature, to be bestowed immediately by himself; and that it should not be left in the power of second causes. Spiritual wisdom and grace is the highest and most excellent gift that ever God bestows on any creature: in this the highest excellency and perfection of a rational creature consists. It is also immensely the most important of all divine gifts: it is that wherein man’s happiness consists, and on which his everlasting welfare depends. How rational is it to suppose that God, however he has left lower gifts to second causes, and in some sort in their power, yet should reserve this most excellent, divine, and important of all divine communications, in his own hands, to be bestowed immediately by himself, as a thing to great for second causes to be concerned in? It is rational to suppose, that this blessing should be immediately from God, for there is no gift or benefit that is in itself so nearly related to the divine nature. Nothing which the creature receives is so much a participation of the Deity: it is a kind of emanation of God’s beauty, and is related to God as the light is to the sun. It is therefore congruous and fit, that when it is given of God, it should be immediately from himself, and by himself, according to his own sovereign will.
It is rational to suppose, that it should be beyond man’s power to obtain this light by the mere strength of natural reason; for it is not a thing that belongs to reason, to see the beauty and loveliness of spiritual things; it is not a speculative thing, but depends on the sense of the heart. Reason indeed is necessary in order to it, as it is by reason only that we are become the subjects of the means of it;
I will conclude with a very brief improvement of what has been said.
First, this doctrine may lead us to reflect on the goodness of God, that has so ordered it, that a saving evidence of the truth of the gospel is such, as it is attainable by persons of mean capacities and advantages, as well as those that are of the greatest parts and learning. If the evidence of the gospel depended only on history, and such reasonings as learned men only are capable of, it would be above the reach of far the greatest part of
mankind. But persons with an ordinary degree of knowledge are capable, without a long and subtle train of reasoning, to see the divine excellency of the things of religion: they are capable of being taught by the Spirit of God, as well as learned men. The evidence that is this way obtained, is vastly better and more satisfying, than all that can be obtained by the arguings of those that are most learned, and greatest masters of reason. And babes are as capable of knowing these things, as the
wise and prudent; and they are often hid from these when they are revealed to those.
Secondly, this doctrine may well put us upon examining ourselves, whether we have ever had this divine light let into our souls. If there be such a thing, doubtless it is of great importance whether we have thus been taught by the Spirit of God; whether the light of the glorious gospel of Christ, who is the image of God, hath shined unto us, giving us the light of the knowledge of the glory of God in the face of Jesus Christ; whether we have seen the Son, and believed on him, or have that faith of gospel-doctrines which arises from a spiritual sight of Christ.
Thirdly, all may hence be exhorted, earnestly to seek this spiritual light. To influence and move to it, the following things may be considered.
1. This is the most excellent and divine wisdom that any creature is capable of. It is more excellent than any human learning.; it is far more excellent than all the knowledge of the greatest philosophers or statesmen. Yea, the least glimpse of the glory of God in the face of Christ doth more exalt and ennoble the soul, than all the knowledge of those that have the greatest speculative understanding in divinity without grace. This knowledge has the most noble object that can be, viz. the divine glory and excellency of God and Christ. The knowledge of these objects is that wherein consists the most excellent knowledge of the angels, yea, of God himself.
2. This knowledge is that which is above all others sweet and joyful. Men have a great deal of pleasure in human knowledge, in studies of natural things; but this is nothing to that joy which arises from this divine light shining into the soul. This light gives a view of those things that are immensely the most exquisitely beautiful, and capable of delighting the eye of the understanding. This spiritual light is the dawning of the light of glory in the heart. There is nothing so powerful as this to support persons in affliction, and to give the mind peace and brightness in this stormy and dark world.
3. This light is such as effectually influences the inclination, and changes the nature of the soul. In assimilates our nature to the divine nature, and changes the soul into an image of the same glory that is beheld.
4. This light, and this only, has its fruit in an universal holiness of life. No merely notional or speculative understanding of the doctrines of religion will ever bring to this. But this light, as it reaches the bottom of the heart, and changes the nature, so it will effectually dispose to an universal obedience. It shows God as worthy to be obeyed and served. It draws forth the heart in a sincere love to God, which is the only principle of a true, gracious, and universal obedience; and it convinces of the reality of those glorious rewards that God has promised to them that obey him.
Preached at the installment of the Rev. Samuel Buel, as pastor of the church and congregation at East Hampton on Long Island, September 19, 1746.
Thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee; and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.
In the midst of many blessed promises that God makes to his church—in this and the preceding and following chapters—of advancement to a state of great peace, comfort, honor, and joy, after long-continued affliction, we have the sum of all contained in these two verses. In the fourth verse God says to his church, “Thou shalt no more be termed, Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzi-bah, and thy land,
Beulah: for the Lord delighteth in thee, and thy land shall be married.
1. It is promised that she should be married to her sons, or that her sons should marry her? “For as a young man marrieth a virgin, so shall thy sons marry thee.
Ibid. Ibid.
These words in the text, “As a young man marrieth a virgin, so shall thy sons marry thee,
That the sons of the church should be married to her as a young man to a virgin, is a mystery not unlike many others held forth in the word of God, concerning the relation between Christ and his people, and their relation to him and to one another. Christ is David’s Lord and yet his Son, and both the Root and Offspring of David. Christ is a Son born and a Child given, and yet the everlasting Father. The church is Christ’s mother, and yet his sister and
brother. Ministers are the sons of the church, and yet are her fathers. The apostle speaks of himself, as the father of the members of the church of Corinth, and also the mother of the Gal., travailing in birth with them,
2. The second and chief fulfillment of the promise consists in the church being married to Christ: “And as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.
When the text speaks first of ministers marrying the church, and then of Christ’s rejoicing over her as the bridegroom rejoiceth over the bride; the former is manifestly spoken of as being in order to the latter; even in order to the joy and happiness that the church shall have in her true bridegroom. The preaching of the gospel is in this context spoken of three times successively, as the great means of bringing about the prosperity and joy of the
church; once, in the
The text thus opened affords these two propositions proper for our consideration on the solemn occasion of this day.
I. The uniting of faithful ministers with Christ’s people in the ministerial office, when done in a due manner, is like a young man’s marrying a virgin.
II. This union of ministers with the people of Christ is in order to their being brought to the blessedness of a more glorious union, in which Christ shall rejoice over them, as the bridegroom rejoiceth over the bride.
I. Proposition: The uniting of faithful ministers with Christ’s people in the ministerial office, when done in a due manner, is like a young man’s marrying a virgin.
I say, the uniting of a faithful minister with Christ’s people, and in a due manner: for we must suppose that the promise God makes to the church in the text, relates to such ministers, and such a manner of union with the church; because this is promised to the church as a part of her latter-day glory, and as a benefit that should be granted her by God, as the fruit of his great love to her, and an instance of her great spiritual prosperity and happiness
in her purest and most excellent state on earth. But it would be no such instance of God’s great favor and the church’s happiness, to have unfaithful ministers entering into office in an undue and improper manner. They are evidently faithful ministers that are spoken of in the next verse, where the same are doubtless spoken of as in the text; “I have set watchmen on they walls, oh Jerusalem, which shall never hold their peace day nor night.
When I speak of the uniting of a faithful minister with Christ’s people in a due manner, I do not mean a due manner only with regard to external order; but its being truly done in a holy manner, with sincere upright aims and intentions, with a right disposition, and proper frames of mind in those that are concerned; and particularly in the minister that takes office, and God’s people to whom he is united, each exercising in this affair a proper regard to God and one another.—Such an uniting of a faithful minister with the people of God in the ministerial office, is in some respects like a young man marrying a virgin.
1. When a duly qualified person is properly invested with the ministerial character, and does in a due manner take upon him the sacred work and office of a minister of the gospel, he does, in some sense, espouse the church of Christ in general. For though he do not properly stand in a pastoral relation to the whole church of Christ through the earth, and is far from becoming an universal pastor; yet thenceforward he has a different concern with the church
of Christ in general, and its interests and welfare, than other persons have that are laymen, and should be regarded otherwise by all the members of the Christian church. Wherever he is providentially called to preach the word of God, or minister in holy things, he ought to be received as a minister of Christ, and the messenger of the Lord of hosts to them. And every one that takes on him this office as he ought to do, espouses the church of Christ, as he espouses the interest of the church in
a manner that is peculiar. He is under obligations, as a minister of the Christian church, beyond other men, to love the church, as Christ her true bridegroom hath loved her, and to prefer Jerusalem above his chief joy, and to imitate Christ, the great shepherd and bishop of souls and husband of the church, in his care and tender concern for her welfare, and earnest and constant labors to promote it, as he has opportunity. And as he, in taking office, devotes himself to the service of Christ in
his church; so he gives himself to the church, to be hers, in that love, tender care, constant endeavor, and earnest labor for her provision, comfort, and welfare, that is proper to his office, as a minister of Providence, as long as he lives; as a young man gives himself to a virgin when he marries her. And the church of Christ in general, as constituted of true saints through the world (though they do not deliver up themselves to any one particular minister, as universal pastor, yet), cleave
to and embrace the ministry of the church with endeared affection, high honor, and esteem, for Christ’s sake. They joyfully commit and subject themselves to them; they resolve to honor and help them, to be guided by them and obey them so long as in the world; as the bride doth in marriage deliver up herself to her husband. And the ministry in general, or the whole number of faithful ministers, being all united in the same work as fellow-laborers, and conspiring to the same design as
fellow-helpers, to the grace of God, may be considered as one mystical person, that espouses the church as a young man espouses a virgin: as the many elders of the church of Ephesus are represented as one mystical person,
2. More especially is the uniting of a faithful minister with a particular Christian people, as their pastor, when done in a due manner, like a young man marrying a virgin.—It is so with respect to the union itself, the concomitants of the union, and the fruits of it.
(1.) The union itself is in several respects like that which is between a young man and a virgin whom he marries.
It is so with respect to mutual regard and affection. A faithful minister, that is in a Christian manner united to a Christian people as their pastor, has his heart united to them in the most ardent and tender affection. And they, on the other hand, have their hearts united to him, esteeming him very highly in love for his work’s sake, and receiving him with honor and reverence, and willingly subjecting themselves to him, and committing themselves to his care, as being, under Christ, their head and guide.
And such a pastor and people are like a young man and virgin united in marriage, with respect to the purity of their regard one to another. The young man gives himself to his bride in purity, as undebauched by meretricious embraces; and she also presents herself to him a chaste virgin. So in such a union of a minister and people as we are speaking of, the parties united are pure and holy in their affection and regard one to another. The minister’s heart
is united to the people, not for filthy lucre, or any worldly advantage, but with a pure benevolence to them, and desire of their spiritual welfare and prosperity, and complacence in them as the children of God and followers
And as the bridegroom and bride give themselves to each other in covenant; so it is in that union we are speaking of between a faithful pastor and a Christian people. The minister, by solemn vows, devotes himself to the people, to improve his time and strength, and spend and be spent for them, so long as God in his providence shall continue the union; and they, on the other hand, in a holy covenant commit the care of their souls, and subject themselves, to him.
(2.) The union between a faithful minister and a Christian people, is like that between a young man and a virgin in their marriage, with respect to the concomitants of it.
When such a minister and such a people are thus united, it is attended with great joy. The minister joyfully devoting himself to the service of his Lord in the work of the ministry, as a work that he delights in; and also joyfully uniting himself to the society of the saints that he is set over, as having complacence in them, for his dear Lord’s sake, whose people they are; and willingly and joyfully, on Christ’s call, undertaking the labors and
difficulties of the service of their souls. And they, on the other hand; joyfully receiving him as a precious gift of their ascended Redeemer. Thus a faithful minister and a Christian people are each other’s joy,
Another concomitant of this union, wherein it resembles that which becomes a young man and virgin united in marriage, is mutual helpfulness, and a constant care and endeavor to promote each other’s good and comfort. The minister earnestly and continually seeks the profit and comfort of the souls of his people, and to guard and defend them from every thing that might annoy them, and studies and labors to promote their spiritual peace and prosperity. They,
on the other hand, make it their constant care to promote his comfort, to make the burden of his difficult work easy, to avoid those things that might add to the difficulty of it, and that might justly be grievous to his heart. They do what in them lies to encourage his heart, and strengthen his hands in his work; and are ready to say to him, when called to exert himself in the more difficult parts of his work, as the people of old to Ezra the priest, when they saw him bowed down under the
burden of a difficult affair,
Such a pastor and people, as it is between a couple happily united in a conjugal relation, have a mutual sympathy with each other, a fellow-feeling of each other’s burdens and calamities, and a communion in each other’s prosperity and joy. When the people suffer in their spiritual interests, the pastor suffers: he is afflicted when he sees their souls in trouble and darkness; he feels their wounds; and he looks on their prosperity and comfort as his own.
(3.) This union is like that which is between a young man and a virgin in is fruits.
One fruit of it is mutual benefit: they become meet helps one for another. The people receive great benefit by the minister, as he is their teacher to communicate spiritual instructions and counsels to them, and is set to watch over them to defend them from those enemies and calamities they are liable to; and so is, under Christ, to be both their guide and guard, as the husband is of the wife. And as the husband provides the wife with food and clothing; so the pastor, as Christ’s steward, makes provision for his people, and brings forth out of his treasure things new and old, gives every one his portion of meat in due season, and is made the instrument of spiritually clothing and adorning their souls. And, on the other hand, the minister receives benefit from the people, as they minister greatly to his spiritual good by that holy converse to which their union to him as his flock leads them. The conjugal relation leads the persons united therein to the most intimate acquaintance and conversation with each other; so the union there is between a faithful pastor and a Christian people, leads them to intimate conversation about things of a spiritual nature. It leads the people most freely and fully to open the case of their souls to the pastor, and leads him to deal most freely, closely, and thoroughly with them in things pertaining thereto. And this conversation not only tends to their benefit, but also greatly to his. And the pastor receives benefit from the people outwardly, as they take care of and order his outward accommodations for his support and comfort, and do as it were spread and serve his table for him.
Another fruit of this union, wherein it resembles the conjugal, is a spiritual offspring. There is wont to arise from the union of such a pastor and people a spiritual race of children. These new-born children of God are in the Scripture represented both as the children of ministers, as those who have begotten them through the gospel, and also as the children of the church, who is represented as their mother that hath brought them forth, and at whose
breasts they are nourished; as in
Having thus briefly shown how the uniting of faithful ministers with Christ’s people in the ministerial office, when done in a due manner, is like a young man marrying a virgin, I proceed now to the
II. Proposition, viz., that this union of ministers with the people of Christ, is in order to their being brought to the blessedness of a more glorious union, in which Christ shall rejoice over them as the bridegroom rejoiceth over the bride.
1. The saints are, and shall be, the subjects of this blessedness. Of all the various kinds of union of sensible and temporal things that are used in Scripture to represent the relation between bridegroom and bride, or husband and wife, is much the most frequently made use of both in the Old and New Testament. The Holy Ghost seems to take a peculiar delight in this, as a similitude fit to represent the strict, intimate, and blessed union that is between
Christ and his saints. The apostle intimates, that one end why God appointed marriage, and established so near a relation as that between husband and wife, was, that it might be a type of the union that is between Christ and his church; in
This is a blessed union indeed; of which that between a faithful minister and a Christian people is but a shadow. Ministers are not the proper husbands of the church, though their union to God’s people, as Christ’s ambassadors, in several respects resembles the conjugal relation: but Christ is the true husband of the church, to whom
Christ and his saints, standing in such a relation as this one to another, the saints must needs be unspeakable happy. Their mutual joy in each other is answerable to the nearness of their relation and strictness of their union. Christ rejoices over the church as the bridegroom rejoices over the bride, and she rejoices in him as the bride rejoices over the bridegroom. My text has respect to the mutual joy that Christ and his church should have in each other: for though the joy of Christ over his church only is mentioned, yet it is evident that this is here spoken of and promised as the great happiness of the church, and therefore supposes her joy in him.
The mutual joy of Christ and his church is like that of bridegroom and bride, in that they rejoice in each other, as those whom they have chosen above others, for their nearest, most intimate, and everlasting friends and companions. The church is Christ’s chosen,
On the other hand, the church chooses Christ above all others: he is in her eyes the chief among ten thousands, fairer than the sons of men: she rejects the suit of all his rivals, for his sake: her heart relinquishes the whole world: he is her pearl of great price, for which she parts with all; and rejoices in him, as the choice and rest of her soul.
Christ and his church, like the bridegroom an bride, rejoice in each other, as having a special propriety in each other. All things are Christ’s; but he has a special propriety in his church. There is nothing in heaven or earth, among all the creatures, that is his, in that high and excellent manner that the church is his: they are often called his portion and inheritance; they are said,
Christ and his church, like the bridegroom and bride, rejoice in each other, as those that are the objects of each other’s most tender and ardent love. The love of Christ to his church is altogether unparalleled: the height and depth and length and breadth of it pass knowledge: for he loved the church, and gave himself for it; and his love to her proved stronger than death. And on the other hand, she loves him with a supreme affection; nothing stands in
competition with him in her heart: she loves him with all her heart. Her whole soul is offered up to him in the flame of love. And Christ rejoices, and has sweet rest and delight in his love to the church;
Christ and his church rejoice in each other’s beauty. The church rejoices in Christ’s divine beauty and glory. She, as it were, sweetly solaces herself in the light of the glory of the Sun of righteousness; and the saints say one to another, as in
Christ and his church rejoice in communion with each other, as in being united in their happiness, and having fellowship and a joint participation in each other’s good: as the bridegroom and bride rejoice together at the wedding-feast, and as thenceforward they are joint partakers of each other’s comforts and joys:
And lastly, Christ and his church, as the bridegroom and bride, rejoice in conversing with each other. The words of Christ by which he converses with his church, are most sweet to her; and therefore she says of him,
Christ rejoices over his saints as the bridegroom over the bride at all times: but there are some seasons wherein he doth so more especially. Such a season is the time of the soul’s conversion; when the good shepherd finds his lost sheep, then he brings it home rejoicing, and calls together his friends and neighbors, saying, Rejoice with me. The day of a sinner’s conversion is the day of Christ’s espousals; and so is eminently the day of his rejoicing;
But this mutual rejoicing of Christ and his saints will be in its perfection, at the time of the saints’ glorification with Christ in heaven; for that is the proper time of the saints’ entering in with the bridegroom into the marriage,
And as there are various seasons wherein Christ and particular saints do more especially rejoice in each other; so there are also certain seasons wherein Christ doth more especially rejoice over his church collectively taken. Such a season is a time of remarkable outpouring of the Spirit of God: it is a time of the espousals of many souls to Christ; and so of the joy of espousals. It is a time wherein Christ is wont more especially to visit his saints
with his loving-kindness, and to bring them near to himself, and especially to refresh their hearts with divine communications: on which account, it becomes a time of great joy to the church of Christ. So when the Spirit of God was so wonderfully poured out on the city of Samaria, with the preaching of Philip, we read that “there was great joy in that city,”
But more especially is the time of that great outpouring of the Spirit of God in the latter days, so often foretold in the Scriptures, represented as the marriage of the Lamb, and the rejoicing of Christ and his church in each other, as the bridegroom and the bride. This is the time prophesied of in our text and context; and foretold in
But above all, the time of Christ’s last coming, is that of the consummation of the church’s marriage with the Lamb, and the complete and most perfect joy of the wedding. In that resurrection-morning, when the Sun of righteousness shall appear in our heavens, shining in all his brightness and glory, he will come forth as a bridegroom; he shall come in the glory of his Father, with all his holy angels. And at that glorious appearing of the great God, and
our Savior Jesus Christ, shall the whole elect church, complete as to every individual member, and each member with the whole man, both body and soul, and both in perfect glory, ascend up to meet the Lord in the air, to be thenceforth for ever with the Lord. That will be indeed a joyful meeting of this glorious bridegroom and bride. Then the bridegroom will appear in all his glory without any veil; and then the saints shall shine forth as the sun in the kingdom of their Father, and at the right
hand of their Redeemer; and then the church will appear as the bride, the Lamb’s wife. It is the state of the church after the resurrection, that is spoken of in
2. That forementioned union of faithful ministers with the people of Christ, is in order to this blessedness.
1. It is only with reference to Christ, as the true bridegroom of his church, that there is any union between a faithful minister and a Christian people, that is like that of a bridegroom and a bride.
As I observed before, a faithful minister espouses a Christian people, not in his own name, but as Christ’s ambassador: he espouses them, that therein they may be espoused to Christ. He loves her with a tender conjugal affection, as she is the spouse of Christ, and as he, as the minister of Christ, has his heart under the influence of the Spirit of Christ; as Abraham’s faithful servant, that was sent to fetch a wife for his master’s son, was captivated with Rebekah’s beauty and virtue; but not with reference to a union with himself, but with his master Isaac. It was for his sake he loved her, and it was for him that he desired her. He set his heart upon her, that she might be Isaac’s wife; and it was for this that he greatly rejoiced over her, for this he wooed her, and for this he obtained her, and she was for a season, in a sense, united to him; but it was as a fellow-traveler, that by him she might be brought to Isaac in the land of Canaan. For this he adorned her with ornaments of gold; it was to prepare he for Isaac’s embraces. All that tender care which a faithful minister takes of his people as a kind of spiritual husband—to provide for them, to lead, and feed, and comfort them—is not as to his own bride, but his master’s.
And on the other hand, the people receive him, unite themselves to him in covenant, honor him, subject themselves to him, and obey him, only for Christ’s sake, and as one that represents him, and acts in his name towards them. All this love, and honor, and submission, is ultimately referred to Christ. Thus the apostle says,
2. The things that appertain to that fore-mentioned union of a faithful minister and Christian people, are the principal appointed means of bringing the church to that blessedness that has been spoken of. Abraham’s servant, and the part he acted as Isaac’s agent towards Rebekah, were the principal means of his being brought to enjoy the benefits of her conjugal relation to Isaac. Ministers are sent to woo the souls of men for Christ,
I would now conclude this discourse with some exhortations, agreeable to what has been said. And,
1. The exhortation may be to all that are called to the work of the gospel-ministry.—Let us who are honored by the glorious bridegroom of the church, to be employed as his ministers, to so high a purpose, as has been represented, he engaged and induced by what has been observed, to faithfulness in our great work; that we may be and act towards Christ’s people that are committed to our care, as those that are united to them in holy espousals, for Christ’s sake, and in order to their being brought to the unspeakable blessedness of that more glorious union with the Lamb of God, in which he shall rejoice over them, as the bridegroom rejoiceth over the bride. Let us see to it that our hearts are united to them, as a young man to a virgin that he marries, in the most ardent and tender affection; and that our regard to them be pure and uncorrupt, that it may be a regard to them, and not to what they have, or any worldly advantages we hope to gain of them. And let us behave ourselves as those that are devoted to their good; being willing to spend and be spent for them; joyfully undertaking and enduring the labor and self-denial that is requisite in order to a thorough fulfilling the ministry that we have received. Let us continually and earnestly endeavor to promote the prosperity and salvation of the souls committed to our care, looking on their calamities and their prosperity as our own; feeling their spiritual wounds and griefs, and refreshed with their consolations; and spending our whole lives in diligent care and endeavor to provide for, nourish, and instruct our people, as the intended spouse of Christ, yet in her minority, that we may form her mind and behavior, and bring her up for him, and that we may cleanse her, as with the washing of water by the word, and purify her as with sweet odors, and clothed in such raiment as may become Christ’s bride. Let us aim that when the appointed wedding-day comes, we may have done our work as Christ’s messengers; and may then be ready to present Christ’s spouse to him, a chaste virgin, properly educated and formed, and suitably adorned for her marriage with the Lamb; that ye may then present her to himself, a glorious church, not having spot or wrinkle, or any such thing, and may receive her into his eternal embraces, in perfect purity, beauty, and glory.
Here I would mention three or four things tending to excite us to this fidelity.
1. We ought to consider how much Christ has done to obtain that joy, wherein he rejoices over his church, as the bridegroom rejoiceth over the bride.
The creation of the world seems to have been especially for this end, that the eternal Son of God might obtain a spouse towards whom he might fully exercise the infinite benevolence of his nature, and to whom he might, as it were, open and pour forth all that immense fountain of
Christ has done greater things than to create the world, in order to obtain his bride and the joy of his espousals with her: for he became man for this end; which was a greater thing than his creating the world. For the Creator to make the creature was a great thing; but for him to become a creature was a greater thing. And he did a much greater thing still to obtain this joy; in that for this he laid down his life, and suffered even the death of the cross: for this he poured out his soul unto death; and he that is the Lord of the universe, God over all, blessed for evermore, offered up himself a sacrifice, in both body and soul, in the flames of divine wrath. Christ obtains his elect spouse by conquest: for she was captive in the hands of dreadful enemies; and her Redeemer came into the world to conquer these enemies, and rescue her out of their hands, that she might be his bride. And he came and encountered these enemies in the greatest battle that ever was beheld by men or angels: he fought with principalities and powers; he fought alone with the powers of darkness, and all the armies of hell; yea, he conflicted with the infinitely more dreadful wrath of God, and overcame in this great battle; and thus he obtained his spouse. Let us consider at how great a price Christ purchased this spouse: he did not redeem her with corruptible things, as silver and gold, but with his own precious blood; yea, he gave himself for her. When he offered up himself to God in those extreme labors and sufferings, this was the joy that was set before him, that made him cheerfully to endure the cross, and despise the pain and shame in comparison of this joy; even that rejoicing over his church, as the bridegroom rejoiceth over the bride that the Father has promised him, and that he expected when he should present her to himself in perfect beauty and blessedness.
The prospect of this was what supported him in the midst of the dismal prospect of his sufferings, at which his soul was troubled;
And ministers of the gospel are appointed to be the instruments of bringing this to pass; the instruments of bringing home his elect spouse to him, and her becoming his bride; and the instruments of her sanctifying and cleansing by the word, that she might be meet to be presented to him on the future glorious wedding-day. How great a motive then is here to induce us who are called to be these instruments, to be faithful in our work, and most willingly labor and suffer, that Christ may see of the travail of his soul and be satisfied! Shall Christ do such great things, and go through such great labors and sufferings to obtain his joy, and then honor us sinful worms, so as to employ us as his ministers and instruments to bring this joy to pass; and shall we be loath to labor, and backward to deny ourselves for this end?
2. Let us consider how much the manner in which Christ employs us in this great business has to engage us to a faithful performance of it. We are sent forth as his servants; but it is as highly dignified servants, as stewards of his household, as Abraham’s servant; and as his ambassadors, to stand in his stead, and in his name, and represent his person in so great an affair as that of his espousals with the eternally beloved of his soul. Christ employs us
not as mere servants, but as friends of the bridegroom; agreeable to the style in which John the Baptist speaks of himself,
There is not an angel in heaven, of how high an order soever, but what looks on himself honored by the Son of God and Lord of glory, in being employed by him as his minister in the high affair of his espousals with his blessed bride. But such honor has Christ put upon us, that his spouse should in some sort be ours; that we should marry, as a young man marries a virgin, the same mystical person that he himself will rejoice over as the bridegroom rejoiceth
over the bride; that we should be his ministers to treat and transact for him with his dear spouse, that he might obtain this joy: and, in our treaty with her, to be married to her in his name, and sustain an image of his own endearing relation to her; and that she should receive us, in some sort, as himself, and her heart be united to us in esteem, honor, and affection, as those that represent him; and that Christ’s and the church’s children should be ours, and that the fruit of the travail of
our souls; as the apostle speaks of himself as travailing in birth with his hearers,
And seeing Christ hath so honored us, that our relation to his people resembles his, surely our affection to them should imitate his, in seeking their salvation, spiritual peace, and happiness. Our tender care, labors, self-denial, and readiness to suffer for their happiness, should imitate what hath appeared in him, who hath purchased them with his own blood.
3. Let it be considered, that if we faithfully acquit ourselves in our office, in the manner that hath been represented, we shall surely hereafter be partakers of the joy, when the bridegroom and bride shall rejoice in each other in perfect and eternal glory.
God once gave forth a particular command, with special solemnity, that it should be written for the notice of all professing Christians through all ages, that they are happy and blessed indeed, who are called to the marriage-supper of the Lamb;
And we shall also be partakers of the joy of the bridegroom in his rejoicing over his bride. We, as the special friends of the bridegroom, shall stand by, and hear him
4. Further to stir us up to faithfulness in the great business that is appointed us, in order to the mutual joy of this bridegroom and bride, let us consider what reason we have to hope that the time is approaching when this joy shall be to a glorious degree fulfilled on earth, far beyond whatever yet has been; I mean the time of the church’s latter-day glory. This is what the words of our text have a more direct respect to; and this is what is prophesied
of in
We are sure this day will come: and we have many reasons to think that it is approaching; from the fulfillment of almost every thing that the prophecies speak of as preceding it, and their having been fulfilled now a long time; and from the general earnest expectations of the church of God, and the best of her ministers and members, and the late extraordinary things that have appeared in the church of God, and appertaining to the state of religion, and the present aspects of divine Providence, which the time will not allow me largely to insist upon.
As the happiness of that day will have a great resemblance of the glory and joy of the eternal wedding-day of the church after the resurrection of the just; so will the privileges of faithful ministers at that time much resemble those they shall enjoy with the bridegroom and bride, as to honor and happiness, in eternal glory. This is the time especially intended in the text, wherein it is said,“as a young man marrieth a virgin, so shall thy sons marry
thee.
And as that day must needs be approaching, and we ourselves have lately seen some things which we have reason to hope are forerunners of it; certainly it should strongly excite us to endeavor to be such pastors as God has promised to bless his church with at that time; that if any of us should live to see the dawning of that glorious day, we might share in the blessedness of it, and then be called, as the friends of the bridegroom, to the marriage-supper of the Lamb, and partake of that joy in which heaven and earth, angels and saints, and Christ and his church, shall be united at that time.
But here I would apply to the exhortation in a few words to that minister of Christ, who above all others is concerned in the solemnity of this day, who is now to be united to and set over this people as their pastor.
You have now heard, Reverend Sir, the great importance and high ends of the office of an evangelical pastor, and the glorious privileges of such as are faithful in this office, imperfectly represented. May God grant that your union with this people, this day, as their pastor, may be such, that God’s people here may have the great promise God makes to his church in the text, now fulfilled unto them. May you now, as one of the precious sons of Zion, take this part of Christ’s church by the hand, in the name of your great Master the glorious bridegroom, with a heart devoted unto him with true adoration and supreme affection, and for his sake knit to this people, in a spiritual and pure love, and as it were a conjugal tenderness; ardently desiring that great happiness for them, which you have now heard Christ has chosen his church unto, and has shed his blood to obtain for her; being yourself ready to spend and be spent for them; remembering the great errand on which Christ sends you to them, viz. to woo and win their hearts, and espouse their souls to him, and to bring up his elect spouse, and to fit and adorn her for his embraces; that you may in due time present her a chaste virgin to him, for him to rejoice over, as the bridegroom rejoiceth over the bride. How honorable is this business that Christ employs you in! And how joyfully should you perform it! When Abraham’s faithful servant was sent to take a wife for his master’s son, how engaged was he in the business; and how joyful was he when he succeeded! With what joy did he bow his head and worship, and bless the Lord God of his master, for his mercy and his truth in making his way prosperous! And what a joyful meeting may we conclude he had with Isaac, when he met him in the field, by the well of Laharoi, and there presented his beauteous Rebekah to him, and told him all things that he had done! But this was but a shadow of that joy that you shall have, if you imitate his fidelity, in the day when you shall meet your glorious Master, and present Christ’s church in this place, as a chaste and beautiful virgin unto him.
We trust, dear Sir, that you will esteem it a most blessed employment, to spend your time and skill in adorning Christ’s bride for her marriage with the Lamb, and that it is a work which you will do with delight; and that you will take heed that the ornaments you put upon her are of the right sort, what shall be indeed beautiful and precious in the eyes of the bridegroom, that she may be all glorious within, and her clothing of wrought gold; that on the wedding-day she may stand on the king’s right hand in gold of Ophir.
The joyful day is coming, when the spouse of Christ shall be led to the King in raiment of needle-work; and angels and faithful ministers will be the servants that shall lead her in. And you, Sir, if you are faithful in the charge now committed to you, shall be joined with glorious angels in that honorable and joyful service; but with this difference, that you shall be together in bringing in Christ’s bride into his palace, and presenting her to him. But
faithful ministers shall have a much higher participation
So great, dear Sir, is the honor and joy that is set before you, to engage you to faithfulness in your pastoral care of this people; so glorious is the prize that Christ has set up to engage you to run the race that is set before you.
I would now conclude with a few words to the people of this congregation, whose souls are now to be committed to the care of that minister of Christ, whom they have chosen as their pastor.
Let me take occasion, dear brethren, from what has been said, to exhort you—not forgetting the respect, honor, and reverence, that will ever be due from you to your former pastor, who has served you so long in that work, but by reason of age and growing infirmities, and the prospect of his place being so happily supplied by a successor, has seen meet to relinquish the burden of the pastoral charge over you—to perform the duties that belong to you, in your part of that relation and union now to be established between you and your elect pastor. Receive him as the messenger of the Lord of hosts, one that in his office represents the glorious bridegroom of the church; love and honor him, and willingly submit yourselves to him, as a virgin when married to a husband. Surely the feet of that messenger should be beautiful, that comes to you on such a blessed errand as that which you have heard, to espouse you to the eternal Son of God, and to fit you for and lead you to him as your bridegroom. Your chosen pastor comes to you on this errand, and he comes in the name of the bridegroom, so empowered by him, and representing him, that in receiving him, you will receive Christ, and in rejecting him, you will reject Christ.
Be exhorted to treat your pastor as the beautiful and virtuous Rebekah treated Abraham’s servant. She most charitably and hospitably entertained him, provide lodging and food for him and his company, and took care that he should be comfortably entertained and supplied in all respects, while he continued in his embassy; and that was the note or mark of distinction which God himself gave him, by which he should know the true spouse of Christ, by giving kind
entertainment to your minister that comes to espouse you to the antetype of Isaac. Provide for his outward subsistence and comfort, with the like cheerfulness that Rebekah did for Abraham’s servant. You have an account of her alacrity and liberality in supplying him, in
Thus you should entertain your pastor. But this is not that wherein your duty towards him chiefly lies: the main thing is to comply with him in his great errand, and to yield to the suit that he makes to you in the name of Christ, to be his bride. In this you should be like Rebekah: she was, from what she heard of Isaac, and God’s covenant with him, and blessing upon him, from God’s covenant with him, and blessing upon him, from the mouth of Abraham’s
servant, willing forever to forsake her own country, and her father’s house, to go into a country she had never seen, to be Isaac’s wife, whom also she never saw. After she had heard what the servant had to say, and her old friends had a mind she should put off the affair for the present—and she was asked “whether she would go with this man,” she said, “I will go,
And if your pastor be faithful in his office, and you hearken and yield to him in the great errand on which Christ sends him to you, the time will come, wherein you and your pastor will be each other’s crown of rejoicing, and wherein Christ and he and you shall all meet together at the glorious marriage of the Lamb, and shall rejoice in and over one another, with perfect, uninterrupted, never ending, and never fading joy.
Preached on the day of the funeral of the Rev. Mr. David Brainerd, Missionary to the Indians, from the Honorable Society in Scotland for the propagation of Christian Knowledge, and Pastor of a Church of Christian Indians in New Jersey; who died at Northampton in New England, October 9, 1747, in the 30th year of his age, and was interred on the 12th following.
We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.
THE apostle in this place is giving a reason why he went on with so much boldness and immovable steadfastness, through such labors, sufferings, and dangers of his life, in the service of his Lord; for which his enemies, the false teachers among the Corinthians, sometimes reproached him as being beside himself, and driven on by a kind of madness.—In the latter part of the preceding chapter, the apostle informs the Christian Corinthians, that the reason why he did thus, was, that he firmly believed the promises that Christ had made to his faithful servants of a glorious future eternal reward, and knew that these present afflictions were light, and but for a moment, in comparison of that far more exceeding and eternal weight of glory. The same discourse is continued in this chapter: wherein the apostle further insists on the reason he had given of his constancy in suffering, and exposing himself to death in the work of the ministry, even the more happy state he expected after death. And this is the subject of my text; wherein may be observed,
1. The great future privilege, which the apostle hoped for; that of being present with Christ. The words, in the original, properly signify dwelling with Christ, as in the same country or city, or making a home with Christ.
2. When the apostle looked for this privilege, viz., when he should be absent from the body. Not to wait for it until the resurrection, when soul and body should be united again. He signifies the same thing in his epistle to the
3. The value the apostle set on this privilege. It was such, that for the sake of it, he chose to be absent from the body. He was willing rather, or (as the word properly signifies) it were more pleasing to him, to part with the present life, and all its enjoyments, and be possessed of this great benefit, than to continue here.
4. The present benefit, which the apostle had by his faith and hope of this future privilege, and of his great value for it, viz., that hence he received courage, assurance, and constancy of mind, agreeable to the proper import of the word that is rendered, we are confident. The apostle is now giving a reason of that fortitude and immovable stability of mind, with which he went through those extreme labors, hardships and dangers, which he mentions
in this discourse; so that, in the midst of all, he did not faint, was not discouraged, but had constant light, and inward support, strength, and comfort in the midst of all: agreeable to the
Among the many useful observations there might be raised from the text, I shall at this time only insist on that which lies most plainly before us in the words; viz.—The souls of true saints, when they leave their bodies at death, go to be with Christ.—And they
Go to be with Christ, in the following respects:
I. They go to dwell in the same blessed abode with the glorified human nature of Christ.
The human nature of Christ is yet in being. He still continues, and will continue to all eternity, to be both God and man. His whole human nature remains: not only his human soul, but also his human body. His dead body rose from the dead; and the same that was raised from the dead, is exalted and glorified at God’s right hand; that which was dead is now alive, and lives for evermore.
And therefore there is a certain place, a particular part of the external creation, to which Christ is gone, and where he remains. And this place is that which we call the highest heaven, or the heaven of heavens; a place beyond all the visible heavens.
The church of God is distinguished in Scripture, from time to time, into these two parts; that part of it that is in heaven, and that which is in earth;
II. The souls of true saints, when they leave their bodies at death, go to be with Christ, as they go to dwell in the immediate, full and constant sight or view of him.
When we are absent from our dear friends, they are out of sight; but when we are with them, we have the opportunity and satisfaction of seeing them. So while the saints are in the body, and are absent from the Lord, He is in several respects out of sight:
III. The souls of true saints, when absent from the body go to be with Jesus Christ, as they are brought into a most perfect conformity to and union with him. Their spiritual conformity is begun while they are in the body; here beholding, as in a glass, the glory of the Lord, they are changed into the same image; but when they come to see him as he is, in heaven, then they become like him in another manner. That perfect sight will abolish all remains of deformity, disagreement, and sinful unlikeness; as all darkness is abolished before the full blaze of the sun’s meridian light: it is impossible that the least degree of obscurity should remain before such light; so it is impossible the least degree of sin and spiritual deformity should remain, in such a view of the spiritual beauty and glory of Christ, as the saints enjoy in heaven; when they see that Sun of righteousness without a cloud, they themselves shine forth as the sun, and shall be as little suns, without a spot. For then is come the time when Christ presents his saints to himself, in glorious beauty; “not having spot, or wrinkle, or any such thing,” and having holiness without a blemish. And then the saints’ union with Christ is perfected. This also is begun in this world. The relative union is both begun and perfected at once, when the soul first closes with Christ by faith: the real union, consisting in the union of hearts and affections, and in the vital union, is begun in this world and perfected in the next. The union of the heart of a believer to Christ, is begun when his heart is drawn to Christ, by the first discovery of divine excellency, at conversion; and consequent on this drawing and closing of his heart with Christ, is established a vital union with Christ; whereby the believer becomes a living branch of the true vine, living by a communication of the sap and vital juice of the stock and root; and a member of Christ’s mystical body, living by a communication of spiritual and vital influences from the head, and by a kind of participation of Christ’s own life. But while the saints are in the body, there is much remaining distance between Christ and them: there are remainders of alienation, and the vital union is very imperfect; and so consequently is the communication of spiritual life and vital influences: there is much between Christ and believers to keep them asunder, much indwelling sin, much temptation, a world of carnal objects, to keep off the soul from Christ, and hinder a perfect coalescence.
But when the soul leaves the body, all these clogs and hindrances shall be removed, every separating wall shall be broken down, and every impediment taken out of the way, and all distance shall cease; the heart shall be wholly and forever attached and bound to him, by a perfect view of his glory. And the vital union shall then be brought to perfection; the soul shall live perfectly in and upon Christ, being perfectly filled with his spirit, and animated by his vital influences; living, as it were, only by Christ’s life, without any remainder of spiritual death, or carnal life.
IV. Departed souls of saints are with Christ, as they enjoy a glorious and immediate intercourse and converse with him.
While we are present with our friends, we have opportunity for that free and immediate conversation with them, which we cannot have in absence from them. And therefore, by reason of the vastly more free, perfect, and immediate intercourse with Christ, which the saints enjoy when absent from the body, they are fitly represented as present with him.
The most intimate intercourse becomes that relation that the saints stand in to Jesus Christ; and especially becomes that most perfect and glorious union they shall be brought into with him in heaven. They are not merely Christ’s servants, but his friends,
V. The souls of the saints, when they leave their bodies at death, go to be with Christ, as they are received to a glorious fellowship with Christ in his blessedness.
As the wife is received to a joint possession of her husband’s estate, and as the wife of a prince partakes with him in his princely possessions and honors; so the church, the spouse of Christ, when the marriage comes, and she is received to dwell with him in heaven, shall partake with him in his glory. When Christ rose from the dead, and took possession of eternal life; this was not as a private person, but as the public head of all his redeemed people.
He took possession of it for them, as well as for himself; and “they are quickened together with him, and raised up together.” And so when he ascended into heaven, and was exalted to great glory there, this also was as a public person. He took possession of heaven, not only for himself, but his people, as their forerunner and head, that they might ascend also, “and sit together in heavenly places with him,”
The saints in heaven have communion, or a joint participation with Christ in his glory and blessedness in heaven, in the following respects more especially.
1. They partake with him in the ineffable delights he has in heaven, in the enjoyment of his Father.
When Christ ascended into heaven, he was received to a glorious and peculiar joy and blessedness in the enjoyment of his Father, who, in his passion, hid his face from him; such an enjoyment as became the relation he stood in to the Father, and such as was a meet reward for the great and hard service he had performed on earth. Then “God showed him the path of life, and brought him into his presence, where is fullness of joy, and to sit on his right hand,
where there are pleasures for evermore,” as is said of Christ,
That the saints in heaven have such a communion with Christ in his joy, and do so partake with him in his own enjoyment of the Father, does greatly manifest the transcendent excellency of their happiness, and their being admitted to a vastly higher privilege in glory than the angels.
2. The saints in heaven are received to a fellowship or participation with Christ in the glory of that dominion to which the Father hath exalted him.
The saints, when they ascend to heaven as Christ ascended, and are made to sit together with him in heavenly places, and are partakers of the glory of his exaltation, are exalted to reign with him. They are through him made kings and priests, and reign with him, and in him, over the same kingdom. As the Father hath appointed unto him a kingdom, so he has appointed to them. The Father has appointed the Son to reign over his own kingdom, and the Son
appoints his saints to reign in his. The Father has given to Christ to sit with him on his throne, and Christ gives to the saints to sit with him on his throne, agreeably to Christ’s promise,
As the glorified spouse of this great King reigns with and in him, in his dominion over the universe, so more especially does she partake with him in the joy and glory of his reign in his kingdom of grace; which is more peculiarly the kingdom that he possesses as Head of the church, and is that kingdom wherein she is more especially interested. It was especially to reign in this kingdom, that God the Father exalted him to his throne in heaven: he set his
King on his holy hill of Zion, especially that he might reign over Zion, or over his church, in his kingdom of grace; and that he might be under the best advantages to carry on the designs of his love in this lower world. And therefore undoubtedly the saints in heaven are partakers with Christ in the joy and glory of the advancement and prosperity of his kingdom of grace on earth, and success of his gospel here, which he looks on as the peculiar glory of his reign. The good shepherd rejoices
when he finds but one sheep that was lost; and his friends and neighbors in heaven rejoice with him on that occasion. That part of the family that is in heaven is surely not unacquainted with the affairs of that part of the same family that is on earth. They that are with the King and are next to him, the royal family, that dwell in his palace, are not kept in ignorance of the affairs of his kingdom. The saints in heaven are with the angels, the King’s ministers, by which he manages the affairs
of his kingdom, and who are continually ascending and descending from heaven to the earth, and one or other of them daily employed as ministering spirits to each individual member of the church below. To this we may add, the continual ascending of the souls of departed saints from all parts of the militant church. On these accounts the saints in heaven must needs be under a thousand times greater advantage than we here, for a full view of the state of the church on earth, and a speedy, direct,
and certain acquaintance with all its affairs in every part. And that which gives them much greater advantage for such an acquaintance than the things already mentioned, is their being constantly in the immediate presence of Christ, and in the enjoyment of the most perfect intercourse with him, who is the King who manages all these affairs, and has an absolutely perfect knowledge of them. Christ is the head of the whole glorified assembly; they are mystically his glorified body: and what the
head sees, it sees for the information of the whole body, according to its capacity: and what the head enjoys, is for the joy of the whole body. The saints, in leaving this world, and ascending to heaven, do not go out of sight of things appertaining to Christ’s kingdom on earth; but, on the contrary, they go out of a state of obscurity, and ascend above the mists and clouds into the clearest light; to a pinnacle, in the very center of light, where every thing appears in clear view. They have
as much greater advantage to view the state of Christ’s kingdom, and the works of the new creation here, than while they were in this world, as a man that ascends to the top of a high mountain has a greater advantage to view the face of the earth, than he had while he was in a deep valley, or thick forest below, surrounded on every side with those things that impeded and limited his prospect. Nor do they view as indifferent or unconcerned spectators, any more than Christ himself is an
unconcerned spectator. The happiness of the saints in heaven consists very much in beholding the glory of God appearing in the work of redemption: for it is by this chiefly that God manifests his glory, the glory of his wisdom, holiness, grace, and other perfections, to both saints and angels; as is apparent by many scriptures. And therefore undoubtedly their happiness consists very much in beholding the progress of this work in its application and success, and the steps by which infinite power
and wisdom bring it to its consummation. And the saints in heaven are under unspeakably greater advantage to take the pleasure of beholding the progress of this work on earth than we are; as they are under greater advantages to see and understand the marvelous steps that Divine Wisdom takes in all that is done, and the glorious ends he obtains, the opposition Satan makes, and how he is baffled and overthrown. They can better see the connection of one event with another, and the beautiful order
of all things that come to pass in the church in different ages that to us appear like confusion. Nor do they only view these things, and rejoice in them, as a glorious and beautiful sight, but as persons interested, as Christ is interested; as possessing these things in Christ, and reigning with him, in this kingdom. Christ’s success in his work of redemption, in bringing home souls to himself, applying his saving benefits by his Spirit, and the advancement of the kingdom of grace in the
world, is the reward especially promised to him by his Father in the covenant of redemption, for the hard and difficult service he performed while in the form of a servant; as is manifest by
Thus Abraham enjoys these things when they come to pass, that were of old promised to him, and which he saw beforehand, and rejoiced in. He will enjoy the fulfillment of the promise of all the families of the earth being blessed in his seed, when it shall be accomplished. And all the ancient patriarchs, who died in faith of promises of glorious things that should be accomplished in this world, “who had not received the promises, but saw them afar off,
and were persuaded of them, and embraced them,” actually enjoy them when fulfilled. David actually saw and enjoyed the fulfillment of that promise, in its due time, which was made to him many hundred years before, and was all his salvation and all his desire. Thus Daniel shall stand in his lot at the end of the days pointed out by his own prophecy. Thus the saints of old that died in faith, not having received the promises, are made perfect, and have their faith crowned by the better things
accomplished in these latter days of the gospel,
3. The departed souls of saints have fellowship with Christ, in his blessed and eternal employment of glorifying the Father.
The happiness of heaven consists not only in contemplation, and a mere passive enjoyment, but consists very much in action. And particularly in actively serving and glorifying God. This is expressly mentioned as a great part of the blessedness of the saints in their most perfect state,
The use that I would make of what has been said on this subject is of exhortation. Let us all be exhorted hence earnestly to seek after that great privilege that has been spoken of, that when “we are absent from the body, we may be present with the Lord.” We cannot continue always in these earthly tabernacles—they are very frail, and will soon decay and fall, and are continually liable to be overthrown by innumerable means. Our souls must soon leave them, and go into the eternal world.—Oh, how infinitely great will the privilege and happiness of such be, who at that time shall go to be with Christ in his glory, in the manner that has been represented! The privilege of the twelve disciples was great, in being so constantly with Christ as his family, in his state of humiliation. The privilege of those three disciples was great, who were with him in the mount of his transfiguration; where was exhibited to them some little semblance of his future glory in heaven, such as they might behold in the present frail, feeble, and sinful state. They were greatly entertained and delighted with what they saw; and were for making tabernacles to dwell there, and return no more down the mount. And great was the privilege of Moses when he was with Christ in Mount Sinai, and besought him to show him his glory, and he saw his back parts as he passed by, and proclaimed his name.—But how infinitely greater the privilege of being with Christ in heaven, where he sits on the right hand of God, in the glory of the King and God of angels, and of the whole universe, shining forth as the great light, the bright sun of that world of glory; there to dwell in the full, constant and everlasting view of his beauty and brightness; there most freely and intimately to converse with him, and fully to enjoy his love, as his friends and spouse; there to have fellowship with him in the infinite pleasure and joy he has in the enjoyment of his Father! How transcendent the privilege, there to sit with him on his throne, and reign with him in the possession of all things, and partake with him in the joy and glory of his victory over his enemies, and the advancement of his kingdom in the world, and to join with him in joyful songs of praise to his Father and their Father, to his God and their God, forever and ever? Is not such a privilege worth the seeking after?
But here, as a special enforcement of this exhortation, I would improve that dispensation of God’s holy providence, that is the sorrowful occasion of our coming together at this time, viz., the death of that eminent servant of Jesus Christ, in the work of the gospel ministry, whose funeral is this day to be attended; together with what was observable in him, living and dying.
In this dispensation of Providence, God puts us in mind of our mortality, and forewarns us that the time is approaching when we must be absent from the body, and “must all appear (as the apostle observes in the context) before the judgment seat of Christ, that every one of us may receive the things done in the body, according to what we have done, whether it be good or bad.”
And in him, whose death we are now called to consider and improve, we have not only an instance of mortality, but an instance of one that, being absent from the body, is present with the Lord; as we have all imaginable reason to conclude. And that, whether we consider the nature of the operations he was under, about the time whence he dates his conversion, or the nature and course of his inward exercises from that time forward, or his outward conversation and practice in life, or his frame and behavior during the whole of that long season wherein he looked death in the face.
His convictions of sin, preceding his first consolations in Christ (as appears by a written account he has left of his inward exercises and experiences), were exceeding deep and thorough. His trouble and exercise of mind, through a sense of guilt and misery, very great and long continued, but yet sound and solid; consisting in no unsteady, violent and unaccountable hurries and frights, and strange perturbations of mind; but arising from the most serious consideration, and proper illumination of the conscience to discern and consider the true state of things. And the light let into his mind at conversion, and the influences and exercises that his mind was subject to at that time, appear very agreeable to reason and the gospel of Jesus Christ; the change very great and remarkable, without any appearance of strong impressions on the imagination, sudden flights and pangs of the affections, and vehement emotions in animal nature; but attended with proper intellectual views of the supreme glory of the Divine Being, consisting in the infinite dignity and beauty of the perfections of his nature, and of the transcendent excellency of the way of salvation by Christ.—This was about eight years ago, when he was about twenty-one years of age.
Thus God sanctified and made meet for his use, that vessel that he intended to make of eminent honor in his house, and which he had made of large capacity, having endowed him with very uncommon abilities and gifts of nature. He was a singular instance of a ready invention, natural eloquence, easy flowing expression, sprightly apprehension, quick discernment, and very strong memory; and yet of a very penetrating genius, close and clear thought, and piercing judgment. He had an exact taste. His understanding was quick, strong, and distinguishing.
His learning was very considerable, for which he had a great taste; and he applied himself to his studies in so close a manner when he was at college, that he much injured his health; and was obliged on that account for a while to leave his studies, and return home. He was esteemed one that excelled in learning in that society.
He had an extraordinary knowledge of men, as well as things. Had a great insight into human nature, and excelled most that ever I knew in a communicative faculty. He had a peculiar talent at accommodating himself to the
He had extraordinary gifts for the pulpit. I never had opportunity to hear him preach, but have often heard him pray; and I think his manner of addressing himself to God, and expressing himself before him, in that duty, almost inimitable; such (so far as I may judge) as I have very rarely known equaled. He expressed himself with that exact propriety and pertinency, in such significant, weighty, pungent expressions; with that decent appearance of sincerity, reverence, and solemnity, and great distance from all affectation, as forgetting the presence of men, and as being in the immediate presence of a great and holy God, that I have scarcely ever known paralleled. And his manner of preaching, by what I have often heard of it from good judges, was no less excellent; being clear and instructive, natural, nervous, forcible, and moving, and very searching and convincing.—He rejected with disgust an affected noisiness, and violent boisterousness in the pulpit; and yet much disrelished a flat, cold delivery, when the subject of discourse, and matter delivered, required affection and earnestness.
Not only had he excellent talents for the study and the pulpit, but also for conversation. He was of a sociable disposition: and was remarkably free, entertaining, and profitable in ordinary discourse: and had much of a faculty of disputing, defending truth and confuting error.
As he excelled in his judgment and knowledge of things in general, so especially in divinity. He was truly, for one of his standing, an extraordinary divine. But above all, in matters relating to experimental religion. In this, I know I have the concurring opinion of some that have had a name for persons of the best judgment. And according to what ability I have to judge things of this nature, and according to my opportunities, which of late have been very great, I never knew his equal, of his age and standing, for clear, accurate notions of the nature and essence of true religion, and its distinctions from its various false appearances; which I suppose to be owing to these three things meeting together in him; the strength of his natural genius; the great opportunities he had of observing others, in various parts, both white people and Indians; and his own great experience.
His experiences of the holy influences of God’s Spirit were not only great at his first conversion, but they were so, in a continued course, from that time forward: as appears by a private journal which he kept of his daily inward exercises, from the time of his conversion, until he was disabled by the failing of his strength, a few days before his death. The change which he looked upon as his conversion, was not only a great change of the present
views, affections, and frame of his mind; but was evidently the beginning of that work of God on his heart, which God carried on from that time to his dying day
This more abundantly appears by further opportunity of acquaintance with his Diary, since this sermon was delivered. Grace to him seems to have been almost continually, with scarcely the intermission of a day, in very sensible, and indeed vigorous and powerful exercise, in one respect or other. His heart appears to have been exercised, in a continued course, in such things as these, viz. the most ardent and pure love to God; great weariness from
the world, and sense of its vanity; great humiliation; a most abasing sense of his own vileness; a deep sense of in-dwelling sin, which indeed was most evidently by far the greatest burden of his life, and more than all other afflictions that he met with put together; great brokenness of heart before God, for his small attainments in grace, that he loved God so little, &c, mourning that he was so unprofitable; longings and earnest reachings of soul after holiness; earnest desires that God
might be glorified, and the Christ’s kingdom might be advanced in the world; wrestlings with God in prayer for these things; delight in the gospel of Jesus Christ, and the way of salvation by him; sweet complacence in those whose conversation savored of true holiness; compassion to the souls of men, and earnest intercessions in secret for them; great resignation to the will of God; a very frequent, most sensible renewed renunciation of all things for Christ, and giving up himself wholly to God,
in soul and body; great distrust of his own heart, and universal dependence on God; longings after full deliverance from the body of sin and death, and perfect conformity to God, and perfectly glorifying him in heaven; clear views of eternity, almost as though he were actually out of the body, and had his eyes open in another world; a constant watchfulness over his own heart, and continual earnestness in his inward warfare with sin; together with great care, to the utmost, to improve time for
God, in his service, and to his glory.
His experiences were very diverse from many things that have lately obtained the reputation, with multitudes, of the very height of Christian experience. About the time that the false religion, which arises chiefly from impressions on the imagination, began first to make a very great appearance in the land, he was for a little while deceived with it, so as to think highly of it. And though he knew he never had such experiences as others told of, he
thought it was because others’ attainments were beyond his; and so coveted them. He told me, that he never had what is called an impulse, or a strong impression on his imagination, in things of religion, in his life. But owned, that during the short time that he thought well of these things, he was tinged with that spirit of false zeal that is wont to attend them. But said that then he was not in his element, but as a fish out of water. And when, after a little while, he came clearly to see the
vanity and perniciousness of such things, it cost him abundance of sorrow and distress of mind, and to my knowledge he afterwards freely and openly confessed the errors in conduct that he had run into, and laid himself low before them whom he had offended. And since his conviction of his error in those respects, he has ever had a peculiar abhorrence of that kind of bitter zeal, and those delusive experiences that have been the principal source of it. He detested enthusiasm in all its forms and
operations; and abhorred whatever in opinion or experience seemed to verge towards antinomianism; as, the experiences of those whose first faith consists in believing that Christ died for them in particular; and their first love, in loving God, because they supposed they were the objects of his love; and their assurance of their good estate from some immediate testimony, or suggestion, either with or without texts of Scripture, that their sins are forgiven, that God loves them, &c, and the
joys of such as rejoiced more in their own supposed distinction from others, in honor, and privileges, and high experiences, than in God’s excellency and Christ’s beauty; and the spiritual pride of such laymen, that are for setting up themselves as public teachers, and cry down human learning, and a learned ministry. He greatly disliked a disposition in persons to much noise and show in religion, and affecting to be abundant in publishing and proclaiming their own experience; though he did not
condemn, but approved of Christians speaking of their experiences, on some occasions, and to some persons, with modesty, discretion, and reserve. He abominated the spirit and practice of the generality of the Separatists in this land. I heard him say, once and again, that he had been much with this kind of people, and was acquainted with many of them, in various parts; and that by this acquaintance, he knew that what was chiefly and most generally in repute amongst them, as the power of
godliness, was entirely a different thing from that vital piety recommended in the Scripture, and had nothing in it of that nature. He never was more full in condemning these things than in his last illness, and after he ceased to have any expectation of life: and particularly when he had the greatest and nearest views of approaching eternity; and several times, when he thought himself actually dying, and expected in a few minutes to be in the eternal world, as he himself told me.
Since this sermon was preached, I find what follows in his Diary for the last summer. “Thursday, June 18. I was this day taken exceeding ill, and brought to the gates of death.—In this extreme weak state I continued for several weeks; and was frequently reduced so low as to be utterly speechless, and not able so much as to whisper a word. And even after I had so far revived, as to walk about the house, and to step out of doors, I was exercised
every day with a faint turn, which continued usually four of five hours. At which times, though I was not so utterly speechless, but that I could say yes or no; yet I could not converse at all, nor speak one sentence without making stops for breath. And diverse times, in this season, my friends gathered round my bed, to see me breathe my last; which they looked for every moment, as I myself also did. “How I was the first day or two of my illness, with regard to the exercise of reason, I
scarcely know; but I believe I was something shattered, with the violence of the fever, at times. But the third day of my illness, and constantly afterwards, for four or five weeks together, I enjoyed as much serenity of mind, and clearness of thought, as perhaps I ever did in my life. And I think my mind never penetrated with so much ease and freedom into divine things as at this time; and I never felt so capable of demonstrating the truth of many important doctrines of the gospel as now. “And
as I saw clearly the truth of those great doctrines, which are justly styled the doctrines of grace; so I saw with no less clearness, that the essence of true religion consisted in the soul’s conformity to God, and acting above all selfish views, for his glory, longing to be for him, to live to him, and please and honor him in all things; and that, from a clear view of his infinite excellency and worthiness in himself, to be beloved, adored, worshipped, and served, by all intelligent creatures.
Thus I saw, that when a soul loves God with a supreme love, he therein acts like the blessed God himself, who most justly loves himself in that manner; so when God’s interest and his are become one, and he longs that God should be glorified, and rejoices to think that he is unchangeably possessed of the highest glory and blessedness, herein also he acts in conformity to God. In like manner, when the soul is fully resigned to, and rests satisfied and contented with, the divine will, here he is
also conformed to God. “I saw further, that as this divine temper, whereby the soul exalts God, and treads itself in the dust, is wrought in the soul by God’s discovering his own glorious perfections, in the face of Jesus Christ, to it, by the special influences of his Holy Spirit; so he could not but have regard to it, as his own work; and as it is his image in the soul, he could not but take delight in it. Then I saw again that if God should slight and reject his own moral image, he must
needs deny himself; which he cannot do. And thus I saw the stability and infallibility of this religion; and that those who were truly possessed of it, had the most complete and satisfying evidence of their being interested in all the benefits of Christ’s redemption, having their hearts conformed to him; and that these, and these only, were qualified for the employments and entertainments of God’s kingdom of glory; as not but these would have any relish of the business of heaven, which is to
ascribe glory to God, and not to themselves; and that God (though I would speak it with great reverence of his name and perfections) could not, without denying himself, finally cast such away. “The next thing I had then to do, was to inquire whether this was my religion. And here God was pleased to help me to the most easy remembrance and critical review of what had passed in course, of a religious nature, through several of the latter years of my life. And although I could discover much
corruption attending my best duties, many selfish views and carnal ends, much spiritual pride, and self-exaltation, and innumerable other evils which compassed me about; I say, although I now discerned the sins of my holy things, as well as other actions; yet God was pleased, as I was reviewing, quickly to put this question out of doubt by showing me that I had, from time to time, acted above the utmost influence of mere self-love, that I had longed to please and glorify him, as my highest
happiness, &c And this review was through grace attended with a present feeling of the same divine temper of mind. I felt now pleased to think of the glory of God; and longed for heaven, as a state wherein I might glorify God perfectly, rather than a place of happiness for myself. And this feeling of the love of God in my heart, which I trust the Spirit of God excited in me afresh, was sufficient to give me full satisfaction, and make me long, as I had many times before done, to be with
Christ. I did not now want any of the sudden suggestions that many are so pleased with—that Christ and his benefits are mine, that God loves me—in order to give me satisfaction about my state. No, my soul now abhorred those delusions of Satan; which are thought to e the immediate witness of the Spirit, while there is nothing but an empty suggestion of a certain fact, without any gracious discovery of the divine glory, or of the Spirit’s work in their own hearts. I saw the awful delusion of this
kind of confidences; as well as of the whole of that religion, which they usually spring from, or at least are the attendants of, the false religion of the late day, though a day of wondrous grace; the imaginations and impressions made only on the animal affections; together with the sudden suggestions made to the mind by Satan, transformed into an angel of light, of certain facts not revealed in Scripture; these, I say, and many like things, I fear have made up the greater part of the
religious appearances in many places. “These things I saw with great clearness, when I was thought to be dying, and God gave me great concern for his church and interest in the world at this time; not so much because the late remarkable influence upon the minds of people was abated, and almost wholly gone, as because of the false religion, the heats of imagination, and wild and selfish commotions of the animal affections, which attended the work of grace, had prevailed so far. This was that
which my mind dwelt upon, almost day and night; and this to me was the darkest appearance respecting religion in the land. For it was this chiefly that had prejudiced the world against inward religion. And this I saw was the great misery of all, that so few saw any manner of difference between those exercises that were spiritual and holy, and those which have self-love only, for their beginning, center, and end.”
As his inward experiences appear to have been of the
And as his desires and labors for the advancement of Christ’s kingdom were great, so was his success. God was pleased to make him the instrument of bringing to pass the most remarkable things among the poor savages—in enlightening, awakening, reforming, and changing their disposition and manners, and wonderfully transforming them—that perhaps can be produced in these latter ages of the world. An account of this has been given the public in his Journals,
drawn up by order of the Honorable Society in Scotland, that employed him; which I would recommend to the perusal of all such as take pleasure in the wonderful works of God’s grace, and would read that which will peculiarly tend both to entertain and profit a Christian mind.
See “Mr. Brainard’s Journal,” infra.
No less extraordinary than the things already mentioned of him in life, was his constant calmness, peace, assurance, and joy in God, during the long time he looked death in the face, without the least hope of recovery; continuing without interruption to the last; while his distemper very sensibly preyed upon his vitals, from day to day, and oft brought him to that state in which he looked upon himself, and was thought by others, to be dying. The thoughts of approaching death never seemed in the least to damp, but rather to encourage him, and exhilarate his mind. And the nearer death approached, the more desirous he seemed to be of it. He said, not long before his death, that “the consideration of the day of death, and the day of judgment, had a long time been peculiarly sweet to him.” And at another time, that “he could not but think of the meetness there was in throwing such a rotten carcass as his into the grave: it seemed to him to be the right way of disposing of it.” He often used the epithet glorious, when speaking of the day of his death, calling it that glorious day. On a sabbath-day morning, September 27, feeling an unusual appetite to food, and looking on it as a sign of approaching death, he said, “he should look on it as a favor, if this might be his dying day, and that he longed for the time.” He had before expressed himself desirous of seeing his brother again, whose return had been expected from the Jerseys; but then (speaking of him) he said, “I am willing to go, and never see him again: I care not what I part with, to be forever with the Lord.” Being asked, that morning, how he did, he answered, “I am almost in eternity: God knows, I long to be there. My work is done; I have done with all my friends: all the world is nothing to me.” On the evening of the next day, when he thought himself dying, and was apprehended to be so by others, and he could utter himself only by broken whispers, he often repeated the word Eternity; and said, “I shall soon be with the holy angels.—He will come; he will not tarry.” He told me one night, as he went to bed, that “he expected to die that night.” And added, “I am not at all afraid, I am willing to go this night, if it be the will of God. Death is what I long for.” He sometimes expressed himself as “nothing to do but to die: and being willing to go that minute, if it was the will of God.” He sometimes used that expression, “Oh why is his chariot so long in coming.”
He seemed to have remarkable exercises of resignation to the will of God. He once told me, that “he had longed for the out-pouring of the Holy Spirit of God, and the glorious times of the church, and hoped they were coming; and should have been willing to have lived to promote religion at that time, if that had been the will of God. But (says he) I am willing it should be as it is: I would not have the choice to make myself for ten thousand worlds.”
He writes thus in his Diary: “August 23, 1747. In the week past, I had diverse turns of inward refreshing. Though my body was inexpressibly weak, followed continually with agues and fevers, sometimes my soul centered in God as my only portion; and I felt I should be forever unhappy if he did not reign. I saw the sweetness and happiness of being his subject, at his disposal. This made all my difficulties quickly vanish.”
He several times spake of the different kinds of willingness to die: and spoke of it as an ignoble mean kind, to be willing, only to get rid of pain, or to go to heaven only to get honor and advancement there. His own longings for death seemed to be quite of a different kind, and for nobler ends. When he was first taken with something like a diarrhea, which is looked upon as one of the last and most fatal symptoms in a consumption, he said, “Oh now the
glorious time is coming? I have longed to serve God perfectly; and God will gratify these desires.” And at one time or another, in the latter part of his illness, he uttered these expressions. “My heaven is to please God, and glorify him, and give all to him, and to be wholly devoted to his glory.—That is the heaven I long for; that is my religion; and that is my happiness; and always was, ever since I supposed I had any true religion: and all those that are of that religion, shall meet me in
heaven. I do not go to heaven to be advanced, but to give honor to God. It is no matter where I shall be stationed in In his diary he writes thus: “September 7, 1747. When I was in great distress of body, my soul desired that God should be glorified. I saw there was no heaven but this. I could not but speak to the by-standers then of the only happiness, viz., pleasing God. Oh that I could forever live to God! The day, I trust, is at hand, the perfect day! Oh, the day of deliverance from all sin! “September 19. Near night, while I attempted to walk a little, my
thoughts turned thus: How infinitely sweet it is to love God, and be all for him! Upon which it was suggested to me, ‘You are not an angel, not lively and active.’ To which my whole soul immediately replied, ‘I as sincerely desire to love and glorify God as any angel in heaven.’ Upon which it was suggested again, ‘But you are filthy, not fit for heaven.’ Hereupon instantly appeared the blessed robe of Christ’s righteousness, which I could not but exult and triumph in. I viewed the infinite
excellency of God: and my soul even broke with longings, that God should be glorified. I thought of dignity in heaven; but instantly the thought returned, I do not go to heaven to get honor, but to give all possible glory and praise. Oh, how I longed that God should be glorified on earth also! Oh, I was made for eternity, if God might be glorified! Bodily pains I cared not for; though I was then in extremity, I never felt easier; I felt willing to glorify God in that state of bodily distress,
as long as he pleased I should continue so. The grave appeared really sweet, and I longed to lodge my weary bones in it: but oh, that god might be glorified! This was the burden of all my cry. Oh, I knew I should be active as an angel in heaven, and that I should be stripped of my filthy garments! So that there was no objection. But oh, to love and praise God more, to please him forever! This my soul panted after, and even now pants for, while I write. Oh, that God may be glorified in the whole
earth! Lord, let thy kingdom come. I longed for a spirit of preaching to descend and rest on ministers, that they might address the consciences of men with closeness and power. I saw God had the residue of the Spirit; and my soul longed it should be poured out from on high. I could not but plead with God for my dear congregation, that he would preserve it, and not suffer his great name to lose its glory in that work; my soul still longing, that God might be glorified.”
After he came to be in so low a state, that he ceased to have the least expectation of recovery, his mind was peculiarly carried forth with earnest concern for the prosperity of the church of God on earth; which seemed very manifestly to arise from a pure disinterested love to Christ, and desire of his glory. The prosperity of Zion, was a theme he dwelt much upon, and of which he spake much; and more and more, the nearer death approached. He told me when
near his end, that “he never, in all his life, had his mind so led forth in desires and earnest prayers for the flourishing of Christ’s kingdom on earth, as since he was brought so exceeding low at Boston.” He seemed much to wonder, that there appeared no more disposition in ministers and people, to pray for the flourishing of religion through the world. And particularly, he several times expressed his wonder, that there appeared no more forwardness to comply with the proposal lately made from
Scotland, for united extraordinary prayer among God’s people, for the coming of Christ’s kingdom, and sent it as his dying advice to his own congregation, that they should practice agreeably to that proposal.
See “A Call to united Extraordinary Prayer,” infra.
A little before his death, he said to me, as I came into the room, “My thoughts have been employed on the old dear theme, the prosperity of God’s church on earth. As I waked out of sleep (said he) I was led to cry for the pouring out of God’s Spirit, and the advancement of Christ’s kingdom, which the dear Redeemer did and suffered so much for: it is that especially makes me long for it.”—But a few days before his death, he desired us to sing a psalm concerning the prosperity of Zion; which he signified his mind was engaged in above all things; and at his desire we sang a part of the 102nd Psalm. And when we had done, though he was then so low that he could scarcely speak, he so exerted himself, that he made a prayer, very audibly, wherein, besides praying for those present, and for his own congregation, he earnestly prayed for the reviving and flourishing of religion in the world. His own congregation especially lay much on his heart. He often spake of them; and commonly when he did so, it was with extraordinary tenderness; so that his speech was interrupted and drowned with weeping.
Thus I have endeavored to represent something of the character and behavior of that excellent servant of Christ, whose funeral is now to be attended. Though I have done it very imperfectly; yet I have endeavored to do it faithfully, and as in the presence and fear of God, without flattery; which surely is to be abhorred in ministers of the gospel, when speaking as messengers of the Lord of hosts. Such reason have we to be satisfied that the person spoken of, now he is absent from the body, is present with the Lord; and now wearing a crown of glory, of distinguished brightness.
And how much is there in the consideration of such an example, and so blessed an end, to excite us, who are yet alive, with the greatest diligence and earnestness, to improve the time of life, that we also may go to be with Christ, when we forsake the body! The time is coming, and will soon come, we know not how soon, when we must take leave of all things here below, to enter on a fixed unalterable state in the eternal world. Oh, how well is it worth the while to labor and suffer, and deny ourselves, to lay up in store a good foundation of support and supply, against that time! How much is such a peace as we have heard of, worth at such a time! And how dismal would it be, to be in such circumstances, under the outward distresses of a consuming, dissolving frame, and looking death in the face from day to day, with hearts uncleansed, and sin unpardoned, under a dreadful load of guilt and divine wrath, having much sorrow and wrath in our sickness, and nothing to comfort and support our minds; nothing before us but a speedy appearance before the judgment seat of an almighty, infinitely holy, and angry God, and an endless eternity in suffering his wrath without mercy! The person we have been speaking of, had a great sense of this. He said, not long before his death, “It is sweet to me to think of eternity: the endlessness of it makes it sweet. But, oh, what shall I say to the eternity of the wicked! I cannot mention it, nor think of it!—The thought is too dreadful!” At another time, speaking of a heart devoted to God and his glory, he said, “Oh of what importance is it to have such a frame of mind, such a heart as this, when we come to die! It is this now that gives me peace.”
How much is there, in particular, in the things that have been observed of this eminent minister of Christ, to excite us, who are called to the same great work of the gospel-ministry, to earnest care and endeavors, that we may be in like manner faithful in our work; that we may be filled with the same spirit, animated with the like pure and fervent flame of love to God, and the like earnest concern to advance the kingdom and glory of our Lord and Master,
and the prosperity of Zion! How amiable did these principles render this servant of Christ in his life, and how blessed in his end! The time will soon come, when we also must leave our earthly tabernacles, and go to our Lord that sent us to labor in his harvest, to render an account of ourselves to him. Oh how does it concern us so to run as not uncertainly; so to fight, not as those that beat the air! And should not what we have heard excite us to depend on God for his help and assistance in
our great work, and to be much in seeking the influences of his Spirit, an success in our labors, by fasting and prayer; in which the person spoken of was abundant? This practice he earnestly recommended on his death-bed, from his own experience of its great benefits, to some candidates for the ministry that stood by his bedside. He was often speaking of the great need ministers have of much of the Spirit of Christ in their work, and how little good they are like to do without it; and how,
“when ministers were under the special influences of the Spirit of God, it assisted them to come at the consciences of men, and (as he expressed it) as it were to handle them with hands: whereas, without the Spirit of God, said he, whatever reason and oratory we
Oh that the things that were seen and heard in this extraordinary person, his holiness, heavenliness, labor and self-denial in life, his so remarkably devoting himself and his all, in heart and practice, to the glory of God, and the wonderful frame of mind manifested in so steadfast a manner, under the expectation of death, and the pains and agonies that brought it on, may excite in us all, both ministers and people, a due sense of the greatness of the work we have to do in the world, the excellency and amiableness of thorough religion in experience and practice, and the blessedness of the end of such a life, and the infinite value of their eternal reward, when absent from the body and present with the Lord; and effectually stir us up to endeavors that in the way of such a holy life, we may at last come to so blessed an end.—Amen.
Preached at Northampton on the Lord’s day, June 26, 1748, on the death of the Honorable John Stoddard, Esq., often a member of his Majesty’s council, for many years chief justice of the court of Common Pleas for the county of Hampshire, judge of the probate of wills, and chief colonel of the regiment, &c, who died at Boston, June 19, 1748 in the 67th hear of his age.
Her strong rods were broken and withered.
IN order to a right understanding and improvement of these words, these four things must be observed concerning them.
1. Who she is that is here represented as having had strong rods, viz., the Jewish community, who here, as often elsewhere, is called the people’s mother. She is here compared to a vine planted in a very fruitful soil, verse 10. The Jewish church and state is often elsewhere compared to a vine; as
2. What is meant by her strong rods, viz., her wise, able, and well qualified magistrates or rulers. That the rulers or magistrates are intended is manifest by
It is very remarkable that such a strong rod should grow out of a weak vine: but so it had been in Israel, through God’s extraordinary blessing, in times past. Though the nation is spoken of here, and frequently elsewhere, as weak and helpless in itself, and entirely dependent as a vine, the weakest of all trees, that cannot support itself by its own strength, and never stands but as it leans on or hangs by something else that is stronger than itself; yet God had caused many of her sons to be strong rods fit for scepters; he had raised up in Israel many able and excellent princes and magistrates, who had done worthily in their day.
3. It should be understood and observed what is meant by these strong rods being broken and withered, viz., these able and excellent rulers being removed by death: men’s dying is often compared in Scripture to the withering of the growth of the earth.
4. It should be observed after what manner the breaking and withering of these strong rods is here spoken of, viz., as a great and awful calamity, that God had brought upon that people: it is spoken of as one of the chief effects of God’s dreadful displeasure against them; “But she was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit: her strong rods were broken and withered, the fire had consumed them.” The great benefits she enjoyed while her strong rods remained, are represented in the preceding verse; “And she had strong rods for the scepters of them that bear rule, and her stature was exalted among the thick branches; and she appeared in her height with the multitude of her branches.” And the terrible calamities that attended the breaking and withering of her strong rods, are represented in the two verses next following in the text; “And now she is planted in the wilderness, in a dry and thirsty ground. And fire is gone out of her branches, which hath devoured her fruit.” And in the conclusion in the next words, is very emphatically declared the worthiness of such a dispensation to be greatly lamented; “So that she hath no strong rod to be a scepter to rule: this is a lamentation, and shall be for a lamentation.”
That which I therefore observe from the words of the text, to be the subject of discourse at this time, is this, viz., when God by death removes from a people those in place of public authority and rule that have been as strong rods, it is an awful judgment of God on that people, and worthy of great lamentation.
In discoursing on this proposition, I would
1. Show what kind of rulers may fitly be called strong rods.
2. Show why the removal of such rulers from a people by death is to be looked upon as an awful judgment of God on that people, and is greatly to be lamented.
I. I would observe what qualifications of those who are in public authority and rule may properly give them the denomination of strong rods.
1. One qualification of rulers whence they may properly be denominated strong rods, is great ability for the management of public affairs. This is the case, when they who stand in a place of public authority are men of great natural abilities, men of uncommon strength of reason and largeness of understanding; especially when they have a remarkable genius for government, a peculiar turn of mind fitting them to gain an extraordinary understanding in things
of that nature. They have ability, in an especial manner, for insight into the mysteries of government, and for discerning those things wherein the public welfare or calamity consists, and the proper means to avoid the one and promote the other; an extraordinary talent at distinguishing what is right and just, from that which is wrong and unequal, and to see through the false colors with which injustice is often disguised, and unravel the false and subtle arguments and cunning sophistry that is
often made use of to defend iniquity. They have not only great natural abilities in these respects, but their abilities and talents have been improved by study, learning, observation, and experience; and by these means they have obtained great actual knowledge. They have acquired great skill in public affairs, and things requisite to be known in order to their wise, prudent, and effectual management; they have obtained a great understanding of men and things, a great knowledge of human nature,
and of the way of accommodating themselves to it, so as most effectually to influence it to wise purposes. They have obtained a very extensive knowledge of men with whom they are concerned in the
2. When they have not only great understanding, but largeness of heart, and a greatness and nobleness of disposition, this is another qualification that belongs to the character of a “strong rod.”
Those that are by Divine Providence set in a place of public authority and rule, are called “gods, and sons of the Most High,”
But on the contrary, it greatly establishes his authority, and causes others to stand in awe of him, when they see him to be a man of greatness of mind, one that abhors those things that are mean and sordid, and not capable of a compliance with them: one that is of a public spirit, and not of a private narrow disposition; a man of honor, and not of mean artifice and clandestine management, for filthy lucre; one that abhors trifling and impertinence, or to waste away his time, that should be spent in the service of God, his king, and his country, in vain amusements and diversions, and in the pursuit of the gratifications of sensual appetites. God charges the rulers in Israel, that pretended to be their great and mighty men, with being mighty to drink wine, and men of strength to mingle strong drink. There does not seem to be any reference to their being men of strong heads, and able to bear a great deal of strong drink, as some have supposed: there is a severe sarcasm in the words; for the prophet is speaking of the great men, princes, and judges in Israel (as appears by the next verse following), which should be mighty men, strong rods, men of eminent qualifications, excelling in nobleness of spirit, of glorious strength and fortitude of mind; but instead of that, they were mighty or eminent for nothing but gluttony and drunkenness.
3. When those that are in authority are endowed with much of a spirit of government, this is another thing that entitles them to the denomination of “strong rods.” They not only are men of great understanding and wisdom in affairs that appertain to government, but have also a peculiar talent at using their knowledge, and exerting themselves in this great and important business, according to their great understanding in it. They are men of eminent fortitude, and are not afraid of the faces of men, are not afraid to do the part that properly belongs to them as rulers, though they meet with great opposition, and the spirits of men are greatly irritated by it. They have a spirit of resolution and activity, so as to keep the wheels of government in proper motion, and to cause judgment and justice to run down as a mighty stream; they have not only a great knowledge of government, and the things that belong to it in theory, but it is, as it were, natural to them to apply the various powers and faculties with which God has endowed them, and the knowledge they have obtained by study and observation, to that business, so as to perform it most advantageously and effectually.
4. Stability and firmness of integrity, fidelity, and piety, in the exercise of authority, is another thing that greatly contributes to, and is very essential in, the character of a “strong rod.”
He is not only a man of strong reason and great discernment to know what is just, but is a man of strict integrity and righteousness, firm and immovable in the execution of justice and judgment. He is not only a man of great ability to bear down vice and immorality, but has a disposition agreeable to such ability; is one that has a strong aversion to wickedness, and is disposed to use the power God has put into his hands to suppress it; and is one that not only opposes vice by his authority, but by his example. He is one of inflexible fidelity, who will be faithful to God whose minister he is, to his people for good, and who is immovable in his regard to his supreme authority, his commands and his glory; and will be faithful to his king and country. He will not be induced by the many temptations that attend the business of men in public authority, basely to betray his trust; will not consent to do what he thinks not to be for the public good, for his own gain or advancement, or any private interest. He is well principled, and firm in acting agreeably to his principles, and will not be prevailed with to do otherwise through fear or favor, to follow a multitude, or to maintain his interest in any on whom he depends for the honor or profit of his place, whether it be prince or people; and is also one of that strength of mind, whereby he rules his own spirit. These things very eminently contribute to a ruler’s title to the denomination of a “strong rod.”
5. And lastly, it also contributes to that strength of a man in authority by which he may be denominated a “strong rod,” when he is in such circumstances as give him advantage for the exercise of his strength for the public good; as his being a person of honorable descent, of a distinguished education, a man of estate, one advanced in years, one that has long been in authority, so that it is become as it were natural for the people to pay him deference, to reverence him, to be influenced and governed by him, and to submit to his authority; and add to this, his being extensively known, and much honored and regarded abroad; his being one of a good presence, majesty of countenance, decency of behavior, becoming one in authority; of forcible speech, &c. These things add to his strength, and increase his ability and advantage to serve his generation in the place of a ruler, and therefore serve to render him one that is the more fitly and eminently called a “strong rod.”—I now proceed,
II. To show that when such strong rods are broken and withered by death, it is an awful judgment of God on the people who are deprived of them, and worthy of great lamentation.—And that on two accounts.
1. By reason of the many positive benefits and blessings to a people that such rulers are the instruments of.
Almost all the prosperity of a public society and civil community does, under God, depend on their rulers. They are like the main springs or wheels in a machine, that keep every part in its due motion, and are in the body politic, as the vitals in the body natural, and as the pillars and foundation in a building. Civil rulers are called “the foundations of the earth,”
The prosperity of a people depends more on their rulers than is commonly imagined. As they have the public society under their care and power, so they have advantage to promote the public interest every way; and if they are such rulers as have been described, they are some of the greatest blessings to the public. Their influence has a tendency to promote wealth, and cause temporal virtue amongst them, and so unite them one to another in peace and mutual
benevolence, and make them happy in society, each one the instrument of his neighbors’ quietness, comfort, and prosperity; and by these means to advance their reputation and honor in the world; and which is much more, to promote their spiritual and eternal happiness. Therefore, the wise man says,
We have a remarkable instance and evidence of the happy and great influence of such a strong rod as has been described, to promote the universal prosperity of a people, in the history of the reign of Solomon, though many of the people were uneasy under his government, and thought him too rigorous in his administrations: see
The flourishing state of the kingdom of Judah, while they had strong rods for the scepters of them that bare rule, is taken notice of in our context; “her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches.”
Such rulers are eminently the ministers of God to his people for good: they are great gifts of the Most High to a people, blessed tokens of his favor, and vehicles of his goodness to them; and therein are images of his own Son, the grand medium of all God’s goodness to fallen mankind; and therefore, all of them are called, sons of the Most High. All civil rulers, if they are as they ought to be, such strong rods as have been described, will be like the Son of the Most High, vehicles of good to mankind, and like him, will be as the light of the morning when the sun riseth, even a morning without clouds, as the tender grass springing out of the earth, by clear shining after rain. And therefore, when a people are bereaved of them, they sustain an unspeakable loss, and are the subjects of a judgment of God that is greatly to be lamented.
2. On account of the great calamities such rulers are a defense from. Innumerable are the grievous and fatal calamities which public societies are exposed to in this evil world, from which they can have no defense without government, they are like a city broken down without walls, encompassed on every side by enemies, and become unavoidably subject to all manner of confusion and misery.
Government is necessary to defend communities from miseries from within themselves; from the prevalence of intestine discord, mutual injustice, and violence; the members of the society continually making a prey of one another, without any defense from each other. Rulers are the heads of union in public societies, that hold the parts together; without which nothing else is to be expected than that the members of the society will be continually divided against themselves, every one acting the part of an enemy to his neighbor, every one’s hand against every man, and every man’s hand against him; going on in remediless and endless broils and jarring, until the society be utterly dissolved and broken in pieces, and life itself, in the neighborhood of our fellow-creatures, becomes miserable and intolerable.
We may see the need of government in societies by what is visible in families, those lesser societies, of which all public societies are constituted. How miserable would these little societies be, if all were left to themselves, without any authority or superiority in one above the other, or any head of union and influence among them! We may be convinced by what we see of the lamentable consequences of the want of a proper exercise of authority and maintenance of government in families, which yet are not absolutely without all authority. No less need is there of government in public societies, but much more, as they are larger. A very few may possibly, without any government, act by concert, so as to concur in what shall be the welfare of the whole; but this is not to be expected among a multitude, constituted of many thousands, of a great variety of tempers and different interests.
As government is absolutely necessary, so there is a necessity of strong rods in order to it: the business being such as requires persons so qualified; no other being sufficient for, or well capable of, the government of public societies: and therefore, those public societies are miserable that have not such strong rods for scepters to rule,
As government, and strong rods for the exercise of it, are necessary to preserve public societies from dreadful and fatal calamities arising from among themselves; so no less requisite are they to defend the community from foreign enemies. As they are like the pillars of a building, so they are also like the walls and bulwarks of a city: they are under God the main strength of a people in the time of war, and the chief instruments of their preservation,
safety, and rest. This is signified in a very lively manner in the words that are used by the Jewish community in her lamentations, to express the expectations she had from her princes,
Thus both the prosperity and safety of a people under God, depends on such rulers as are strong rods. While they enjoy such blessings, they are wont to be like a vine planted in a fruitful soil, with her stature exalted among the thick branches, appearing in her height with the multitude of her branches; but when they have no strong rod to be a scepter to rule, they are like a vine planted in a wilderness that is exposed to be plucked up, and cast down to the ground, to have her fruit dried up with the east wind, and to have fire coming out of her own branches to devour her fruit.
On these accounts, when a people’s strong rods are broken and withered, it is an awful judgment of God on that people, and worthy of great lamentation: as when king Josiah (who was doubtless one of the strong rods referred to in the text) was dead, the people made great lamentation for him,
I come now to apply these things to our own case, under the late awful frown of Divine Providence upon us, in removing by death that honorable person in public rule and authority, an inhabitant of this town, and belonging to this congregation and church, who died at Boston the last Lord’s day.
He was eminently a strong rod in the fore-mentioned respects. As to his natural abilities, strength of reason, greatness and clearness of discerning, and depth of penetration, he was one of the first rank. It may be doubted whether he has left his superior in these respects in these parts of the world. He was a man of a truly great genius, and his genius was peculiarly fitted for the understanding and managing of public affairs.
And as his natural capacity was great, so was the knowledge that he had acquired, his understanding being greatly improved by close application of mind to those things he was called to be concerned in, and by a very exact observation of them, and long experience in them. He had indeed a great insight into the nature of public societies, the mysteries of government, and the affairs of peace and war. He had a discernment that very few have of those things
wherein the public weal consists, and what those things are the expose public societies; and the proper means to avoid the latter, and promote the former. He
He was probably one of the ablest politicians that ever New England bred. He had a very uncommon insight into human nature, and a marvelous ability to penetrate into particular tempers and dispositions of such as he had to deal with, and to discern the fittest way of treating them, so as most effectually to influence them to any good and wise purpose.
And never perhaps was there a person that had a more extensive and thorough knowledge of the state of this land, and its public affairs, and of persons that were jointly concerned with him in them. He knew this people, and their circumstances, and what their circumstances required. He discerned the diseases of this body, and what were the proper remedies, as an able and masterly physician. He had a great acquaintance with the neighboring colonies, and also the nations on this continent, with whom we are concerned in our public affairs. He had a far greater knowledge than any other person in the land, of the several nations of Indians in these northern parts of America, their tempers, manners, and the proper way of treating them; and was more extensively known by them than any other person in the country. And no other person in authority in this province had such an acquaintance with the people and country of Canada, the land of our enemies, as he had.
He was exceeding far from a disposition and forwardness to intermeddle with other people’s business; but as to what belonged to his proper business, in the offices he sustained, and the important affairs of which he had the care, he had a great understanding of what belonged to them. I have often been surprised at the length of his reach, and what I have seen of his ability to foresee and determine the consequences of things, even at a great distance, and quite beyond the sight of other men. He was not wavering and unsteady in his opinion. His manner was never to pass a judgment rashly, but was wont first thoroughly to deliberate and weigh an affair; and in this, notwithstanding his great abilities, he was glad to improve by the help of conversation and discourse with others (and often spake of the great advantage he found by it), but when, on mature consideration, he had settled his judgment, he was not easily turned from it by false colors, and plausible pretences and appearances.
And besides his knowledge of things belonging to his particular calling as a ruler, he had also a great degree of understanding in things belonging to his general calling as a Christian. He was no inconsiderable divine. He was a wise casuist, as I know by the great help I have found from time to time by his judgment and advice in cases of conscience, wherein I have consulted him. And indeed I scarce knew the divine that I ever found more able to help and enlighten the mind in such cases than he. And he had no small degree of knowledge in things pertaining to experimental religion; but was wont to discourse on such subjects, not only with accurate doctrinal distinctions, but as one intimately and feelingly acquainted with these things.
He was not only great in speculative knowledge, but his knowledge was practical; such as tended to a wise conduct in the affairs, business, and duties of life; so as properly to have the denomination of wisdom, and so as properly and eminently to invest him with the character of a wise man. And he was not only eminently wise and prudent in his own conduct, but was one of the ablest and wisest counselors of others in any difficult affair.
The greatness and honorableness of his disposition was answerable to the largeness of his understanding. He was naturally of a great mind; in this respect he was truly the son of nobles. He greatly abhorred things which were mean and sordid, and seemed to be incapable of a compliance with them. How far was he from trifling and impertinence in his conversation! How far from a busy, meddling disposition! How far from any sly and clandestine management to fill his pockets with what was fraudulently withheld, or violently squeezed, from the laborer, soldier, or inferior officer! How far from taking advantage from his commission or authority, or any superior power he had in his hands; or the ignorance, dependence, or necessities of others; to add to his own gains with what properly belonged to them, and with what they might justly expect as a proper reward for any of their services! How far was he from secretly taking bribes offered to induce him to favor any man in his cause, or by his power or interest to promote his being advanced to any place of public trust, honor, or profit! How greatly did he abhor lying and prevarication! And how immovably steadfast was he to exact truth! His hatred of those things that were mean and sordid was so apparent and well known, that it was evident that men dreaded to appear in any thing of that nature in his presence.
He was a man of a remarkably public spirit, a true lover of his country, and who greatly abhorred sacrificing the public welfare to private interest.—He was very eminently endowed with a spirit of government. The God of nature seemed to have formed him for government, as though he had been made on purpose, and cast into a mold, by which he should be every way fitted for the business of a man in public authority. Such a behavior and conduct was natural to
him, as tended to maintain his authority, and possess others with awe and reverence, and to enforce and render effectual what he said and did in the exercise of his authority. He did not bear the sword in vain: he was truly a terror to evil-doers. What I saw in him often put me in mind of that saying of the wise man,
But though he was one that was great among men, exalted above others in abilities and greatness of mind, and in the place of rule, and feared not the faces of men, yet he feared God. He was strictly conscientious in his conduct, both in public and private. I never knew the man that seemed more steadfastly and immovably to act by principle, and according to rules and maxims, established and settled in his mind by the dictates of his judgment and
conscience. He was a man of strict justice and fidelity. Faithfulness was eminently his character. Some of his greatest opponents that have been of the contrary party to him in public affairs, yet have openly acknowledged this of him, that he was a faithful man. He was remarkably faithful in his public trusts. He would not basely betray his trust, from fear or favor. It was in vain to expect it; however men might oppose him or neglect him, and how great soever they were: nor would he neglect
the public interest committed to him, for the sake of his own ease, but diligently and laboriously watched and labored for it night and day. And he was faithful in private affairs as well as public. He was a most faithful friend; faithful to any one that in any case asked his counsel: and his fidelity might be depended
He was a noted instance of the virtue of temperance, unalterable in it, in all places, in all companies, and in the midst of all temptations. Though he was a man of a great spirit, yet he had a remarkable government of his spirit; and excelled in the government of his tongue. In the midst of all provocations from multitudes he had to deal with, and the great multiplicity of perplexing affairs in which he was concerned, and all the opposition and reproaches of which he was at any time the subject; yet what was there that ever proceeded out of his mouth that his enemies could lay hold of? No profane language, no vain, rash, unseemly, and unChristian speeches. If at any time he expressed himself with great warmth and vigor, it seemed to be from principle and determination of judgment, rather than from passion. When he expressed himself strongly, and with vehemence, those that were acquainted with him, and well observed him from time to time, might evidently see it was done in consequence of thought and judgment, weighing the circumstances and consequences of things.
The calmness and steadiness of his behavior in private, particularly in his family, appeared remarkable and exemplary to those who had most opportunity to observe. He was thoroughly established in those religious principles and doctrines of the first fathers of New England, usually called the doctrines of grace, and had a great detestation of the opposite errors of the present fashionable divinity, as very contrary to the word of God, and the experience of every true Christian. And as he was a friend to truth, so he was a friend to vital piety and the power of godliness, and every countenanced and favored it on all occasions.
He abhorred profaneness, and was a person of a serious and decent spirit, and ever treated sacred things with reverence. He was exemplary for his decent attendance on the public worship of God. Who ever saw him irreverently and indecently lolling, and laying down his head to sleep, or gazing about the meeting-house in time of divine service? And as he was able (as was before observed) to discourse very understandingly of experimental religion, so to some persons with whom he was very intimate, he gave intimations sufficiently plain, while conversing on these things, that they were matters of his own experience. And some serious persons in civil authority, who have ordinarily differed from him in matters of government, yet on some occasional close conversation with him on things of religion, have manifested a high opinion of him as to real experimental piety.
As he was known to be a serious person, and an enemy to a profane or vain conversation, so he was feared on that account by great and small. When he was in the room, only his presence was sufficient to maintain decency; though many were there accounted great men, who otherwise were disposed to take a much greater freedom in their talk and behavior, than they dared to do in his presence. He was not unmindful of death, nor insensible of his own frailty, nor did death come unexpected to him. For some years past, he has spoken much to some persons of dying, and going to the eternal world, signifying that he did not expect to continue long here.
Added to all these things, to render him eminently a strong rod, he was attended with many circumstances which tended to give him advantage for the exerting of his strength for the public good. He was honorably descended, was a man of considerable substance, had been long in authority, was extensively known and honored abroad, was high in the esteem of the many tribes of Indians in the neighborhood of the British colonies, and so had great influence upon them above any other man in New England. God had endowed him with a comely presence, and majesty of countenance, becoming the great qualities of his mind, and the place in which God had set him.
In the exercise of these qualities and endowments, under these advantages, he has been as it were a father to this part of the land, on whom the whole county had, under God, its dependence in all its public affairs, and especially since the beginning of the present war. How much the weight of all the warlike concerns of the country (which above any part of the land lies exposed to the enemy) has lain on his shoulders, and how he has been the spring of all motion, and the doer of every thing that has been done, and how wisely and faithfully he has conducted these affairs, I need not inform this congregation. You well know that he took care of the county as a father of a family of children, not neglecting men’s lives, and making light of their blood; but with great diligence, vigilance, and prudence, applying himself continually to the proper means of our safety and welfare. And especially has this his native town, where he has dwelt from his infancy, reaped the benefit of his happy influence. His wisdom has been, under God, very much our guide, and his authority our support and strength, and he has been a great honor to Northampton, and ornament to our church. He continued in full capacity of usefulness while he lived; he was indeed considerably advanced in years, but his powers of mind were not sensibly abated, and his strength of body was not so impaired, but that he was able to go on long journeys, in extreme heat and cold, and in a short time.
But now this “strong rod is broken and withered,” and surely the judgment of God therein is very awful, and the dispensation that which may well be for a lamentation. Probably we shall be more sensible of the worth and importance of such a strong rod by the want of it. The awful voice of God in this providence is worthy to be attended to by this whole province, and especially by the people of this county, but in a more peculiar manner by us of this town. We have now this testimony of the divine displeasure, added to all the other dark clouds God has lately brought over us, and his awful frowns upon us. It is a dispensation, on many accounts, greatly calling for our humiliation and fear before God; an awful manifestation of his supreme, universal, and absolute dominion, calling us to adore the divine sovereignty, and tremble at the presence of this great God. And it is a lively instance of human frailty and mortality. We see how that none are out of the reach of death, that no greatness, no authority, no wisdom and sagacity, no honorableness of person or station, no degree of valuableness and importance, exempts from the stroke of death. This is therefore a loud and solemn warning to all sorts to prepare for their departure hence.
And the memory of this person who is now gone, who was made so great a blessing while he lived, should engage us to show respect and kindness to his family. This we should do both out of respect to him and to his father, your former eminent pastor, who in his day was in a remarkable manner a father to this part of the land in spirituals, and especially to this town, as this his son has been in temporals.—God greatly resented it, when the children of
Israel did not show kindness to the house of Jerubbaal that had been made an instrument of so much good to them,
Preached before the Synod of New York, convened at Newark, in New Jersey, on September 28, 1752.
Thou believest that there is one God; thou dost well: the devils also believe, and tremble.
OBSERVE in these words,—1. Something that some depended on, as an evidence of their good estate and acceptance, as the objects of God’s favor, viz., a speculative faith, or belief of the doctrines of religion. The great doctrine of the existence of one only God is particularly mentioned; probably, because this was a doctrine wherein, especially, there was a visible and noted distinction between professing Christians and the heathens, amongst whom the Christians in those days were dispersed. And therefore, this was what many trusted in, as what recommended them to, or at least was an evidence of their interest in, the great spiritual and eternal privileges, in which real Christians were distinguished from the rest of the world.
2. How much is allowed concerning this faith, viz., that it is a good attainment; “Thou dost well.” It was good, as it was necessary. This doctrine was one of the fundamental doctrines of Christianity; and, in some respects, above all others fundamental. It was necessary to be believed, in order to salvation. To be without the belief of this doctrine, especially in those that had such advantage to know as they had to whom the apostle wrote, would be a great sin, and what would vastly aggravate their damnation. This belief was also good, as it had a good tendency in many respects.
3. What is implicitly denied concerning it, viz., that it is any evidence of a person’s being in a state of salvation. The whole context shows this to be the design of the apostle in the words. And it is particularly manifest by the conclusion of the verse; which is,
4. The thing observable in the words, viz., the argument by which the apostle proves, that this is no sign of a state of grace, viz., that it is found in the devils. They believe that there is one God, and that he is a holy, sin-hating God; and that he is a God of truth, and will fulfill his threatenings, by which he has denounced future judgments, and a great increase of misery on them; and that he is an almighty God, and able to execute his threatened vengeance upon them.
Therefore, the doctrine I infer from the words to make the subject of my present discourse, is this, viz., nothing in the mind of man, that is of the same nature with what the devils experience, or are the subjects of, is any sure sign of saving grace.
If there be any thing that the devils have, or find in themselves, which is an evidence of the saving grace of the Spirit of God, then the apostle’s argument is not good; which is plainly this: “That which is in the devils, or which they do, is no certain evidence of grace. But the devils believe that there is one God. Therefore, thy believing that there is one God, is no sure evidence that thou art gracious.” So that the whole foundation of the apostle’s argument lies in that proposition: “That which is in the devils, is no certain sign of grace.”—Nevertheless, I shall mention two or three further reasons, or arguments of the truth of this doctrine.
I. The devils have no degree of holiness: and therefore those things which are nothing beyond what they are the subjects of, cannot be holy experiences.
The devil once was holy; but when he fell, he lost all his holiness, and became perfectly wicked. He is the greatest sinner, and in some sense the father of all sin.
Therefore, surely, those things which the minds of devils are the subjects of, can have nothing of the nature of true holiness in them. The knowledge and understanding which they have of the things of God and religion, cannot be of the nature of divine and holy light, nor any knowledge that is merely of the same kind. No impressions made on their hearts, can be of a spiritual nature. That kind of sense which they have of divine things, however great, cannot be a holy sense. Such affections as move their hearts, however powerful, cannot be holy affections. If there be no holiness in them as they are in the devil, there can be no holiness in them as they are in man; unless something be added to them beyond what is in the devil. And if any thing be added to them, then they are not the same things; but are something beyond what devils are the subjects of; which is contrary to the supposition; for the proposition which I am upon is, that those things which are of the same nature, and nothing beyond what devils are the subjects of, cannot be holy experiences. It is not the subject that makes the affection, or experience, or quality holy; but it is the quality that makes the subject holy.
And if those qualities and experiences which the devils are the subjects of, have nothing of the nature of holiness in them, then they can be no certain signs, that persons which have them are holy or gracious. There is no certain sign of true grace, but those things which are spiritual and gracious. It is God’s image that is his seal and mark, the stamp by which those that are his are known. But that which has nothing of the nature of holiness, has nothing of this image. That which is a sure sign of grace, must either be something which has the nature and essence of grace, or flows from, or some way belongs to, its essence; for that which distinguishes things one from another is the essence, or something appertaining to their essence. And therefore, that which is sometimes found wholly without the essence of holiness or grace, can be no essential, sure, or distinguishing mark of grace.
II. The devils are not only absolutely without all true holiness, but they are not so much as the subjects of any common grace.
If any should imagine, that some things may be signs of grace which are not grace itself, or which have nothing of the nature and essence of grace and holiness in them; yet, certainly they will allow, that the qualifications which are sure evidences of grace, must be things that are near akin to grace, or having some remarkable affinity with it.
There are many in this world who are wholly destitute of saving grace, who yet have common grace. They have no true holiness, but nevertheless have something of that which is called moral virtue; and are the subjects of some degree of the common influences of the Spirit of God. It is so with those in general that live under the light of the gospel, and are not given up to judicial blindness and hardness. Yea, those that are thus given up, yet have some degree of restraining grace while they live in this world; without which the earth could not bear them, and they would in no measure be tolerable members of human society. But when any are damned, or cast into hell, as the devils are, God wholly withdraws his restraining grace, and all merciful influences of his Spirit whatsoever. They have neither saving grace nor common grace; neither the grace of the Spirit, nor any of the common gifts of the Spirit; neither true holiness, nor moral virtue of any kind. Hence arises the vast increase of the exercise of wickedness in the hearts of men when they are damned. And herein is the chief difference between the damned in hell, and unregenerate and graceless men in this world. Not that wicked men in this world have any more holiness or true virtue than the damned, or have wicked men, when they leave this world, any principles of wickedness infused into them: but when men are cast into hell, God perfectly takes away his Spirit from them, as to all its merciful common influences, and entirely withdraws from them all restraints of his Spirit and good providence.
III. It is unreasonable to suppose, that a person’s being in any respect as the devil is, should be a certain sign that he is very unlike and opposite to him, and hereafter shall not have his part with him. True saints are extremely unlike and contrary to the devil, both relatively and really. They are so relatively. The devil is the grand rebel; the chief enemy of God and Christ; the object of God’s greatest wrath; a condemned malefactor, utterly rejected and cast off by him; for ever shut out of his presence; the prisoner of his justice; an everlasting inhabitant of the infernal world. The saints, on the contrary, are the citizens of the heavenly Jerusalem; members of the family of the glorious King of heaven; the children of God; the brethren and spouse of his dear Son; heirs of God; joint-heirs with Christ; kings and priests unto God. And they are extremely different really. The devil, on account of his hateful nature, and those accursed dispositions which reign in him, is called Satan, the adversary, Abaddon and Apollyon, the great destroyer, the wolf, the roaring lion, the great dragon, the old serpent. The saints are represented as God’s holy ones, his anointed ones, the excellent of the earth; the meek of the earth; lambs and doves; Christ’s little children; having the image of God, pure in heart; God’s jewels; lilies in Christ’s garden; plants of paradise; stars of heaven; temples of the living God. The saints, so far as they are saints, are as diverse from the devil, as heaven is from hell; and much more contrary than light is to darkness: and the eternal state that they are appointed to, is answerably diverse and contrary.
Now, it is not reasonable to suppose, that being in any respect as Satan is, or being the subject of any of the same properties, qualifications, affections, or actions, that are in him, is any certain evidence that persons are thus exceeding different from him, and in circumstances so diverse, and appointed to an eternal state so extremely contrary in all respects. Wicked men are in Scripture called the children of the devil. Now is it reasonable to suppose, that men’s being in any respect as the devil is, can be a certain sign, that they are not his children, but the children of the infinitely holy and blessed God? We are informed, that wicked men shall hereafter have their part with devils; shall be sentenced to the same everlasting fire which is prepared for the devil and his angels. Now, can a man’s being like the devil in any respect be a sure token that he shall not have his part with him, but with glorious angels, and with Jesus Christ, dwelling with him, where he is, that he may behold and partake of his glory?
The first use may lie in several inferences, for our instruction.
I. From what has been said, it may be inferred, by parity of reason, that nothing that damned men do, or ever will experience, can be any sure sign of grace.
Damned men are like the devils, are conformed to them in nature and state. They have nothing better in them than the devils, have no higher principles in their hearts; experience nothing, and do nothing, of a more excellent kind; as they are the children and servants of the devil, and as such, shall dwell with him, and be partakers with him of the same misery. As Christ says, concerning the saints in their future state,
Each of the forementioned reasons, given to show the truth of the doctrine with respect to devils, holds good with respect to damned men. Damned men have no degree of holiness; and therefore those things which are nothing beyond what they have, cannot be holy experiences. Damned men are not only absolutely destitute of all true holiness, but they have not so much as any common grace. And lastly, it is unreasonable to suppose, that a person’s being in any respect as the damned in hell are, should be a certain sign that they are very unlike and opposite to them, and hereafter shall not have their portion with them.
II. We may hence infer, that no degree of speculative knowledge of things of religion is any certain sign of saving grace. The devil, before his fall, was among those bright and glorious angels of heaven, which are represented as morning-stars, and flames of fire, that excel in strength and wisdom. And though he be now become sinful, yet his sin has not abolished the faculties of the angelic nature; as when man fell, he did not lose the faculties of the human nature.—Sin destroys spiritual principles, but not the natural faculties. It is true, sin, when in full dominion, entirely prevents the exercise of the natural faculties in holy and spiritual understanding; and lays many impediments in the way of their proper exercise in other respects. It lays the natural faculty of reason under great disadvantages, by many and strong prejudices; and in fallen men the faculties of the soul are, doubtless, greatly impeded in their exercise, through that great weakness and disorder of the corporeal organ to which it is strictly united, and which is the consequence of sin.—But there seems to be nothing in the nature of sin, or moral corruption, that has any tendency to destroy the natural capacity, or even to diminish it, properly speaking. If sin were of such a nature as necessarily to have that tendency and effect; then it might be expected, that wicked men, in a future state, where they are given up entirely to the unrestrained exercise of their corruptions and lusts, and sin is in all respects brought to its greatest perfection in them, would have the capacity of their souls greatly diminished. This we have no reason to suppose; but rather, on the contrary, that their capacities are greatly enlarged, and that their actual knowledge is vastly increased; and that even with respect to the Divine Being, and things of religion, and the great concerns of the immortal souls of men, the eyes of wicked men are opened, when they go into another world.
The greatness of the abilities of devils may be argued, from the representation in
As the devil’s subtlety shows his great capacity; so the way in which his subtlety is exercised and manifested—which is principally in his artful management with respect to things of religion, his exceeding subtle representations, insinuations, reasonings, and temptations, concerning these things—demonstrates his great actual understanding of them; as, in order to be a very artful disputant in any science, though it be only to confound and deceive such as are conversant in it, a person had need to have a great and extensive acquaintance with the things which pertain to that science.
Thus the devil has undoubtedly a great degree of speculative knowledge in divinity; having been, as it were, educated in the best divinity school in the universe, viz. the heaven of heavens. He must needs have such an extensive and accurate knowledge concerning the nature and attributes of God, as we, worms of the dust, in our present state, are not capable of. And he must have a far more extensive knowledge of the works of God, as of the work of creation
in particular; for he was a spectator of the creation of this visible world; he was one of those morning-stars,
Therefore it is manifest, from my text and doctrine, that no degree of speculative knowledge of religion is any certain sign of true piety. Whatever clear notions a man may have of the attributes of God, the doctrine of the Trinity, the nature of the two covenants, the economy of the persons of the Trinity, and the part which each person has in the affair of man’s redemption; if he can discourse never so excellently of the offices of Christ, and the way of salvation by him, and the admirable methods of divine wisdom, and the harmony of the various attributes of God in that way; if he can talk never so clearly and exactly of the method of the justification of a sinner, and of the nature of conversion, and the operations of the Spirit of God, in applying the redemption of Christ; giving good distinctions, happily solving difficulties, and answering objections, in a manner tending greatly to enlighten the ignorant, to the edification of the church of God, and the conviction of gainsayers, and the great increase of light in the world: if he has more knowledge of this sort than hundreds of true saints of an ordinary education, and most divines; yet all is no certain evidence of any degree of saving grace in the heart.
It is true, the Scripture often speaks of knowledge of divine things, as what is peculiar to true saints; as in
III. It may also be inferred from what has been observed, that for persons merely to yield a speculative assent to the doctrines of religion as true, is no certain evidence of a state of grace. My text tells us, that the devils believe; and as they believe that there is one God, so they believe the truth of the doctrines of religion in general. The devil is orthodox in his faith; he believes the true scheme of doctrine; he is no Deist, Socinian, Arian, Pelagian, or antinomian; the articles of his faith are all sound, and in them he is thoroughly established.
Therefore, for a person to believe the doctrines of Christianity merely from the force of arguments, as discerned only by speculation, is no evidence of grace.
It is probably a very rare thing for unregenerate men to have a strong persuasion of the truth of the doctrines of religion, especially such of them as are very mysterious, and much above the comprehension of reason. Yet if he be very confident of the truth of Christianity and its doctrines, and is able to argue most strongly for the proof of them, in this he goes nothing beyond the devil; who doubtless has a great knowledge of the rational arguments by which the truth of the Christian religion and its several principles are evinced.
And therefore when the Scripture speaks of believing that Jesus is the Son of God, as a sure evidence of grace, as in
IV. It may be inferred from the doctrine which has been insisted on, that it is no certain sign of persons being savingly converted, that they have been subjects of very great distress and terrors of mind, through apprehensions of God’s wrath, and fears of damnation.
That the devils are the subjects of great terrors, through apprehensions of God’s wrath, and fears of its future effects, is implied in my text; which speaks not only of their believing, but trembling. It must be no small degree of terror which should make those principalities and powers, those mighty, proud, and sturdy beings, to tremble.
There are many terrors that some persons who are concerned for their salvation, are the subjects of, which are not from any proper awakenings of conscience, or apprehensions of truth, but from melancholy or frightful impressions on their imagination; or some groundless apprehensions, and the delusions and false suggestions of Satan. But if they have had never so great and long-continued terrors from real awakenings, and convictions of truth, and views of
things as they are, this is no more than what is in the devils, and will be in all wicked men in another world. However stupid and senseless most ungodly men are now, all will be effectually awakened at last. There will be no such thing as slumbering in hell. There are many that cannot be awakened by the most solemn warnings and awful threatenings of the word of God—the most alarming discourses from the pulpit, and the most awakening and awful providences—but all will be thoroughly awakened by
the sound of the last trumpet, and the appearance of Christ to judgment. All sorts will then be filled with most amazing terrors, from apprehensions of truth, and seeing things as they are; when “the kings of the earth, and the great men (such as were the most lofty and stout-hearted, most ready to treat the things of religion with contempt), shall hide themselves in the dens, and in the rocks of the mountains; and say to the mountains and rocks, Fall on us, and hide us from the face of him
that sitteth on the throne, and from the wrath of the Lamb: for the great day of his wrath is come; and who shall be able to stand?”
V. It may be further inferred from the doctrine, that no work of the law on men’s hearts, in conviction of guilt, and just desert of punishment, is a sure argument that a person has been savingly converted.
Not only are no awakenings and terrors any certain evidence of this, but no mere legal work whatsoever, though carried to the utmost extent. Nothing wherein there is no grace or spiritual light, but only the mere conviction of natural conscience, and those acts and operations of the mind which are the result of this—and so are, as it were, merely forced by the clear light of conscience, without the concurrence of the heart and inclination with that light—is any certain sign of the saving grace of God, or that a person was ever savingly converted.
The evidence of this, from my text and doctrine, is demonstrative; because the devils are the subjects of these things; and all wicked men that shall finally perish, will be the subjects of the same. Natural conscience is not extinguished in the damned in hell; but, on the contrary, remains there in its greatest strength, and is brought to its most perfect exercise; most fully to do its proper office as God’s vicegerent in the soul, to condemn those rebels
against the King of heaven and earth, and manifest God’s just wrath and vengeance, and by that means to torment them, and be as a never-dying worm within them. Wretched men find means in this world to blind the eyes and stop the mouth of this vicegerent of a sin-revenging God; but they shall not be able to do it always. In another world, the eyes and mouth of conscience will be fully opened. God will hereafter make wicked men to see and know these things from which now they industriously hide
their eyes,
Therefore it follows from the doctrine, that it can be no certain sign of grace, that persons have had great convictions of sin. Suppose they have had their sins of life, with their aggravations, remarkably set before them, so greatly to affect and terrify them; and withal, have had a great sight of the wickedness of their hearts, the greatness of the sin of unbelief, and of the unexcusableness and heinousness of their most secret spiritual iniquities. Perhaps they have been convinced of the utter insufficiency of their own righteousness, and they despair of being recommended to God by it; have been convinced that they are wholly without excuse before God, and deserve damnation; and that God would be just in executing the threatened punishment upon them, though it be so dreadful. All these things will be in the ungodly at the day of judgment, when they shall stand with devils, at the left hand, and shall be doomed as accursed to everlasting fire with them.
Indeed there will be no submission in them. Their conscience will be convinced that God is just in their condemnation; but yet their wills will not be bowed to God’s justice. There will be no acquiescence of mind in that divine attribute; no yielding of the soul to God’s sovereignty, but the highest degree of enmity and opposition. A true submission of the heart and will to the justice and sovereignty of God, is therefore allowed to be something peculiar to true converts, being something which the devils and damned souls are and ever will be far from; and to which a mere work of the law, and convictions of conscience, however great and clear, will never bring men.
When sinners are the subjects of great convictions of conscience, and a remarkable work of the law, it is only transacting the business of the day of judgment in the conscience before-hand. God sits enthroned in the clouds of heaven; the sinner is arraigned as it were at God’s bar; and God appears in his awful greatness, as a just and holy, sin-hating and sin-revenging, God, as he will then. The sinner’s iniquities are brought to light; his sins set in
order before him; the hidden things of
Indeed the want of a thorough sense of guilt, and desert of punishment, and conviction of the justice of God in threatening damnation, is a sign that a person never was converted, and truly brought with the whole soul to embrace Christ as a Savior from this punishment: for it is easily demonstrable, that there is no such thing as entirely and cordially accepting an offer of a Savior from punishment which we think we do not deserve. But having such a conviction is no certain sign that persons have true faith, or have every truly received Christ as their Savior. And if persons have great comfort, joy, and confidence suddenly let into their minds, after great convictions, it is no infallible evidence that their comforts are built on a good foundation.
It is manifest, therefore, that too much stress has been laid by many persons on a great work of the law preceding their comforts, who seem not only to have looked on such a work of the law as necessary to precede faith, but also to have esteemed it as the chief evidence of the truth and genuineness of succeeding faith and comforts. By this means it is to be feared very many have been deceived, and established in false hope. And what is to be seen in the event of things, in multitudes of instances, confirms this. It may be safely allowed that it is not so usual for great convictions of conscience to prove abortive, and fail of a good issue, as for lesser convictions; and that more generally when the Spirit of God proceeds so far with sinners, in the work of the law, as to give them a great sight of their hearts, and of the heinousness of their spiritual iniquities; and to convince them that they are without excuse—and that all their righteousness can do nothing to merit God’s favor; but they lie justly exposed to God’s eternal vengeance with mercy—a work of saving conversion follows. But we can have no warrant to say, it is universally so, or to lay it down as an infallible rule, that when convictions of conscience have gone thus far, saving faith and repentance will surely follow. If any should think they have ground for such a determination, because they cannot conceive what end God should have, in carrying a work of conviction to such a length, and so preparing the heart for faith, and after all, never giving saving faith to the soul; I desire it may be considered, where will be the end of our doubts and difficulties, if we think ourselves sufficient to determine so positively and particularly concerning God’s ends and designs in what he does. It may be asked such an objector, what is God’s end in giving a sinner any degree of the strivings of his Spirit, and conviction of conscience, when he afterwards suffers it to come to nothing?
If he may give some degree that may finally be in vain, who shall set the bounds, and say how great the degree shall be? Who can, on sure grounds, determine, that when a sinner has so much of that conviction which the devils and damned in hell have, true faith and eternal salvation will be the certain consequence? This we may certainly determine, that, if the apostle’s argument in the text be good, not any thing whatsoever that the devils have is certainly connected with such a consequence. Seeing sinners, while such, are capable of the most perfect convictions, and will have them at the day of judgment, and in hell; who shall say, that God never shall cause reprobates to anticipate the future judgment and damnation in that respect? And if he does so, who shall say to him, what dost thou? Or call him to account concerning his ends in so doing? Not but that many possible wise ends might be thought of, and mentioned, if it were needful, or I had now room for it.—The Spirit of God is often quenched by the exercise of the wickedness of men’s hearts, after he has gone far in a work of conviction, so that their convictions never have a good issue. And who can say that sinners, by the exercise of their opposition and enmity against God, which is not at all mortified by the greatest legal convictions, neither in the damned in hell nor sinners on earth, may not provoke God to take his Spirit from them, even after he has proceeded the greatest length in a work of conviction? Who can say, that God never is provoked to destroy some, after he has brought them, as it were, through the wilderness, even to the edge of the land of rest? As he slew some of the Israelites, even in the plains of Moab.
And let it be considered, where is our warrant in Scripture, to make use of any legal convictions, or any method or order of successive events in a work of the law, and consequent comforts, as a sure sign of regeneration. The Scripture is abundant, in expressly mentioning evidences of grace, and of a state of favor with God, as characteristics of true saints. But where do we ever find such things as these amongst those evidences? Or where do we find any
other signs insisted on, besides grace itself, its nature, exercises, and fruits? These were the evidences that Job relied upon: these were the things that the psalmist everywhere insists upon as evidences of sincerity, and particularly in the
These were the characteristics of those that are truly happy given by our Savior in the beginning of his sermon on the mount. These are the things that Christ mentions, as the true evidences of being his real disciples, in his last and dying discourse to his disciples, in the
VI. It follows from my text and doctrine, that it is no certain sign of grace, that persons have earnest desires and longings after salvation.
The devils, doubtless, long for deliverance from the misery they suffer, and from that greater misery which they expect. If they tremble through fear of it, they must, necessarily, earnestly desire to be delivered from it. Wicked men are, in Scripture, represented as longing for the privileges of the righteous, when the door is shut, and they are shut out from among them: they come to the door, and cry Lord, Lord, open to us. Therefore, we are not to look on all desires that are very earnest and vehement, as certain evidences of a pious heart. There are earnest desires of a religious nature, which the saints have, that are the proper breathings of a new nature, and distinguishing qualities of true saints: but there are also longings, which unregenerate men may have, which are often mistaken for marks of godliness. They think they hunger and thirst after righteousness, and have earnest desires after God and Christ, and long for heaven; when, indeed, all is to be resolved into self-love; and so is a longing which arises from no higher principles than the earnest desires of the devils.
VII. It may be inferred from what has been observed, that persons who have no grace may have a great apprehension of an external glory in things heavenly and divine, and of whatsoever is external pertaining to religion.
If persons have impressed strongly on their minds ideas obtained by the external senses, whether by the ear, as any kind of sound, pleasant music, or words spoken of excellent signification; words of Scripture, suitable to their case, or adapted to the subject of their meditations: or ideas obtained by the eye, as of a visible beauty and glory, a shining light, golden streets, gates of precious stone, a most magnificent throne surrounded by angels and saints in shining ranks: or any thing external belonging to Jesus Christ, either in his humbled state, as hanging on the cross, with his crown of thorns, his wounds open, and blood trickling down; or in his glorified state, with awful majesty, or ravishing beauty and sweetness in his countenance; his face shining above the brightness of the sun, and the like: these things are no certain signs of grace.
Multitudes that are now in hell, will have ideas of the external glory that pertains to things heavenly, far beyond whatever any have in this world. They will see all that external glory and beauty, in which Christ will appear at the day of judgment, when the sun shall be turned into darkness before him; which, doubtless, will be ten thousand times greater than ever was impressed on the imagination of either saints or sinners in this present state, or ever was conceived by any mortal man.
VIII. It may be inferred from the doctrine, that persons who have no grace may have a very great and affecting sense of many divine things on their hearts.
The devil has not only a great speculative knowledge, but he has a sense of many divine things, which deeply affects him, and is most strongly impressed on his heart. As,
1. The devils and damned souls have a great sense of the vast importance of the things of another world. They are in the invisible world, and they see and know how great the things of that world are: their experience teaches them in the most affecting manner. They have a great sense of the worth of salvation, and the worth of immortal souls, and the vast importance of those things that concern men’s eternal welfare. The parable in the latter end of the
16th chapter of Luke teaches this, in representing the rich man in hell, as entreating that Lazarus might be sent to his five brothers, to testify to them, lest they should come to that place of torment. They who endure the torments of hell have doubtless a most lively and affecting sense of the vastness of an endless eternity, and of the comparative momentariness of this life, and the vanity of the concerns and enjoyments of time.—They are convinced effectually, that all the things of this
world, even those that appear greatest and most important to the inhabitants of the earth, are despicable trifles, in comparison of the things of the eternal world. They have a great sense of the preciousness of time, and of the means of grace, and the inestimable value of the privileges which they enjoy which live under the gospel. They are fully sensible of the folly of those that go on in sin; neglect their opportunities; make light of the counsels and warnings of God; and bitterly
lament their exceeding folly in their own sins, by which they have brought on themselves so great and remediless misery. When sinners, by woeful experience, know the dreadful issue of their evil way, they will mourn at the last, saying, “How have I hated instruction, and my heart despised reproof, and have not obeyed the voices of my teachers, nor inclined mine ear to them that instructed me!”
Therefore, however true godliness is attended with a great sense of the importance of divine things—and it is rare that men who have no grace maintain such a sense in any steady and persevering manner—yet it is manifest that those things are no certain evidences of grace. Unregenerate men may have a sense of the importance of eternity, and the vanity of time, the worth of immortal souls; the preciousness of time and the means of grace, and the folly of the way of allowed sin. They may have such a sense of those things, as may deeply affect them, and cause them to mourn for their own sins, and be much concerned for others; though it be true, they have not these things in the same manner, and in all respects from the same principles and views, as godly men have them.
2. Devils and damned men have a strong and most affecting sense of the awful greatness and majesty of God. This is greatly made manifest in the execution of divine vengeance on his enemies.
It is evident, therefore, that a sense of God’s terrible majesty is no certain evidence of saving grace: for we see that wicked men and devils are capable of it; yea, many wicked men in this world have actually had it. This is a manifestation which God made of himself in the sight of that wicked congregation at mount Sinai, which they saw, and with which they were deeply affected, so that all the people in the camp trembled.
3. Devils and damned men have some kind of conviction and sense of all attributes of God, both natural and moral, that is strong and very affecting.
The devils know God’s almighty power: they saw a great manifestation of it, when they saw God lay the foundation of the earth, &c, and were much affected with it. They have seen innumerable other great demonstrations of his power; as in the universal deluge, the destruction of Sodom, the wonders of Egypt, at the Red sea, and in the wilderness; causing the sun to stand still in Joshua’s time, and many others.—And they had a very affecting manifestation
of God’s mighty power on themselves, in casting all their hosts down from heaven into hell; and have continual affecting experience of it, in God’s reserving them in strong chains of darkness, and in the strong pains they feel. They will hereafter have far more affecting experience of it, when they shall be punished from the glory of God’s power, with that mighty destruction in expectation of which they now tremble. So
Object. Here possibly some may object against the force of the foregoing reasoning, that ungodly men in this world are in exceeding different circumstances from those in which the devils are, and from those which wicked men will be in at the day of judgment. Those things which are visible and present to these, are now future and invisible to the other; and wicked men in this world are in the body, that clogs and hinders the soul, and are encompassed with objects that blind and stupify them. Therefore it does not follow, that because the wicked in another world have a great apprehension and lively sense of such things without grace, ungodly men in their present state may have the same.
Ans. To this I answer: It is not supposed that ever men in this life have all those things which have been mentioned to the same degree that the devils and damned men have them.—None supposes that ever any in this life have terrors of conscience to an equal degree with them. It is not to be supposed that any mortal man, whether godly or ungodly, has an equal degree of speculative knowledge with the devil. And, as was just now observed, the wicked at the day of judgment, will have a vastly greater idea of the external glory of Christ than ever any have in the present state. So, doubtless, they will have a far greater sense of God’s awful greatness and terrible majesty, than any could subsist under in this frail state. So we may well conclude, that the devils and wicked men in hell have a greater and more affecting sense of the vastness of eternity, and (in some respects) a greater sense of the importance of the things of another world, than any here have; and they have also longings after salvation to a higher degree than any wicked men in this world.
But yet it is evident that men in this world may have things of the same kind with devils and damned men; the same sort of light in the understanding; the same views and affections, the same sense of things, the same kind of impressions on the mind and on the heart. The objection is against the conclusiveness of that reasoning which is the apostle’s more properly than mine. The apostle judged it a conclusive argument against such as thought their believing there was one God an evidence of their being gracious, that the devils believed the same. So the argument is exactly the same against such as think they have grace, because they believe God is a holy God, or because they have a sense of the awful majesty of God.—The same may be observed of other things that have been mentioned. My text has reference, not only to the act of the understandings of devils in believing, but to that affection of their hearts which accompanies the views they have; as trembling is an effect of the affection of the heart. Which shows, that if men have both the same views of understanding, and also the same affections of heart, that the devils have, it is no sign of grace.
And as to the particular degree to which these things may be carried in men in this world without grace, it appears not safe to make use of it as an infallible rule to determine men’s state. I know not where we have any rule to go by, to fix the precise degree in which God by his providence, or his common influences on the mind, will excite in wicked men in this world, the same views and affections which the wicked have in another world; which, it is
manifest, the former are capable of as well as the latter, having the same faculties and principles of soul; and which views and affections, it is evident, they often are actually the subjects of in some degree, some in a greater and some in a less degree. The infallible evidences of grace which are laid down in Scripture are of another kind: they are all of a holy and spiritual nature; and therefore things of that kind which a heart that is wholly carnal and corrupt cannot receive or
experience,
The second use may be of self-examination.
Let the things which have been observed put all on examining themselves, and inquiring, whether they have any better evidences of saving grace, than such as have been mentioned.
We see how the infallible Spirit of God, in the text, plainly represents the things of which the devils are the subjects, as no sure signs of grace. And we have now, in some instances, observed how far the devils and damned men go, and will go, in their experience, their knowledge of divine things, their belief of truth, their awakenings and terrors of conscience, their conviction of guilt, and of the justice of God in their eternal dreadful damnation, their longings after salvation, their sight of the external glory of Christ and heavenly things, their sense of the vast importance of the things of religion, and another world; their sense of the awful greatness and terrible majesty of God, yea, of all God’s attributes. These things may well put us on serious self-examination, whether we have any thing to evidence our good estate, beyond what the devils have. Christ said to his disciples, “Except your righteousness exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven,” so the Spirit of Christ, in his apostle James, does in effect say, in my text, except what you experience in your souls go beyond the experiences of the devils, ye shall in no case enter into the kingdom of God.
Here, it may be, some will be ready to say, I have something besides all these things; what the devils have not, even love and joy.
I answer, you may have something besides the experiences of devils, and yet nothing beyond them. Though the experience be different, yet it may not be owning to any different principle, but only the different circumstances under which these principles are exercised. The principles from whence the fore-mentioned things in devils and damned men arise, are these two, nature understanding and self-love. It is from these principles of natural understanding and
self-love, as exercised about their own dispositions and actions, and God as their judge, that they have natural conscience, and have such convictions of conscience as have been spoken of. It is from these principles that they have such a sense of the importance of the things of religion, and the eternal world, and such longings after salvation. It is from the joint exercise of these two principles that they are so sensible of the awful majesty of God, and of all the attributes of the divine
Inquiry. Here possibly some may be ready to inquire, if there be so many things which men may experience from no higher principles than are in the minds and hearts of devils; what are those exercises and affections that are of a higher nature, which I must find in my heart, and which I may justly look upon as sure signs of the saving grace of God’s Spirit?
Answer. I answer, those experiences and affections which are good evidences of grace, differ from all that the devils have, and all that can arise from such principles as are in their hearts, in two things, viz., their foundation and their tendency.
1. They differ in their foundation, or in that belonging to them which is the foundation of all the rest that pertains to them, viz., an apprehension of sense of the supreme holy beauty and comeliness of divine things, as they are in themselves, or in their own nature.
Of this the devils and damned in hell are, and for ever will be, entirely destitute. This the devils once had, while they stood in their integrity; but they wholly lost it when they fell. And this is the only thing that can be mentioned pertaining to the devil’s apprehension and sense of the Divine Being, that he did lose. Nothing else belonging to the knowledge of God, can be devised, of which he is destitute. It has been observed, that there is no one attribute of the divine nature, but what he knows, with a strong and very affecting conviction. This I think is evident and undeniable. But to the supreme beauty of the divine nature he is altogether blind. He sees no more of it, than a man born perfectly blind does of colors. The great sight he has of the attributes of God gives him an idea and strong sense of his awful majesty, but no idea of his beauty and comeliness. Though he has seen so much of God’s wonderful works of power, wisdom, holiness, justice, and truth, and his wonderful works of grace to mankind, of so many thousand years, and has had occasion to observe them with the strongest attention; yet all serves not to give him the least sense of his divine beauty. And though the devils should continue to exercise their mighty powers of mind with the strongest intention; and should take things in all possible views, in every order and arrangement; yet they never will see this. So little akin is the knowledge they have of God of that kind, the more do they hate God. That wherein the beauty of the divine nature does most essentially consist, viz., his holiness, or moral excellency, appears in their eyes furthest from beauty. It is on that very account chiefly that he appears hateful to them. The more holiness they see in him, the more hateful he appears: the greater their sight is of his holiness, the higher is their hatred of him raised. And because of their hatred of his holiness, they hate him the more, the more they see of his other attributes. They would hate a holy Being, whatever his other attributes were; but they hate such a holy Being the worse, for his being infinitely wise, and infinitely powerful, &c, more than they would do, if they saw him in less power and less wisdom.
The wicked, at the day of judgment, will see everything else in Christ, but his beauty and amiableness. There is no one quality or property of his person, that can be thought of, but what will be set before them in the strongest light at that day, but only such as consist in this. They will see him coming in the clouds of heaven, “in power, and great glory, in the glory of his Father.” They will have that view of his external glory, which is vastly beyond what we can imagine; and they will have the strongest and most convincing demonstrations of all his attributes and perfections. They will have a sense of his great majesty, that will be, as it were, infinitely affecting to them. They shall be made to know effectually, “that he is the Lord.” They shall see what he is, and what he does; his nature and works shall appear in the strongest view: but his infinite beauty and amiableness, which is all in all, and without which every other property is nothing, and worse than nothing, they will not see.
Therefore in a sight or sense of this fundamentally consists the difference between the saving grace of God’s Spirit, and the experiences of the devils and damned souls. This is the foundation of every thing else that is distinguishing in true Christian experience. This is the foundation of the faith of God’s elect. This gives the mind a saving belief of the truth of divine things. It is a view of the excellency of the gospel, or sense of the divine beauty
and amiableness of the scheme of doctrine there exhibited, that savingly convinces the mind that it is indeed divine or of God. This account of the matter is plainly implied;
When he once comes to see Christ’s divine loveliness, he wonders no more that he is thought worthy by God the Father to be accepted for the vilest sinner. Now it is not difficult for him to conceive how the blood of Christ should be esteemed by God so precious as to be worthy to be accepted as a compensation for the greatest sins. The soul now properly sees the preciousness of Christ, and so does properly see and understand the very ground and reason of
his acceptableness to God, and the value God sets on his blood, obedience, and intercession. This satisfies the poor guilty soul, and gives it rest, when the finest and most elaborate discourses about the sufficiency of Christ, and suitableness of the way of salvation, would not do it. When a man comes to see the proper foundation of faith and affiance with his own eyes, then he believes savingly. “He that seeth the Son, and believeth on him, hath everlasting life,”
This sight of the beauty of divine things will excite true desires and longings of soul after those things: not like the longings of devils, but natural free desires; the desires of appetite, the thirstings of a new nature, as a new-born babe desires the mother’s breast; and as a hungry man longs for some pleasant food he thinks of; or as the thirsty hart pants after the cool and clear stream.
This sense of divine beauty is the first thing in the actual change made in the soul in true conversion, and is the foundation of every thing else belonging to that change; as is evident by those words of the apostle,
2. Truly gracious affections and exercises of mind differ from such as are counterfeit, which arise from no higher principles than are in the hearts of devils, in their tendency; and that in these two respects.
(1.) They are of a tendency and influence very contrary to that which was especially the devil’s sin, even pride. That pride was in peculiar manner the devil’s sin, is manifest from
(2.) These gracious exercises and affections differ from the other in their tendency to destroy Satan’s interest; and that in two respects:
First, in the person himself. They cause the soul to hate every evil and false way, and to produce universal holiness of heart and life, disposing him to make the service of God, the promotion of his glory and the good of mankind, the very business of his life: whereas those false discoveries and affections have not this effect. There may indeed be a great zeal, and a great deal of what is called religion; but it is not a truly Christian zeal: it is not
being zealous of good works. Their religion is not the service of God; it is not seeking and serving God; but indeed seeking and serving themselves.—Though there may be a change of life, it is not a change from every wicked way to a uniform Christian life and practice, but only turning the stream of corruption from one channel to another. Thus the apostle James distinguishes, in our context, a true faith from the faith of devils;
2. Truly gracious experiences have a tendency to destroy Satan’s interest in the world.
When false religion, consisting in the counterfeits of the operations of the Spirit of God, and in high pretences and great appearances of inward experimental religion, prevails among a people—though for the present it may surprise many, and may be the occasion of alarming and awakening some sinners—tends greatly to wound and weaken the cause of vital religion, and to strengthen the interest of Satan, desperately to harden the hearts of sinners,
exceedingly to fill the world with prejudice against the power of godliness, to promote infidelity and licentious principles and practices, to build up and make strong the devil’s kingdom in the world, more than open vice profaneness, or professed atheism, or public persecution, and perhaps more than any thing else whatsoever.
But it is not so with true religion in its genuine beauty.—That, if it prevails in great power, will doubtless excite the rage of the devil, and many other enemies of religion. However, it gives great advantage to its friends, and exceedingly strengthens their cause, and tends to convince or confound their enemies. True religion is a divine light in the souls of the saints; and as it shines out in the conversation before men, it tends to induce others to
glorify God. There is nothing like it (as to means) to awaken the consciences of men, to convince infidels, and to stop the mouths of gainsayers.—Though men naturally hate the power of godliness, yet when they see the fruits of it, there is a witness in their consciences in its favor. “He that serveth Christ in righteousness, and peace, and joy in the Holy Ghost, is acceptable to God, and approved of men,”
The third use may be of exhortation, to seek those distinguishing qualifications and affections of soul which neither the devil, nor any unholy being, has or can have.
How excellent is that inward virtue and religion which consists in those! Herein consists the most excellent experiences of saints and angels in heaven. Herein consists the best experience of the man Christ Jesus, whether in his humbled or glorified state. Herein consists the image of God.—Yea, this is spoken of in Scripture as a communication of something of God’s own beauty and excellency. A participation of the divine nature,
This qualification must render the person that has it excellent and happy indeed, and doubtless is the highest dignity and blessedness of any creature. This is the peculiar gift of God, which he bestows only on his special favorites. As to silver, gold, and diamonds, earthly crowns and kingdoms, he often throws them out to those whom he esteems as dogs and swine; but this is the peculiar blessing of his dear children. This is what flesh and blood cannot impart. God alone can bestow it. This was the special benefit which Christ died to procure for his elect, the most excellent token of his everlasting love; the chief fruit of his great labors, and the most precious purchase of his blood.
By this, above all other things, do men glorify God. By this, above all other things, do the saints shine as lights in the world, and are blessings to mankind. And this, above all things, tends to their own comfort; from hence arises that “peace which passeth all understanding,” and that “joy which is unspeakable and full of glory.” And this is that which will most certainly issue in the eternal salvation of those who have it. It is impossible that the
soul possessing it should sink and perish. It is an immortal seed; it is eternal life begun; and therefore they that have it can never die. It is the dawning of the light of glory. It is the day-star risen in the heart, that is a sure forerunner of that sun’s rising which will bring on an everlasting day. This is that water which Christ gives, which is in him that drinks it “a well of water springing up into everlasting life,”
The following Sermons were not transcribed with any view to a publication in this country. In the year 1773, I was desired by a gentleman in Scotland to transcribe a number of the author’s sermons on some of the most plain, practical, and experimental subjects, that they might be printed there. The reader will hence see, that it was not the design to pick out the most curious and elaborate discourses, but those of a different stamp. Among the very numerous discourses on practical and experimental subjects out of which I was to choose, it was no easy task to determine which to publish and which to omit. And different persons would no doubt in this case judge differently. Many sermons equally worthy of the light as these, were omitted, and perhaps some that were more worthy: yet it is hoped that the public will judge these not unworthy of their acceptance and attention.
The reader cannot be insensible of the disadvantages attending all posthumous works, especially sermons, which are generally prepared only for the next sabbath, and for a particular congregation, and often in great haste, and amidst many avocations. Yet if in these sermons he shall find the most important truths exhibited, and pressed home on the conscience with that pungency which tends to awaken, convince, humble, and edify; if he shall find that serious strain of piety which, in spite of himself, forces upon him a serious frame of mind; if in the perusal he cannot but be ashamed and alarmed at himself, and in some measure feel the reality and weight of eternal things; if at least he, like Agrippa, shall be almost persuaded to be a Christian;—I presume he will not grudge the time requisite to peruse what is now offered him. These, if I mistake not, are the great ends to be aimed at in all sermons, whether preached or printed, and are ends which can never be accomplished by those modern fashionable discourses which are delivered under the name of sermons, but really are mere harangues on such moral subjects as have been much better handled by Cicero, Seneca, or the Spectator, and contain very little more of the gospel than is to be found in the heathen philosophers. That the important ends now mentioned may be indeed accomplished by this publication to every reader is the sincere desire of the public’s humble servant,
JONATHAN EDWARDS.
New-Haven, Dec. 21, 1779.
N. B. The reader will observe some sermons not dated. Those I suppose were written before the year 1733, when the author was thirty years of age; as in that year he began to date his sermons, and all written after that appear to be dated.
Dated, September, 1740.
Thus did Noah; according to all that God commanded him, so did he.
Concerning these words, I would observe three things:
1. What it was that God commanded Noah, to which these words refer. It was the building of an ark according to the particular direction of God, against the time when the flood of waters should come; and the laying up of food for himself, his family, and the other animals, which were to be preserved in the ark. We have the particular commands which God gave him respecting this affair, from the
2. We may observe the special design of the work which God had enjoined upon Noah: it was to save himself and his family, when the rest of the world should be drowned. See ver. 17, 18.
3. We may observe Noah’s obedience. He obeyed God: Thus did Noah. And his obedience was thorough and universal: According to all that God commanded him, so did he. He not only began, but he went through his work, which God had commanded him to undertake for his salvation from the flood. To this obedience the apostle refers in
Doctrine.—We should be willing to engage in and go through great undertakings, in order to our own salvation.
The building of the ark, which was enjoined upon
To build such a structure, with all those apartments and divisions in it which were necessary, and in such a manner as to be fit to float upon the water for so long a time, was then a great undertaking. It took Noah, with all the workmen he employed, a hundred and twenty years, or thereabouts, to build it. For so long it was, that the Spirit of God strove, and the long-suffering God waited on the old world; as you may see in
Not only was Noah himself continually employed, but it required a great number of workmen to be constantly employed, during all that time, in procuring, and collecting, and fitting the materials, and in putting them together in due form. How great a thing was it for Noah to undertake such a work! For beside the continual care and labour, it was a work of vast expense. It is not probable that any of that wicked generation would put to a finger to help forward such a work, which doubtless they believed was merely the fruit of Noah’s folly, without full wages. Noah must needs have been very rich, to be able to bear the expense of such a work, and to pay so many workmen for so long a time. It would have been a very great expense for a prince; and doubtless Noah was very rich, as Abraham and Job were afterwards. But it is probable that Noah spent all his worldly substance in this work, thus manifesting his faith in the word of God, by selling all he had, as believing there would surely come a flood, which would destroy all; so that if he should keep what he had, it would be of no service to him. Herein he has set us an example, showing us how we ought to sell all for our salvation.
Noah’s undertaking was of great difficulty, as it exposed him to the continual reproaches of all his neighbours, for that whole one hundred and twenty years. None of them believed what he told them of a flood which was about to drown the world. For a man to undertake such a vast piece of work, under a notion that it should be the means of saving him when the world should be destroyed, it made him the continual laughing-stock of the world. When he was about to hire workmen, doubtless all laughed at him, and we may suppose, that though the workmen consented to work for wages, yet they laughed at the folly of him who employed them. When the ark was begun, we may suppose that every one that passed by and saw such a huge hulk stand there, laughed at it, calling it Noah’s folly.
In these days, men are with difficulty brought to do or submit to that which makes them the objects of the reproach of all their neighbours. Indeed, if while some reproach them, others stand by them and honour them, this will support them. But it is very difficult for a man to go on in a way wherein he makes himself the laughing-stock of the whole world, and wherein he can find none who do not despise him. Where is the man that can stand the shock of such a trial for twenty years?
But in such an undertaking as this, Noah, at the divine direction, engaged and went through it, that himself and his family might be saved from the common destruction which was shortly about to come on the world. He began, and also made an end: “According to all that God commanded him, so did he.
I shall particularly handle this doctrine under the three following propositions.
I. There is a work or business which must be undertaken and accomplished by men, if they would be saved.
II. This business is a great undertaking.
III. Men should be willing to enter upon and go through this undertaking, though it be great, seeing it is for their own salvation.
I. Prop. There is a work or business which men must enter upon and accomplish, in order to their salvation.—Men have no reason to expect to be saved in idleness, or to go to heaven in a way of doing nothing. No; in order to it, there is a great work, which must be not only begun, but finished.—I shall speak upon this proposition, in answer to two inquiries.
Inq. 1. What is this work or business which must be undertaken and accomplished in order to the salvation of men.
Ans. It is the work of seeking salvation in a way of constant observance of all the duty to which God directs us in his word. If we would be saved, we must seek salvation. For although men do not obtain heaven of themselves, yet they do not go thither accidentally, or without any intention or endeavours of their own. God, in his word, hath directed men to seek their salvation as they would hope to obtain it. There is a race that is set before them, which they must run, and in that race come off victors, in order to their winning the prize.
The Scriptures have told us what particular duties must be performed by us in order to our salvation. It is not sufficient that men seek their salvation only in the observance of some of those duties; but they must be observed universally. The work we have to do is not an obedience only to some, but to all the commands of God; a compliance with every institution of worship; a diligent use of all the appointed means of grace; a doing of all duty
towards God and towards man.—It is not sufficient that men have some respect to all the commands of God, and that they may be said to seek their salvation in some sort of observance of all the commands; but they must be devoted to it. They must not make this a business by the bye, or a thing in which they are negligent and careless, or which they do with a slack hand; but it must be their great business, being attended to as their great concern. They must not only seek, but strive; they must do
what their hand findeth to do with their might, as men thoroughly engaged in their minds, and influenced and set forward by great desire and strong resolution. They must act as those that see so much of the importance of religion above all other things, that every thing else must be as an
It is required of every man, that he not only do something in this business, but that he should devote himself to it; which implies that he should give up himself to it, all his affairs, and all his temporal enjoyments. This is the import of taking up the cross, of taking Christ’s yoke upon us, and of denying ourselves to follow Christ. The rich young man, who came kneeling to Christ to know what he should do to be saved, (
It is not only necessary that men should seem to be very much engaged, and appear as if they were devoted to their duty for a little while; but there must be a constant devotedness, in a persevering way, as Noah was to the business of the building the ark, going on with that great, difficult, and expensive affair, till it was finished, and till the flood came.—Men must not only be diligent in the use of the means of grace, and be anxiously engaged to escape eternal ruin, till they obtain hope and comfort; but afterwards they must persevere in the duties of religion, till the flood come, the flood of death.—Not only must the faculties, strength, and possessions of men be devoted to this work, but also their time and their lives: they must give up their whole lives to it, even to the very day when God causes the storms and floods to come. This is the work or business which men have to do in order to their salvation.
Inq. 2. Why is it needful that men should undertake to go through such a work in order to their salvation?
Ans. 1. Not to merit salvation, or to recommend them to the saving mercy of God. Men are not saved on the account of any work of theirs, and yet they are not saved without works. If we merely consider what it is for which, or on the account of which, men are saved, no work at all in men is necessary to their salvation. In this respect they are saved wholly without any work of theirs,
2. Though it be not needful that we do any thing to merit salvation, which Christ hath fully merited for all who believe in him; yet God, for wise and holy ends, hath appointed, that we should come to final salvation in no other way, but that of good works done by us.
God did not save Noah on account of the labour and expense he was at in building the ark. Noah’s salvation from the flood was an instance of the free and distinguishing mercy of God. Nor did God stand in need of Noah’s care, or cost, or labour, to build an ark. The same power which created the world, and which brought the flood of waters upon the earth, could have made the ark in an instant, without any care or cost to Noah, or any of the labour of those
many workmen who were employed for so long a time. Yet God was pleased to appoint, that Noah should be saved in this way.—So God hath appointed that man should not be saved without his undertaking and doing this work of which I have been speaking; and therefore we are commanded “to work out our own salvation with fear and trembling,”
There are many wise ends to be answered by the establishment of such a work as pre-requisite to salvation. The glory of God requires it. For although God stand in no need of any thing that men do to recommend them to his saving mercy, yet it would reflect much on the glory of God’s wisdom and holiness, to bestow salvation on men in such a way as tends to encourage them in sloth and wickedness; or in any other way than that which tends to promote diligence and holiness. Man was made capable of action, with many powers of both body and mind fitting him for it. He was made for business and not idleness; and the main business for which he was made, was that of religion. Therefore it becomes the wisdom of God to bestow salvation and happiness on man, in such a way as tends most to promote his end in this respect, and to stir him up to a diligent use of his faculties and talents.
It becomes the wisdom of God so to order it, that things of great value and importance should not be obtained without great labour and diligence. Much human learning and great moral accomplishments are not to be obtained without care and labour. It is wisely so ordered, in order to maintain in man a due sense of the value of those things which are excellent. If great things were in common easily obtained, it would have a tendency to cause men to slight and undervalue them. Men commonly despise those things which are cheap, and which are obtained without difficulty.
Although the work of obedience performed by men, be not necessary in order to merit salvation; yet it is necessary in order to their being prepared for it. Men cannot be prepared for salvation without seeking it in such a way as hath been described. This is necessary in order that they have a proper sense of their own necessities, and unworthiness; and in order that they be prepared and disposed to prize salvation when bestowed, and be properly thankful to God for it. The requisition of so great a work in order to our salvation is no way inconsistent with the freedom of the offer of salvation; as after all, it is both offered and bestowed without any respect to our work, as the price or meritorious cause of our salvation, as I have already explained. Besides, salvation bestowed in this way is better for us, more for our advantage and happiness, both in this and the future world, than if it were given without this requisition.
II. Prop. This work or business, which must be done in order to the salvation of men, is a great undertaking. It often appears so to men upon whom it is urged. Utterly to break off from all their sins, and to give up themselves for ever to the business of religion, without making a reserve of any one lust, submitting to and complying with every command of God, in all cases, and persevering therein, appears to many so great a thing, that they are in vain urged to undertake it. In so doing it seems to them, that they should give up themselves to a perpetual bondage. The greater part of men therefore choose to put it off, and keep it at as great a distance as they can. They cannot bear to think of entering immediately on such a hard service, and rather than do it, they will run the risk of eternal damnation, by putting it off to an uncertain future opportunity.
Although the business of religion is far from really being as it appears to such men, for the devil will be sure, if he can, to represent it in false colours to sinners, and make it appear as black and terrible as he can; yet it is indeed a great business, a great undertaking, and it is fit that all who are urged to it, should count the cost beforehand, and be sensible of the difficulty attending it. For though the devil discourages many from this undertaking, by representing it to be more difficult than it really is; yet with others he takes a contrary course, and flatters them it is a very easy thing, a trivial business, which may be done at any time when they please, and so imboldens them to defer it from that consideration. But let none conceive any other notion of that business of religion, which is absolutely necessary to their salvation, than that it is a great undertaking. It is so on the following accounts.
1. It is a business of great labour and care. There are many commands to be obeyed, many duties to be done, duties to God, duties to our neighbour, and duties to ourselves.—There is much opposition in the way of these duties from without. There is a subtle and powerful adversary
2. It is a constant business.—In that business which requires great labour, men love now and then to have a space of relaxation, that they may rest from their extraordinary labour. But this is a business which must be followed every day.
3. It is a great undertaking, as it is an undertaking of great expense.—We must therein sell all: we must follow this business at the expense of all our unlawful pleasures and delights, at the expense of our carnal ease, often at the expense of our substance, of our credit among men, the good will of our neighbours, at the expense of all our earthly friends, and even at the expense of life itself. Herein it is like Noah’s undertaking to build the ark, which, as hath been shown, was a costly undertaking: it was expensive to his reputation among men, exposing him to be the continual laughing-stock of all his neighbours and of the whole world: and it was expensive to his estate, and probably cost him all that he had.
4. Sometimes the fear, trouble, and exercise of mind, which are undergone respecting this business, and the salvation of the soul, are great and long continued, before any comfort is obtained. Sometimes persons in this situation labour long in the dark, and sometimes, as it were, in the very fire, they having great distress of conscience, great fears, and many perplexing temptations, before they obtain light and comfort to make their care and labour more easy to them. They sometimes earnestly, and for a long time, seek comfort, but find it not, because they seek it not in a right manner, nor in the right objects. God therefore hides his face. They cry, but God doth not answer their prayers. They strive, but all seems in vain. They seem to themselves not at all to get forward, or nearer to a deliverance from sin; but to go backward, rather than forward. They see no glimmerings of light: things rather appear darker and darker. Insomuch that they are often ready to be discouraged, and to sink under the weight of their present distress, and under the prospect of future misery. In this situation, and under these views, some are almost driven to despair.
Many, after they have obtained some saving comfort, are again involved in darkness and trouble. It is with them as it was with the Christian Hebrews,
5. It is a business which, by reason of the many difficulties, snares, and dangers that attend it, requires much instruction, consideration, and counsel. There is no business wherein men stand in need of counsel more than in this. It is a difficult undertaking, a hard matter to proceed aright in it. There are ten thousand wrong ways, which men may take; there are many labyrinths wherein many poor souls are entangled and never find the way out; there are many rocks on which thousands of souls have suffered shipwreck, for want of having steered aright.
Men of themselves know not how to proceed in this business, any more than the children of Israel in the wilderness knew where to go without the guidance of the pillar of cloud and fire. There is great need that they search the Scriptures, and give diligent heed to the instructions and directions contained in them, as to a light shining in a dark place; and that they ask counsel of those skilled in these matters. And there is no business in which men have
so much need of seeking to God by prayer, for his counsel, and that he would lead them in the right way, and show them the strait gate. “For strait is the gate and narrow is the way which leadeth unto life, and few there be that find it;
The building of the ark was a work of great difficulty on this account, that Noah’s wisdom was not sufficient to direct him how to make such a building as should be a sufficient security against such a flood, and which should be a convenient dwelling-place for himself, his family, and all the various kinds of beasts, and birds, and creeping things. Nor could he ever have known how to construct this building, had not God directed him.
6. This business never ends till life ends. They that undertake this laborious, careful, expensive, self-denying business, must not expect to rest from their labours, till death shall have put an end to them. The long continuance of the work which Noah undertook was what especially made it a great undertaking. This also was what made the travel of the children of Israel through the wilderness appear so great to them, that it was continued for so long a time. Their spirits failed, they were discouraged, and had not a heart to go through with so great an undertaking.
But such is this business that it runs parallel with life, whether it be longer or shorter. Although we should live to a great age, our race and warfare will not be finished till death shall come. We must not expect that an end will be put to our labour, and care, and strife by any hope of a good estate which we may obtain. Past attainments and past success will not excuse us from what remains for the future, nor will they make future constant labour and care not necessary to our salvation.
III. Men should be willing to engage in and go through this business, however great and difficult it may seem to them, seeing it is for their own salvation.—Because,
1. A deluge of wrath will surely come. The inhabitants of the old world would not believe that there would come such a flood of waters upon the earth, as that of which Noah told them, though he told them often; neither would they take any care to avoid the destruction. Yet such a deluge did come; nothing of all those things of which Noah had forewarned them, failed.
So there will surely come a more dreadful deluge of divine wrath on this wicked world. We are often forewarned of it in the Scriptures, and the world, as then, doth not believe any such thing. Yet the threatening will as certainly be accomplished, as the threatening denounced against the old world. A day of wrath is coming; it will come at its appointed season; it will not tarry, it shall not be delayed one moment beyond its appointed time.
2. All such as do not seasonably undertake and go through the great work mentioned will surely be swallowed up in this deluge. When the floods of wrath shall come, they will universally overwhelm the wicked world: all such as shall not have taken care to prepare an ark, will surely be swallowed up in it: they will find no other way of escape. In vain shall salvation be expected from the hills, and from the multitude of mountains; for the flood shall be above the tops of all the mountains. Or if they shall hide themselves in the caves and dens of the mountains, there the waters of the flood will find them out, and there shall they miserably perish.
As those of the old world who were not in the ark perished, (
So it will doubtless be at the end of the world, when Christ shall come to judge the world in righteousness. Some, when they shall look up and see him coming in the clouds of heaven, shall hide themselves in closets, and secret places in their houses. Others flying to the caves and dens of the earth, shall attempt to hide themselves there. Others shall call upon the rocks and mountains to fell on them, and cover them from the face of him that sitteth on
the throne, and from the wrath of the Lamb.—So it will be after the sentence is pronounced, and wicked men see that terrible fire coming, which is to burn this world for ever, and which will be a deluge of fire, and will burn the earth even to the bottoms of the mountains, and to its very centre. (
So when wicked men, who neglect their great work in their lifetime, who are not willing to go through the difficulty and labour of this work, draw near to death, they sometimes do many things to escape death, and put forth many endeavours to lengthen out their lives at least a little longer. For this end they send for physicians, and perhaps many are consulted, and their prescriptions are punctually observed. They also use many endeavours to save their souls from hell. They cry to God; they confess their past sins; they promise future reformation; and, oh! what would they not give for some small addition to their lives, or some hope of future happiness. But all proves in vain: God hath numbered their days and finished them; and as they have sinned away the day of grace, they must even bear the consequence, and for ever lie down in sorrow.
3. The destruction, when it shall come, will be infinitely terrible. The destruction of the old world by the flood was terrible; but that eternal destruction which is coming on the wicked is infinitely more so. That flood of waters was but an image of this awful flood of divine vengeance. When the waters poured down, more like spouts or cataracts, or the fall of a great river, than like rain; what an awful appearance was there of the wrath of God!
This however is but an image of that terrible outpouring of the wrath of God which shall be for ever, yea for ever and ever, on wicked men. And when the fountains of the great deep were broken up, and the waters burst forth out of the ground, as though they had issued out of the womb, (
4. Though the work which is necessary in order to man’s salvation be a great work, yet it is not impossible. What was required of Noah, doubtless appeared a very great and difficult undertaking. Yet he undertook it with resolution, and he was carried through it. So if we undertake this work with the same good will and resolution, we shall undoubtedly be successful. However difficult it be, yet multitudes have gone through it, and have obtained salvation by the means. It is not a work beyond the faculties of our nature, nor beyond the opportunities which God giveth us. If men will but take warning and hearken to counsel, if they will but be sincere and in good earnest, be seasonable in their work, take their opportunities, use their advantages, be stedfast and not wavering; they shall not fail.
The use I would make of this doctrine, is to exhort all to undertake and go through this great work, which they have to do in order to their salvation, and this, let the work seem ever so great and difficult. If your nature be averse to it, and there seems to be very frightful things in the way, so that your heart is ready to fail at the prospect; yet seriously consider what has been said, and act a wise part. Seeing it is for yourselves, for your own salvation; seeing it is for so great a salvation, for your deliverance from eternal destruction; and seeing it is of such absolute necessity in order to your salvation, that the deluge of divine wrath will come, and there will be no escaping it without preparing an ark; is it not best for you to undertake the work, engage in it with your might, and go through it, though this cannot be done without great labour, care, difficulty, and expense?
I would by no means flatter you concerning this work, or go about to make you believe, that you shall find an easy light business of it: no, I would not have you expect any such thing. I would have you sit down and count the cost; and if you cannot find it in your hearts to engage in a great, hard, laborious, and expensive undertaking, and to persevere in it to the end of life, pretend not to be religious. Indulge yourselves in your ease; follow your pleasures; eat, drink, and be merry; even conclude to go to hell in that way, and never make any more pretences of seeking your salvation. Here consider several things in particular.
1. How often you have been warned of the approaching flood of God’s wrath. How frequently you have been told of hell, heard the threatenings of the word of God set before you, and been warned to flee from the wrath to come. It is with you as it was with the inhabitants of the old world. Noah warned them abundantly of the approaching flood, and counselled them to take care for their safety.
Now, is it not much so with you, as it was with them? How often have you been warned! how have you heard the warning knocks of the gospel, sabbath after sabbath, for these many years! Yet how have some of you no more regarded them than the inhabitants of the old world regarded the noise of the workmen’s tools in Noah’s ark!
Obj. But here possibly it may be objected by some, that though it be true they have often been told of hell, yet they never saw any thing of it, and therefore they cannot realize it that there is any such place. They have often heard of hell, and are told that wicked men, when they die, go to a most dreadful place of torment; that hereafter there will be a day of judgment, and that the world will be consumed by fire. But how do they know that it is really so? How do they know what becomes of those wicked men that die? None of them come back to tell them. They have nothing to depend on but the word which they hear. And how do they know that all is not a cunningly-devised fable?
In like manner the word of God will prove true, in threatening a flood of eternal wrath to overwhelm all the wicked. You will believe it when the event shall prove it, when it shall be too late to profit by the belief. The word of God will never fail; nothing is so sure as that: heaven and earth shall pass away, but the word of God shall not pass away. It is firmer than mountains of brass. At the end, the vision will speak and not lie. The decree shall bring forth, and all wicked men shall know that God is the Lord, that he is a God of truth, and that they are fools who will not depend on his word. The wicked of the old world counted Noah a fool for depending so much on the word of God, as to put himself to all the fatigue and expense of building the ark; but the event showed that they themselves were the fools, and that he was wise.
2. Consider that the Spirit of God will not always strive with you; nor will his long-suffering always wait upon you. So God said concerning the inhabitants of the old world,
Even after the ark was finished, which seems to have been but little before the flood came, still there was an opportunity; the door of the ark stood open for some time. There was some time during which Noah was employed in laying up stores in the ark. Even then it was not too late; the door of the ark yet stood open.—About a week before the flood came, Noah was commanded to begin to gather in the beasts and birds. During this last week still the door of
the ark stood open. But on the very day that the flood began to come, while the rain was yet withheld, Noah and his wife, his three sons, and their wives, went into the ark; and we are told,
After Noah and his family had entered into the ark, and God had shut them in, after the windows of heaven were opened, and they saw how the waters were poured down out of heaven, we may suppose that many of those who were near came running to the door of the ark, knocking, and crying most piteously for entrance. But it was too late; God himself had shut the door, and Noah had no licence, and probably no power, to open it. We may suppose, they stood knocking and calling, Open to us, open to us; O let us in; we beg that we may be let in. And probably some of them pleaded old acquaintance with Noah; that they had always been his neighbours, and had even helped him to build the ark. But all was in vain. There they stood till the waters of the flood came, and without mercy swept them away from the door of the ark.
So it will be with you, if you continue to refuse to hearken to the warnings which are given you. Now God is striving with you; now he is warning you of the approaching flood, and calling upon you sabbath after sabbath. Now the door of the ark stands open. But God’s Spirit will not always strive with you; his long-suffering will not always wait upon you. There is an appointed day of God’s patience, which is as certainly limited as it was to the old world.
God hath set your bounds, which you cannot pass. Though now warnings are continued in plenty, yet there will be last knocks and last calls, the last that ever you shall hear. When the appointed time shall be elapsed, God will shut the door, and you shall never see it open again; for God shutteth, and no man openeth.—If you improve not your opportunity before that time, you will cry in vain, “Lord, Lord, open to us.” (
3. Consider how mighty the billows of divine wrath will be when they shall come. The waters of Noah’s flood were very great. The deluge was vast; it was very deep; the billows reached fifteen cubits above the highest mountains; and it was an ocean which had no shore; signifying the greatness of that wrath which is coming on wicked men in another world, which will be like a mighty flood of waters overwhelming them, and rising vastly high over their heads, with billows reaching to the very heavens. Those billows will be higher and heavier than mountains on their poor souls. The wrath of God will be an ocean without shores, as Noah’s flood was: it will be misery that will have no end.
The misery of the damned in hell can be better represented by nothing, than by a deluge of misery, a mighty deluge of wrath, which will be ten thousand times worse than a deluge of waters; for it will be a deluge of liquid fire, as in the Scriptures it is called a lake of fire and brimstone.—At the end of the world all the wicked shall be swallowed up in a vast deluge of fire, which shall be as great and as mighty as Noah’s deluge of water. (See
4. This flood of wrath will probably come upon you suddenly, when you shall think little of it, and it shall seem far from you. So the flood came upon the old world, see
So destruction is wont to come on wicked men, who hear many warnings of approaching destruction, and yet will not be influenced by them. For “he that is often reproved, and hardeneth his neck, shall suddenly be destroyed, and that without remedy,” (
5. If you will not hearken to the many warnings which are given you of approaching destruction, you will be guilty of more than brutish madness. “The ox knoweth his owner, and the ass his master’s crib.
So God made the very beasts and birds of the old world to rebuke the madness of the men of that day: for they, even all sorts of them, fled to the ark, while the door was yet open: which the men of that day refused to do; God hereby thus signifying, that their folly was greater than that of the very brute creatures.—Such folly and madness are you guilty of, who refuse to hearken to the warnings that are given you of the approaching flood of the wrath of God.
You have been once more warned to-day, while the door of the ark yet stands open. You have, as it were, once again heard the knocks of the hammer and axe in the building of the ark, to put you in mind that a flood is approaching. Take heed therefore that you do not still stop your ears, treat these warnings with a regardless heart, and still neglect the great work which you have to do, lest the flood of wrath suddenly come upon you, sweep you away, and there be no remedy.
Dated, June, 1734
And Elijah came unto all the people, and said, How long halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him. And the people answered him not a word.
It is the manner of God, before he bestows any signal mercy on the people, first to prepare them for it; and before he removes any awful judgments which he hath brought upon them for their sins, first to cause them to forsake those sins which procured those judgments. We have an instance of this in the context.—It was a time of sore famine in Israel. There had been neither rain nor dew for the space of three years and six months. This famine was brought upon the land for their idolatry. But God was now about to remove this judgment; and therefore, to prepare them for it, sends Elijah to convince them of the folly of idolatry, and to bring them to repentance for it.—In order to this, Elijah, by the command of the Lord, goes and shows himself to Ahab, and directs him to send and gather all Israel to him at mount Carmel, and all the prophets of Baal, four hundred and fifty, and the prophets of the groves that ate at Jezebel’s table, four hundred, that they might determine the matter and bring the controversy to an issue, whether Jehovah or Baal were God. To this end, Elijah proposes, that each should take a bullock, that he should take one, and the prophets of Baal another, that each should cut his bullock to pieces, lay it on the wood, and put no fire under; and that the God who should answer by fire should be concluded to be God.
The text contains an account of what Elijah said to all the people at their first meeting, and of their silence:
1. How Elijah expostulates with the people about their halting so long between two opinions; in which expostulation may be observed,
(1.) What the two opinions were, between which they halted, viz. Whether the Lord were God, or whether Baal were God. The case in Israel seems to have been this: there were some who were altogether for Baal, and wholly rejected the true God; of which number, to be sure, were Jezebel and the prophets of Baal. And there were some among them who were altogether for the God of Israel, and wholly rejected Baal; as God told Elijah, that “he had yet left
in Israel seven thousand that had not bowed the knee to Baal, and whose mouths had not kissed him,”
But the rest of the people halted between two opinions. They saw that some were for one, and some for the other, and they did not know which to choose; and, as is commonly the case when difference of opinion prevails, there were many who had no religion at all; they were not settled in any thing; the different opinions prevalent in Israel distracted and confounded them. Many who professed to believe in the true God, were yet very cold and indifferent, and many were wavering and unsettled. They saw that the king and queen were for Baal; and Baal’s party was the prevailing party; but their forefathers had been for the Lord; and they knew not which were right. Thus they halted between two opinions.
(2.) In this expostulation is implied the unreasonableness of their thus halting between two opinions.
2. We may observe their silence on this occasion:
doctrine. Unresolvedness in religion is very unreasonable.
I. prop. Many persons remain exceedingly undetermined with respect to religion. They are very much undetermined in themselves whether to embrace religion or to reject it. Many who are baptized, and make a profession of religion, and seem to be Christians, are yet in their own minds halting between two opinions: they never yet came fully to a conclusion whether to be Christians or not. They are taught the Christian religion in their childhood, and have the Bible, the word preached, and the means of grace, all their days; yet continue, and grow up, and many grow old, in an unresolvedness whether to embrace Christianity or not; and many continue unresolved as long as they live.
1. There are some persons who have never come to a settled determination in their own minds, whether or no there be any truth in religion. They hear of the things of religion from their childhood all their days; but never
Some never come to any determination whether the Scriptures be the word of God, or whether they be the invention of men; and whether the story concerning Jesus Christ be any thing but a fable. They fear it is true, but sometimes very much doubt of it. Sometimes when they hear arguments for it, they assent that it is true; but upon every little objection or temptation arising, they call it in question; and are always wavering and never settled about it.
So it seems to have been with many of the Jews in Christ’s time; they were always at a loss what to make of him, whether he were indeed the Christ, or whether he were Elias, or one of the old prophets, or a mere impostor.
2. There are some who never have come to any determination in their own minds whether to embrace religion in the practice of it. Religion consists not merely, or chiefly, in theory or speculation, but in practice. It is a practical thing; the end of it is to guide and influence us in our practice: and considered in this view, there are multitudes who never have come to a conclusion whether to embrace religion or not. It is probably pretty general for men to design to be religious some time or other before they die; for none intend to go to hell. But they still keep it at a distance; they put it off from time to time, and never come to any conclusion which determines them in their present practice. And some never so much as fix upon any time. They design to be religious some time before they die, but they know not when.
There are many who have always continued unresolved about the necessity of striving and being earnestly engaged for salvation. They flatter themselves that they may obtain salvation, though they be not so earnestly engaged; though they mind the world and their worldly affairs more than their salvation. They are often told how necessary it is that they make haste and not delay, that they do whatever their hand findeth to do with their might; that a dull, slack way of seeking salvation is never likely to be effectual. But of these things they are never thoroughly convinced. Some seem to resolve to be in earnest, and seem to set out with some engagedness of mind; but soon fail, because they have never been fully convinced of its necessity.
Many have never come to a determination what to choose for their portion. There are but two things which God offers to mankind for their portion: one is this world, with the pleasures and profits of sin, together with eternal misery ensuing; the other is heaven and eternal glory, with a life of self-denial and respect to all the commands of God. Many, as long as they live, come to no settled determination which of these to choose. They must have one or the other, they cannot have both; but they always remain in suspense, and never make their choice.
They would fain have heaven and this world too; they would have salvation and the pleasures and profits of sin too. But considering heaven and the world, as God offers them, they will have neither. God offers heaven only with the self-denial and difficulty which are in the way to it; and they are not willing to have heaven on these conditions. God offers the world and the pleasures of sin to men not alone, but with eternal misery in connexion with them; and so neither are they willing to have the world. They would fain divide heaven from the holiness and self-denial which are the way to it, and from the holiness which reigns in it, and then they would be glad to have heaven. They would fain divide sin from hell, and then they would fully determine for ever to cleave to sin.
But God will not make such a division for them. They must have one or the other of these for their portion, as God offers; and therefore they never make any choice at all.—Indeed they do practically and in effect choose sin and hell. But they do not come to any resolution in their own minds which they will have for their portion, whether heaven and holiness, or the world and hell: they are always wavering and halting between two opinions. Sometimes they seem to determine for the one, and sometimes for the other. When they meet with no difficulty or temptation, and can, as they say, do their duty without hurting themselves or much crossing their carnal inclinations, they seem to choose heaven and holiness. At other times, wherein they meet with difficulty in the way of duty, and great temptations of worldly profits or pleasures are laid before them, then they choose the world, and let heaven and holiness alone.—There are among us vast multitudes before whom these two things have been set hundreds of times, who have never to this day come to a determination which to have.
So they have never yet determined which shall be their master, whether God or mammon. There are but few who have undertaken the service of God, and are come to a resolution and preparedness of mind to serve God and follow Christ at all times, and to whatever difficulties it may expose them. Yet, at the same time, neither are they determined that they will continue to serve Satan: they are afraid to draw up such a conclusion.—Thus many spend their lives
without making their choice, though they do in the mean time practically choose the service of Satan. These are the persons of whom the apostle James speaks in
II. To continue thus undetermined and unresolved in the things of religion, is very unreasonable, and that upon the following accounts.
1. In the things of religion we are to the highest degree interested. The truth or falsehood of the doctrines of religion concerns us to the highest degree possible. It is no matter of indifference to us whether there be a God or not; or whether the Scriptures be the word of God; or whether Christ be the Son of God; or whether there be any such thing as conversion. It makes an infinite difference to us, whether these things be so or not. Therefore we are under the greatest obligation in point of interest to resolve in our minds whether they be true or false. They who are undetermined whether there be any truth in religion, and are contented to be so, not inquiring, nor thoroughly using the means to be determined, act very unreasonably. They remain in doubt whether there be any such thing as heaven or hell; are quiet and easy to continue ignorant in this matter; are not engaged in their minds to come to a determination; do not search and inquire what arguments there are to prove any such things; nor diligently weigh and consider the force of them; but busy their minds about other things of infinitely less importance; and act as if they thought it did not much concern them whether there be a future and eternal state.
If they think that there is not, yet it is a matter of so great importance, that no wise man would rest until he had satisfied himself; because if there be such a future state as the Scriptures assert, then we must have our part in it, either in a state of eternal rewards, or in a state of eternal punishment.—So it is no matter of indifference to us what we have for our portion, whether this world with hell, or a life of holiness and self-denial with heaven. These opposite portions relate, not merely to a few days in this world, but to eternity. It is infinite madness therefore not to come to a determination.
So it is no matter of indifference what master we serve, whether God or mammon; or what interest we will pursue, whether our temporal or eternal interest; or which we prefer, the commands of God, or our pleasures, our ease, and convenience. We ought therefore to come to some determination which we will choose.
2. God hath made us reasonable creatures, and capable of rationally determining for ourselves. Doubtless God hath made man capable of discovering the truth in matters of religion, of coming to a good determination in these questions, whether the Scriptures be the word of God, whether there be a future slate, and the like. The resolution
God hath made us capable of making a wise choice for ourselves, as to the life we shall choose to lead. He hath given man so much understanding, as to make him capable of determining which is best; to lead a life of self-denial, and enjoy eternal happiness, or to take our swing in sinful enjoyments, and burn in hell for ever. The question is of no difficult determination.—It is so far from being a matter too hard for our reason, that the reason of a child
is sufficient to determine this matter. Therefore men in remaining undetermined in these matters, do not act as reasonable creatures, but make themselves like “the horse and the mule, which have no understanding,”
3. God puts into our hands a happy opportunity to determine for ourselves. What better opportunity can a man desire to consult his own interest, than to have liberty to choose his own portion? God setteth life and death before us.
4. The things among which we are to make our choice are but few in number; there are but two portions set before us, one of which must be our portion; either life or death, either blessing or cursing; either a life of universal and persevering obedience, with eternal glory, or a worldly, carnal, wicked life, with eternal misery. If there were many terms in the offer made us, many things of nearly an equal value, one of which we must choose, to remain long in suspense and undetermined would be more excusable; there would be more reason for long deliberation before we should fix. But there are only two terms, there are but two states in another world, in one or the other of which we must be fixed to all eternity.
And there are but two states in this world, a state of sin, and a state of holiness; a natural state, and a converted state. There is but one way in which we can come to life, which renders the determination of reason much the easier. There are but two masters, to one of which we must be reputed the servants, Baal and Jehovah, God and Mammon: there are but two competitors for the possession of us, Christ and the devil.—There are but two paths, in one of which you are to travel, either in the straight and narrow way which leadeth unto life, or the broad way which leadeth unto destruction.
This shows the unreasonableness of those who live under light, and have the offers of the gospel made to them, and yet remain from year to year unfixed and undetermined, halting between two opinions.
5. God hath given us all needed helps to determine us. We have all needful helps to determine our understandings, as to the truth of the things of religion, as whether there be a God, whether the Scriptures be the word of God, whether there be a future state, &c. We are not left in the dark as to these things, as the poor heathens are, who are under great disadvantages to come to the knowledge of the truth, though they be not under an impossibility,
for “they may haply feel after God and find him,”
We have great helps to a wise and rational determination in our choice; to determine whether it be best for us to choose a life of sin or a life of holiness, the service of God or the service of Baal. We have very plainly set before us the advantages of both sides; the loss and gain are particularly stated. Christ hath dealt by us faithfully, and hath told us what we shall get and what we shall lose by being his followers. He hath also told us what we
shall get and what we shall lose by a life of sin. He hath not dealt by us deceitfully. He hath not pretended greater advantages in godliness than there really are, nor greater disadvantages or dangers in sin.
He hath told us plainly that we must take up the cross daily and follow him; that we must hate father and mother, and wife and children, and brethren and sisters, and our own life also, in order to become his disciples; and that we must cut off our right hands, and pluck out our right eyes, in order to enter into heaven. Thus we have a fair opportunity to count the costs on both sides, and are directed so to do;
6. We have no reason to expect to be under better advantages to determine hereafter than we are now. We never shall have a clearer revelation of gospel truth; never shall have the advantages and disadvantages of both sides more plainly set before us, than they are already in the word of God; nor are we ever like to be under better advantages to know what will be best for us, and most for our interest. Those therefore who delay, gain nothing by their delays, but give Satan more opportunity to darken their minds, to deceive them, and lead them astray in their choice. Therefore their delay of coming to a resolution is unreasonable.
7. If they come not to a determination in this life, God will determine for them, and will appoint them their portion with the wicked. If sinners, by refusing to choose either life or death, either heaven or hell, could thereby avoid both, or if in this case the matter would remain undetermined, till they should determine it; the folly and unreasonableness of delaying a determination would not be so great. But that is not the case; if they go on halting between two opinions, God will determine for them, and that quickly; he will determine where their portion shall be, viz. among the unbelievers, in the lake that burneth with fire and brimstone for ever. God will not wait upon them always, to see what they will choose; but he will put an issue to the matter by his unalterable sentence.—Therefore it becomes all, if they are afraid to have their lot assigned them in hell, to come soon to a determination.
8. Delay in this case is unreasonable, because those who delay know not how soon the opportunity of choosing for themselves will be past. This opportunity will last no longer than life; when once life is past, they will no more have the offer made them; the sentence will be past; the matter will be closed.
Those who delay their choice in this world will be glad to choose afterwards; then they will not be at a loss which to choose; they will be able easily to determine. The judgments of sinners, after this life, are soon resolved, whether there be any truth in religion or not; they can soon determine which is most eligible; a life of obedience and self-denial, with heaven for a reward, or a life of irreligion and sin, with hell for a punishment. They no longer halt between two opinions; but it is too late, their opportunity is past. They would give all the world for another opportunity to choose; they would then soon come to a determination. But it will not be granted them.
I. Let this put every one upon examining himself, whether or no he have ever yet come to a full determination in the affair of religion.
First, Inquire whether you have yet come to a full determination with respect to the truth of the things of religion.
1. If the main reason why you assent to the truth of religion be, that others believe so, and you have been so instructed from your childhood; you are of those with whom the truth of religion yet remains undetermined. Tradition and education will never fix and settle the mind in a satisfactory and effectual belief of the truth. Though men, taking religion upon trust, may seem to give a full assent to the truth of religion, and not to call it in question; yet such a faith will not stand a shock; a temptation easily overthrows it. The reason of man in time of trial will not rest on so poor an evidence.
There are multitudes who seem to grant the truth of religion, with whom the main foundation of their faith is the tradition of their fathers, or the profession of their neighbours; and it is to be feared, it is so with many who count themselves good Christians. But as to all such persons as never have seen any other evidence to satisfy them, either of the truth or falsehood of religion, they only halt between two opinions.—The same may be said of those who are unstable in their disposition with regard to Christ or the things which he taught.
2. If you are fully come to a determination concerning the things of religion, that they are true, they will be of weight with you above all things in the world. If you be really convinced that these things are no fable, but reality, it is impossible but that you must be influenced by them above all things in the world; for these things are so great, and so infinitely exceed all temporal things, that it cannot be otherwise. He that really is convinced
that there is a heaven and hell, and an eternal judgment; that the soul, as soon as parted from the body, appears before the judgment-seat of God; and that the happiness and misery of a future state is as great as the Scripture represents it; or that God is as holy, just, and jealous, as he hath declared concerning himself in his word; I say, he that is really convinced, and hath settled it with himself, that these things are certainly true, will be influenced by them above all things in the
world. He will be more concerned by far how he shall escape eternal damnation, and have the favour of God and eternal life, than how he shall get the world, gratify the flesh, please his neighbours, get honour, or obtain any temporal advantage whatsoever. His main inquiry will not be,
Examine yourselves therefore by this: Are not your hearts chiefly set upon the world and the things of it? Is it not more your concern, care, and endeavour to further your outward interest, than to secure an interest in heaven? And is not this the very reason that you have never seen the reality of eternal things?
Secondly, Inquire whether you have ever yet come to a determination about religion with respect to the practice of it; whether you have chosen heaven with the way to it, viz. the way of obedience and self-denial, before this world and the ways of sin; whether you have determined upon it as most eligible, to devote yourselves to the service of God.—Here I shall mention three or four things which are signs that men halt between two opinions in this matter.
I. To put off duty till hereafter. When persons love to keep their duty at a distance, engage not in it for the present, but think of engaging when they shall be under better conveniences for it;—when they are very good intenders concerning what they will do to-morrow, but very poor performers to-day; when they say, as Felix,
2. It is a sign of the same thing when persons are strict and conscientious in some things, but not universal in their obedience; do some duties, but live in the omission of others; avoid some sins, but allow themselves in others; are conscientious with respect to the duties of worship public and private, but not in their behaviour to their neighbours; are not just in their dealings, nor conscientious in paying their debts; nor do to others as they would that they should do to them; but have crooked perverse ways in their dealings among mankind.
The same may be said when they are just in their dealings and trade with men, but are not conscientious in other things; indulge sensual appetites, drink to excess, or allow themselves in wanton practices: or are honest and temperate, but licentious in using their tongues, backbiting and reproaching their fellow-men,
3. It is a sign that you halt between two opinions, if you sometimes are wont to be considerably engaged in religion, but at other times neglect it; sometimes forming a resolution to be in good earnest, then dropping it again; sometimes seeming to be really engaged in seeking salvation, and very earnest in religious duties; at other times wholly taken up about the things of the world, while religion is neglected, and religious duties are omitted.
These things show that you are yet unsettled, have never yet come to a full determination concerning religion, but are halting between two opinions, and therefore are thus unstable in all your ways, and proceed thus by fits and starts in religion,
4. It is a sign that you are halting between two opinions, if it be your manner to balk your duty whenever any notable difficulty comes in the way, considerably cross to your interest, or very inconsistent with your ease or convenience, or your temporal honour. Whatever zeal you may seem to have, whatever concern about the things of religion, and however strict you be in ordinary, you have never, if this be your manner, come to a full determination; have
never fully made choice of religion and the benefits of it for your only portion; and at best have got no further than king Agrippa, who was almost persuaded to be a Christian,
II. I shall conclude with an earnest exhortation to all, no longer to halt between two opinions, but immediately to come to a determination whether to be Christians or not. Let me insist upon it, that you now make a choice, whether you will have heaven, with a life of universal and persevering obedience, for your portion; or hell, with a life spent in the pursuit of this world.—Consider those things which have been said, showing the unreasonableness of continuing in such irresolution about an affair of infinite importance to you, and as to which you have so short an opportunity to make your choice.—Consider two things in addition to what hath been already said.
1. Those who live under the gospel, and thus continue undetermined about religion, are more abominable to God than the heathen. He hates those persons who continue from year to year, under the calls, and warnings, and instructions, and entreaties of God’s word; who yet can be brought to nothing; who will come to no determination at all; will neither be Christians nor heathens. These are they who are spoken of in
2. If you still refuse to come to a determination whether
Dated, May, 1736.
This is the stone which was set at nought of you builders.
In the foregoing chapters we have an account of the outpouring of the Holy Ghost on the apostles, and of its extraordinary effects in their speaking boldly in the name of Jesus, and speaking many strange languages, and so being made the instruments of the sudden conversion of vast multitudes. And in the chapter immediately preceding, there is an account how Peter and John miraculously healed a man who had been a cripple from his birth; which, together with the word which they spake to the people that flocked together on the occasion, was the means of a new accession to the church: so that the number of them that heard the word and believed, as we are told in the fourth verse of this chapter, was about five thousand.
This sudden and extraordinary progress of the gospel greatly alarmed the priests and scribes, and other chief men among the Jews; so that they laid hands on Peter and John, and put them in hold, and the next day brought them forth to appear before them, and called them to an account for what they had done. They asked them particularly by what power, or by what name, they had wrought the miracle on the impotent man. Upon which Peter, filled with the Holy
Ghost, makes answer, “Ye rulers of the people, and elders of Israel,—Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought by you builders, which is become the head of the corner.” The apostle quotes to them as now fulfilled, the
1. That This is the stone, i. e. this person of whom he had spoken in the foregoing verse, viz. Jesus Christ of Nazareth, whom they had crucified, and whom God had raised from the dead.
2. That they were the builders spoken of. They before whom the apostle then was, and to whom he was speaking, were rulers, and elders, and scribes of the people, the high priest and other priests. They, as they were set to be rulers and teachers among God’s people, by their office, were called to be builders of the church of God.
3. That they set this stone at nought. They had so done by refusing to accept of him. Christ came to his own, and his own received him not: and not only so, but they had openly manifested the greatest contempt of him. They had mocked him, scourged and spit upon him, and in derision crowned him with a crown of thorns, and arrayed him in a mock robe, and then had put him to a most ignominious death.
4. That notwithstanding this, he was become the head of the corner. In spite of all that they could do, he had obtained the chief place in the building. God had made him the main foundation of it, by raising him from the dead, and so putting great honour upon him; by pouring out his Spirit, and enduing his disciples with extraordinary gifts; by suddenly convening so many thousands to be the followers of Christ.—They put him to death, that he might have no followers, concluding that that would utterly put an end to his interest in Judea. But they were greatly disappointed: for the gospel had incomparably greater success after Christ’s death than before. God had accomplished that very thing which they endeavoured to prevent by Christ’s crucifixion, viz. Christ’s being believed in and submitted to, as the great prophet of God, and prince of his people.
Unbelievers set at nought the glory and excellency in Christ.
1. They set at nought the excellency of his person.—Christ is a great and glorious person, a person of infinite worthiness, on which account he is infinitely esteemed and loved of the Father, and is continually adored by the angels. But unbelievers have no esteem at all for him on that account. They have no value for him on account of his being the Son of God. He is not set the higher in their esteem on the account of his standing in so near and honourable a relation to God the Father. He is not valued at all the more for his being a divine person. By his having the divine nature, he is infinitely exalted above all created beings. But he is not at all exalted by it in their esteem. They set nothing by his infinite majesty: his glorious brightness and greatness excite not any true respect or reverence in them.
Christ is the holy One of God: he is so holy that the heavens are not pure in his sight. He is possessed of all that holiness which is the infinite beauty and loveliness of the divine nature. But an unbeliever sets nothing by the holiness of Christ.—Christ is the wisdom of God and the power of God,
Neither do unbelievers set any thing by those excellent virtues which appeared in Christ’s human nature when he was upon earth. He was holy, harmless, undefiled, and separate from sinners; he was meek and lowly of heart; he was patient under afflictions and injuries; when he was reviled, he reviled not again. But unbelievers set nothing by these things in Jesus Christ.—They very often hear how excellent and glorious a person Christ is: they are told of his holiness, and grace, and condescension, and meekness, and have the excellencies of Christ plainly set forth to them; yet they set all at nought.
2. They set at nought his excellency in his work and office. They are told how glorious and complete a mediator he is, how sufficient to answer all our necessities, and to save sinners to the uttermost; but they make light of it all; yea, they make nothing of it. They hear of the wonderful wisdom of God in contriving such a way of salvation by Christ, they have the manifold wisdom of
The unbeliever hears what a wonderful thing it was, that he who was in the form of God, and esteemed it no robbery to be equal with God, should take upon him the human nature, and come and live in this world in a mean and low condition; but he makes nothing of this. He hears much of the dying love of Christ to sinners, how wonderful it was that so glorious a person, who is infinitely above the angels, should so set his love on such worms of the dust, as to come and be made a curse for them, and die a cruel and ignominious death in their stead; but he sets nothing by all this. This dying love of Christ is of no account with him; those great things that Christ hath done and suffered are with him light matters.
Unbelievers not only set little by the glory and excellency of Christ, but they set nothing by these things. Notwithstanding all the shows and pretences which many natural men make of respect to Christ, by speaking honourably of him in their prayers, and in their common conversation, and by coming to sacraments, and attending other ordinances of Christ; yet indeed they do not set so much by all the glory and excellency of Christ—either of his person, or of his work as a Saviour—as they do by the smallest earthly enjoyment.
I proceed now to mention some evidences of the truth of this doctrine.
1. They never give Christ any honour on account of his glory and excellency. They may, and often do, pay Christ an external and seeming respect; but they do not honour him in their hearts. They have no exalting thoughts of Christ, no inward respect or reverence towards him. All their outward worship is only feigned; none of it arises from any real honour or respect in their hearts towards Christ. It is either only for fashion’s sake, and in
compliance with custom, or else it is forced, and what they are driven to by fear, as we read,
An unbeliever is not sensible that Christ is worthy of any glory, and therefore does not at all seek the glory of Christ in any thing that he does; he does nothing in religion out of respect to Christ’s glory, but wholly for other ends; which shows that he sees not Christ to be worthy of any glory.—Christ is set last and lowest in the heart of an unbeliever.—He has high thoughts of other things; he has high thoughts of created objects and earthly enjoyments, but mean and low thoughts of Christ.
The unbeliever shows the mean and contemptible thoughts that he has of Christ, in refusing to accept of him, and in shutting the door of his heart against him. Christ stands at the door and knocks, and sometimes stands many years knocking at the door of his heart, but he refuses to open to him.—Now it certainly shows that men have a very mean thought of a person, when they shut him out of their doors. Unbelievers show the mean and dishonourable thoughts they have of Christ, in that they dare not trust him. They believe not what he says to be true: they will not trust the word of Christ, so far as the word of one of their honest neighbours, or of a servant whom they have found to be faithful. It also appears that they have no real honour for Christ in their hearts, in that they refuse to obey his commands. They do nothing from a spirit of obedience to him: and that external obedience which they render, is but a forced, feigned obedience, and not from any respect to Christ’s authority or worthiness to be obeyed.
2. They have no love to him on account of his glory and excellency. If they saw any excellency in Christ, they would have some measure of love to him. But the truth is, they see no form or comeliness in Christ, and hence they have no love at all to him. An unbeliever never exercises one act of true love to Christ. All that he is told of his divine perfections, of his holiness, his meekness, and grace, has no influence at all to draw forth any love. The display of these things doth no more draw forth love out of the heart of an unbeliever, than it draws forth love from the stones and rocks.
A natural man hath no love of benevolence towards Christ. Notwithstanding all that is declared to him of the excellency of Christ, he has no good-will towards him. He rejoices not in his glory and happiness; he would not care what became of Christ, if he could but escape hell. If Christ should be dethroned, or should cease to be, he has not so much good-will to Christ, as would make him concerned about it. And if the kingdom and interest of Christ in the world should go to ruin, it would be nowise grievous to the unbeliever, provided his own interest could be secure.
So also an unbeliever has no love of complacency in Jesus Christ for his excellency. He takes no delight in the consideration of that excellency of Christ of which he is told.—He is told that it is exceedingly beautiful and glorious; but the thoughts of the glory of Christ are nowise entertaining to him: he has no delight in the thoughts of it, or in any contemplations upon it. He takes delight in thinking of earthly objects; but when he comes to turn his mind upon Jesus Christ, if ever he so does, this is to him a dry and barren subject: he finds nothing there to feed and delight his soul; no beauty or loveliness to please or gratify him.
3. Unbelievers have no desires after the enjoyment of Christ. If they did set any thing by the excellency of Christ, they would have some desires after him on account of that excellency; especially when he is offered to them, and is from time to time set forth as the proper object of their choice and desires. That which men prize, they are wont to desire, especially if it be represented to them as attainable, and as fit and suitable for them. But unbelievers only desire to be delivered from hell, but not to enjoy Christ.
They cannot conceive what happiness there can be in beholding Christ and being with him, in seeing his holiness, and contemplating his wonderful grace and divine glory. They have no relish for any such thing, nor appetite after it.
4. They show that they set at nought the glory and excellency of Christ, in that they seek not a conformity to that glory and excellency. A natural man may seek to be holy, but it is not for holiness’ sake, it is only that he may escape wrath. He has no desires after holiness, nor is it indeed holiness that he seeks, because he is all the while an enemy to holiness. A natural man has no desires to have his soul conformed to the glorious beauty and excellency of Christ, nor to have his image upon him.
If he prized or delighted in the excellencies of Christ, he would necessarily desire to be like him so far as he could.—This we see in ourselves and in all men: when we see any qualifications in others that are pleasing to us, it is natural for us to endeavour to imitate, and to be conformed to those persons. Hence men are apt to learn of those for whom they have a great esteem: they naturally fall into an imitation of their ways and manner of behaviour.
But natural men feel within themselves no disposition or inclination to learn of Christ, or to imitate him. Their tempers and dispositions remain quite contrary to Christ’s, neither do they grow at all better or more conformed to him, but rather worse.
I. This doctrine may teach us the heinousness of the sin of unbelief, as this sin sets all the glory and excellency of Christ at nought. It often appears strange to natural men, that unbelief should be spoken of as such a heinous and crying sin. They cannot see such evil in it. There are other sins which often trouble their consciences, when this troubles them not at all, though it be that which brings far greater guilt upon them, than those sins about which they are more troubled.
What has been said may show why unbelief is spoken of as a heinous sin,
II. This doctrine may convict natural men in four particulars.
1. Hereby you may be convinced of the greatness of your guilt. Consider how great and excellent that Person is, whom you thus set at nought. Contempt of any person is heinous in proportion to the worthiness and dignity of the person contemned. Though we are but worms of the dust, and very vile, sinful creatures; yet we take it grievously when we are despised. Consider how you yourselves are ready to resent it, when any of your neighbours seem to slight you, and set light by what you say and do, and to make no account of it, but to treat you as if you were good for nothing, or not worth minding. Do you take this well of your neighbours and equals, when you observe any thing of this nature? Are you not ready to look upon it with resentment, to think very ill of it, and to judge that you have great cause to be offended?
But if it be such a crime to despise you and set you at nought, what is it to set at nought the eternal infinitely glorious Son of God, in comparison with whom you and all nations are nothing, and less than nothing, and vanity? You dislike it much to be contemned by your equals; but you would take it yet more grievously to be despised by your inferiors, by those whom, on every account, you must excel.—What a crime is it then for a vile, sinful worm, to set at nought him who is the brightness of the glory of the King of kings!
It would be a crime inexpressibly heinous, to set little by the glory and excellency of such a person; but it is more so, to set nothing at all by it, as you do. You have no value at all for it, as has been shown. And this is the more aggravated, as Christ is a person whom you so much need, and as he came into the world out of infinite grace to sinners, to lay down his life to deliver them from hell, and purchase for them eternal glory. How much has Christ done and suffered, that you might have opportunity to be saved! Yet you set nothing by the blood of Christ, even that blood that was shed for such poor sinners as you are, and that is offered to you for your salvation. But you trample under foot the blood of the Son of God. If Christ had come into the world only to teach us, it would have been a heinous thing to trample under foot his word and instructions. But when he came to die for us, how much more heinous is it to trample under foot his blood!
Men take it hardly to have any of their qualifications or actions despised, which they esteem commendable. But especially do they highly resent it when others slight their kindness. And above all when they put themselves out of their way, and have denied themselves, and suffered considerably to do others a kindness; then to have their kindness despised and set at nought, is what men would above all things resent. How heinous then is it, and how exceedingly provoking to God must it be, thus to set at nought so great kindness and love of Christ, when from love to sinners he suffered so much!
Consider how highly the angels, who are so much above you, do set by the glory and excellency of Christ. They admire and adore the glory of Christ, and cease not day nor night to praise the same in the most exalted strains.
Consider not only how much the angels set by the glory of Christ, but how much God himself sets by it: for he is the darling of heaven, he was eternally God’s delight; and because of his glory God hath thought him worthy to be appointed the heir of all things, and hath seen fit to ordain that all men should honour the Son even as they honour the Father.—Is he thus worthy of the infinite esteem and love of God himself? and is he worthy of no esteem from you?
2. Hereby you may be convinced of your danger. You must needs think that such guilt will bring great wrath. Dreadful destruction is denounced in Scripture against those that despise only the disciples of Christ,
Consider that you not only have no value for all the glory and excellency of Christ; but you are enemies to him on that very account. The very ground of that enmity and opposition which there is between your hearts and Jesus Christ, is the glorious perfections and excellencies that there are in Jesus Christ. By being such a holy and excellent Saviour, he is contrary to your lusts and corruptions. If there were a Saviour offered to you that was agreeable to your corrupt nature, such a Saviour you would accept. But Christ being a Saviour of such purity, holiness, and divine perfection, this is the cause why you have no inclination to him, but are offended in him.
Instead of being a precious stone in your eyes, he is a stone of stumbling and a rock of offence to you. That he is a Saviour who hath manifested such divine perfections in what he hath done and suffered, is one principal reason why you set nothing by him. Consider how provoking this must needs be to God the Father, who has given his only-begotten Son for your salvation; and what wrath it merits from the Son whom you thus treat. And consider how you will hereafter bear this wrath.
Consider that, however Christ be set at nought by you, he shall be the head of the corner. Though you set him low, yet he shall be exalted even with respect to you. It is but a vain thing for you to make light of Christ and treat him with contempt. How much soever you contemn him, you cannot break his bands asunder, nor cast his cords from you. You will still be in his hands. While you despise Christ, God will despise you, and the Lord will have you in
derision. God will set his King on his holy hill of Zion in spite of all his enemies;
3. You may hence be led to see how worthless many of those things in yourselves are, that you have been ready to make much of. Particularly, if you set nothing by all the glory of Christ, what are those desires that you have after Christ good for? and that willingness that you think you find to come to Christ? Sinners are often wont to excuse themselves in their unbelief, because they see not but that they are willing to come to Christ, and would gladly come to him if they could. And they make much of such desires, as though God were unjust to punish them for not coming to Christ, when they would gladly come if they could. But this doctrine shows that your willingness and desires to come to Christ are not worthy to be mentioned as any excuse; for they are not from any respect to Christ, but are merely forced; you at the same time set nothing by all his excellency and glory.
So you may hence learn the worthlessness of all your pains and endeavours after Christ. When sinners have taken a great deal of pains to get an interest in Christ, they are wont to make a righteousness of it; little considering that at the very time they are taking so much pains, they set nothing at all by Christ for any glory or excellency there is in him; but set him wholly at nought, and seek him out of respect to their own interest.
4. Hence learn how justly God might for ever refuse to give you an interest in Christ. For why should God give you any part or interest in him whom you set at nought, all whose glory and excellency you value not in the least, but rather trample it under your feet.
Why should God give you any interest in him whom you so despise? seeing you despise him, how justly might you be obliged to go without any interest in him! How
Dated, May, 1735.
Remember Lot’s Wife.
CHRIST here foretells his coming in his kingdom, in answer to the question which the Pharisees asked him, viz. When the kingdom of God should come. And in what he says of his coming, he, evidently has respect to two things; his coming at the destruction of Jerusalem, and his coming at the end of the world. He compares his coming at those times to the coming of God in two remarkable judgments that were past; first, to that in the time of the flood; ”
and as it was in the days of Noah, so shall it be also in the days of the Son of man.
Then he immediately proceeds to direct his people how they should behave themselves at the appearance of the signal of that day’s approach, referring especially to the destruction of Jerusalem.
Jerusalem was like Sodom, in that it was devoted to destruction, by special divine wrath; and indeed to a more terrible destruction than that of Sodom. Therefore the like direction is given concerning fleeing out of it with the utmost haste, without looking behind, as the angel gave to Lot, when he bid him flee out of Sodom,
If it be inquired why Christ gave this direction to his people to flee out of Jerusalem, in such exceeding haste, at the first notice of the signal of her approaching destruction; I answer, it seems to be, because fleeing out of Jerusalem was a type of fleeing out of a state of sin. Escaping out of that unbelieving city typified an escape out of a state of unbelief. Therefore they were directed to flee without staying to take any thing out of their houses, to signify with what haste and concern we should flee out of a natural condition, that no respect to any worldly enjoyment should prevent us one moment, and that we should flee to Jesus Christ, the refuge of souls, our strong rock, and the mount of our defence, so as, in fleeing to him, to leave and forsake heartily all earthly things.
This seems to be the chief reason also why Lot was directed to make such haste, and not to look behind; because his fleeing out of Sodom was designed on purpose to be a type of our fleeing from that state of sin and misery in which we naturally are.
We ought not to look back when we are fleeing out of Sodom. The following reasons may be sufficient to support this doctrine:
1. That Sodom is a city full of filthiness and abominations. It is full of those impurities that ought to be had in the utmost abhorrence and detestation by all. The inhabitants of it are a polluted company, they are all under the power and dominion of hateful lusts. All their faculties and affections are polluted with those vile dispositions that are unworthy of the human nature, that greatly debase it, that are exceedingly hateful to God, and that dreadfully incense his anger. Every kind of spiritual abomination abounds in it. There is nothing so hateful and abominable but that there it is to be found, and there it abounds.
Sodom is a city full of devils and all unclean spirits: there they have their rendezvous, and there they have their dominion. There they sport, and wallow in filthiness, as it is said of mystical Babylon,
Some in Sodom may seem to carry a fair face, and make a fair outward show; but if we could look into their hearts, they are every one altogether filthy and abominable. We ought to flee from such a city, with the utmost abhorrence of the place and society, with no desires to dwell longer there, and never to discover the least inclination to return to it: but should be desirous to get to the greatest possible distance from it, that we might in no wise be partakers in her abominations.
2. We ought not to look back when fleeing out of Sodom, because Sodom is a city appointed to destruction. The cry of the city hath reached up to heaven. The earth cannot bear such a burden as her inhabitants are; she will therefore disburden herself of them, and spew them out. God will not suffer such a city to stand; he will consume it. God is holy, and his nature is infinitely opposite to all such uncleanness; he will therefore be a consuming fire to it.
The holiness of God will not suffer it to stand, and the majesty and justice of God require that the inhabitants of that city who thus offend and provoke him be destroyed. And God will surely destroy them; it is the immutable and irreversible decree of God.—He hath said it, and he will do it. The decree is gone forth, and so sure as there is a God, and he is almighty, and able to fulfil his decrees and threatenings, so surely will he destroy Sodom.
This city is an accursed city; it is destined to ruin.—
3. We ought not to look back when fleeing out of Sodom, because the destruction to which it is appointed is exceedingly dreadful: it is appointed to utter destruction, to be wholly and entirely consumed. It is appointed to suffer the wrath of the great God, which is to be poured down from God upon it, like a dreadful storm of fire and brimstone. This city is to be filled full of the wrath of God. Every one that remains in it shall have the fire of God’s wrath come down on his head and into his soul: he shall be full of fire and full of the wrath of the Almighty. He shall be encompassed with fire without and full of fire within: his head, his heart, his bowels, and all his limbs shall be full of fire, and not a drop of water to cool him.
Nor shall he have any place to flee to for relief. Go where he will, there is the fire of God’s wrath: his destruction and torment will be inevitable.—He shall be destroyed without any pity. He shall cry aloud, but there shall be none to help, there shall be none to regard his lamentations, or to afford relief. The decree is gone forth, and the days come when Sodom shall burn as an oven, and all the inhabitants thereof shall be as stubble. As it was in the literal Sodom, the whole city was full of fire: in their houses there was no safety, for they were all on fire; and if they fled out into the streets, they also were full of fire. Fire continually came down out of heaven every where.—That was a dismal time. What a cry was there then in that city, in every part of it! But there was none to help; they had no where to go, where they could hide their heads from fire: they had none to pity or relieve them. If they fled to their friends, they could not help them.
Now, with what haste should we flee from a city appointed to such a destruction! and how should we flee without looking behind us! how should it be our whole intent, to get at the greatest distance from a city in such circumstances! how far should we be from thinking at all of returning to a city which has such wrath hanging over it!
4. The destruction to which Sodom is appointed is an universal destruction. None that stay in it shall escape: none will have the good fortune to be in any by-corner, where the fire will not search them out. All sorts, old and young, great and small, shall be destroyed. There shall be no exception of any age, or any sex, or any condition, but all shall perish together.
5. The destruction to which Sodom is appointed is an everlasting destruction. This is said of the literal Sodom, that it suffered the vengeance of eternal fire,
Sodom has in all ages since been covered with a lake which was first brought on it by fire and brimstone, to be a type of the lake of fire and brimstone in which ungodly men shall have their part for ever and ever, as we read
6. Sodom is a city appointed to swift and sudden destruction. The destruction is not only certain and inevitable, and infinitely dreadful, but it will come speedily. “Their judgment lingereth not, and their damnation slumbereth not;”
The destruction of Sodom is not only swift, but will come suddenly and unexpectedly.—It seems to have been a fair morning in Sodom before it was destroyed.
So it is with wicked men;
7. There is nothing in Sodom that is worth looking back upon. All the enjoyments of Sodom will soon perish in the common destruction; all will be burnt up. And surely it is not worth the while to look back on things that are perishing and consuming in the flames, as it is with all the enjoyments of sin; they are all appointed to the fire. Therefore it is foolish for any who are fleeing out of Sodom to hanker any more after them; for when they are burnt up, what good can they do? And is it worth the while for us to return back for the sake of a moment’s enjoyment of them, before they are burnt, and so expose ourselves to be burnt up with them?
Lot’s wife looked back, because she remembered the pleasant things that she left in Sodom. She hankered after them; she could not but look back with a wishful eye upon the city, where she had lived in such ease and pleasure. Sodom was a place of great outward plenty; they ate the fat, and drank the sweet. The soil about Sodom was exceedingly fruitful; it is said to be as the garden of God,
Here Lot and his wife lived plentifully; and it was a place where the inhabitants wallowed in carnal pleasures and delights. But however much it abounded in these things, what were they worth now, when the city was burning? Lot’s wife was very foolish in lingering in her escape, for the sake of things which were all on fire.—So the enjoyments, the profits, and pleasures of sin, have the wrath and curse of God on them: brimstone is scattered on them; hell-fire is ready to kindle on them. It is not therefore worth while for any person to look back after such things.
8. We are warned by messengers sent to us from God to make haste in our flight from Sodom, and not to look behind us. God sends to us his ministers, the angels of the churches, on this grand errand, as he sent the angels to warn Lot and his wife to flee for their lives,
The use that I would make of this doctrine, is to warn those who are in a natural condition to flee out of it, and by no means to look back. While you are out of Christ, you are in Sodom. The whole history of the destruction of Sodom, with all its circumstances, seems to be inserted in the Scriptures for our warning, and is set forth for an example, as the apostle Jude says. It in a lively manner typifies the case of natural men, the destruction of
those that continue in a natural state, and the manner of their escape who flee to Christ. The psalmist, when speaking of the appointed punishment of ungodly men, seems evidently to refer to the destruction of Sodom,
Consider therefore, you that are seeking an interest in Christ, you are to flee out of Sodom. Sodom is the place of your nativity, and the place where you have spent your lives. You are citizens of that city which is full of filthiness and abomination before God, that polluted and accursed city. You belong to that impure society. You not only live among them, but you are of them, you have committed those abominations, and have so provoked God as you have heard. It is you that I have all this while been speaking of under this doctrine; you are the inhabitants of Sodom. Perhaps you may look on your circumstances as not very dreadful; but you dwell in Sodom.—Though you may be reformed, and appear with a clean outside, and a smooth face to the world; yet as long as you are in a natural condition, you are impure inhabitants of Sodom.
The world of mankind is divided into two companies, or, as I may say, into two cities: there is the city of Zion, the church of God, the holy and beloved city; and there is Sodom, that polluted and accursed city, which is appointed to destruction. You belong to the latter of these. How much soever you may look upon yourselves as better than some others, you are of the same city; the same company with fornicators, and drunkards, and adulterers, and common swearers, and highwaymen, and pirates, and Sodomites. How much soever you may think yourselves distinguished, as long as you are out of Christ you belong to the very same society; you are of the company, you join with them, and are no better than they, any otherwise than as you have greater restraints. You are considered in the sight of God as fit to be ranked with them. You and they are altogether the objects of loathing and abhorrence, and have the wrath of God abiding on you; you will go with them and be destroyed with them, if you do not escape from your present slate. Yea, you are of the same society and the same company with the devils, for Sodom is not only the city of wicked men, but it is the hold of every foul spirit.
You belong to that city which is appointed to an awful, inevitable, universal, swift, and sudden destruction; a city that hath a storm of fire and wrath hanging over it. Many of you are convinced of the awful state you are in while in Sodom, and are making some attempts to escape from the wrath which hangs over it. Let such be warned by what has been said, to escape for their lives, and not to look back. Look not back, unless you choose to have a share in the burning tempest that is coming down on that city.—Look not back in remembrance of the enjoyments which you have had in Sodom, as hankering after the pleasant things which you have had there, after the ease, the security, and the pleasure which you have there enjoyed.
Remember Lot’s wife, for she looked back, as being loth utterly and for ever to leave the ease, the pleasure, and plenty which she enjoyed in Sodom, and as having a mind to return to them again: remember what became of her.—Remember the children of Israel in the wilderness, who were desirous of going back again into Egypt.
Remember Lot’s wife.
THE doctrine from these words was, That we ought not to look back when we are fleeing out of Sodom.—Having confirmed this doctrine by several reasons, we came to the application of it in a use of warning to sinners in a natural state, and especially to those who are awakened and convinced of the awful state in which they are, and are desirous of escaping the wrath which is to come. And further to enforce this warning, let me entreat all you who are in this state, to consider the several things which I shall now mention:
1. The destruction of which you are in danger is infinitely more dreadful than that destruction of the literal Sodom from which Lot fled. The destruction of Sodom and Gomorrah in a storm of fire and brimstone, was but a shadow of the destruction of ungodly men in hell, and is no more to it than a shadow or a picture is to a reality, or than painted fire is to real fire. The misery of hell is set forth by various shadows and images in Scripture, as blackness of darkness, a never-dying worm, a furnace of fire, a lake of fire and brimstone, the torments of the valley of the son of Hinnom, a storm of fire and brimstone. The reason why so many similitudes are used, is because none of them are sufficient. Any one does but partly and very imperfectly represent the truth, and therefore God makes use of many.
You have therefore much more need to make haste in your escape, and not to look behind you, than Lot and his wife had when they fled out of Sodom; for you are every day and every moment in danger of a thousand times more dreadful storm coming on your heads, than that which came on Sodom, when the Lord rained brimstone and fire from the Lord out of heaven upon them; so that it will be vastly more sottish in you to look back than it was in Lot’s wife.
2. The destruction of which you are in danger is not only greater than the temporal destruction of Sodom, but greater than the eternal destruction of the inhabitants of Sodom. For however well you may think you have behaved yourselves, you who have continued impenitent under the glorious gospel, have sinned more, and provoked God far more, and have greater guilt upon you, than the inhabitants of Sodom; although you may seem to yourselves, and perhaps to
others, to be very harmless creatures.
Now God has in like manner been merciful to you. You in time past have been lingering; you have been warned by the angel of your danger, and pressed to make haste and flee; yet you have delayed. And now at length God hath as it were laid hold on you, by the convictions of his Spirit, to draw you out of Sodom; and therefore remember Lot’s wife. If now, after all, you should look back, when God hath been so merciful to you, you will have reason to fear, that God will suddenly destroy you. Multitudes, when they have been looking back, and putting off to another time, have never had another opportunity; they have been suddenly destroyed, and that without remedy.
4. If you look back, and live long after it, there will be great danger that you will never get any further. The only way to seek salvation is to press forward with all your might, and still to look and press forward, never to stand still or slacken your pace. When Lot’s wife stopped in her flight and stood still in order that she might look, her punishment was, that there she was to stand for ever; she never got any further; she never got beyond that place: but there she stood as a pillar of salt, a durable pillar and monument of wrath, for her folly and wickedness.
So it was very often with backsliders, though they may live a considerable time after. When they look back, after they have been taking pains for their salvation, they lose all, they put themselves under vast disadvantages; by quenching the Spirit of God, and losing their convictions, they dreadfully harden their own hearts, and stupify their souls. They make way for discouragements, dreadfully strengthen and establish the interest of sin in their hearts,
many ways give Satan great advantages to ruin them, and provoke God oftentimes utterly to leave them to hardness of heart. When they come to look back, their souls presently become dead and hard like the body of Lot’s wife. And though they live long after, they never get any further; it is worse for them than if they were immediately damned. When persons in fleeing out of Sodom look back, their last case is far worse than the first;
5. It may well stir you up to flee for your lives, and not to look behind you, when you consider how many have lately fled to the mountain, while you yet remain in Sodom. To what multitudes hath God given the wisdom to flee to Christ, the mountain of safety! They have fled to the little city Zoar, which God will spare and never destroy. How many have you seen of all sorts resorting out of Sodom thither, as believing the word of God by the angels, that God would surely destroy that place. They are in a safe condition; they are got out of the reach of the storm; the fire and brimstone can do them no hurt there.
But you yet remain in that cursed city among that accursed company. You are yet in Sodom, which God is about so terribly to destroy, where you are in danger every minute of having snares, fire, and brimstone, come down on your head.—Though so many have obtained, yet you have not obtained deliverance. Good has come, but you have seen none of it. Others are happy, but no man knows what will become of you: you have no part nor lot in that glorious salvation of souls, which has lately been among us.—The consideration of this should stir you up effectually to escape, and in your escape to press forward—still to press forward—and to resolve to press forward for ever, let what will be in the way, to hearken to no temptation, and never to look back, or in any wise slacken or abate your endeavours as long as you live, but if possible to increase in them more and more.
6. Backsliding after such a time as this,
The time of the revival of religion at Northampton, A. D. 1735.
We, in this land of light, have long enjoyed greater advantages than most of the world. But the advantages which persons are under now for their salvation, are perhaps tenfold what they have been at such times as we have ordinarily lived in; and backsliding will be proportionably the greater sin, and the more dangerous to the soul. You have seen God’s glory and his wonders amongst us, in a most marvellous manner.—If therefore you look back after this,
there will be great danger that God will swear in his wrath, that you shall never enter into his rest; as God sware concerning them that were for going back into Egypt, after they had seen the wonders which God wrought for Israel.
7. We know not but that great part of the wicked world are, at this day, in Sodom’s circumstances, when Lot fled out of it; having some outward, temporal destruction hanging over it. It looks as if some great thing were coming; the state of things in the world seems to be ripe for some great revolution. The world has got to such a terrible degree of wickedness, that it is probable the cry of it has reached up to heaven; and it is hardly probable that God will suffer things to go on, as they now do, much longer. It is likely that God will ere long appear in awful majesty to vindicate his own cause; and then none will be safe that are out of Christ. Now therefore every one should flee for his life, and escape to the mountain, lest he be consumed. We cannot certainly tell what God is about to do, but this we may know, that those who are out of Christ are in a most unsafe state.
8. To enforce this warning against looking back, let me beseech you to consider the exceeding proneness to it there is in the heart. The heart of man is a backsliding heart. There is in the heart a great love and hankering desire after the ease, pleasure, and enjoyments of Sodom, as there was in Lot’s wife, by which persons are continually liable to temptations to look back. The heart is so much towards Sodom, that it is a difficult thing to keep the eye from turning that way, and the feet from tending thither. When men under convictions are put upon fleeing, it is a mere force, it is because God lays hold on their hands, as he did on Lot’s and his wife’s, and drags them so far. But the tendency of the heart is to go back to Sodom.
Persons are very prone to backsliding also through discouragement. The heart is unsteady, soon tired, and apt to listen to discouraging temptations. A little difficulty and delay soon overcome its feeble resolutions. And discouragement tends to backsliding: it weakens persons’ hands, lies as a dead weight on their hearts, and makes them drag heavily; and if it continue long, it very often issues in security and senselessness. Convictions are often shaken
off that way: they begin first to go off with discouragement. Backsliding is a disease that is exceeding secret in its way of working. It is a flattering distemper; it works like a consumption, wherein persons often flatter themselves that they are not worse, but something better, and in a hopeful way to recover, till a few days before they die. So backsliding commonly comes on gradually, and steals
Thus it is that backsliding commonly comes upon persons that have for some time been under any considerable convictions, and afterwards lose them. Let the consideration of this your danger excite you to the greatest care and diligence to keep your hearts, and to watchfulness and constant prayer against backsliding. And let it put you upon endeavours to strengthen your resolutions of guarding against every thing that tends to the contrary, that you may indeed hold out to the end, for then shall you know, if you follow on to know the Lord.
Not dated.
And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.
WE here have an account how the rich man in hell—after he had in vain begged of Abraham to send Lazarus to his relief—prays that Lazarus may be sent to his brethren to warn them, that they might take care for their salvation, and escape that place of torment. By the way, it may be proper to remark, that we cannot from this conclude, that the damned will have any workings of natural affection to their near relations in this world, or any concern for their salvation. The design of Christ was only parabolically to represent what different thoughts worldly and wicked men will have of things, when in hell, from what they have while upon earth. The rich man, when he was upon earth, only minded his honour, ease, and pleasure, and did not think it worth while to take care of his soul, and to be at much pains to escape hell. But now he is of another mind, and is sensible that if his five brethren, who live in the same careless neglect of their souls as he did, knew what hell is, they would take more care.
But this seems to be put into the parable chiefly to introduce what follows, the reply which Abraham made to him,
The rich man replies, Nay, Father Abraham, but if one went unto them from the dead, they will repent
The warnings of God’s word are more fitted to obtain the ends of awakening sinners, and bringing them to repentance, than the rising of one from the dead to warn them.
In this passage, Moses and the prophets seem not only to be equalized to the warnings of one from the invisible world, but to be preferred before them. They have Moses and the prophets, let them hear them: they have already those means which God in his infinite wisdom hath seen to be fittest for them, and more suitable to their nature and circumstances, than the rising of one from the dead.—But whether there can be any more than an equality necessarily inferred or not; yet if only the warnings of the Old Testament have an equal tendency to bring men to repentance, as the rising of one from the dead; then surely these, together with the much clearer revelation under the gospel-dispensation by Christ and his apostles—wherein we are abundantly more plainly told of another world, and wherein life and immortality are brought to light—must have a much greater tendency and fitness to obtain these ends.
Sinners are apt to find fault with the means of grace which they enjoy, and to say with themselves, If I had ever seen hell, or had ever heard the cries of the damned, or had ever seen a person who had felt hell-torments, or had seen them at a distance, that would awaken me; then I would forsake all my sins, and would do whatever I could to escape hell. But now I am only told of hell in the Bible and by ministers; and there never was any in this world that saw or felt it: so that I am ready to think it is mere delusion and fancy. How do I know that there is any hell? How do I know but that when I die there will be an end of me?
But it is the indisposition of sinners to this great work, to which they are directed, which makes them find fault with their means and advantages. The slothful and negligent, who hate to bestir themselves, are they who object. “The way of the slothful is as a hedge of thorns.
But God, who knows our nature and circumstances, knows what is most adapted to them. He who made the faculties of our souls, knows what will have the greatest tendency to move them, and to work upon them. He who is striving with us, to bring us to repentance and salvation, uses the fittest and best means. In contriving and appointing the means of our salvation, he chooses better for us than we should for ourselves.
Suppose a person should rise from the dead to warn sinners, either from heaven, where they see the misery of the damned, or from hell, where they feel it; and should tell how dismal those torments are, having seen or felt them; and suppose he should confirm what he said, by declaring that he had seen the smoke of their torments, the raging of the flames, the dreadful crew of devils and
It might be that on such an unusual occasion, as the rising of one from the dead, for a while men would reform their lives, and possibly some might be so affected as never to forget it. But we are to consider which would have the greatest tendency to awaken us, if both were alike new and unusual, to be warned of the misery of hell by the great God himself, declaring as it were from heaven how dreadful hell is, and abundantly warning us about it; or to be warned only by a man coming from the invisible world, who had either seen or felt these miseries. It is in this view that we shall consider the matter; and we shall show what advantages the former mode of warning has above the latter: or how the warnings of God’s word have a greater tendency to awaken sinners and bring them to repentance, than the rising of one from the dead to warn them.
1. God, in many respects, knows better what belongs to the punishment of sinners than departed souls. Departed souls doubtless know what hell-torments are, much better than any on earth. The souls of the wicked feel them, and the souls of the saints see them afar off. God glorifies his justice in the punishment of ungodly men, in the view of the saints and angels, and thereby makes them the more admire the riches of his goodness in choosing them to life. As the rich man saw Lazarus in heaven afar off, so Lazarus saw the rich man in hell; he saw hell-torments; and therefore the rich man desires he may be sent to warn his brethren.—And if one should rise from the dead to warn wicked men, if it would at all awaken them, it would be because he knew what hell-torments were by his own knowledge, and could describe them to others, as having seen and felt them.
But surely the all-seeing God knows as well as any of the dead, what the present sufferings of the damned are. He is every where present with his all-seeing eye. He is in heaven and in hell, and in and through every part of the creation. He is where every devil is; and where every damned soul is, he is present by his knowledge and his essence. He not only knows as well as those in heaven, who see at a distance; but he knows as perfectly as those who feel the misery. He seeth into the innermost recesses of the hearts of those miserable spirits. He seeth all the sorrow and anguish that are there; for he upholds them in being. They and all the powers of their spirits, whereby they are capable of either happiness or misery, are in his hands.
Besides, it is his wrath they endure; he measures out to them their several portions of punishment; he makes his wrath enter into them; he is a consuming fire to them; his anger is that fire, in which they are tormented. He therefore is doubtless able to give us as clear and distinct, and as true, an account of hell, as the damned themselves, if they should rise from the dead. He needs not any to inform him.
He knows far better what the eternity of those torments is than any of them. He can better tell us how awful a thing eternity is. He knows better what the future judgment of sinners will be, when the Lord Jesus shall come in flaming fire to take vengeance on them that know not God, and obey not the gospel. He knows far better than they how much the torment of the wicked will then be increased.
2. We have the truth upon surer grounds from God’s testimony, than we could have it from the testimony of one rising from the dead. Suppose one should rise from the dead, and tell us of the dreadfulness of hell-torments; how precarious a foundation would that be to build upon, in a matter of such importance, unless we consider it as confirmed by divine testimony. We should be uncertain whether there were not some delusion in the case. We know that it is impossible for God to lie; and we may know that the matter is just as he declares it to us. But if one should come from the dead, we could not be so sure that we were no way imposed upon. We could not be so sure that he who testified was not himself subject to some delusion. We could not be sure that the matter was not strained too high, and represented greater than it really is.
One coming from the dead could not, merely by force of his own testimony, make us sure that we should come to that place of torments if we did not repent and reform. And if there should come more witnesses than one from the dead, if there should be ever so many, yet there is no authority equal to that of God; there is no testimony of spirits from the invisible world which would he so indisputable and unquestionable as the divine testimony. How could we know, unless by some divine revelation, that they who should come from the dead had not come to deceive us? How could we know how wicked, or how good they were, and upon what views they acted?
Whereas we have the greatest ground to be assured, that the First Being, and the Fountain of all being and perfection, is nothing but light and truth itself, and therefore that it is impossible he should deceive or be deceived.
3. The warnings of God’s word have greatly the advantage, by reason of the greatness and majesty of him who speaks. The speeches and declarations of those who are great, excellent, and honourable, have a greater tendency to move the affections, than the declarations of others who are less excellent. Things spoken by a king affect more than the same things spoken by a mean man.
But God is infinitely greater than kings; he is universal King of heaven and earth, the absolute Sovereign of all things. Now, what can have a greater tendency to strike the mind and move the heart, than to be warned by this great and glorious Being? Shall we be unmoved when he speaks who made heaven and earth by the word of his power? If his immediate speeches, declarations, and warnings, will not influence us, what will?
What if God should send messengers from the dead to warn us, even many in succession, and men should reject them; we should justly argue, that it would have a much greater tendency to make men regard and obey the counsel, if he would send his Son, or come himself. But God hath sent his Son, and therein he hath come himself. He came down from heaven, and took upon him our nature, and dwelt among us, teaching and warning us concerning hell and damnation.
In the Bible, we not only have those warnings which were given by inspiration of the prophets, but we have God’s own words, which he spake as it were by his own mouth. In the Old Testament is his voice out of the midst of the fire and the darkness, from mount Sinai; and in the New Testament, we have God speaking to us, as dwelling among us. He came down from heaven, and instructed us in a familiar manner for a long while; and we have his instructions recorded in our Bibles.—Now, which has the greatest tendency to influence men, to have one of the departed spirits sent back into its body to warn them, or to have God himself assume a body and warn them?
4. It more evidently shows the importance of the affair, that God should immediately concern himself in it, than the coming of one from the dead would do. Those things about which kings most immediately concern themselves are commonly matters of the greatest importance, while they leave less concernments to be managed by their officers. And surely that must be a matter of very great moment, in which God shows himself so much concerned as he does in our
salvation. God, in all ages of the world, hath showed himself very much concerned in this matter.
5. God warning us of our danger of damnation hath a greater tendency to have influence upon us, because he is our Judge. Damnation is a punishment to which he condemns and which he inflicts. What he warns us of is his own wrath and vengeance. In his word we have his threatenings against sin denounced by himself. He tells us, that if we go on in sin, he will destroy us, and cast us, out of his sight, and pour out his wrath upon us, and hold us eternally under misery. He tells us so himself; and this hath a much greater tendency to influence us, than to be told so by another, who is not to be our judge, who hath not in his hands the power of making us miserable.—When a king immediately threatens his own displeasure, it has a greater tendency to terrify men, than when another man threatens it, or warns them of the danger.
6. God is infinitely wise, and knows better how to speak to us so as to persuade us, than one risen from the dead. He perfectly knows our nature and state, and knows how to adapt his instructions and warnings to our frame and circumstances in the world; and without doubt that method which God has chosen, is agreeable to his infinite wisdom, and most adapted to our nature.
If one should come from hell to warn sinners, it may be he would tell them of hell in such a manner as would have more of a tendency to drive men into despair, and set them a blaspheming as they do in hell, than to excite them to strive for salvation, and diligently to use the means which God hath appointed. But God knoweth what revelation of hell we can bear, and what hath the most tendency to do us good in this our infirm, dark, and sinful state.—The declarations of one come from hell might more tend to drive us from God than to bring us near to him. It is best for us to be warned and instructed by God, who knows best how to do it.
These are some of the reasons why the warnings of God’s word have more of a tendency to bring us to repentance, than the warning of one risen from the dead.
1. It is a natural inference from this doctrine, that if these means which God hath appointed do not answer to lead men to repentance and reformation, no others would.—Although this be not an absolutely necessary consequence from the words of the doctrine; yet it seems to be Christ’s aim to teach us, that if God’s means will not answer, none will. Our own means, those which we can devise, however they may seem more likely at a distance to be effectual, if brought to the trial, will not prove to be better. The rich man thought that if his brethren were warned by one rising from the dead, they would surely repent. But Abraham tells him, he is mistaken.
If one rising from the dead would not answer the purpose, we may rationally conclude that no other kind of means, different from those appointed by God, would. For what can we think of, which seems to have more tendency to awaken men, and lead to repentance, than one coming from the dead to them; except those means which we enjoy.—Indeed men can think of many means, which they may imagine, if they enjoyed them, would make them believe and repent: but they deceive themselves.
It may be they think, if they could see some prophet, and see him work miracles, that this would awaken them. But how was it then when there were prophets? There has rarely been a more degenerate time than that of Elijah and Elisha, who wrought so many miracles. The people did not regard their prophecies nor their miracles; but walked in their own ways, and served their own gods, so that Elijah thought there was none left of the true worshippers of God. And how did they treat the prophet Jeremiah, solemnly warning them from God of their approaching destruction? And how often do the prophets complain that all their prophecies and warnings were neglected and despised!
Would it be sufficient if you could hear God speak from heaven? How was it in Moses’s time, when they heard God speak out of the midst of the fire, and heard the voice of words exceeding loud and full of majesty, so that they exceedingly trembled; when they saw mount Sinai all covered with smoke, and shaking exceedingly? How did they behave themselves? Did they all turn from their sins, and after that walk in the ways of God? It is true, they were very much affected at first, while it was a new and strange thing to them; but how hard-hearted and rebellious were they soon after! They did not scruple to rebel against this same great and glorious God. Yea, they made a golden calf while Moses was in the mount conversing with God, just after they had seen those dreadful appearances of divine majesty.
Thus they rebelled against the Lord, although they had seen so many miracles and wonders in Egypt at the Red sea, and in the wilderness; although they continually saw the pillar of cloud and of fire going before them, were continually fed in a miraculous manner with manna, and in the same miraculous manner made to drink water out of the rock.
Men are apt to think, that if they had lived in Christ’s time, and had seen and heard him, and had seen his miracles, that they would have effectually convinced and turned them from sin. But how was it in fact? How few were there brought to repentance by all his discourses and miracles! How hard-hearted were they! Some were very much affected for a little while; but how few constant steady followers had he! He was, notwithstanding his miracles, rejected, despised, and even murdered by the people among whom he dwelt. And they were men of the same natures as sinners in these days.
The Scripture is full of instances, sufficient to convince us, that if the word of God will not awaken and convert sinners, nothing will.—And we see enough in these days to convince us of it. Men sometimes meet with those things by which we should not imagine, if we did not see it, and were not used to it, but that they would be thoroughly awakened and reformed.—They sometimes hear the warnings of dying men expecting to go to hell. One would think this would be enough to awaken them; and it may be they are affected with it for the present: but it only touches them; it vanishes away, and is gone like a puff of wind.
Sometimes sinners themselves are laid upon beds of sickness, and their lives hang in doubt before them. They are brought to the sides of the grave, and to the very mouth of hell, and their hearts are full of terror and amazement. Yet if they recover, they soon forget it, and return to the ways of folly and wickedness.—Sometimes this is repeated; they are taken sick again, are again in extreme peril of death, their hearts are full of amazement, and they make many promises and vows; yet being recovered, they again soon forget all, and return to sin and folly. Such things are enough to convince us, that if the word of God be not sufficient to convince men, and make them break off their sins, no external means would be sufficient.
Perhaps some may yet be ready to think, that if sinners should see hell, and here the cries of the damned, that would be effectual, though nothing else would. But if we duly consider the matter, we shall see reason to think, that it would not have so great a tendency to turn men from sin, as the word of God. Such a thing would doubtless be effectual to terrify and affright men, and probably to death. Such a mean is not at all suitable to our nature and state in the world. If it should not fright men to death, it would not have so great a tendency to make them diligently use means for their salvation as the warnings of Scripture. It would probably drive them to despair; or so take away their spirits that they would have no heart to seek God. Instead of driving them to God, it would probably make them hate him the more. It would make them more like devils; and set them a blaspheming as the damned do. For while the hearts of men are filled with natural darkness, they cannot see the glory of the divine justice appearing in such extreme torments.
Therefore the means which God hath instituted for us,
2. Hence we learn the dreadful hardness of men’s hearts, since the word of God hath no more influence upon them, and they are no more moved and wrought upon by those means which infinite wisdom hath provided. The warnings of the word of God are, as you have heard, better and more powerful means than if one should rise from the dead to warn us, and tell us our danger, and the dreadfulness of the wrath of God. You have also heard, that if these means will not answer the end of awakening and leading sinners to repentance, no other will; neither the working of miracles, nor the hearing of God speak with an audible voice from heaven, nor any thing else.—Yet how few are there who are effectually wrought upon by the word of God! They are very thinly sown; there is but here and there one.
When we read how the children of Israel conducted themselves in the wilderness, how often they murmured and offended; we are ready to wonder at the hardness of their hearts. And when we read the history of Christ, and how the Jews hated and rejected him notwithstanding his many miracles; we are ready to wonder how they could be so hard-hearted. But we have as much reason to wonder at ourselves, for we have naturally the same sort of hearts that they had; and sinners in these days manifest a hardness of heart as much to be wondered at, in that they are not influenced by the word of God; for they who will not hear Moses and the prophets, Jesus Christ and his apostles, neither would be persuaded, if one should rise from the dead, or if an angel should come from heaven.
The best means of awakening and conversion are plentifully enjoyed by us, much more plentifully in several respects, than they were by those who had only Moses and the prophets. In the first place, we have divine truth more fully revealed in the Bible than they had then. Light now shines abundantly clear. Gospel-truth is revealed, not in types and shadows, but plainly. Heaven and hell are much more clearly and expressly made known. We are told, that the glory of that revelation was no glory in comparison with the revelation of the gospel.
Again, we have a greater plenty of Bibles than they had under the dispensation of Moses and the prophets. Then there was no such thing as printing, and Bibles were scarce things. They seldom had any Bibles any where else but in their synagogues. But now we have them in our houses; we can look into them when we please. Besides, Christ hath appointed the gospel-ministry, by which we have the word of God explained and enforced every week. Yet how little influence hath the word of God to bring men to repentance!
Let this strike conviction into those who never yet have found any such effect by the word of God. Though you are convinced of nothing else, yet you have abundant reason to be convinced that your hearts are as hard as a stone, and that you are exceedingly stupid and sottish.
3. Hence we may learn how justly and fairly God deals with us. He gives us the best means of awakening and reclaiming us from our sins; better than if he had sent one from the dead to warn us. He gives us those means which are most suited to our nature and circumstances. He gives sinners abundant warning before he punishes them. What could he have done more than he hath done? We can devise or imagine no sort of warning which would have been better than what God hath given us. How justly therefore are ungodly men punished! how inexcusable will they be!
4. Let all make use of the means which God hath instituted. They are the best and only means by which we may expect to obtain salvation. We shall be most inexcusable therefore if we neglect them. Let us attend to the word of God, read and hear it carefully, consider it thoroughly and daily walk by it. Let us be diligent in this work. The word of God is a great price put into our hands to get wisdom and eternal salvation; let us therefore improve it while
we have it, as we know not how soon we may be deprived of it; lest Christ say to us, as in
Dated, June, 1740.
Will he always call upon God?
CONCERNING these words, I would observe,
1. Who it is that is here spoken of, viz. the hypocrite; as you may see, if you take the two preceding verses with the verse of the text.
2. We may observe what duty of religion it is, with respect to which the hypocrite is deciphered in the text, and that is the duty of prayer or calling upon God.
3. Here is something supposed of the hypocrite relating to this duty, viz. That he may continue in it for a while; he may call upon God for a season.
4. Something asserted, viz. That it is not the manner of hypocrites to continue always in this duty. Will he always call upon God? It is in the form of an interrogation; but the words have the force of a strong assertion, that however the hypocrite may call upon God for a season, yet he will not always continue in it.
However hypocrites may continue for a season in the duty of prayer, yet it is their manner, after a while, in a great measure to leave off.
In speaking upon this doctrine, I shall show,
I. How hypocrites often continue for a season to call upon God.
II. How it is their manner, after a while, in a great measure to leave off the practice of this duty.
III. Give some reasons why this is the manner of hypocrites.
I. I would show how hypocrites often continue for a season in the duty of prayer.
2. After they have obtained a hope, and have made profession of their good estate, they often continue for a while in the duty of secret prayer. For a while they are affected with their hope: they think that God hath delivered them out of a natural condition, and given them an interest in Christ, thus introducing them into a state of safety from that eternal misery which they lately feared. With this supposed kindness of God to them, they are much affected, and often find in themselves for a while a kind of love to God, excited by his supposed love to them. Now, while this affection towards God continues, the duties of religion seem pleasant to them; it is even with some delight that they approach to God in their closets; and for the present it may be, they think of no other than continuing to call upon God as long as they live.
Yea, they may continue in the duty of secret prayer for a while after the liveliness of their affections is past, through the influence of their former intentions. They intended to continue seeking God always; and now suddenly to leave off would be too shocking to their own minds. And the force of their own preconceived notions, viz. That godly persons continue in religion, may have some effect. Therefore, though they have no love to the duty of prayer, and begin to grow weary of it, yet as they love their own hope, they are somewhat backward to take a course, which will prove it to be a false hope, and so deprive them of it.
If they should all at once bear the sign of a false hope, they would scare themselves. Their hope is dear to them, and it would fright them to see any plain evidence that it is not true. Hence, for a considerable time after the force of their illuminations and affections is over, and after they hate the duty of prayer and would be glad to have done with it, if they could without showing themselves to be hypocrites, they hold up a kind of attendance upon the duty of secret prayer.—This may keep up the outside of religion in them for a good while, and occasion it to be somewhat slowly that they are brought to neglect it. They must not leave off suddenly, because that would be too great a shock to their false peace.—But they must come gradually to it, as they find their consciences can bear it, and as they can find out devices and salvos to cover the matter, and make their so doing consistent, in their own opinion, with the truth of their hope.—But,
II. It is the manner of hypocrites, after a while, in a great measure to leave off the practice of this duty. We are often taught, that the seeming goodness and piety of hypocrites is not of a lasting and persevering nature. It is so with respect to their practice of the duty of prayer in particular, and especially of secret prayer. They can omit this duty, and their omission of it not be taken notice of by others, who know what profession they have made. So that a regard to their own reputation doth not oblige them still to practice it. If others saw how they neglect it, it would exceedingly shock their charity towards them. But their neglect doth not fall under their observation; at least not under the observation of many. Therefore they may omit this duty, and still have the credit of being converted persons.
Men of this character can come to a neglect of secret prayer by degrees without shocking their peace. For though indeed for a converted person to live in a great measure without secret prayer, is very wide of the notion they once had of a true convert; yet they find means by degrees to alter their notions, and to bring their principles to suit with their inclinations; and at length they come to a notion, that a man may be a convert, and yet live very much in neglect of this duty. In time, they can bring all things to suit well together; as a hope of heaven, an indulgence of sloth, gratifying carnal appetites, and living in a great measure a prayerless life. They cannot indeed suddenly make these things agree; it must be a work of time; and length of time will effect it. By degrees they find out ways to guard and defend their consciences against those powerful enemies; so that those enemies, and a quiet, secure conscience, can at length dwell together.
Whereas it is asserted in the doctrine, that it is the manner of hypocrites, after a while, in a great measure to leave off this duty; I would observe to you,
1. That it is not intended but that they may commonly continue to the end of life in an external attendance on prayer with others. They may commonly be present at public prayers in the congregation, and also at family prayer. This, in such places of light as this is, men commonly do before they are so much as awakened. Many vicious persons, who make no pretence to serious religion, commonly attend public prayers in the congregation, and also more private
prayers in the families in which they live, unless it be when carnal designs interfere, or when their youthful pleasures and diversions, and their vain company, call them; and then they make no conscience of attending family prayer. Otherwise they may continue to attend upon prayer as long as they live, and yet may truly be said not to call upon God. For such prayer, in the manner of it, is not their own. They are present only for the sake of their credit, or in compliance with others. They may
be present at these prayers, and yet have no proper prayer of their own. Many of those concerning whom it may be said, as in
2. But they in a great measure leave off the practice of secret prayer. They come to this pass by degrees. At first they begin to be careless about it, under some particular temptations. Because they have been out in young company, or have been taken up very much with worldly business, they omit it once: after that they more easily omit it again. Thus it presently becomes a frequent thing with them to omit it; and after a while, it comes to that pass, that they seldom attend it. Perhaps they attend it on sabbath days, and sometimes on other days. But they have ceased to make it a constant practice daily to retire to worship God alone, and to seek his face in secret places. They sometimes do a little to quiet conscience, and just to keep alive their old hope; because it would be shocking to them, even after all their subtle dealing with their consciences, to call themselves converts, and yet totally to live without prayer. Yet the practice of secret prayer they have in a great measure left off.—I come now,
III. To the reasons why this is the manner of hypocrites.
1. Hypocrites never had the spirit of prayer. They may have been stirred up to the external performance of this duty, and that with a great deal of earnestness and affection, and yet always have been destitute of the true spirit of prayer. The spirit of prayer is a holy spirit, a gracious spirit. We read of the spirit of grace and supplication:
The Spirit of God makes intercession for them, as it is that Spirit which in some respect indites their prayers, and leads them to pour out their souls before God. Therefore the saints are said to worship God in the spirit;
But hypocrites have nothing of this spirit of adoption: they have not the spirit of children; for this is a gracious and holy spirit, given only in a real work of regeneration. Therefore it is often mentioned as a part of the distinguishing
It is natural to one who is truly born from above to pray to God, and to pour out his soul in holy supplications before his heavenly Father. This is as natural to the new nature and life as breathing is to the nature and life of the body. But hypocrites have not this new nature. Those illuminations and affections which they had, went away, and left no change of nature. Therefore prayer naturally dies away in them, having no foundation laid in the nature of the soul. It is maintained awhile only by a certain force put upon nature. But force is not constant; and as that declines, nature will take place again.
The spirit of a true convert is a spirit of true love to God, and that naturally inclines the soul to those duties wherein it is conversant with God, and makes it to delight in approaching him. But a hypocrite hath no such spirit. He is left under the reigning power of enmity against God, which natural! v inclines him to shun his presence.
The spirit of a true convert is a spirit of faith and reliance on the power, wisdom, and mercy of God, and such a spirit is naturally expressed in prayer. True prayer is nothing else but faith expressed. Hence we read of the prayer of faith;
As to those common convictions and affections which the hypocrite had, and which made him keep up the duty of prayer for a while; they not reaching the bottom of the heart, nor being accompanied with any change of nature, a little thing extinguishes them. The cares of the world commonly choke and suffocate them, and often the pleasures and vanities of youth totally put an end to them, and with them ends their constant practice of the duty of prayer.
2. When a hypocrite hath had his false conversion, his wants are in his sense of things already supplied, his desires are already answered, and so he finds no further business at the throne of grace. He never was sensible that he had any other needs, but a need of being safe from hell. And now that he is converted, as he thinks, that need is supplied. Why then should he still go on to resort to the throne of grace with earnest requests? He is out of danger; all that he was afraid of is removed: he hath got enough to carry him to heaven, and what more should he desire?—While under-awakenings he had this to stir him up to go to God in prayer, that he was in continual fear of hell. This put him upon crying to God for mercy. But since in his own opinion he is converted, he hath no further business about which to go to God. And although he may keep up the duty of prayer in the outward form a little while, for fear of spoiling his hope, yet he will find it a dull business to continue it without necessity, and so by degrees he will let drop the practice. The work of the hypocrite is done when he is converted, and therefore he standeth in no further need of help.
But it is far otherwise with the true convert. His work is not done; but he finds still a great work to do, and great wants to be supplied. He sees himself still to be a poor, empty, helpless creature, and that he still stands in great and continual need of God’s help. He is sensible that without God he can do nothing. A false conversion makes a man in his own eyes self-sufficient. He saith he is rich, and increased with goods, and hath need of nothing; and knoweth not that he is wretched, and miserable, and poor, and blind, and naked. But after a true conversion, the soul remains sensible of its own impotence and emptiness, as it is in itself, and its sense of it is rather increased than diminished. It is still sensible of its universal dependence on God for every thing. A true convert is sensible that his grace is very imperfect; and he is very far from having all that he desires. Instead of that, by conversion are begotten in him new desires which he never had before. He now finds in him holy appetites, a hungering and thirsting after righteousness, a longing after more acquaintance and communion with God. So that he hath business enough still at the throne of grace; yea, his business there, instead of being diminished, is rather increased.
3. The hope which the hypocrite hath of his good estate takes off the force that the command of God before had upon his conscience; so that now he dares neglect so plain a duty. The command which requires the practice of the duty of prayer is exceeding plain:
4. It is the manner of hypocrites, after a while, to return to sinful practices, which will tend to keep them from praying. While they were under convictions, they reformed their lives, and walked very exactly. This reformation continues, after their supposed conversion, while they are much affected with hope and false comfort. But as these things die away, their old lusts revive, and by degrees they return like the dog to his vomit, and the sow that was washed to her wallowing in the mire. They return to their sensual, worldly, proud, and contentious practices, as before. And no wonder this makes them forsake their closets. Sinning and praying agree not well together. If a man be constant in the duty of secret prayer, it will tend to restrain him from wilful sinning. So, on the other hand, if he allow himself in sinful practices, it will restrain him from praying. It will give quite another turn to his mind, so that he will have no disposition to the practice of such a duty: it will be contrary to him. A man who knows that he lives in sin against God, will not be inclined to come daily into the presence of God; but will rather be inclined to fly from his presence, as Adam, when he had eaten of the forbidden fruit, ran away from God, and hid himself among the trees of the garden.
To keep up the duty of prayer after he hath given loose to his lusts, would tend very much to disquiet a man’s conscience. It would give advantage to his conscience to testify aloud against him. If he should come from his wickedness into the presence of God, immediately to speak to him, his conscience would, as it were, fly in his face. Therefore hypocrites, as they by degrees admit their wicked practices, exclude prayer.
5. Hypocrites never counted the cost of perseverance in seeking God, and of following him to the end of life. To continue instant in prayer with all perseverance to the end of life, requires much care, watchfulness, and labour. For much opposition is made to it by the flesh, the world, and the devil; and Christians meet with many temptations to forsake this practice. He that would persevere in this duty must be laborious in religion in general. But hypocrites never count the cost of such labour; i. e. they never were prepared in the disposition of their minds to give their lives to the service of God, and to the duties of religion. It is therefore no great wonder they are weary, and give up, after they have continued for a while, as their affections are gone, and they find that prayer to them grows irksome and tedious.
6. Hypocrites have no interest in those gracious promises which God hath made to his people, of those spiritual supplies which are needful in order to uphold them in the way of their duty to the end. God hath promised to true saints that they shall not forsake him;
The application may be in a use of exhortation, in two branches.
I. I would exhort those who have entertained a hope of their being true converts—and who since their supposed conversion have left off the duty of secret prayer, and ordinarily allow themselves in the omission of it—to throw away their hope. If you have left off calling upon God, it is time for you to leave off hoping and flattering yourselves with an imagination that you are the children of God. Probably it will be a very difficult thing for you to do this. It is hard for a man to let go a hope of heaven, on which he hath once allowed himself to lay hold, and which he hath retained for a considerable time. True conversion is a rare thing; but that men should be brought off from a false hope of conversion—after they are once settled and established in it, and have continued in it for some time—is much more rare.
Those things in men which, if known, would be sufficient to convince others that they are hypocrites, will not convince themselves; and those things which would be sufficient to convince them concerning others, will not be sufficient to convince them concerning themselves. They can make larger allowances for themselves than they can for others. They can find out ways to solve objections against their own hope, when they can find none in the like case for their neighbour.
But if your case be such as is spoken of in the doctrine, it is surely time for you to seek a better hope, and another work of God’s Spirit, than ever you have yet experienced; something more thorough and effectual. When you find by experience, that the seed which was sown in your hearts, though at first it sprang up and seemed flourishing, is withering away, as by the heat of the sun, or is choked, as with thorns; this shows in what sort of ground the seed was sown, that it is either stony or thorny ground; and that therefore it is necessary you should pass through another change, whereby your heart may become good ground, which shall bring forth fruit with patience.
Insist not on that as a reason why you should not throw away your hope, that you had the judgment of others, that the change of which you were the subject was right. It is a small matter to be judged of man’s judgment, whether you be approved or condemned, and whether it be by minister or people, wise or unwise.
Others, from your account of things, may have been obliged to have charity for you, and to think that—provided you were not mistaken, and in your account did not misrepresent things, or express them by wrong terms—you were really converted. But what a miserable foundation is this, upon which to build a hope as to your eternal state!
Here I request your attention to a few things in particular, which I have to say to you concerning your hope.
1. Why will you retain that hope which by evident experience you find poisons you? Is it reasonable to think, that a holy hope, a hope that is from heaven, would have such an influence? No, surely; nothing of such a malignant influence comes from that world of purity and glory. No poison groweth in the paradise of God. The same hope which leads men to sin in this world, will lead to hell hereafter. Why therefore will you retain such a hope, of which your own experience shows you the ill tendency, in that it encourages you to lead a wicked life? For certainly that life is a wicked life wherein you live in the neglect of so well-known a duty, as that of secret prayer, and in the disobedience of so plain a command of God, as that by which the duty is enjoined. And is not a way of disobedience to God a way to hell?
If your own experience of the nature and tendency of your hope will not convince you of the falseness of it, what will? Are you resolved to retain your hope, let it prove ever so unsound and hurtful? Will you hold it fast till you go to hell with it? Many men cling to a false hope, and embrace it so closely, that they never let it go till the flames of hell cause their arms to unclench and let go their hold.—Consider how you will answer it at the day of judgment, when God shall call you to an account for your folly in resting in such a hope. Will it be a sufficient answer for you to say, that you had the charity of others, and that they thought your conversion was right.
Certainly it is foolish for men to imagine, that God had no more wisdom, or could contrive no other way of bestowing comfort and hope of eternal life, than one which should encourage men to forsake him.
Will he always call upon God?
FROM these words, our doctrine was, that however hypocrites may continue for a season in the duty of prayer, yet it is their manner, after a while, in a great measure to leave it off. This was our subject in the preceding discourse, in which, after having shown how hypocrites often continue for a season to call upon God—how it is their manner, after a while, in a great measure to leave it off—and having given the reasons why this is their manner, I came at length to make application, which I proposed to do in a use of exhortation, in two branches; and first to exhort those who entertain a hope of their good estate, and yet live in the neglect of secret prayer, to reject their hope. One particular consideration I have already laid before men of this character, to the end just mentioned; and I now proceed to say to them,
2. How is your conduct consistent with loving God above all. If you have not a spirit to love God above your dearest earthly friends, and your most pleasant earthly enjoyments; the Scriptures are very plain and full in it, that you are not true Christians. But if you had indeed such a spirit, would you thus grow weary of the practice of drawing near to him, and become habitually so averse to it, as in a great measure to cast off so plain a duty, which is so
much the life of a child of God? It is the nature of love to be averse to absence, and to love a near access to those whom we love. We love to be with them; we delight to come often to them, and to have much conversation with them. But when a person who hath heretofore been wont to converse freely with another, by degrees forsakes him, grows strange, and converses with him but little, and that although the other be importunate with him for the continuance of their former intimacy; this plainly
shows the coldness of his heart towards him.
The neglect of the duty of prayer seems to be inconsistent with supreme love to God also upon another account, and that is, that it is against the will of God so plainly revealed.—True love to God seeks to please him in every thing, and universally to conform to his will.
3. Your thus restraining prayer before God is not only inconsistent with the love, but also with the fear, of God. It is an argument that you cast off fear, as is manifest by that text,
4. Consider how living in such a neglect is consistent with leading a holy life. We are abundantly instructed in Scripture, that true Christians do lead a holy life; that without holiness no man shall see the Lord,
But how is a life, in a great measure prayerless, consistent with a holy life? To lead a holy life is to lead a life devoted to God; a life of worshipping and serving God; a life consecrated to the service of God. But how doth he lead such a life who doth not so much as maintain the duty of prayer? How can such a man be said to walk by the Spirit, and to be a servant of the most high God? A holy life is a life of faith. The life that true Christians live in the world, they live by the faith of the Son of God. But who can believe that the man lives by faith who lives without prayer, which is the natural expression of faith? Prayer is as natural an expression of faith, as breathing is of life; and to say a man lives a life of faith, and yet lives a prayerless life, is every whit as inconsistent and incredible, as to say, that a man lives without breathing. A prayerless life is so far from being holy, that it is a profane life: he that lives so, lives like a heathen, who calleth not on God’s name; he that lives a prayerless life, lives without God in the world.
5. If you live in the neglect of secret prayer, you show your good-will to neglect all the worship of God. He that prays only when he prays with others, would not pray at all, were it not that the eyes of others are upon him. He that will not pray where none bat God seeth him, manifestly doth not pray at all out of respect to God, or regard to his all-seeing eye, and therefore doth in. effect cast off all prayer. And he that casts off prayer, in effect casts off all the worship of God, of which prayer is the principal duty. Now, what a miserable saint is he who is no worshipper of God! He that casts off the worship of God, in effect casts off God himself: he refuses to own him, or to be conversant with him as his God. For the way in which men own God, and are conversant with him as their God, is by worshipping him.
6. How can you expect to dwell with God for ever, if you so neglect and forsake him here? This your practice shows, that you place not your happiness in God, in nearness to him, and communion with him. He who refuses to visit and converse with a friend, and who in a great measure forsakes him, when he is abundantly invited and importuned to come; plainly shows that he places not his happiness in the company and conversation of that friend. Now, if this be the case with you respecting God, then how can you expect to have it for your happiness to all eternity, to he with God, and to enjoy holy communion with him?
Let those persons who hope they are converted, and yet have in a great measure left off the duty of secret prayer, and whose manner it is ordinarily to neglect it, for their own sake seriously consider these things. For what will it profit them to please themselves with that, while they live, which will fail them at last, and leave them in fearful and amazing disappointment?
It is probable, that some of you who have entertained a good opinion of your state, and have looked upon yourselves as. converts—but have of late in a great measure left off the duty—will this evening attend secret prayer, and so may continue to do for a little while after your hearing this sermon, to the end that you may solve the objection which is made against the truth of your hope. But this will not hold. As it hath been in former instances of the like nature, so what you now hear will have such effect upon you but a little while.—When the business and cares of the world shall again begin to crowd a little upon you, or the next time you shall go out into young company, it is probable you will again neglect this duty. After the next frolic to which you go, it is highly probable you will neglect not only secret, but also family prayer. Or at least, after a while, you will come to the same pass as before, in casting off fear, and restraining prayer before God.
It is not very likely that you will ever be constant and persevering in this duty, until you shall have obtained a better principle in your hearts. The streams which have no springs to feed them will dry up. The drought and heat consume the snow-waters. Although they run plentifully in the spring, yet when the sun ascends higher with a burning heat, they are gone. The seed that is sown in stony places, though it seem to flourish at present, yet as the sun shall rise with a burning heat, will wither away. None will bring forth fruit with patience, but those whose hearts are become good ground.
Without any heavenly seed remaining in them, men may, whenever they fall in among the godly, continue all their lives to talk like saints. They may, for their credit sake, tell of what they have experienced: but their deeds will not hold.—They may continue to tell of their inward experiences, and yet live in the neglect of secret prayer, and of other duties.
II. I would take occasion from this doctrine to exhort all to persevere in the duty of prayer. This exhortation is much insisted on in the word of God. It is insisted on in the Old Testament;
Perseverance in the duty of prayer is very much insisted on in the New Testament; as
But here let the following things be particularly considered as motives to perseverance in this duty.
1. That perseverance in the way of duty is necessary to salvation, and is abundantly declared to be so in the Holy
Many, when they think they are converted, seem to imagine that their work is done, and that there is nothing else needful in order to their going to heaven. Indeed perseverance in holiness of life is not necessary to salvation in the same way as the righteousness by which a right to salvation is obtained. Nor is actual perseverance necessary in order to our becoming interested in that righteousness by which we are justified. For as soon as ever a soul hath believed in Christ, or hath put forth one act of faith in him, it becomes interested in his righteousness, and in all the promises purchased by it.
But persevering in the way of duty is necessary to salvation, as a concomitant and evidence of a title to salvation. There is never a title to salvation without it, though it be not the righteousness by which a title to salvation is obtained. It is necessary to salvation, as it is the necessary consequence of true faith. It is an evidence which universally attends uprightness, and the defect of it is an infallible evidence of the want of uprightness.
Christ gives this as a distinguishing character of those that are his disciples indeed, and of a true and saving faith, that it is accompanied with perseverance in obedience to Christ’s word.
Perseverance is not only a necessary concomitant and evidence of a title to salvation; but also a necessary prerequisite to the actual possession of eternal life. It is the only wav to heaven, the narrow way that leadeth to life. Hence Christ exhorts the church of Philadelphia lo persevere in holiness from this consideration, that it was necessary in order to her obtaining the crown.
2. In order to your own perseverance in the way of duty, your own care and watchfulness is necessary. For though it be promised that true saints shall persevere, yet that is no argument that their care and watchfulness is not necessary in order to it; because their care to keep the commands of God is the thing promised. If the saints should fail of care, watchfulness, and diligence to persevere in .holiness, that failure of their care and diligence would itself be a failure of holiness. They who persevere not in watchfulness and diligence, persevere not in holiness of life, for holiness of life very much consists in watchfulness and diligence to keep the commands of God.
It is one promise of the covenant of grace, that the saints shall keep God’s commandments.
Therefore the Scriptures abundantly warn men to watch over themselves diligently, and to give earnest heed lest they fall away.
The Scriptures particularly insist upon watchfulness in order to perseverance in the duty of prayer. Watch and pray, saith Christ; which implies, that we should watch unto prayer, as the apostle Peter says,
3. To move you to persevere in the duty of prayer, consider how much you always stand in need of the help of God. If persons who have formerly attended this duty, leave it off, the language of it is, that now they stand in no further need of God’s help, that they have no further occasion to go to God with requests and supplications: when indeed it is in God we live, and move, and have our being. We cannot draw a breath without his help. You need his help every day for the supply of your outward wants; and especially you stand in continual need of him to help your souls. Without his protection they would immediately fall into the hands of the devil, who always stands as a roaring lion, ready, whenever he is permitted, to fall upon the souls of men and devour them.—If God should indeed preserve your lives, but should otherwise forsake and leave you to yourselves, you would be most miserable: your lives would be a curse to you.
Those that are converted, if God should forsake them, would soon fall away totally from a state of grace into a state far more miserable than ever they were in before their conversion. They have no strength of their own to resist those powerful enemies who surround them. Sin and Satan would immediately carry them away, as a mighty flood, if God should forsake them.—You stand in need of daily supplies from God. Without God you can receive no spiritual light
nor comfort, can exercise no grace, can bring forth no fruit. Without God your souls will wither and pine away, and sink into a most wretched state. You continually need the instructions and directions of God. What can a little child do in a vast howling wilderness, without some one to guide it, and to lead
Seeing therefore you stand in such continual need of the help of God, how reasonable is it that you should continually seek it of him, and perseveringly acknowledge your dependence upon him, by resorting to him, to spread your needs before him, and to offer up your requests to him in prayer.—Let us consider how miserable we should be, if we should leave off prayer, and God at the same time should leave off to take care of us, or to afford us any more
supplies of his grace. By our constancy in prayer, we cannot be profitable to God; and if we leave it off, God will sustain no damage: he doth not need our prayers;
4. Consider the great benefit of a constant, diligent, and persevering attendance on this duty. It is one of the greatest and most excellent means of nourishing the new nature, and of causing the soul to flourish and prosper. It is an excellent mean of keeping up an acquaintance with, and of growing in the knowledge of, God. It is the way to a life of communion with God. It is an excellent mean of taking off the heart from the vanities of the world, and of causing the mind to be conversant in heaven. It is an excellent preservative from sin and the wiles of the devil, and a powerful antidote against the poison of the old serpent. It is a duty whereby strength is derived from God against the lusts and corruptions of the heart, and the snares of the world.
It hath a great tendency to keep the soul in a wakeful frame, and to lead us to a strict walk with God, and to a life that shall be fruitful in such good works, as tend to adorn the doctrine of Christ, and to cause our light so to shine before others, that they seeing our good works shall glorify our Father who is in heaven. And if the duty be constantly and diligently attended, it will be a very pleasant duty. Slack and slothful attendance upon it, and unsteadiness in it, are the causes which make it so great a burden as it is to some persons. Their slothfulness in it hath naturally the effect to beget a dislike of the duty, and a great indisposition to it. But if it be constantly and diligently attended, it is one of the best means of leading not only a Christian and amiable, but also a pleasant life; a life of much sweet fellowship with Christ, and of the abundant enjoyment of the light of his countenance.
Besides, the great power which prayer, when duly attended, hath with God, is worthy of your notice. By it men become like Jacob, who as a prince had power with God, and prevailed, when he wrestled for the blessing. See the power of prayer represented in
I conclude my discourse with two directions in order to constancy and perseverance in this duty.
1. Watch against the beginnings of a neglect of this duty. Persons who have for a time practised, and afterwards neglect it, commonly leave it off by degrees. While their convictions and religious affections last, they are very constant in their closets, and no worldly business, or company, or diversion hinders them. But as their convictions and affections begin to die away, they begin to find excuses to neglect it sometimes. They are now so hurried; they have now such and such things to attend to; or there are now such inconveniences in the way, that they persuade themselves they may very excusably omit it for this time. Afterwards it pretty frequently so happens, that they have something to hinder, something which they call a just excuse. After a while, a less thing becomes a sufficient excuse than was allowed to be such at first. Thus the person by degrees contracts more and more a habit of neglecting prayer, and becomes more and more indisposed to it. And even when he doth perform it, it is in such a poor, dull, heartless, miserable manner, that he says to himself, he might as well not do it at all, as do it thus. Thus he makes his own dulness and indisposition an excuse for wholly neglecting it, or at least for living in a great measure in its neglect.—After this manner do Satan and men’s own corruptions inveigle them to their ruin.
Therefore beware of the first beginnings of a neglect: watch against temptations to it: take heed how you begin to allow excuses. Be watchful to keep up the duty in the height of it; let it not so much as begin to sink. For when you give way, though it be but little, it is like giving way to an enemy in the field of battle: the first beginning of a retreat greatly encourages the enemy, and weakens the retreating soldiers.
2. Let me direct you to forsake all such practices as you find by experience do indispose you to the duty of secret prayer. Examine the things in which you have allowed yourselves, and inquire whether they have had this effect. You are able to look over your past behaviour, and may doubtless, on an impartial consideration, make a judgment of the practices and courses in which you have allowed yourselves.
Particularly let young people examine their manner of company keeping, and the round of diversions in which with their companions they have allowed themselves. I only desire that you would ask at the month of your own consciences what has been the effect of these things with respect to your attendance on the duty of secret prayer. Have you not found that such practices have tended to the neglect of this duty? Have you not found that after them you have been more indisposed to it, and less conscientious and careful to attend it? Yea, have they not, from time to time, actually been the means of your neglecting it?
If you cannot deny that this is really the case, then, if you seek the good of your souls, forsake these practices. Whatever you may plead for them, as that there is no harm in them, of that there is a time for all things, and the like; yet if you find this harm in the consequence, it is time for you to forsake them. And if you value heaven more than a little worldly diversion; if you set a higher price on eternal glory, than on a dance or a song, you will forsake them.
If these things be lawful in themselves, yet if your experience show, that they are attended with such a consequence as I have now mentioned, that is enough. It is lawful in itself for you to enjoy your right hand and your right eye: but if by experience you find they cause you to offend, it is time for you to cut off the one, and pluck out the other, as you would rather go to heaven without them than go to hell with them, into that place of torment where the worm dieth not, and the fire is not quenched.
Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? I the Lord have spoken it, and will do it.
IN the former part of this chapter, we have a dreadful catalogue of the sins of Jerusalem; as you may see from the first to the thirteenth verse. In the thirteenth, which is the verse preceding the text, God manifests his great displeasure and fearful wrath against them for their iniquities. “Behold, I have smitten mine hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee.
1. The nature of their punishment is more generally represented in that, God will undertake to deal with them.—The prophets could do nothing with them. God had sent them one after another; but those sinners were too strong for them, and beat one, and killed another. Therefore now God himself undertakes to deal with them.
2. Their punishment is more particularly represented in three things, viz. The intolerableness, the remediless-ness, and the unavoidableness of it.—The intolerableness of it: can thine heart endure?—Its remedilessness, or the impossibility of their doing any thing for their own relief: can thine hands be strong?—Its unavoidableness: I the Lord have spoken it, and wilt do it.
DOCTRINE.
Since God hath undertaken to deal with impenitent sinners, they shall neither shun the threatened misery, nor deliver themselves out of it, nor can they bear it.
In handling this doctrine I shall, 1. Show what is implied in God’s undertaking to deal with impenitent sinners. 2. That therefore they cannot avoid punishment. 3. That they cannot in any measure deliver themselves from it, or do any thing; for their own relief under it. 4. That they cannot bear it. 5. I shall answer an inquiry; and then proceed to the use.
I. I shall show what is implied in God’s undertaking to deal with impenitent sinners. Others are not able to deal with them. They baffle all the means used with them by those that are appointed to teach and to rule over them.-They will not yield to parents, or to the counsels, warnings, or reproofs of ministers: they prove obstinate and stiff-hearted. Therefore God undertakes to deal with them. This implies the following things:
1. That God will reckon with them, and take of them satisfaction to his justice. In this world God puts forth his authority to command them, and to require their subjection to him. In his commands he is very positive, strictly requiring of them the performance of duties, and as positively forbidding things contrary to their duty. But they have no regard to these commands. God continues commanding, and they continue rebelling. They make nothing of God’s authority—God threatens but they despise his threatenings.—They make nothing of dishonouring God; they care not how much their behaviour is to his dishonour. He offers them mercy, if they will repent and return; but they despise his mercy as well as his wrath. God calleth, but they refuse. Thus they are continually plunging themselves deeper and deeper in debt, and at the same time imagine they shall escape the payment of the debt, and design entirely to rob God of his due.
But God hath undertaken to right himself. He will reckon with them; he hath undertaken to see that the debts due to him are paid. All their sins are written in his book; not one of them is forgotten, and every one must be paid. If God be wise enough, and strong enough, he will have full satisfaction: he will exact the very uttermost farthing. He undertakes it as his part, as what belongs to him, to see himself righted, wherein he hath been wronged. “To me
belongeth vengeance.” Ibid
2. He hath undertaken to vindicate the honour of his majesty. His majesty they despise. They hear that he is a great God; but they despise his greatness; they look upon him as worthy of contempt, and treat him accordingly. They hear of him by the name of a great King; but his authority they regard not, and sometimes trample upon it for years together.
But God hath not left the honour of his majesty wholly to their care. Though they now trample it in the dust, yet that is no sign that it will finally be lost. If God had left it wholly to their hands, it would indeed be lost. But God doth not leave his honour and his glory with his enemies; it is too precious in his eyes to be so neglected. He hath reserved the care of it to himself: he will see to it that his own injured majesty is vindicated. If the
honour of God, upon which sinners trample, finally lie in the dust, it will be because he is not strong enough to vindicate himself. He hath sworn, in
Sinners despise his Son, and trample him under their feet; but he will see if he cannot make the glory of his Son appear, with respect to them; that all the earth may know how evil a thing it is to despise the Son of God. God intends that all men and angels, all heaven and all earth, shall see whether he be sufficient to magnify himself upon sinners who now despise him. He intends that the issue of things with respect to them shall be open, that all men may see it.
3. He hath undertaken to subdue impenitent sinners.—Their hearts while in this world are very unsubdued. They lift up their heads and conduct themselves very proudly and contemptuously, and often sin with a high hand. They set their mouths against the heavens, and their tongues walk through the earth. They practically say as Pharaoh did, “Who is the Lord? I know not the Lord, neither will I obey his voice.
Some, who cover their sin with their specious show, who put on a face of religion, and a demure countenance and behaviour, yet have this spirit secretly reigning in their breasts. Notwithstanding all their fair show, and good
But God hath undertaken to deal with them and to subdue them; and those proud and stubborn hearts, which will not yield to the power of God’s word, shall be broken by the power of his hand. If they will not be willing subjects to the golden sceptre, and will not yield to the attractives of his love, they shall be subject to the force of the iron rod, whether they will or not.
Them that proudly set up their own righteousness, and their own wills, God hath undertaken to bring down: and without doubt, it will be done. He hath undertaken to make those who are now regardless, to regard him. They shall know that he is Jehovah. Now they will not own that he is the Lord; but they shall know it.
Now wicked men not only hate God, but they slight him; they are not afraid of him. But he will subdue their contempt. When he shall come to take them in hand, they will hate him still; but they will not slight him; they will not make light of his power as they now do; they will see and feel too much of the infinity of his power to slight it. They are now wont to slight his wrath; but then they will slight it no more, they will find by sufficient experience that his wrath is not to be slighted: they will learn this to their cost, and they never will forget it.
4. God hath undertaken to rectify their judgments. Now they will not be convinced of those things which God tells them in his word. Ministers take much pains to convince them, but all is in vain. Therefore God will undertake to convince them, and he will do it effectually.—Now they will not be convinced of the truth of divine things. They have indeed convincing arguments set before them; they hear and see enough to convince them; yet so prone are they to unbelief and atheism, that divine things never seem to them to be real. But God will hereafter make them seem real.
Now they are always doubting of the truth of the Scriptures, questioning whether they be the word of God, and whether the threatenings of Scripture be true. But God hath undertaken to convince them that those threatenings are true, and he will make them to know that they are true, so that they will never doubt any more for ever. They will be convinced by dear experience. Now they are always questioning whether there be any such place as hell. They hear much about it, but it always seems to them like a dream. But God will make it seem otherwise than a dream. Now they are often told of the vanity of the world; but we may as well preach to the beasts, to persuade them of the vanity of earthly things. But God will undertake to convince them of this; he will hereafter give them a thorough conviction of it, so that they shall have a strong sense of the vanity of all these things.
Now ministers often tell sinners of the great importance of an interest in Christ, and that that is the one thing needful. They are also told the folly of delaying the care of their souls, and how much it concerns them to improve their opportunity. But the instructions of ministers do not convince them, therefore God will undertake to convince them.
Impenitent sinners, while in this world, hear how dreadful hell is. But they will not believe that it is so dreadful as ministers represent. They cannot think that they shall to all eternity suffer such exquisite and horrible torments. But they shall be taught and convinced to purpose, that the representations ministers give of those torments, agreeable to the word of God, are indeed as dreadful as they declare.—Since God hath undertaken to deal with sinners, and to rectify their judgments in these matters, he will do it thoroughly; for his work is perfect; when he undertakes to do things, he doth not do them by halves; therefore before he shall have done with sinners, he will convince them effectually, so that they shall never be in danger of relapsing into their former errors. He will convince them of their folly and stupidity in entertaining such notions as they now entertain.
Thus God hath undertaken to deal with obstinate unbelievers. They carry things on in great confusion; but we need not be dismayed at it: let us wait, and we shall see that God will rectify things. Sinners will not always continue to rebel and despise with impunity. The honour of God will in due time be vindicated; and they shall be subdued and convicted, and shall give an account. There is no sin, not so much as an idle word that they shall speak, but they
must give an account of it;
II. To show, that therefore impenitent sinners shall not avoid their due punishment. God hath undertaken to inflict it; he hath engaged to do it; he takes it as what properly belongs to him, and we may expect it of him. If he hath sworn by his life, that he will do it; and if he hath power sufficient; if he is the living God, doubtless we shall see it done. And that God hath declared that he will punish impenitent sinners, is manifest from many
Scriptures; as
God saith in the text, “and will do it;” which leaves no room to doubt of the actual fulfilment of the threatening in its utmost extent. Some have flattered themselves, that although God hath threatened very dreadful things to wicked men for their sins, yet in his heart he never intends to fulfil his threatenings, but only to terrify them, and make them afraid, while they live. But would the infinitely holy God, who is not a man that he should lie, and who speaketh no vain words, utter himself in this manner: I the Lord have spoken it, and will do it; I have not only, threatened, but I will also fulfil my threatenings; when at the same time these words did not agree with his heart, but he secretly knew that though he had spoken, yet he intended not to do it? Who is he that dares to entertain such horrid blasphemy in his heart?
No; let no impenitent sinner flatter himself so vainly and foolishly. If it were indeed only a man, a being of like impotency and mutability with themselves, who had undertaken to deal with them; they might perhaps with some reason flatter themselves, that they should find some means to avoid the threatened punishment. But since an omniscient, omnipotent, immutable God hath undertaken, vain are all such hopes.
There is no hope that possibly they may steal away to heaven, though they die unconverted. There is no hope that they can deceive God by any false show of repentance and faith, and so be taken to heaven through mistake: for the eyes of God are as a flame of fire; they perfectly see through every man; the inmost closet of the heart is all open to him.
There is no hope of escaping the threatened punishment by sinking into nothing at death, like brute creatures. Indeed, many wicked men upon their death-beds wish for this. If it were so, death would—be nothing to them in comparison with what it now is. But all such wishes are vain.
There is no hope of their escaping without notice, when they leave the body. There is no hope that God, by reason of the multiplicity of affairs which he hath to mind, will happen to overlook them, and not take notice of them, when they come to die; that their souls will slip away
There is no hope that they shall be missed in a crowd at the day of judgment, and that they can have opportunity to hide themselves in some cave or den of the mountains, or in any secret hole of the earth; and that while so doing, they will not be minded, by reason of the many things which will be the objects of attention on that day.-Neither is there any hope that they will be able to crowd themselves in among the multitude of the saints at the right hand of the Judge, and so go to heaven undiscovered. Nor is there any hope that Cod will alter his mind, or that he will repent of what he hath said; for he is not the son of man that he should repent. Hath he said, and shall he not do it? Hath he spoken, and shall he not make it good? When did God ever undertake to do any thing and fail?-I come now,
III. To show, that as impenitent sinners cannot shun the threatened punishment; so neither can they do any thing to deliver themselves from it, or to relieve themselves under it. This is implied in those words of the text, Can thine hands be strong? It is with our hands that we make and accomplish things for ourselves. But the wicked in hell will have no strength of hand to accomplish any thing at all for themselves, or to bring to pass any deliverance, or any degree of relief.
1. They will not be able in that conflict to overcome their enemy, and so to deliver themselves. God, who will then undertake to deal with them, and will gird himself with might to execute wrath, will be their enemy, and will act the part of an enemy will a witness; and they will have no strength to oppose him. Those, who live negligent of their souls under the light of the gospel, act as if they supposed, that they should be able hereafter to make
their part good with God.
2. They will have no strength in their hands to do any thing to appease God, or in the least to abate the fierceness of his wrath. They will not be able to offer any satisfaction: they will not be able to procure God’s pity. Though they cry, God will not hear them. They will find no price to offer to God, in order to purchase favour, or to pay any part of their debt.
3. They will not be able to find any to befriend them, and intercede with God for them. They had’ the offer of a mediator often made them in this world; but they will have no such offers in hell. None will befriend them in hell; all there will be their enemies. They will have no friend in heaven: none of the saints or angels will befriend them: or if they should, it would be to no purpose. There will be no creature that will have any power to deliver them, nor will any ever pity them.
4. Nor will they ever be able to make their escape. They will find no means to break prison and flee. In hell they will be reserved in chains of darkness for ever and ever. Malefactors have often found means to escape the hand of civil justice. But none ever escaped out of the prison of hell, which is God’s prison. It is a strong prison: it is beyond any finite power, or the united strength of all wicked men and devils, to unlock or break open the door of that prison. Christ hath the key of hell; “he shuts and no man opens.”
5. Nor will they ever be able to find any thing to relieve them in hell. They will never find any resting place there; any secret corner, which will be cooler than the rest, where they may have a little respite, a small abatement of the extremity of their torment. They never will be able to find any cooling stream or fountain, in any part of that world of torment; no, nor so much as a drop of water to cool their tongues. They will find no company to give them any comfort, or to do them the least good. They will find no place, where they can remain, and rest, and take breath for one minute: for they will be tormented with fire and brimstone; and will have no rest day nor night for ever and ever.
Thus impenitent sinners will be able neither to shun the punishment threatened, nor to deliver themselves from it, nor to find any relief under it.
Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? I the Lord have spoken it, and will do it.
HAVING shown that impenitent sinners will hereafter be able, neither to avoid the punishment threatened, nor to deliver themselves from it, nor to find any relief under it; I come now,
IV. To show, that neither will they be able to bear it. Neither will their hands be strong to deliver them from it, nor will their hearts be able to endure it. It is common with men, when they meet with calamities in this world, in the first place to endeavour to shun them. But if they find that they cannot shun them; then after they are come, they endeavour to deliver themselves from them as soon as they can; or at least, to deliver themselves in some degree. But if they find that they can by no means deliver themselves, and see that they must bear them; then they fortify their spirits, and take up a resolution, that they will support themselves under them as well as they can.
But it will be utterly in vain for impenitent sinners to think to do thus with respect to the torments of hell. They will not be able to endure them, or at all to support themselves under them: the torment will be immensely beyond their strength. What will it signify for a worm, which is about to be pressed under the weight of some great rock, to be let fall with its whole weight upon it, to collect its strength, to set itself to bear up the weight of the
rock, and to preserve itself from being crushed by it?—Much more vain will it be for a poor damned soul, to endeavour to support itself under the weight of the wrath of Almighty God. What is the strength of man, who is but a worm, to support himself against the power of Jehovah, and against the fierceness of his wrath? What is man’s strength, when set to bear up against the exertions of infinite power?
When sinners hear of hell-torments, they sometimes think with themselves; Well, if it shall come to that, that I must go to hell, I will bear it as well as I can: as if by clothing themselves with resolution and firmness of mind, they would be able to support themselves in some measure: when, alas! they will have no resolution, no courage at all. However they shall have prepared themselves, and collected their strength; yet as soon as they shall begin to
feel that wrath, their hearts will melt and be as water. However they may seem to harden their hearts, in order to prepare themselves to bear, yet the first moment they feel it, their hearts will become like wax before the furnace. Their courage and resolution will he all gone in an instant; it will vanish away like a shadow, in the twinkling of an eye. The stoutest and most sturdy will have no more courage than the feeblest infant: let a man be an infant, or a giant, it will be all one. They
will not be able to
V. To answer an inquiry which may naturally be raised concerning these things.
INQ. Some may be ready to say, If this be the case, if impenitent sinners can neither shun future punishment, nor deliver themselves from it, nor bear it; then what will become of them?
ANS. They will wholly sink down into eternal death. There will be that sinking of heart, of which we now cannot conceive. We see how it is with the body when in extreme pain. The nature of the body will support itself for a considerable time under very great pain, so as to keep from wholly sinking. There will be great struggles, lamentable groans and pantings, and it may be convulsions. These are the struggling of nature to support itself under the extremity of the pain. There is, as it were, a great lothness in nature to yield to it; it cannot bear wholly to sink.
But yet sometimes pain of body is so very exquisite, that the nature of the body cannot support itself under it; however loth it may be to sink, yet it cannot bear the pain; there are a few struggles, and throes, and pantings, and it may be a shriek or two, and then nature yields to the violence of the torments, sinks down, and the body dies. This is the death of the body. So it will be with the soul in hell; it will have no strength or power to deliver itself; and its torment and horror will be so great, so mighty, so vastly disproportioned to its strength, that having no strength in the least to support itself, although it be infinitely contrary to the nature and inclination of the soul utterly to sink; yet it will utterly and totally sink, without the least degree of remaining comfort, or strength, or courage, or hope. And though it will never be annihilated, its being and perception will never be abolished; yet such will be the infinite depth of gloominess into which it will sink, that it will be in a state of death, eternal death.
The nature of man desires happiness; it is the nature of the soul to crave and thirst after well-being: and if it be under misery, it eagerly pants after relief; and the greater the misery is, the more eagerly doth it struggle for help. But if all relief be withholden, all strength overborne, all support utterly gone; then it sinks into the darkness of death.
We can conceive but little of the matter; but to help your conception, imagine yourself to be cast into a fiery oven, or a great furnace, where your pain would be as much greater than that occasioned by accidentally touching a coal of fire, as the heat is greater. Imagine also that your body were to lie there for a quarter of an hour, full of fire, and all the while full of quick sense; what horror would you feel at the entrance of such a furnace! and how long would that quarter of an hour seem to you! And after you had endured it for one minute, how overbearing would it be to you to think that you had it to endure the other fourteen!
But what would be the effect on your soul, if you knew you must lie there enduring that torment to the full for twenty-four hours! And how much greater would be the effect, if you knew you must endure it for a whole year; and how vastly greater still, if you knew you must endure it for a thousand years!—O then, how would your hearts sink, if you knew, that you must bear it for ever and ever! that there would be no end! that after millions of millions of ages, your torment would be no nearer to an end, and that you never, never should be delivered!
But your torment in hell will be immensely greater than this illustration represents. How then will the heart of a poor creature sink under it! How utterly inexpressible and inconceivable must the sinking of the soul be in such a case!
This is the death threatened in the law. This is dying in the highest sense of the word. This is to die sensibly; to die and know it; to be sensible of the gloom of death. This is to be undone; this is worthy of the name of destruction. This sinking of the soul under an infinite weight, which it cannot bear, is the gloom of hell. We read in Scripture of the blackness of darkness; this is it, this is the very thing.—We read in Scripture of sinners being lost, and of their losing their souls: this is the thing intended; this is to lose the soul: they that are the subjects of this are utterly lost.
This subject may be applied in a use of awakening, impenitent sinners.—What hath been said under this doctrine is for thee, O impenitent sinner, O poor wretch, who art in the same miserable state in which thou earnest into the world, excepting that thou art loaded with vastly greater guilt by thine actual sins. These dreadful things which thou hast heard are for thee, who art yet unconverted, and still remainest an alien and stranger, without Christ and without God in the world. They are for thee, who to this day remainest an enemy to God, and a child of the devil, even in this remarkable season, when others both here and elsewhere, far and near, are flocking to Christ; for thee who nearest the fame of these things, but knowest nothing of the power of godliness in thine own heart.
Whoever thou art, whether young or old, little or great, if thou art in a Christless unconverted state, this is the wrath, this is the death to which thou art condemned. This is the wrath that abideth on thee; this is the hell over which thou hangest, and into which thou art ready to drop every day and every night.
If thou shalt remain blind, and hard, and dead in sin a little longer, this destruction will come upon thee: God hath spoken, and he will do it. It is in vain for thee to flatter thyself with hopes that thou shalt avoid it, or to say in thine heart, perhaps it will not be; perhaps things have been represented worse than they are. If thou wilt not be convinced by the word preached to thee by men in the name of God, God himself will undertake to convince
thee.
Doth it seem to thee not real that thou shalt suffer such a dreadful destruction, because it seems to thee that thou dost not deserve it? and because thou dost not see any thing so horrid in myself, as to answer such a dreadful punishment? Why is it that thy wickedness doth not seem bad enough to deserve this punishment? The reason is, that thou lovest thy wickedness; thy wickedness seems good to thee; it appears lovely to thee; thou dost not see any such hatefulness in it as to answer such misery.
But know, thou stupid, blind, hardened wretch, that God doth not see, as thou seest with thy polluted eyes: thy sins in his sight are infinitely abominable.—Thou knowest that thou hast a thousand and a thousand times made light of the majesty of God. And why should not that majesty, which thou hast thus despised, be manifested in the greatness of thy punishment? Thou hast often heard what a great and dreadful God Jehovah is: but thou hast made so light of it, that thou hast not been afraid of him, thou hast not been afraid to sin against him, nor to go on day after day, by thy sins, to provoke him to wrath, nor to cast his commands under foot, and trample on them. Now why may not God, in the greatness of thy destruction, justly vindicate and manifest the greatness of that majesty which thou hast despised?
Thou hast despised the mighty power of God; thou hast not been afraid of it. Now why is it not fit that God should show the greatness of his power in thy ruin. What king is there who will not show his authority in the punishment of those subjects that despise it? and who will not vindicate his royal majesty in executing vengeance on those that rise in rebellion? And art thou such a fool as to think that the great King of heaven and earth, before whom all other kings are so many grasshoppers, will not vindicate his kingly majesty on such contemptuous rebels as thou art? Thou art very much mistaken if thou thinkest so. If thou be regardless of God’s majesty, be it known to thee, God is not regardless of his own majesty; he taketh care of its honour, and he will vindicate it.
Think it not strange that God should deal so severely with thee, or that the wrath which thou shalt suffer should be so great. For as great as it is, it is no greater than that love of God which thou hast despised. The love of God, and his grace, condescension, and pity to sinners in sending his Son into the world to die for them, is every whit
Doth it seem to thee incredible, that God should be so utterly regardless of the sinner’s welfare, as to sink him into an infinite abyss of misery? Is this shocking to thee? And is it not at all shocking to thee, that thou shouldst be so utterly regardless as thou hast been of the honour and glory of the infinite God?
It arises from thy stupidity, and because thou hast a heart of stone, that thou art so senseless of thine own wickedness, as to think that thou hast not deserved such a punishment, and that it is to thee incredible that it will be inflicted upon thee. But if, when all is said and done, thou be not convinced, wait but a little while, and thou wilt be convinced: God will undertake to do the work which ministers cannot do. Though judgment against thine evil works be not yet executed, and God now let thee alone; vet he will soon come upon thee with his great power, and men thou shalt know what God is, and what thou art.
Flatter not thyself, that if these things shall prove true, and the worst shall come, thou wilt set thyself to bear it as well as thou canst. What will it signify, to set thyself to bear and to collect thy strength to support thyself, when thou shalt fall into the hands of that omnipotent King, Jehovah? He that made thee, can make his sword approach unto thee. His sword is not the sword of man, nor is his wrath the wrath of man. If it were, possibly stoutness might be maintained under it. But it is the fierceness of the wrath of the great God, who is able to baffle and dissipate all thy strength in a moment. He can fill thy poor soul with an ocean of wrath, a deluge of fire and brimstone; or he can make it ten thousand times fuller of torment than ever an oven was full of fire; and at the same time, can fill it with despair of ever seeing any end to its torment, or any rest from its misery: and then where will be thy strength? what will become of thy courage? what will signify thine attempts to bear?
What art thou in the hands of the great God, who made heaven and earth by speaking a word? What art thou, when dealt with by that strength, which manages all this vast universe, holds the globe of the earth, directs all the motions of the heavenly bodies from age to age, and, when the fixed time shall come, will shake all to pieces? There are other wicked beings a thousand times stronger than thou: there are strong and proud spirits of a gigantic stoutness and hardiness. But how little are they in the hands of the great God! they are less than weak infants; they are nothing, and less than nothing, in the hands of an angry God, as will appear at the day of judgment. Their hearts will be broken; they will sink; they will have no strength nor courage left; they will be as weak as water; their souls will sink down into an infinite gloom, an abyss of death and despair. Then what will become of thee, a poor worm, when thou shalt fall into the hands of that God, when he shall come to show his wrath, and make his power known on thee?
If the strength of all the wicked men on earth, and of all the devils in hell, were united in one, and thou wert possessed of it all; and if the courage, greatness, and stoutness of all their hearts were united in thy single heart, thou wouldst be nothing in the hands of Jehovah. If it were all collected, and thou shouldst set thyself to bear as well as thou couldst, all would sink under his great wrath in an instant, and would be utterly abolished: thine hands would drop down at once, and thine heart would melt as wax. The great mountains, the firm rocks, cannot stand before the power of God. He can tear the earth in pieces in a moment; yea, he can shatter the whole universe, and dash it to pieces at one blow. How then will thine hands be strong, or thine heart endure?
Thou canst not stand before a lion of the forest; an angry wild beast, if stirred up, will easily tear such an one as thou art in pieces. Yea, not only so, but thou art crushed before the moth. A little thing, a little worm or spider, or some such insect, is able to kill thee. What then canst thou do in the hands of God? It is vain to set the briers and thorns in battle-array against glowing flames; the points of thorns, though sharp, do nothing to withstand the fire.
Some of you have seen buildings on fire; imagine therefore with yourselves, what a poor hand you would make at fighting with the flames, if you were in the midst of so great and fierce a fire. You have often seen a spider, or some other noisome insect, when thrown into the midst of a fierce fire, and have observed how immediately it yields to the force of the flames. There is no long struggle, no fighting against the fire, no strength exerted to oppose the heat, or to fly from it; but it immediately stretches forth itself and yields; and the fire takes possession of it, and at once it becomes full of fire. Here is a little image of what you will be in hell, except you repent and fly to Christ. To encourage yourselves, that you will set yourselves to bear hell-torments as well as you can, is just as if a worm, that is about to be thrown into a glowing furnace, should swell and fortify itself, and prepare itself to fight the flames.
What can you do with lightnings? What doth it signify to fight with them? What an absurd figure would a poor weak man make, who in a thunder-storm should expect a flash of lightning on his head or his breast, and should go forth sword in hand to oppose it; when a flash would in an instant drink up all his spirits and his life, and melt his sword!
Consider these things, all you enemies of God, and rejecters of Christ, whether you be old men and women, Christless heads of families, or young people and wicked children. Be assured, that if you do not hearken and repent, God intends to show his wrath, and make his power known upon you. He intends to magnify himself exceedingly in sinking you down in hell. He intends to show his great majesty at the day of judgment, before a vast assembly, in your misery; before a greater assembly many thousand-fold than ever yet appeared on earth; before a vast assembly of saints, and a vast assembly of wicked men, a vast assembly of holy angels, and before all the crew of devils. God will before all these get himself honour in your destruction; you shall be tormented in the presence of them all. Then all will see that God is a great God indeed; then all will see how dreadful a thing it is to sin against such a God, and to reject such a Saviour, such love and grace, as you have rejected and despised. All will be filled with awe at the great sight, and all the saints and angels will look upon you, and adore that majesty, that mighty power, and that holiness and justice of God, which shall appear in your ineffable destruction and misery.
It is probable that some who hear me, are at this very moment unawakened, and are in a great degree careless about their souls. I fear there are some among us who are most fearfully hardened: their hearts are harder than the very rocks. It is easier to make impressions upon an adamant than upon their hearts. I suppose some of you have heard all that I have said with ease and quietness: it appears to you as great sounding words, but doth not reach your hearts. You have heard such things many times: you have been too much used to the roaring of heaven’s cannon, to be frightened at it. It will therefore probably be in vain for me to say any thing further to you: I will only put you in mind that ere long God will deal with you. I cannot deal with you, you despise what I say; I have no power to make you sensible of your danger and misery, and of the dreadfulness of the wrath of God. The attempts of men in this way have often proved vain.
However, God hath undertaken to deal with such men as you are. It is his manner commonly first to let men try their utmost strength; particularly to let ministers try, that thus he may show ministers their own weakness and
It will not be long before you will be wonderfully changed. You who now hear of hell and the wrath of the great God, and sit here so easy and quiet, and go away so careless; by and by will shake and tremble, and cry out, and shriek, and gnash your teeth, and will be thoroughly convinced of the vast weight and importance of these things which you now despise.
These shall go away into everlasting punishment.
IN this chapter we have the most particular description of the day of judgment, of any in the whole Bible. Christ here declares, that when he shall hereafter sit on the throne of his glory, the righteous and the wicked shall be set before him, and separated one from the other, as a shepherd divideth his sheep from the goats. Then we have an account how both will be judged according to their works; how the good works of the one and the evil works of the other will be rehearsed, and how the sentence shall be pronounced accordingly. We are told what the sentence will be on each, and then we have an account of the execution of the sentence on both. In the words of the text is the account of the execution of the sentence on the wicked or the ungodly: concerning which, it is to my purpose to observe two things.
1. The duration of the punishment on which they are here said to enter: it is called everlasting punishment.
2. The time of their entrance on this everlasting punishment; viz. after the day of judgment, when all these things that are of a temporary continuance shall have come to an end, and even those of them that are most lasting,—the frame of the world itself; the earth which is said to abide for ever; the ancient mountains and everlasting hills; the sun, moon, and stars. When the heavens shall have waxed old like a garment, and as a vesture shall be changed, then shall be the time when the wicked shall enter on their punishment.
Doctrine.—The misery of the wicked in hell will be absolutely eternal.
There are two opinions which I mean to oppose in this doctrine. One is, That the eternal death with which wicked men are threatened in Scripture, signifies no more than eternal annihilation; that God will punish their wickedness by eternally abolishing their being.
The other opinion which I mean to oppose is, That though the punishment of the wicked shall consist in sensible misery, yet it shall not be absolutely eternal; but only of a very long continuance.
Therefore to establish the doctrine in opposition to these different opinions, I shall undertake to show,
I. That it is not contrary to the divine perfections to inflict on wicked men a punishment that is absolutely eternal.
II. That the eternal death which God threatens, is not annihilation, but an abiding sensible punishment or misery.
III. That this misery will not only continue for a very long time, but will be absolutely without end.
IV. That various good ends will be obtained by the eternal punishment of the wicked.
I. I am to show that it is not contrary to the divine perfections to inflict on wicked men a punishment that is absolutely eternal.
This is the sum of the objections usually made against this doctrine, That it is inconsistent with the justice, and especially with the mercy, of God. And some say, If it be strictly just, yet how can we suppose that a merciful God can bear eternally to torment his creatures.
1. I shall briefly show, That it is not inconsistent with the justice of God to inflict an eternal punishment. To evince this, I shall use only one argument, viz. that sin is heinous enough to deserve such a punishment, and such a punishment is no more than proportionable to the evil or demerit of sin. If the evil of sin be infinite, as the punishment is, then it is manifest that the punishment is no more than proportionable to the sin punished, and is no more than sin deserves. And if the obligation to love, honour, and obey God be infinite, then sin which is the violation of this obligation, is a violation of infinite obligation, and so is an infinite evil. Again, if God be infinitely worthy of love, honour, and obedience, then our obligation to love, and honour, and obey him is infinitely great.—So that God being infinitely glorious, or infinitely worthy of our love, honour, and obedience; our obligation to love, honour, and obey him, and so to avoid all sin, is infinitely great. Again, our obligation to love, honour, and obey God being infinitely great, sin is the violation of infinite obligation, and so is an infinite evil. Once more, sin being an infinite evil, deserves an infinite punishment, an infinite punishment is no more than it deserves: therefore such punishment is just; which was the thing to be proved. There is no evading the force of this reasoning, but by denying that God, the sovereign of the universe, is infinitely glorious; which I presume none of my hearers will venture to do.
2. I am to show, That it is not inconsistent with the mercy of God, to inflict an eternal punishment on wicked men. It is an unreasonable and unscriptural notion of the mercy of God, that he is merciful in such a sense that he cannot bear that penal justice should be executed. This is to conceive of the mercy of God as a passion to which his nature is so subject that God is liable to be moved, and affected, and overcome by seeing a creature in misery, so
that he cannot bear to see justice executed: which is a most unworthy and absurd notion of the mercy of God, and would, if true, argue great weakness.—It would be a great defect, and not a perfection, in the sovereign and supreme Judge of the world, to be merciful in such a sense that he could not bear to have penal justice executed. It is a very unscriptural notion of the mercy of God. The Scriptures every where represent the mercy of God as free and sovereign, and not that the exercises of it
are necessary, so that God cannot bear justice should take place. The Scriptures abundantly speak of it as the glory of the divine attribute of mercy, that it is free and sovereign in its exercises; and not that God cannot but deliver sinners from
It is most absurd also as it is contrary to plain fact. For if there be any meaning in the objection, this is supposed in it, that all misery of the creature, whether just or unjust, is in itself contrary to the nature of God. For if his mercy be of such a nature, that a very great degree of misery, though just, is contrary to his nature; then it is only to add to the mercy, and then a less degree of misery is contrary to his nature; again to add further to it, and a still less degree of misery is contrary to his nature. And so the mercy of God being infinite, all misery must be contrary to his nature; which we see to be contrary to fact: for we see that God in his providence, doth indeed inflict very great calamities on mankind even in this life.
However strong such kind of objections against the eternal misery of the wicked, may seem to the carnal, senseless hearts of men, as though it were against God’s justice and mercy; yet their seeming strength arises from a want of sense of the infinite evil, odiousness, and provocation there is in sin. Hence it seems to us not suitable that any poor creature should be the subject of such misery, because we have no sense of any thing abominable and provoking in any creature answerable toil. If we had, then this infinite calamity would not seem unsuitable. For one thing would but appear answerable and proportionable to another, and so the mind would rest in it as fit and suitable, and no more than what is proper to be ordered by the just, holy, and good Governor of the world.
That this is so, we may be convinced by this consideration, viz.. that when we hear or read of some horrid instances of cruelty, it may be to some poor innocent child, or some holy martyr-and their cruel persecutors, having no regard to their shrieks and cries, only sported themselves with their misery, and would not vouchsafe even to put an end to their lives—we have a sense of the evil of them, and they make a deep impression on our minds. Hence it seems just, every way fit and suitable, that God should inflict a very terrible punishment on persons who have perpetrated such wickedness. It seems no way disagreeable to any perfection of the Judge of the world; we can think of it without being at all shocked. The reason is, that we have a sense of the evil of their conduct, and a sense of the proportion there is between the evil or demerit and the punishment.
Just so, if we saw a proportion between the evil of sin and eternal punishment, if we saw something in wicked men that should appear as hateful to us, as eternal misery appears dreadful; something that should as much stir up indignation and detestation, as eternal misery does terror; all objections against this doctrine would vanish at once. Though now it seem incredible; though when we hear of it and are so often told of it, we know not how to realize it; though when we hear of such a degree and duration of torments as are held forth in this doctrine, and think what eternity is, it is ready to seem impossible, that such torments should be inflicted on poor feeble creatures by a Creator of infinite mercy; yet this arises principally from these two causes: (1.) It is so contrary to the depraved inclinations of mankind, that they hate to believe it, and cannot bear it should be true. (2.) They see not the suitableness of eternal punishment to the evil of sin; they see not that it is no more than proportionable to the demerit of sin.
Having thus shown that the eternal punishment of the wicked is not inconsistent with the divine perfections, I shall now proceed to show, that it is so far from being inconsistent with the divine perfections, that those perfections evidently require it; i. e. they require that sin should have so great a punishment, either in the person who has committed it, or in a surety; and therefore with respect to those who believe not in a surety, and have no interest in him, the divine perfections require that this punishment should be inflicted on them.
This appears, as it is not only not unsuitable that sin should be thus punished; but it is positively suitable, decent, and proper.-If this be made to appear, that it is positively suitable that sin should be thus punished, then it will follow, that the perfections of God require it; for certainly the perfections of God require what is proper to be done. The perfection and excellency of God require that to take place which is perfect, excellent, and proper in its own nature. But that sin should be punished eternally is such a thing; which appears by the following considerations.
1. It is suitable that God should infinitely hate sin, and be an infinite enemy to it. Sin, as I have before shown, is an infinite evil, and therefore is infinitely odious and detestable. It is proper that God should hate every evil, and hate it according to its odious and detestable nature. And sin being infinitely evil and odious, it is proper that God should hate it infinitely.
2. If infinite hatred of sin be suitable to the divine character, then the expressions of such hatred are also suitable to his character. Because that which is suitable to be, is suitable to be expressed; that which is lovely in itself, is lovely when it appears. If it be suitable that God should be an infinite enemy to sin, or that he should hate it infinitely, then it is suitable that he should act as such an enemy. If it be suitable that he should hate and have enmity against sin, then it is suitable for him to express that hatred and enmity in that to which hatred and enmity by its own nature tends. But certainly hatred in its own nature tends to opposition, and to set itself against that which is hated, and to procure its evil and not its good: and that in proportion to the hatred. Great hatred naturally tends to the great evil, and infinite hatred to the infinite evil, of its object.
Whence it follows, that if it be suitable that there should be infinite hatred of sin in God, as I have shown it is, it is suitable that he should execute an infinite punishment on it; and so the perfections of God require that he should punish sin with an infinite, or which is the same thing, with an eternal, punishment.
Thus we see not only the great objection against this doctrine answered, but the truth of the doctrine established by reason. I now proceed further to establish it by considering the remaining particulars under the doctrine.
II. That eternal death or punishment which God threatens to the wicked, is not annihilation, but an abiding sensible punishment or misery.—The truth of this proposition will appear by the following particulars.
1. The Scripture every where represents the punishment of the wicked, as implying very extreme pains and sufferings; but a state of annihilation is no state of suffering at all. Persons annihilated have no sense or feeling of pain or pleasure, and much less do they feel that punishment which carries in it an extreme pain or suffering. They no more suffer to eternity than they did suffer from eternity.
2. It is agreeable both to Scripture and reason to suppose, that the wicked will be punished in such a manner, that they shall be sensible of the punishment they are under; that they should be sensible that now God has executed and fulfilled what he threatened, what they disregarded, and would not believe. They should know themselves that justice takes place upon “them; that God vindicates that majesty which they despised; that God is not so despicable a
being as they thought him to be. They should be sensible for what they are punished, while they are under the threatened punishment. It is reasonable that they should be sensible of their own guilt, and should remember their former opportunities and obligations, and should see their own folly and God’s justice.—If the punishment threatened be eternal annihilation, they will never know that it is inflicted; they will never know that God is just in their punishment, or that they have their
deserts. And how is this agreeable to the Scriptures, in which God threatens, that he will repay the wicked to his face,
3. The Scripture teaches, that the wicked will suffer different degrees of torment, according to the different aggravations of their sins.
4. The Scriptures are very express and abundant in this matter, That the eternal punishment of the wicked will consist in sensible misery and torment, and not in annihilation.—What is said of Judas is worthy to be observed here,
It is said, that they shall be cast into a lake of fire and brimstone. How can this expression with any propriety be understood to mean a state of annihilation? Yea, they are expressly said to have no rest day nor night, but to be tormented with fire and brimstone for ever and ever,
The spirits of ungodly men before the resurrection are not in a state of annihilation, but in a state of misery; they are spirits in prison, as the apostle saith of them that were drowned in the flood,
Annihilation is not so great a calamity but that some men have undoubtedly chosen it, rather than a state of suffering even in this life. This was the case of Job, a. good man. But if a good man in this world may suffer that which is worse than annihilation, doubtless the proper punishment of the wicked, in which God means to manifest his peculiar abhorrence of their wickedness, will be a calamity vastly greater still; and therefore cannot be annihilation. That must be a very mean and contemptible testimony of God’s wrath towards those who have rebelled against his crown and dignity-broken his laws, and despised both his vengeance and his grace—which is not so great a calamity as some of his true children have suffered in life.
The eternal punishment of the wicked is said to be the second death, as
Again, wicked men will suffer the same kind
of death with the devils; as in verse 25th of the context, “Depart, ye cursed, into everlasting fire, prepared for the devil and his angels.” Now the punishment of the devil is not annihilation, but torment: he therefore trembles for fear of it; not for fear of being annihilated,—he would be glad of that. What he is afraid of is torment, as appears by
It is strange how men will go directly against so plain and full revelations of Scripture, as to suppose, notwithstanding all these things, that the eternal punishment threatened against the wicked signifies no more than annihilation.
III. As the future punishment of the wicked consists in sensible misery; so it shall not only continue for a very long time, but shall be absolutely without end.
Of those who have held that the torments of hell are not absolutely eternal, there have been two sorts. Some suppose, that in the threatenings of everlasting punishment, the terms used do not necessarily import a proper eternity, but only a very long duration. Others suppose, that if they do import a proper eternity, yet we cannot necessarily conclude thence, that God will fulfil his threatenings.—Therefore I shall,
First, Show that the threatenings of eternal punishment do very plainly and fully import a proper, absolute eternity, and not merely a long duration.-This appears,
1. Because when the Scripture speaks of the wicked being sentenced to their punishment at the time when all temporal things are come to an end, it then speaks of it as everlasting, as in the text, and elsewhere. It is true, that the term for ever is not always in Scripture used to signify eternity. Sometimes it means, as long as a man liveth. In this sense it is said, that the Hebrew servant, who chose to abide with his master, should have his ear bored,
and should serve his master for ever. Sometimes it means, during the continuance of the state and church of the Jews. In this sense, several laws, which were peculiar to that church, and were to continue in force no longer than that church should last, are called statutes for ever. See
And this last is the longest temporal duration that such a term is ever used to signify. For the duration of the world is the longest of things temporal, as its beginning was the earliest. Therefore when the Scripture speaks of things as being before the foundation of the world, it means that they existed before the beginning of time. So those things which continue after the end of the world, are eternal things. When heaven and earth are shaken and
removed, those things that remain will be what cannot be shaken, but will remain for ever,
But the punishment of the wicked will not only remain after the end of the world, but is called everlasting, as in the text,” These shall go away into everlasting punishment.”
2. Such expressions are used to set forth the duration of the punishment of the wicked, as are never used in the scriptures of the New Testament to signify any thing but a proper eternity. It is said, not only that the punishment shall be for ever, but for ever and ever.
3. The Scripture uses the same way of speaking to set forth the eternity of punishment and the eternity of happiness, yea, the eternity of God himself.
Again, the Scripture expresses God’s eternity by this, that it shall be for ever, after the world is come to an end;
4. The Scripture says, that wicked men shall not be delivered, till the have paid the uttermost farthing of their debt;
5. The Scripture says absolutely, that their punishment shall not have an end;
Secondly, There are others who allow, that the expressions of the threatenings do denote a proper eternity; but then, they say, it doth not certainly follow, that the punishment will really be eternal; because, God may threaten, and yet not fulfil his threatenings. Though they allow that the threatenings are positive and peremptory, without any reserve, yet they say, God is not obliged to fulfil absolute positive threatenings, as he is absolute promises. Because in promises a right is conveyed that the creature to whom the promises are made will claim; but there is no danger of the creature’s claiming any right by a threatening. Therefore I am now to show, that what God has positively declared in this matter, does indeed make it certain, that it shall be as he has declared. To this end, I shall mention two things:
1. It is evidently contrary to the divine truth, positively to declare any thing to be real, whether past, present, or to come, which God at the same time knows is not so. Absolutely threatening that any thing shall be, is the same as absolutely declaring that it is to be. For any to suppose, that God absolutely declares that any thing will be, which he at the same time knows wilt not be, is blasphemy, if there be any such thing as blasphemy.
Indeed, it is very true, that there is no obligation on God, arising from the claim of the creature, as there is in promises. They seem to reckon the wrong way, who suppose the necessity of the execution of the threatening to arise from a proper obligation on God to the creature to execute consequent on his threatening. For indeed the certainty of the execution arises the other way, viz. on the obligation there was on the omniscient God, in threatening, to conform his threatening to what he knew would be future in execution. Though, strictly speaking, God is not properly obliged to the creature to execute because he has threatened, yet he was obliged not absolutely to threaten, if at the same time he knew that he should not or would not fulfil: because this would not have been consistent with his truth. So that from the truth of God there is an inviolable connexion between positive threatenings and execution. They who suppose that God positively declared, that he would do contrary to what he knew would come to pass, do therein suppose, that he absolutely threatened contrary to what he knew to be truth. And how any one can speak contrary to what he knows to be truth, in declaring, promising, or threatening, or any other way, consistently with inviolable truth, is inconceivable.
Threatenings are significations of something; and if they are made consistently with truth, they are true significations, or significations of truth, that which shalt be. If absolute threatenings are significations of any thing, they are significations of the futurity of the things threatened. But if the futurity of the things threatened be not true and real, then how can the threatening be a true signification? And if God, in them, speaks contrary to what he knows, and contrary to what he intends, how he can speak true is inconceivable.
Absolute threatenings are a kind of predictions; and though God is not properly obliged by any claim of ours to fulfil predictions, unless they are of the nature of promises; yet it certainly would be contrary to truth, to predict that such a thing would come to pass, which he knew at the same time would not come to pass. Threatenings are declarations of something future, and they must be declarations of future truth, if they are true declarations. Its being future alters not the case any more than if it were present. It is equally contrary to truth, to declare contrary to what at the same time is known to be truth, whether it be of things past, present, or to come; for all are alike to God.
Beside, we have often declarations in Scripture of the future eternal punishment of the wicked, in the proper form of predictions, and not in the form of threatenings. So in the text,
2. The doctrine of those who teach, that it is not certain that God will fulfil those absolute threatenings, is blasphemous another way; and that is, as God, according to their supposition, was obliged to make use of a fallacy to govern the world. They own, that it is needful that men should apprehend themselves liable to an eternal punishment, that they might thereby be restrained from sin, and that God has threatened such a punishment, for the very end that they might believe themselves exposed to it. But what an unworthy opinion does this convey of God and his government, of his infinite majesty, and wisdom, and all-sufficiency!—Beside, they suppose, that though God has made use of such a fallacy, yet it is not such an one but that they have detected him in it. Though God intended men should believe it to be certain, that sinners are liable to an eternal punishment; yet they suppose, that they have been so cunning as to find out that it is not certain: and so that God had not laid his design so deep, but that such cunning men as they can discern the cheat, and defeat the design: because they have found out, that there is no necessary connexion between the threatening of eternal punishment, and the execution of that threatening.
Considering these things, is it not greatly to be wondered at, that Archbishop Tillotson, who has made so
Before I conclude this head, it may be proper for me to answer an objection or two, that may arise in the minds of some.
1. It may be here said, We have instances wherein God hath not fulfilled his threatenings; as his threatening to Adam, and in him to mankind, that they should surely die, if they should eat the forbidden fruit. I answer, it is not true that God did not fulfil that threatening: he fulfilled it, and will fulfil it in every jot and tittle. When God said,
If we respect temporal death, that was also fulfilled: he brought death upon himself and all his posterity, and he virtually suffered that death on that very day on which he ate. His body was brought into a corruptible, mortal, and dying condition, and so it continued till it was dissolved. If we look at all that death which was comprehended in the threatening, it was, properly speaking, fulfilled in Christ. When God said to Adam, If thou eatest, thou shalt die, he spake not only to him, and of him personally; but the words respected mankind, Adam and his race, and doubtless were so understood by him. His offspring were to be looked upon as sinning in him, and so should die with him. The words do as justly allow of an imputation of death as of sin; they are as well consistent with dying in a surety, as with sinning in one. Therefore, the threatening is fulfilled in the death of Christ, the surety.
2. Another objection may arise from God’s threatening to Nineveh. He threatened, that in forty days Nineveh should be destroyed, which yet he did not fulfil.—I answer, that threatening could justly be looked upon no otherwise than as conditional. It was of the nature of a warning, and not of an absolute denunciation. Why was Jonah sent to the Ninevites, but to give them warning, that they might have opportunity to repent, reform, and avert the approaching destruction? God had no other design or end in sending the prophet to them, but that they might be warned and tried by him, as God warned the Israelites, Judah and Jerusalem, before their destruction. Therefore the prophets, together with their prophecies of approaching destruction, joined earnest exhortations to repent and reform, that it might be averted.
No more could justly be understood to be certainly threatened, than that Nineveh should be destroyed in forty days, continuing as it was. For it was for their wickedness that that destruction was threatened, and so the Ninevites took it. Therefore, when the cause was removed, the effect ceased. It was contrary to God’s known manner, to threaten punishment and destruction for sin in this world absolutely, so that it should come upon the persons
threatened unavoidably, let them repent and reform and do what they would:
But the threatenings of eternal wrath are positive and absolute. There is nothing in the word of God from which we can gather any condition. The only opportunity of escaping is in this world; this is the only state of trial, wherein we have any offers of mercy, or place for repentance.
IV. I shall mention several good and important ends, which will be obtained by the eternal punishment of the wicked.
1. Hereby God vindicates his injured majesty. Wherein sinners cast contempt upon it, and trample it in the dust,
God vindicates and honours it, and makes it appear, as it is indeed, infinite, by showing that it is infinitely dreadful to contemn or offend it.
2. God glorifies his justice—The glory of God is the greatest good; it is that which is the chief end of the creation; it is of greater importance than any thing else. But this is one way wherein God will glorify himself, as in the eternal destruction of ungodly men he will glorify his justice. Therein he will appear as a just governor of the world. The vindictive justice of God will appear strict, exact, awful, and terrible, and therefore glorious.
3. God hereby indirectly glorifies his grace on the vessels of mercy.—The saints in heaven will behold the torments of the damned: “the smoke of their torment ascendeth up for ever and ever.
Hereby the saints will be made the more sensible how great their salvation is. When they shall see how great the misery is from which God hath saved them, and how great a difference he hath made between their state, and the state of others, who were by nature, and perhaps for a time by practice, no more sinful and ill-deserving than any, it will give them a greater sense of the wonderfulness of God’s grace to them. Every time they look upon the damned, it
will excite in them a lively and admiring sense of the grace of God, in making them so to differ. This the apostle informs us is one end of the damnation of ungodly men;
4. The sight of hell torments will exalt the happiness of the saints for ever. It will not only make them more sensible of the greatness and freeness of the grace of God in their happiness; but it will really make their happiness the greater, as it will make them more sensible of their own happiness; it will give them a more lively relish of it; it will make them prize it more. When they see others, who were of the same nature, and born under the same circumstances, plunged in such misery, and they so distinguished, O it will make them sensible how happy they are. A sense of the opposite misery, in all cases, greatly increases the relish of any joy or pleasure.
The sight of the wonderful power, the great and dreadful majesty, and awful justice and holiness of God, manifested in the eternal punishment of ungodly men, will make them prize his favour and love vastly the more; and they will be so much the more happy in the enjoyment of it.
1. From what hath been said, we may learn the folly and madness of the greater part of mankind, in that for the sake of present momentary gratification, they run the venture of enduring all these eternal torments. They prefer a small pleasure, or a little wealth, or a little earthly honour and greatness, which can last but for a moment, to an escape from this punishment. If it be true that the torments of hell are eternal, what will it profit a man. if he gain the whole world and lose his own soul; or what shall a man give in exchange for his soul? What is there in this world, which is not a trifle, and lighter than vanity, in comparison with these eternal things?
How mad are men, who so often hear of these things and pretend to believe them; who can live but a little while, a few years; who do not even expect to live here longer than others of their species ordinarily do; and who yet are careless about what becomes of themselves in another world, where there is no change and no end!
How can men be so careless of such a matter as their own eternal and desperate destruction and torment! What a strange stupor and senselessness possesses the hearts of men! How common a thing is it to see men, who are told from sabbath to sabbath of eternal misery, and who are as mortal as other men, so careless about it, that they seem not to be at all restrained by it from whatever their souls lust after! It is not half so much their care to escape eternal misery, as it is to get money and land, and to be considerable in the world, and to gratify their senses. Their thoughts are much more exercised about these things, and much more of their care and concern is about them. Eternal misery, though they lie every day exposed to it, is a thing neglected, it is but now and then thought of, and then with a great deal of stupidity, and not with concern enough to stir them up to do any thing considerable in order to escape it. They are not sensible that it is worth their while to take any considerable pains in order to it. And if they do take pains for a little while, they soon leave off, and something else takes up their thoughts and concern.
Thus you see it among young and old. Multitudes of youth lead a careless life, taking little care about their salvation. So you may see it among persons of middle age; and with many advanced in years, and when they certainly draw near to the grave.—Yet these same persons will seem to acknowledge, that the greater part of men go to hell and suffer eternal misery, and this through carelessness about it. However, they will do the same. How strange is it that
men can enjoy themselves and be at rest, when they are thus hanging over eternal burnings; at the same time, having no lease of their lives, and not knowing how soon the thread by which they hang will break, nor indeed do they pretend to know; and if it breaks, they are gone, they are lost for ever, and there is no remedy! Yet they trouble not themselves much about it; nor will they hearken to those who cry to them, and entreat them to take care for themselves, and labour to get out of
that dangerous condition: they are not willing to take so much pains: they choose not to be diverted from amusing themselves with toys and vanities. Thus, well might the wise man say,
2. I shall improve this subject in a use of exhortation to sinners, to take care to escape these eternal torments. If they be eternal, one would think that would be enough to awaken your concern, and excite your diligence. If the punishment be eternal, it is infinite, as we said before; and therefore no other evil, no death, no temporary torment that ever you heard of, or that you can imagine, is any thing in comparison with it, but is as much less and less considerable, not only as a grain of sand is less than the whole universe, but as it is less than the boundless space which encompasses the universe.—Therefore here,
(1.) Be entreated to consider attentively how great and awful a thing eternity is. Although you cannot comprehend it the more by considering, yet you may be made more sensible that it is not a thing to be disregarded.—Do but consider what it is to suffer extreme torment for ever and ever; to suffer it day and night, from one year to another, from one age to another, and from one thousand ages to another, and so adding age to age, and thousands to thousands, in pain, in wailing and lamenting, groaning and shrieking, and gnashing your teeth; with your souls full of dreadful grief and amazement, with your bodies and every member full of racking torture, without any possibility of getting ease; without any possibility of moving God to pity by your cries; without any possibility of hiding yourselves from him; without any possibility of diverting your thoughts from your pain; without any possibility of obtaining any manner of mitigation, or help, or change for the better.
(2.) Do but consider how dreadful despair will be in such torment. How dismal will it be, when you are under these racking torments, to know assuredly that you never, never shall be delivered from them; to have no hope: when you shall wish that you might be turned into nothing, but shall have no hope of it; when you shall wish that you might be turned into a toad or a serpent, but shall have no hope of it; when you would rejoice, if you might but have any relief, after you shall have endured these torments millions of ages, but shall have no hope of it. After you shall have worn out the age of the sun, moon, and stars, in your dolorous groans and lamentations, without rest day and night, or one minute’s ease, yet you shall have no hope of ever being delivered; after you shall have worn a thousand more such ages, you shall have no hope, but shall know that you are not one whit nearer to the end of your torments; but that still there are the same groans, the same shrieks, the same doleful cries, incessantly to be made by you, and that the smoke of your torment shall still ascend up for ever and ever. Your souls, which shall have been agitated with the wrath of God all this while, will still exist to bear more wrath; your bodies, which shall have been burning all this while in these glowing flames, shall not have been consumed, but will remain to roast through eternity, which will not have been at all shortened by what shall have been past.
You may by considering make yourselves more sensible than you ordinarily are; but it is a little you can conceive of what it is to have no hope in such torments. How sinking would it be to you, to endure such pain as you have felt in this world, without any hopes, and to know that you never should be delivered from it, nor have one minute’s rest! You can now scarcely conceive how doleful that would be. How much more to endure the vast weight of the wrath of God without hope! The more the damned in hell think of the eternity of their torments, the more amazing will it appear to them; and alas! they will not be able to keep it out of their minds. Their tortures will not divert them from it, but will fix their attention to it. O how dreadful will eternity appear to them after they shall have been thinking on it for ages together, and shall have so long an experience of their torments! The damned in hell will have two infinites perpetually to amaze them, and swallow them up: one is an infinite God, whose wrath they will bear, and in whom they will behold their perfect and irreconcilable enemy. The other is the infinite duration of their torment.
If it were possible for the damned in hell to have a comprehensive knowledge of eternity, their sorrow and grief would be infinite in degree. The comprehensive view of so much sorrow, which they must endure, would cause infinite grief for the present. Though they will not have a comprehensive knowledge of it, yet they will doubtless have a vastly more lively and strong apprehension of it than we can have in this world. Their torments will give them an impression of it.—A man in his present state, without any enlargement of his capacity, would have a vastly more lively impression of eternity than he has, if he were only under some pretty sharp pain in some member of his body, and were at the same time assured, that he must endure that pain forever. His pain would give him a greater sense of eternity than other men have. How much more will those excruciating torments, which the damned will suffer, have this effect!
Besides, their capacity will probably be enlarged, their understandings will be quicker and stronger in a future state; and God can give them as great a sense and as strong an impression of eternity, as he pleases, to increase their grief and torment.—O be entreated, ye that are in a Christless state, and are going on in a way to hell, that are daily exposed to damnation, to consider these things. If you do not, it will surely be but a little while before you will experience them, and then you will know how dreadful it is to despair in hell; and it may be before this year, or this month, or this week, is at an end; before another sabbath, or ever you shall have opportunity to hear another sermon.
(3.) That you may effectually escape these dreadful
Dated, August, 1750.
Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you.
THESE words are a part of a most affectionate and affecting discourse that Christ had with his disciples the same evening in which he was betrayed, knowing that he was to be crucified the next day. This discourse begins with the
It is evident this discourse made a deep impression on the minds of the disciples; and we may suppose that it did so, in a special manner, on the mind of John the beloved disciple, whose heart was especially full of love to him, and who had just then been leaning on his bosom. In this discourse Christ had told his dear disciples that he was going away, which filled them with sorrow and heaviness. The words of the text are given to comfort them, and to relieve their sorrow. He supports them with the promise of that peace which he would leave with them, and which they would have in him and with him, when he was gone.
This promise he delivers in three emphatical expressions which illustrate one another. “Peace I leave with you.
“My peace I give unto you.” Christ by calling it his peace signifies two things,
1. That it was his own, that which he had to give. It was the peculiar benefit that he had to bestow on his children, now he was about to leave the world as to his human presence. Silver and gold he had none; for, while in his estate of humiliation, he was poor. The foxes had holes, and the birds of the air had nests; but the Son of man had not where to lay his head:
2. It was his peace that he gave them; as it was the same kind of peace which he himself enjoyed. The same excellent and divine peace which he ever had in God, and which he was about to receive in his exalted state in a vastly greater perfection and fulness: for the happiness Christ gives to his people, is a participation of his own happiness: agreeable to
Christ here alludes to men making their wills before death. When parents are about to leave their children by death, they are wont in their last will and testament to give them their estate; that estate which they themselves were wont to possess and enjoy. So it was with Christ when he was about to leave the world, with respect to the peace which he gave his disciples; only with this difference, that earthly parents, when they die, though they leave the same estate to their children which they themselves heretofore enjoyed; yet when the children come to the full possession of it, they enjoy it no more; the parents do not enjoy it with their children. The time of the full possession of parents and children is not together. Whereas with respect to Christ’s peace, he did not only possess it himself before his death, when he bequeathed it to his disciples; but also afterwards more fully: so that they were received to possess it with him.
The third and last expression is, “not as the world giveth, give I unto you.
ibid.
That peace which Christ, when he died, left as a legacy to all his true saints, is very different from all those things which the men of this world bequeath to their children, when they die.
II. A great blessing that Christ made over to believers in this his testament was his peace.
III. This legacy of Christ is exceedingly diverse from all that any of the men of this world ever leave to their children when they die.
I. Christ at his death made over the blessings of the new covenant lo believers, as it were in a will or testament.
The new covenant is represented by the apostle as Christ’s last will and testament.
Men in their wills or testaments most commonly give their estates to their children: so believers are in Scripture represented as Christ’s children.
This covenant between Christ and his children is like a will or testament also in this respect, that it becomes effectual, and a way is made for putting it in execution, no other way than by his death; as the apostle observes it is with a will or testament among men. “For a testament is of force after men are dead.”
II. A great blessing that Christ in his testament hath bequeathed to his true followers, is his peace. Here are two things that I would observe particularly, viz. That Christ hath bequeathed to believers true peace; and then, that the peace he has given them is his peace.
1. Our Lord Jesus Christ has bequeathed true peace and comfort to his followers. Christ is called the Prince of peace.
By these means true saints are brought into a state of freedom from condemnation, and all the curses of the law of God.
Thus he that is in Christ, is in a safe refuge from every thing that might disturb him;
And the true followers of Christ have not only ground of rest and peace of soul, by reason of their safety from evil, but on account of their sure title and certain enjoyment of all that good which they stand in need of, living, dying, and through all eternity. They are on a sure foundation for happiness, are built on a rock that can never he moved, and have a fountain that is sufficient, and can never be exhausted. The covenant is ordered in all things
and sure, and God has passed his word and oath,
Besides, he has bequeathed peace to the souls of his people, as he has procured for them and made over to them the spirit of grace and true holiness; which has a natural tendency to the peace and quietness of the soul.
2. This peace which Christ has left as a legacy to his true followers, is his peace. It is the peace which himself enjoys. This is what I take to be principally intended in the expression. It is the peace that he enjoyed while on earth, in his state of humiliation. Though he was a man of sorrows, and acquainted with grief, and was every where hated and persecuted by men and devils, and had no place of rest in this world; yet in God, his Father, he had
peace. We read of his rejoicing in spirit,
When Christ had finished his labours and sufferings,’ had risen from the dead, and ascended into heaven, he entered into his rest, a state of most blessed, perfect, and everlasting peace: delivered by his own sufferings from our imputed guilt, acquitted and justified of the Father on his resurrection. Having obtained a perfect victory over all his enemies, he was received of his Father into heaven, the rest which he had prepared for him, there to enjoy
his heart’s desire fully and perfectly to all eternity. And then were those words in the
That peace, which has been described, and which believers enjoy, is a participation of the peace which their glorious Lord and Master himself enjoys, by virtue of the same blood by which Christ himself has entered into rest. It is in a participation of this same justification; for believers are justified with Christ. As he was justified when he rose from the dead, and as he was made free from our guilt, which he had as our surety, so believers are
justified in him and through him; as being accepted of God in the same righteousness. It is in the favour of the same God and heavenly Father that they enjoy peace. “I ascend to my Father and your Father, to my God and your God.” It is in a participation of the same Spirit; for believers have the Spirit of Christ. He had the Spirit given to him not by measure, and of his fulness do they all receive, and grace for grace. As the oil poured on the head of Aaron went down to the skirts of his
garments, so the Spirit poured on Christ, the head, descends to all his members. It is as partaking of the same grace of the Spirit that believers enjoy this peace;
It is as being united to Christ, and living by a participation of his life, as a branch lives by the life of the vine. It is as partaking of the same love of God;
III. This legacy of Christ to his true disciples is very different from all that the men of this world ever leave to their children when they die. The men of this world, many of them, when they come to die, have great estates to bequeath to their children, an abundance of the good things of this world, large tracts of ground, perhaps in a fruitful soil, covered with flocks and herds. They sometimes leave to their children stately mansions, and vast
treasures of silver, gold, jewels, and precious things, fetched from both the Indies, and from every side of the globe. They leave them wherewith to live in much state and magnificence, and make a great show among men, to fare very sumptuously, and swim in worldly pleasures. Some have crowns, sceptres, and palaces, and great monarchies to leave to their heirs. But none of these things are to be compared to that blessed peace of Christ which he has bequeathed to his true followers. These things
are such as God commonly in his providence gives his worst enemies, those whom he hates and despises most. But Christ’s peace is a precious benefit, which he reserves for his peculiar favourites. These worldly things, even the best of them, that the men and princes of the world leave for their children, are things which God in his providence throws out to those whom he looks on as dogs; out Christ’s peace is the bread of his children. All these earthly things are but empty shadows, which,
however men set their hearts upon them, are not bread, and never can satisfy their souls; but this peace of Christ is a truly substantial satisfying food.
1. Christ’s peace is a reasonable peace and rest of soul; it is what has its foundation in light and knowledge, in the proper exercises of reason, and a right view of things; whereas the peace of the world is founded in blindness and delusion. The peace that the people of Christ have, arises from their having their eyes open, and seeing things as they are. The more they consider, and the more they know of the truth and reality of things—the more they
know what is true concerning themselves, the state and condition they are in; the more they know of God, and what manner of being he is; the more certain they are of another world and future judgment, and of the truth of God’s threatening and promises; the more their consciences are awakened and enlightened, and the brighter and the more searching the light—the more is their peace established. Whereas, on the contrary, the peace that the men of the world have in their worldly enjoyments can
subsist no otherwise than by their being kept in ignorance. They must be blindfolded and deceived, otherwise they can have no peace: do but let light in upon their consciences, so that they may look about them and see what they are, and what circumstances they are in, and it will at once destroy all their quietness and comfort. Their peace can live no where but in the dark. Light turns their ease into torment. The more they know what is true concerning God and concerning
2. Christ’s peace is a virtuous and holy peace. The peace that the men of the world enjoy is vicious: it is vile, depraves and debases the mind, and makes men brutish. But the peace that the saints enjoy in Christ, is not only their comfort, but it is a part of their beauty and dignity. The Christian tranquillity, rest, and joy of real saints, are not only unspeakable privileges, but they are virtues and graces of God’s Spirit, wherein his image partly
consists. This peace has its source in those principles which are in the highest degree virtuous and amiable, such as poverty of spirit, holy resignation, trust in God, divine love, meekness, and charity; the exercise of the blessed fruits of the Spirit,
3. This peace greatly differs from that which is enjoyed by the men of the world, with regard to its exquisite sweetness. It is a peace so much above all that natural men enjoy in worldly things, that it surpasses their understanding and conception.
4. The peace of the Christian infinitely differs from that of the worldling, in that it is unfailing and eternal. That peace which carnal men have in the things of the world, is, according to the foundation upon which it is built, of short continuance; like the comfort of a dream,
APPLICATION.
The use that I would make of this doctrine, is to improve it as an inducement unto all to forsake the world, no longer seeking peace and rest in its vanities, and to cleave to Christ and follow him. Happiness and rest are what all men pursue. But the things of the world, wherein most men seek it, can never afford it; they are labouring and spending themselves in vain. But Christ invites you to come to him, and offers you this peace, which he gives his
true followers, and that so much excels all that the world can afford,
You that have hitherto spent your time in the pursuit of satisfaction in the profit or glory of the world, or in the pleasures and vanities of youth, have this day an offer of that excellent and everlasting peace and blessedness, which Christ has purchased with the price of his own blood. As long as you continue to reject those offers and invitations of Christ, and continue in a Christless condition, you never will enjoy any true peace or comfort; but
will be like the prodigal, that in vain endeavoured to be satisfied with the husks that the swine did eat. The wrath of God will abide upon, and misery will attend you, wherever you go, which you never will be able to escape. Christ gives peace to the most sinful and miserable that come to him. He heals the broken in heart and bindeth up their wounds. But it is impossible that they should have peace, while they continue in their sins.
I invite you now to a better portion. There are better things provided for the sinful, miserable children of men. There is a surer comfort and more durable peace: comfort that you may enjoy in a state of safety, and on a sure foundation: a peace and rest that you may enjoy with reason, and with your eyes open. You may have all your sins forgiven, your greatest and most aggravated transgressions blotted out as a cloud, and buried as in the depths of the
sea, that they may never be found more. And being not only forgiven, but accepted to favour, you become the objects of God’s complacency and delight; being taken into God’s family and made his children, you may have good evidence that your names were written on the heart of Christ before the world was made, and that you have an interest in that covenant of grace that is well ordered in all things and sure; wherein is promised no less than life and immortality, an inheritance incorruptible and
undefiled, a crown of glory that fades not away. Being in such circumstances, nothing shall be able to prevent your being happy to all eternity; having for the foundation of your hope, that love of God which is from eternity to eternity; and his promise and oath, and his omnipotent power, things infinitely firmer than mountains
In such a state as this you will have a foundation of peace and rest through all changes, and in times of the greatest uproar and outward calamity be defended from all storms, and dwell above the floods;
Hearken therefore to the friendly counsel that is given you this day, turn your feet into the way of peace, forsake the foolish and live; forsake those things which are no other than the devil’s baits, and seek after this excellent peace and rest of Jesus Christ, that peace of God which passeth all understanding. Taste and see; never was any disappointed that made a trial.
Not dated.
Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week, let event one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.
WE find in the New Testament often mentioned a certain collection, which was made by the Grecian churches, for the brethren in Judea, who were reduced to pinching want by a dearth which then prevailed, and was the heavier upon them by reason of their circumstances, they having been from the beginning oppressed and persecuted by the unbelieving Jews. This collection or contribution is twice mentioned in the
1. What is the thing to be done concerning which the apostle gives them direction,—the exercise and manifestation of their charity towards their brethren, by communicating to them, for the supply of their wants; which was by Christ and his apostles often insisted on, as one main duty of the Christian religion, and is expressly declared to be so by the apostle James,
2. We may observe the time on which the apostle directs that this should be done, viz. “on the first day of the week.” By the inspiration of the Holy Ghost he insists upon it, that it be done on such a particular day of the week, as if no other day would do so well as that, or were so proper and fit a time for such a Work.—Thus, although the inspired apostle was not for making that distinction of days in gospel times, which the Jews made, as appears
by
3. It may be observed, that the apostle had given to other churches, that were concerned in the same duty, to do it on the first day of the week:
Now Galatia was far distant from Corinth; the sea parted them, and there were several other countries between them. Therefore it cannot be thought that the Holy Ghost directs them to this time upon any secular account, having respect to some particular circumstances of the people in that city, but upon a religious account. In giving the preference to this day for such work, before any other day, he has respect to something which reached all Christians throughout the wide world.
And by other passages of the New Testament, we learn that the case was the same as to other exercises of religion; and that the first day of the week was preferred before any other day, in churches immediately under the care of the apostles, for an attendance on the exercises of religion in general.
We are taught by Christ, that the doing of alms and showing of mercy are proper works for the sabbath-day. When the Pharisees found fault with Christ for suffering his disciples to pluck the ears of corn, and eat on the sabbath, Christ corrects them with that saying, “I will have mercy and not sacrifice;”
It is the mind and will of God, that the first day of the week should be especially set apart among Christians, for religious exercises and duties.
That this is the doctrine which the Holy Ghost intended to teach us, by this and some other passages of the New Testament, I hope will appear plainly by the sequel. This is a doctrine that we have been generally brought up in by the instructions and examples of our ancestors; and it has been the general profession of the Christian world, that
All these classes of men say, that there is no clear revelation that it is the mind and will of God, that the first day of the week should be observed as a day to be set apart for religious exercises, in the room of the ancient sabbath; which there ought to be in order to the observation of it by the Christian church, as a divine institution. They say, that we ought not to go upon the tradition of past ages, or upon uncertain and far-fetched inferences from some passages of the history of the New Testament, or upon some obscure and uncertain hints in the apostolic writings; but that we ought to expect a plain institution; which, they say, we may conclude God would have given us, if he had designed that the whole Christian church, in all ages, should observe another day of the week for a holy sabbath, than that which was appointed of old by plain and positive institution.
So for it is undoubtedly true, that if this be the mind and will of God, he hath not left the matter to human tradition; but hath so revealed his mind about it, in his word, that there is to be found good and substantial evidence that it is his mind: and doubtless, the revelation is plain enough for them that have ears to hear; that is, for them that will justly exercise their understandings about what God says to them. No Christian, therefore, should rest till he has satisfactorily discovered the mind of God in this matter. If the Christian sabbath be of divine institution, it is doubtless of great importance to religion that it be well kept; and therefore, that every Christian be well acquainted with the institution.
If men take it only upon trust, and keep the first day of the week because their parents taught them so, or because they see others do it, they will never be likely to keep it so conscientiously and strictly, as if they had been convinced by seeing for themselves, that there are good grounds in the word of God for their practice. Unless they do see thus for themselves, whenever they are negligent in sanctifying the sabbath, or are guilty of profaning it, their consciences will not have that advantage to smite them for it, as otherwise they would.—And those who have a sincere desire to obey God in all things, will keep the sabbath more carefully and more cheerfully, if they have seen and been convinced that therein they do what is according to the will and command of God, and what is acceptable to him; and will also have a great deal more comfort in the reflection upon their having carefully and painfully kept the sabbath.
Therefore, I design now, by the help of God, to show, that it is sufficiently revealed in the Scriptures, to be the mind and will of God, that the first day of the week should be distinguished in the Christian church from other days of the week, as a sabbath, to be devoted to religious exercises.
In order to this, I shall here premise, that the mind and will of God, concerning any duty to be performed by us, may be sufficiently revealed in his word, without a particular precept in so many express terms, enjoining it. The human understanding is the ear to which the word of God is spoken; and if it be so spoken, that that ear may plainly hear it, it is enough. God is sovereign as to the manner of speaking his mind, whether he will speak it in express terms, or whether he will speak it by saying several other things which imply it, and from which we may, by comparing them together, plainly perceive it. If the mind of God be but revealed, if mere be but sufficient means for the communication of his mind to our minds, that is sufficient; whether we hear so many express words with our ears, or see them in writing with our eyes; or whether we see the thing that he would signify to us, by the eye of reason and understanding.
Who can positively say, that if it had been the mind of God, that we should keep the first day of the week, he would have commanded it in express terms, as he did the observation of the seventh day of old? Indeed, if God had so made our faculties, that we were not capable of receiving a revelation of his mind in any other way; then there would have been some reason to say so. But God hath given us such understandings, that we are capable of receiving a revelation, when made in another manner. And if God deals with us agreeably to our natures, and in a way suitable to our capacities, it is enough. If God discovers his mind in any way whatsoever, provided it be according to our faculties, we are obliged to obedience; and God may expect our notice and observance of his revelation, in the same manner as if he had revealed it in express terms.
I shall speak upon this subject under these two general propositions.
1. It is sufficiently clear, that it is the mind of God, that one day of the week should be devoted to rest, and to religious exercises, throughout all ages and nations.
2. It is sufficiently clear, that under the gospel-dispensation, this day is the first day of the week.
I. Prop. It is sufficiently clear, that it is the mind of God, that one day of the week should be devoted to rest, and to religious exercises, throughout all ages and nations; and not only among the ancient Israelites, till Christ came, but even in these gospel times, and among all nations professing Christianity.
1. From the consideration of the nature and state of mankind in this world, it is most consonant to human reason, that certain fixed parts of time should be set apart, to be spent by the church wholly in religious exercises, and in the duties of divine worship. It is a duty incumbent on all mankind, in all ages alike, to worship and serve God. His service should be our great business. It becomes us to worship him with the greatest devotion and engagedness of mind; and therefore to put ourselves, at proper times, in such circumstances, as will most contribute to render our minds entirely devoted to this work, without being diverted or interrupted by other things.
The state of mankind in this world is such, that we are called to concern ourselves in secular business and affairs, which will necessarily, in a considerable degree, take up the thoughts and engage the attention of the mind. However some particular persons may be in circumstances more free and disengaged; yet the state of mankind is such, that the bulk of them, in all ages and nations, are called ordinarily to exercise their thoughts about secular affairs, and to follow worldly business, which, in its own nature, is remote from the solemn duties of religion.
It is therefore most meet and suitable, that certain times should be set apart, upon which men should be required to throw by all other concerns, that their minds may be the more freely and entirely engaged in spiritual exercises, in the duties of religion, and in the immediate worship of God; and that their minds being disengaged from common concerns, their religion may not be mixed with them.
It is also suitable that these times should be fixed and settled, that the church may agree therein, and that they should be the same for all, that men may not interrupt one another; but may rather assist one another by mutual example: for example has a great influence in such cases. If there be a time set apart for public rejoicing, and there be a general manifestation of joy, the general example seems to inspire men with a spirit of joy; one kindles another. So, if it be a time of mourning, and there be general appearances and manifestations of sorrow, it naturally affects the mind, it disposes it to depression, it casts a doom upon it, and does as it were dull and deaden the spirits.—So, if a certain time be set apart as holy time, for general devotion, and solemn religious exercises, a general example tends to render the spirit serious and solemn.
2. Without doubt, one proportion of time is better and
Therefore, there can be no difficulty in allowing, that some certain proportion of time, whether we can exactly discover it or not, is really fittest and best—considering the end for which such times are kept, and the condition, circumstances, and necessary affairs of men; and considering what the state of man is, taking one age and nation with another—more convenient and suitable than any other; which God may know and exactly determine, though we, by reason of the scantiness of our understandings, cannot.
As a certain frequency of the returns of these times may be more suitable than any other, so one length or continuance of the times themselves may be fitter than another, to answer the purposes of such times. If such times, when they come, were to last but an hour, it would not well answer the end; for then worldly things would crowd too nearly upon sacred exercises, and there would not be that opportunity to get the mind so thoroughly free and disengaged from other, things, as there would be if the times were longer. Being so short, sacred and profane things would be as it were mixed together. Therefore, a certain distance between these times, and a certain continuance of them when they come, is more proper than others; which God knows and is able to determine, though perhaps we cannot.
3. It is unreasonable to suppose any other, than that God’s working six days, and resting the seventh, and blessing and hallowing it, was to be of general use in determining this matter, and that it was written, that the practice of mankind in general might some way or other be regulated by it. What could be the meaning of God’s resting the seventh day, and hallowing and blessing it, which he did, before the giving of the fourth commandment, unless he hallowed and blessed it with respect to mankind? For he did not bless and sanctify it with respect to himself, or that he within himself might observe it: as that is most absurd. And it is unreasonable to suppose that he hallowed it only with respect to the Jews, a particular nation, which rose up above two thousand years after.
So much therefore must be intended by it, that it was his mind, that mankind should, after his example, work six days, and then rest, and hallow or sanctify the next following; and that they should sanctify every seventh day, or that the space between rest and rest, one hallowed time and another, among his creatures here upon earth, should be six days.—So that it hence appears to be the mind and will of God, that not only the Jews, but men in all nations and ages, should sanctify one day in seven: which is the thing we are endeavouring to prove.
4. The mind of God in this matter is clearly revealed in the fourth commandment. The will of God is there revealed, not only that the Israelitish nation, but that all nations, should keep every seventh day holy; or, which is the same thing, one day after every sixth. This command, as well as the rest, is doubtless everlasting and of perpetual obligation, at least, as to the substance of it, as is intimated by its being engraven on the tables of stone. Nor is it to he thought that Christ ever abolished any command of the ten; but that there is the complete number ten yet, and will lie to the end of the world.
Some say, that the fourth command is perpetual, but not in its literal sense; not as designing any particular proportion of time to be set apart and devoted to literal rest and religious exercises. They say, that it stands in force only in a mystical sense, viz. as that weekly rest of the Jews typified spiritual rest in the Christian church; and that we under the gospel are not to make any distinction of one day from another, but are to keep all time holy, doing every thing in a spiritual manner.
But this is an absurd way of interpreting the command, as it refers to Christians. For if the command be so far abolished, it is entirely abolished. For it is the very design of the command, to fix the time of worship. The first command fixes the object, the second the means, the third the manner, the fourth the time. And, if it stands in force now only as signifying a spiritual, Christian rest, and holy behaviour at all times, it doth not remain as one of the ten commands, but as a summary of all the commands.
The main objection against the perpetuity of this command is, that the duty required is not moral. Those laws whose obligation arises from the nature of things, and from the general state and nature of mankind, as well as from God’s positive revealed will, are called moral laws. Others, whose obligation depends merely upon God’s positive and arbitrary institution, are not moral; such as the ceremonial laws, and the precepts of the gospel, about the two sacraments. Now, the objectors say, they will allow all that is moral in the decalogue to be of perpetual obligation; but this command, they say, is not moral.
But this objection is weak and insufficient for the purpose for which it is brought, or to prove that the fourth command, as to the substance of it, is not of perpetual obligation. For,
(1.) If it should be allowed that there is no morality belonging to the command, and that the duty required is founded merely on arbitrary institution, it cannot therefore be certainly concluded that the command is not perpetual. We know that there may be commands in force under the gospel, and to the end of the world, which are not moral: such are the institutions of the two sacraments. And why may there not be positive commands in force in all ages of the church? If positive, arbitrary institutions are in force in gospel-times, what is there which concludes that no positive precept given before the times of the gospel can yet continue in force? But,
(2.) As we have observed already, the thing in general, that there should be certain fixed parts of time set apart to be devoted to religious exercises, is founded in the fitness of the thing, arising from the nature of things, and the nature and universal stale of mankind. Therefore, there is as much reason that there should be a command of perpetual and universal obligation about this, as about any other duty whatsoever. For if the thing in general, that there be a time fixed, be founded in the nature of things, there is consequent upon it a necessity, that the time be limited by a command; for there must be a proportion of time fixed, or else the general moral duty cannot observed.
(3.) The particular determination of the proportion of time in the fourth commandment, is also founded in the nature of things, only our understandings are not sufficient absolutely to determine it of themselves. We have observed already, that without doubt one proportion of time is in itself fitter than another, and a certain continuance of time fitter than any other, considering the universal state and nature of mankind, which God may see, though our understandings are not perfect enough absolutely to determine it. So that the difference between this command and others, doth not lie in this, that other commands are founded in the fitness of the things themselves, arising from the universal state and nature of mankind, and this not; but, only that the fitness of other commands is more obvious to the understandings of men, and they might have seen it of themselves; but this could not be precisely discovered and positively determined without the assistance of revelation.
So that the command of God, that every seventh day should be devoted to religions exercises, is founded in the universal state and nature of mankind, as well as other commands; only man’s reason is not sufficient, without divine direction, so exactly to determine it: though perhaps man’s reason is sufficient to determine, that it ought not to be much seldomer, nor much oftener, than once in seven days.
5. God appears in his word laving abundantly more weight on this precept concerning the sabbath, than on any precept of the ceremonial law. It is in the decalogue, one of the ten commands, which were delivered by God with an audible voice. It was written with his own finger on
6. It is foretold, that this command should be observed in gospel-times; as in at the beginning, where the due observance of the sabbath is spoken of as a great part of holiness of life, and is placed among moral duties. It is also mentioned as a duty that should be most acceptable to God from his people, even where the prophet is speaking of gospel-times; as in the foregoing chapter, and in the first verse of this chapter. And, in the third and fourth
verses, the prophet is speaking of the abolition of the ceremonial law in gospel-times, and particularly of that law, which forbids eunuchs to come into the congregation of the Lord. Yet, here the man is pronounced blessed, who keeps the sabbath from polluting it,
Besides, the strangers spoken of in the sixth and seventh verses, are the Gentiles, that should be called in the times of the gospel, as is evident by the
7. A further argument for the perpetuity of the sabbath, we have in
Thus I have shown, that it is the will of God, that every seventh day be devoted to rest and to religious exercises.
Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.
The doctrine founded on these words was this, that it is the mind and will of God, that the first day of the week should be especially set apart among Christians for religious exercises and duties.
I proposed lo discourse upon this doctrine under two propositions; and having already, under the first, endeavoured to prove, That one day of the week is, throughout all ages, lo be devoted to religious exercises; I proceed now to the
II. Prop. That it is the will of God, that under the gospel dispensation, or in the Christian church, this day should be the first day of the week.
In order to the confirmation of this, let the following things be considered.
1. The words of the fourth commandment afford no objection against this being the day that should be the sabbath, any more than against any other day. That this day, which, according to the Jewish reckoning, is the first of the week, should be kept as a sabbath, is no more opposite to any sentence or word of the fourth command, than that the seventh of the week should be the day. The words of the fourth command do not determine which day of the week we should keep as a sabbath; they merely determine, that we should rest and keep as a sabbath every seventh day, or one day after every six. It says, “Six days thou shalt labour, and the seventh thou shalt rest; which implies no more, than that after six days of labour, we shall, upon the next to the sixth, rest and keep it holy. And this we are obliged to do for ever. But the words no way determine where those six days shall begin, and so where the rest or sabbath shall fall. There is no direction in the fourth command how to reckon the time, i. e. where to begin and end it; but that is supposed to be determined otherwise.
The Jews did not know, by the fourth command, where to begin their six days, and on which particular day to rest; this was determined by another precept. The fourth command does indeed suppose a particular day appointed; but it does not appoint any. It requires us to rest and keep holy a seventh day, one after every six of labour, which particular day God either had or should appoint. The particular day was determined for that nation in another place,
viz. in
It seems that the Israelites, in the time of their bondage in Egypt, had lost the true reckoning of time by the days of the week, reckoning from the first day of the creation. They were slaves, and in cruel bondage, and had in a great measure forgotten the true religion: for we are told, that they served the gods of Egypt. And it is not to be supposed,
But they never would have known where the particular day would have fallen by the fourth command. Indeed, the fourth command, as it was spoken to the Jews, did refer to their Jewish sabbath. But that doth not prove, that the day was determined and appointed by it. The precept in the fourth command is to be taken generally of such a seventh day as God should appoint, or had appointed. And because such a particular day had been already appointed for the Jewish church; therefore, as it was spoken to them, it did refer to that particular day. But this doth not prove, but that the same words refer to another appointed seventh day, now in the Christian church. The words of the fourth command may oblige the church, under different dispensations, to observe different appointed seventh days, as well as the fifth command may oblige different persons to honour different fathers and mothers.
The Christian sabbath, in the sense of the fourth command, is as much the seventh day, as the Jewish sabbath; because it is kept after six days of labour as well as that; it is the seventh, reckoning from the beginning of our first working-day, as well as that was the seventh from the beginning of their first working day. All the difference is, that the seven days formerly began from the day after God’s rest from the creation, and now they begin the day after that. It is no matter by what names the days are called: if our nation had, for instance, called Wednesday the first of the week, it would have been all one as to this argument.
Therefore, by the institution of the Christian sabbath, there is no change from the fourth command; but the change is from another law, which determined the beginning and ending of their working days. So that those words of the fourth command, viz. “Six days shalt thou labour and do all thy work; but the seventh day is the sabbath of the Lord thy God;
It is true, these words did carry something further in their meaning, as they were spoken to the Jews, and to the church before the coming of Christ: it was then also intended by them, that the seventh day was to be kept in commemoration of the work of creation. But this is no objection to the supposition, that the words, as they relate to us, do not import all that they did, as they related to the Jews. For there are other words which were written upon those tables of stone with the ten commandments, which are known and allowed not to be of the same import, as they relate to us, and as they related to the Jews, viz. these words, in the preface to the ten commands, “I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage.”—These words were written on the tables of stone with the rest, and are spoken to us, as well as to the Jews: they are spoken to all to whom the commandments themselves are spoken; for they are spoken as an enforcement of the commandments. But they do not now remain in all the signification which they had, as they respected the Jews. For we never were brought out of Egypt, out of the house of bondage, except in a mystical sense.—The same may be said of those words which are inserted in the commandments themselves, “And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand and by a stretched-out arm: therefore the Lord thy God commanded thee to keep the sabbath-day.” So that all the arguments of those who are against the Christian sabbath, drawn from the fourth command, which are all their strength, come to nothing.
2. That the ancient church was commanded to keep a seventh day in commemoration of the work of creation, is an argument for the keeping of a weekly sabbath in commemoration of the work of redemption, and not any reason against it.
We read in Scripture of two creations, the old and the new: and these words of the fourth command are to be taken as of the same force to those who belong to the new creation, with respect to that new creation, as they were to those who belonged to the old creation, with respect to that. We read, That “in the beginning God created the heaven and the earth,” and the church of old were to commemorate that work. But when God creates a new heaven and a new earth, those that belong to this new heaven and new earth, by a like reason, are to commemorate the creation of their heaven and earth.
The Scriptures teach us to look upon the old creation as destroyed, and as it were annihilated by sin; or, as being reduced to a chaos again, without form and void, as it was at first. “They are wise to do evil, but to do good they have no knowledge. I beheld the earth, and lo, it was without form and void: and the heavens, and they had no light!” i. e. they were reduced to the same-state in which they were at first; the earth was without form and void, and there was no light, but darkness was upon the face of the deep.
The Scriptures further teach us to call the gospel-restoration and redemption, a creation of a new heaven and a new earth; “For behold, I create new heavens, and a new earth; and the former shall not be remembered, nor come into mind. But be you glad and rejoice for ever in that which I create: for behold, I create Jerusalem a rejoicing, and her people a joy.” And
The gospel-state is every where spoken of as a renewed state of things, wherein old things are passed away, and all things become new: we are said to be created unto Christ Jesus unto good works: all things are restored and reconciled whether in heaven or in earth, and God hath caused light to shine out of darkness, as he did at the beginning; and the dissolution of the Jewish state was often spoken of in the Old Testament as the end of the world.—But we who belong to the gospel-church, belong to the new creation; and therefore there seems to be at least as much reason, that we should commemorate the work of this creation, as that the members of the ancient Jewish church should commemorate the work of the old creation.
3. There is another thing which confirms it, that the fourth command teaches God’s resting from the new creation, as well as from the old: which is that the
Now, Christ rested from his works when he rose from the dead, on the first day of the week. When he rose from the dead, then he finished his work of redemption; his humiliation was then at an end; he then rested, and was refreshed. W hen it is said, “There .remaineth a rest to the people of God;” in the original, it is, a sabbatism, or the keeping of a sabbath: and this reason is given for it, “For he that entered into his rest, he also hath ceased from his own works, as God did from his.” These three things at least we are taught by these words:
(1.) To look upon Christ’s rest from his work of redemption, as parallel with God’s rest from the work of creation; for they are expressly compared together, as parallel one with the other.
(2.) They are spoken of as parallel, particularly in this respect, viz. The relation which they both have to the keening of a sabbath among God’s people, or with respect to the influence which these two rests have, as to sabbatizing in the church of God: for it is expressly with respect to this that they are compared together. Here is an evident reference to God’s blessing and hallowing the day of his rest from the creation to be a sabbath, and
appointing a sabbath of rest in imitation of him. For the apostle is speaking of this,
(3.) It is evident in these words, that the preference is given to the latter rest, viz. The rest of our Saviour from his works, with respect to the influence it should have, or relation it bears, to the sabbatizing of the people of God, now under the gospel, evidently implied in the expression, “There remaineth therefore a sabbatism to the people of God. For he that entered into his rest,” &c- For, in this expression, There remaineth, it is intimated that the old sabbatism appointed in remembrance of God’s rest from the work of creation, doth not remain, but ceases; and that this new rest, in commemoration of Christ’s resting from his works, remains in the room of it.
4. The Holy Ghost hath implicitly told us, that the Sabbath which was instituted in commemoration of the old creation, should not be kept in gospel-times.
Let us understand this which way we will, it will not be well consistent with the keeping of one day in seven, in the gospel-church, principally for the remembrance and calling to mind of the old creation. If the meaning of the place be only this, that the old creation shall not be remembered nor come into mind in comparison with the new that the new will be so much more remarkable and glorious, will so much more nearly concern us, so much more notice will be taken of it, and it will be thought so much more worthy to be remembered and commemorated, that the other will not be remembered, nor come into mind it is impossible that it should be more to our purpose. For then hereby the Holy Ghost teaches us, that the Christian church has much more reason to commemorate the new creation than the old; insomuch, that the old is worthy to be forgotten in comparison with it.
And as the old creation was no more to be remembered, nor come into mind; so, in the following verse, the church is directed for ever to commemorate the new creation: “But be you glad, and rejoice for ever in that which I create; for behold, I create Jerusalem a rejoicing, and her people a joy;” i. e. Though you forget the old, yet for ever to the end of the world, keep a remembrance of the new citation.
5. It is an argument that the Jewish sabbath was not to be perpetual, that the Jews were commanded to keep it in remembrance of their deliverance out of Egypt. One reason why it was instituted was, because God thus delivered them, as we are expressly told, “And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched-out arm: therefore the Lord thy God commanded thee to keep the sabbath-day.” Now, can any person think, that God would have all nations under the gospel, and to the end of the world, keep a day every week, which was instituted in remembrance of the deliverance of the Jews out of Egypt.
6. The Holy Ghost hath implicitly told us, that instituted memorials of the Jews’ deliverance from Egypt should be no longer upheld in gospel-times,
If there be a sabbath kept up in gospel-times, as we have shown there must be, it is more just from these words to suppose, that it should be as a memorial of that which is spoken of in the latter verse, the bringing up of the children of Israel from the land of the north: that is, the redemption of Christ, and his bringing home the elect, not only from Judea, but from the north, and from all quarters of the world. See
7. It is no more than just to suppose, that God intended to intimate to us, that the sabbath ought by Christians to be kept in commemoration of Christ’s redemption, in that the Israelites were commanded to keep it in remembrance of their deliverance out of Egypt; because that deliverance out of Egypt is an evident, known, and allowed type of it. It was ordered of God, on purpose to represent it; every thing about that deliverance was typical of this redemption, and much is made of it, principally for this reason, because it is so remarkable a type of Christ’s redemption. And it was but a shadow, the work in itself was nothing in comparison with the work of redemption. What is a petty redemption of one nation from a temporal bondage, to the eternal salvation of the whole church of the elect in all ages and nations, from eternal damnation, and the introduction of them, not into a temporal Canaan, but into heaven, into eternal glory and blessedness? Was that shadow so much to be commemorated, as that a day once a week was to be kept on the account of it; and shall not we much more commemorate that great and glorious work of which it was designed on purpose to be a shadow.
Besides, the words in the fourth commandment, which speak of the deliverance out of Egypt, can be of no significancy unto us, unless they are to be interpreted of the gospel-redemption: but the words of the decalogue are spoken to all nations and ages. Therefore, as the words were spoken to the Jews, they referred to the type or shadow; as they are spoken to us, they are to be interpreted of the antitype and substance, for the Egypt from which we under the gospel are redeemed, is the spiritual Egypt; the house of bondage from which we are redeemed, is a state of spiritual bondage. Therefore the words, as spoken to us, are to be thus interpreted, Remember, thou wast a servant to sin and Satan, and the Lord thy God delivered thee from this bondage, with a mighty hand and outstretched arm; therefore the Lord thy God commanded thee to keep the sabbath-day.
As the words in the preface to the ten commandments, about the bringing of the children of Israel out of Egypt, are interpreted in our catechism, and as they have respect to us, must be interpreted, of our spiritual redemption, so, by an exact identity of reason, must these words in Deuteronomy, annexed to the fourth command, be interpreted of the same gospel-redemption.
The Scripture tells us, that God appointed the Jewish sabbath in commemoration of the deliverance of the children of Israel from their task-masters, the Egyptians, and of their rest from their hard bondage and slavery under them; “That thy man-servant and thy maid-servant may rest as well as thou. And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty
hand, and by a stretched-out arm: therefore the Lord thy God commanded thee to Keep the sabbath-day.” But the day that the children of Israel were delivered from their task-masters and had rest from them, was the day when the children of Israel came up out of the Red sea. They had no rest from them till then. For though they were before come forth on their journey to go out of the land of Egypt; yet they were pursued by the Egyptians, and were exceedingly perplexed and distressed.
But on the morning that they came up out of the Red sea, they had complete and final deliverance; then they had full rest from their task-masters. Then God said to them,
But this corning up of the children of Israel out of the Red sea, was only a type of the resurrection of Christ. That people was the mystical body of Christ, and Moses was a great type of Christ himself; and besides, on that day Christ went before the children of Israel in the pillar of cloud and of fire, as their Saviour and Redeemer. On that morning Christ, in this pillar of cloud and fire, rose out of the Red sea, as out of great waters; which was a type of Christ’s rising from a state of death, and from that great humiliation which he suffered in death.
The resurrection of Christ from the dead, is in Scripture represented by his coming up out of deep waters. So it is in Christ’s resurrection, as represented by Jonah’s coming out of the sea; Compare
8. I argue the same thing from
9. The abolition of the Jewish sabbath seems to be intimated by this, that Christ, the Lord of the sabbath, lay buried on that day. Christ, the author of the world, was the author of that work of creation of which the Jewish sabbath was the memorial. It was he that worked six days and rested the seventh day from all his works, and was refreshed. Yet he was holden in the chains of death on that day. God, who created the world, now in his second work of creation, did not follow his own example, if I may so speak; he remained imprisoned in the grave on that day, and took another day to rest in.
The sabbath was a day of rejoicing; for it was kept in commemoration of God’s glorious and gracious works of creation and the redemption out of Egypt. Therefore we are directed to call the sabbath a delight. But it is not a proper day for the church, Christ’s spouse, to rejoice, when Christ the bridegroom lies buried in the grave, as Christ says,
10. Christ hath evidently, on purpose and design, peculiarly honoured the first day of the week, the day on which he rose from the dead, by taking it from time to time to appear to the apostles; and he chose this day to pour out the Holy Ghost on the apostles, which we read of in the second chapter of Acts. For this was on Pentecost, which was on the first day of the week, as you may see by
11. It is evident by the New Testament, that this was especially the day of the public worship of the primitive church, by the direction of the apostles. We are told that this was the day that they were wont to come together to break bread: and this they evidently did with the approbation of the apostles, inasmuch as they preached to them on that day; and therefore doubtless they assembled together by the direction of the apostles.
12. This first day of the week is in the New Testament called the lord’s day; see
But what is meant by this expression we know, just in the same way as we know what is the meaning of any word in the original of the New Testament, or the meaning of any expression in an ancient language, viz. by what we find to be the universal signification of the expression in ancient times. This expression, the Lord’s day, is found by the ancient use of the whole Christian
And the expression implies in it the holiness of the day. For doubtless the day is called the Lord’s day, as the sacred supper is called the Lord’s supper, which is so called, because it is a holy supper, to be celebrated in remembrance of the Lord Christ, and of his redemption. So this is a holy day, to be kept in remembrance of the Lord Christ, and his redemption.
The first day of the week being in Scripture called the Lord’s day, sufficiently makes it out to be the day of the week that is to be kept holy unto God; for God hath been pleased to call it by his own name. When any tiling is called by the name of God in Scripture, this denotes the appropriation of it to God. Thus God put his name upon his people Israel of old;
So the city Jerusalem was called by God’s name;
So the temple is said to be, a house called by God’s name;
So also we find that the first day of the week is called by God’s name, being called in Scripture God’s day, or the Lord’s day, which denotes that it is a holy day, a day appropriated to holy uses, above all others in the week.
13. The tradition of the church from age to age, though it be no rule, yet may be a great confirmation of the truth in such a case as this is. We find by all accounts, that it has been the universal custom of the Christian church, in all ages, even from the age of the apostles, to keep the first day of the week. We read in the writings which remain of the first, second, and third centuries, of the Christians keeping the Lord’s day; and so in all succeeding ages: and there are no accounts that contradict them. This day hath all along been kept by Christians, in all countries throughout the world, and by almost all that have borne the name of Christians, of all denominations, however different in their opinions as to other things.
Now, although this be not sufficient of itself without a foundation in Scripture; yet it may be a confirmation of it, because here is really matter of conviction in it to our reason. Reason may greatly confirm truths revealed in the Scriptures. The universality of the custom throughout all Christian countries, in all ages, by what account we have of them, is a good argument, that the church had it from the apostles: and it is difficult to conceive how all should come to agree to set up such a custom through the world, of different sects and opinions, and we have no account of any such thing.
14. It is no way weakening to these arguments, that there is nothing more plainly said about it in the New Testament, till John wrote his Revelation, because there is a sufficient reason to be given for it. . In all probability it was purposely avoided by the Holy Spirit, in the first settling of Christian churches in the world, both among the heathen and among the Jews, but especially for the sake of the Jews, and put of tenderness to the Jewish Christians. For it is evident that Christ and the apostles declared one thing after another to them gradually as they could bear it.
The Jews had a regard for their sabbath above almost any thing in the laws of Moses; and there was that in the Old Testament which tended to uphold them in the observance of this, much more strongly than any thing else that was Jewish. God had made so much of it, had so solemnly, frequently, and carefully commanded it, and had often so dreadfully punished the breach of it, that there was more colour for their retaining this custom than almost any other.
Therefore Christ dealt very tenderly with them in this point. Other things of this nature we find very gradually revealed. Christ had many things to say, as we are informed, which yet he said not, because they could not as yet bear them, and gave this reason for it, that it was like putting new wine into old bottles. They were so contrary to their old customs, that Christ was gradual in revealing them. He gave here a little and there a little, as they could bear; and it was a long time before he told them plainly the principal doctrines of the kingdom of heaven. He took the most favourable opportunities to tell them of his sufferings and death, especially when they were full of admiration at some signal miracle, and were confirmed in it, that he was the Messiah.
He told them many things much more plainly after his resurrection than before. But even then, he did not tell them all, but left more to be revealed by the Holy Ghost at Pentecost. They therefore were much more enlightened after that than before. However, as yet he did not reveal all. The abolition of the ceremonial law about meats and drinks was not fully known till after this.
The apostles were in the same manner careful and tender of those to whom they preached and wrote. It was very gradually that they ventured to teach them the cessation of the ceremonial laws of circumcision and abstinence from unclean meats. How tender is the apostle Paul with such as scrupled, in the fourteenth chapter of Romans! He directs those who had knowledge, to keep it to themselves, for the sake of their weak brethren.
However, I will say this, that it is very possible that the apostles themselves at first might not have this change of the day of the sabbath fully revealed to them. The Holy Ghost, at his descent, revealed much to them, yet after that, they were ignorant of much of gospel-doctrine; yea, they were so a great while after they acted the part of apostles, in preaching, baptizing, and governing the church. Peter was surprised when he was commanded to eat meats legally unclean; and so were the apostles in general, when Peter was commanded to go to the Gentiles, to preach to them.
Thus tender was Christ of the church while an infant. He did not feed them with strong meat, but was careful to bring in the observance of the Lord’s day by degrees, and therefore took all occasions to honour it, by appearing from time to time of choice on that day; by sending down his Spirit on that day in that remarkable manner at Pentecost; by ordering Christians to meet in order to break bread on that day, and by ordering their contributions and other duties of worship to be holden on it; thus introducing the observance of it by degrees. And though as yet the Holy Ghost did not speak very plainly about it, yet God took special care that there should be sufficient evidences of his will, to be found out by the Christian church, when it should be more established and settled, and should have come to the strength of a man.
Thus I leave it with every one to judge, whether there be not sufficient evidence, that it is the mind and will of God, that the first day of the week should be kept by the Christian church as a sabbath?
Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.
IT is the mind and will of God, that the first day of the week should be especially set apart among Christians for religious exercises and duties.
On this doctrine I have already discoursed, under two propositions, showing, first, That it is the will of God. that one day of the week be, in all ages, set apart for religious duties; and secondly, That under the gospel, this flay ought to be the first day of the week. I now proceed to the
This shall be in a use of exhortation.
1. Let us be thankful for the institution of the Christian sabbath. It is a thing wherein God hath shown his mercy to us, and his care for our souls. He shows, that he, by his infinite wisdom, is contriving for our good, as Christ teaches us, that the sabbath was made for man;
The sabbath is a day of rest: God hath appointed that we should, every seventh day, rest from all our worldly labours. Instead of that, he might have appointed the hardest labours for us to go through, some severe hardships for us to endure. It is a day of outward, but especially of spiritual, rest. It is a day appointed of God, that his people thereon may find rest unto their souls; that the souls of believers may rest and be refreshed in
their Saviour. It is a day of rejoicing: God made it to be a joyful day to the church;
The Christian sabbath is one of the most precious enjoyments of the visible church. Christ showed his love to his church in instituting it; and it becomes the christian church to be thankful to her Lord for it. The very name of this day, the Lord’s day, or Jesus’s day, should endear it to Christians, as it intimates the special relation it has to Christ, and also the design of it, which is the commemoration of our dear Saviour, and his love to his church in redeeming it.
2. Be exhorted to keep this day holy. God hath given such evidences that this is his mind, that he will surely require it of you, if you do not strictly and conscientiously observe it. And if you do thus observe it, you may have this comfort in the reflection upon your conduct, that you have not been superstitious in it, but have done as God hath revealed it to be his mind and will in his word, that you should do; and that in so doing you are in the way of God’s acceptance and reward.
Here let me lay before you the following motives to excite you to this duty.
(1.) By a strict observation of the sabbath, the name of God is honoured, and that in such a way as is very acceptable to him.
By a strict observance of the sabbath, the face of religion is kept up in the world. If it were not for the sabbath, there would be but little public and visible appearance of serving, worshipping, and reverencing the supreme and invisible Being. The sabbath seems to have been appointed very much for this end, viz. to uphold the visibility of religion in public, or among professing societies of men; and by how much greater the strictness is with which the sabbath is observed, and with how much more solemnity the duties of it are observed among a people; by so much the greater is the manifestation among them of respect to the Divine Being.
This should be a powerful motive with us to the observation of the sabbath. It should be our study above all things to honour and glorify God. It should be the great thing with all that bear the name of Christians, to honour their great God and King, and I hope is a great thing with many that hear me at this time. If it be your inquiry, if it be your desire, to honour God; by this subject you are directed to one way whereby you may do much in that way, viz. by honouring the sabbath, and by showing a careful and strict observance of it.
(2.) That which is the business of the sabbath is the greatest business of our lives, viz. that of religion. To serve and worship God is that for which we were made, and for which we had our being given us. Other business, which is of a secular nature, and on which we are wont to attend on week days, is but subordinate, and ought to be subservient to the higher purposes and ends of religion. Therefore surely we should not think much of devoting one seventh part of our time, to be wholly spent in this business, and to be set apart to exercise ourselves in the immediate duties of religion.
(3.) Let it be considered, that all our time is God’s, and therefore when he challenges of us one day in seven, he challenges his own. He doth not exceed his right; he would not have exceeded it, if he had challenged a far greater proportion of our time to be spent in his immediate service. But he hath mercifully considered our state, and our necessities here; and, as he hath consulted the good of our souls in appointing a seventh day for the immediate duties of religion, so he hath considered our outward necessities, and hath allowed us six days for attendance on our outward affairs. What unworthy treatment therefore will it be of God, if we refuse to allow him even the seventh day!
(4.) As the sabbath is a day which is especially set apart for religious exercises, so it is a day wherein God especially confers his grace and blessing. As God hath commanded us to set it apart to have converse with him, so hath he set it apart for himself to have converse with us. As God hath commanded us to observe the sabbath, so God observes the sabbath too. It is with respect to the sabbath, as Solomon prayed that it might be with respect to the
temple,
That we should sanctify the sabbath, as we have observed, is according to God’s institution. God in a sense observes his own institutions; i. e. is wont to cause them to be attended with a blessing. The institutions of God are his appointed means of grace, and with his institutions he hath promised his blessing;
God hath made it our duty, by his institution, to set apart this day for a special seeking of his grace and blessing. From which we may argue, that he will be especially ready to confer his grace on those who thus seek it. If it be the day on which God requires us especially to seek him, we may argue, that it is a day on which especially he will be found. That God is ready on this day especially to bestow his blessing on them that keep it aright, is implied in that expression of God’s blessing the sabbath-day. God hath not only hallowed the sabbath-day, but blessed it; he hath given his blessing to it, and will confer his blessing upon all the due observers of it. He hath hallowed it, or appointed that it be kept holy by us, and hath blessed it; he hath determined to give his blessing upon it.
So that here is great encouragement for us to keep holy the sabbath, as we would seek God’s grace and our own spiritual good. The sabbath-day is an accepted time, a day of salvation, a time wherein God especially loves to be sought, and loves to be found. The Lord Jesus Christ takes delight in his own day; he delights to honour it; he delights to meet with and manifest himself to his disciples on it, as he showed before his ascension, by appearing to them from time to time on this day. On this day he delights to give his Holy Spirit, as he intimated, by choosing it as the day on which to pour out the Spirit in so remarkable a manner on the primitive church, and on which to give his Spirit to the apostle John.
Of old God blessed the seventh day, or appointed it to be a day whereon especially he would bestow blessings on his people, as an expression of his own joyful remembrance of that day, and of the rest and refreshment which he had on it.
But how much more reason has Christ to bless the day of his resurrection, and to delight to honour it, and to confer his grace and blessed gifts on his people on this day. It was a day whereon Christ rested and was refreshed in a literal sense. It was a day of deliverance from the chains of death, the day of his finishing that great and difficult work of redemption, which had been upon his heart from all eternity; the day of his justification by the Father; the day of the beginning of his exaltation, and of the fulfilment of the promises of the Father; the day when he had eternal life, which he had purchased, put into his hands. On this day Christ doth indeed delight to distribute gifts, and blessings, and joy, and happiness, and will delight to do the same to the end of the world.
O therefore, how well is it worth our while to improve this day, to call upon God and seek Jesus Christ! Let awakened sinners be stirred up by these things to improve the sabbath-day, as they would lay themselves most in the way of the Spirit of God. Improve this day to call upon God; for then he is near. Improve it for reading the Holy Scriptures, and diligently attending his word preached; for then is the likeliest time to have the Spirit accompanying it. Let the saints who are desirous of growing in grace, and enjoying communion with Christ, improve the sabbath in order to it.
(5.) The last motive which I shall mention, is the experience of the influence which a strict observance of the sabbath has upon the whole of religion. It may be observed, that in those places where the sabbath is well kept, religion in general will be most flourishing; and that in those places where the sabbath is not much noticed, and much is not made of it, there is no great matter of religion any way. But,
INQ. How ought we to keep the sabbath?
ANS. 1. We ought to be exceedingly careful on this day to abstain from sin. Indeed, all breaches of the sabbath are sinful; but we speak now of those things which are in themselves sinful, or sinful upon other accounts, besides that they are done upon the sabbath. The sabbath being holy time, it is especially defiled by the commission of sin. Sin by being committed on this day becomes the more exceeding sinful. We are required to abstain from sin at all times, but especially on holy time. The commission of immoralities on the sabbath is the worst way of profaning it, that which most provokes God, and brings most guilt upon the souls of men.
How provoking must it be to God, when men do those things on that day which he has sanctified, and set apart to be spent in the immediate exercises of religion which are not fit to be done on common days, which are impure and wicked whenever they are done!
Therefore if any persons be guilty of any such wickedness, as intemperance or any unclean actions, they do in a very horrid manner profane the sabbath. Or if they be guilty of wickedness in speech, of talking profanely, or in an unclean and lascivious manner, or of talking against their neighbours, they do in a dreadful manner profane the sabbath. Yet very commonly those who are used to such things on week-days, have not a conscience to restrain them on
the sabbath. It is well if those that live in the indulgence of the lust of uncleanness on week-days, be not some way or other unclean on the sabbath. They will he indulging the same lusts then; they will be indulging their impure flames in their imaginations at least: and it is well if they keep clear while in the house of God, and while they pretend to be worshipping God. The unclean young man gives this account of himself,
We ought carefully to watch over our own hearts, and to avoid all sinful thoughts on the sabbath. We ought to maintain such a reverence for the sabbath, as to have a peculiar dread of sin, such as shall awe us to a very careful watch over, ourselves.
2. We ought to be careful to abstain from all worldly concerns. The reason, as we have showed, why it is needful and proper, that certain stated parts of time should be set apart to be devoted to religious exercises, is because the state of mankind is such in this world, that they are necessitated to exercise their minds, and employ their thoughts, about secular matters. It is therefore convenient that there should be stated times, wherein all should be obliged to throw by all other concerns, that their minds may the more freely, and with less entanglement, be engaged in religious and spiritual exercises.
We are therefore to do thus, or else we frustrate the very design of the institution of a sabbath. We are strictly to abstain from being outwardly engaged in any worldly thing, either worldly business or recreations. We are to rest in remembrance of God’s rest from the work of creation, and of Christ’s rest from the work of redemption. We should be careful that we do not encroach upon the sabbath at its beginning, by busying ourselves about the world
after the sabbath is begun. We should avoid talking about worldly matters, and even thinking about them; for whether we outwardly concern ourselves with the world or not, yet if our minds be upon it, we frustrate the end of the sabbath. The end of its separation from other days is, that our minds may be disengaged from worldly things: and we are to avoid being outwardly concerned with the world, only for this reason, that that cannot be without taking up our minds. We ought therefore to
give the
3. We ought to spend the time in religious exercises. This is the more ultimate end of the sabbath. We are to keep our minds separate from the world, principally for this end, that we may be the more free for religious exercises. Though it be a day of rest, yet it was not designed to be a day of idleness. To rest from worldly employments, without employing ourselves about any thing, is but to lay ourselves so much more in the devil’s way. The mind will be employed someway or other; and therefore doubtless the end for which we are to call off our minds from worldly things on the sabbath is, that we may employ them about things that are better.
We are to attend on spiritual exercises with the greatest diligence. That it is a day of rest, doth not hinder us in so doing; for we are to look on spiritual exercises but as the rest and refreshment of the soul. In heaven, where the people of God have the most perfect rest, they are not idle, but are employed in spiritual and heavenly exercises. We should take care therefore to employ our minds on a sabbath-day on spiritual objects by holy meditation; improving for our help therein the Holy Scriptures, and other books that are according to the word of God. We should also employ ourselves outwardly on this day in the duties of divine worship, in public and private. It is proper to be more frequent and abundant in secret duties on this day, than on other days, as we have time and opportunity, as well as to attend on public ordinances.
It is proper on this day, not only especially to promote the exercise of religion in ourselves, but also in others; to be assisting them, and endeavouring to promote their spiritual good, by religious conference. Especially those who have the care of others ought, on this day, to endeavour to promote their spiritual good: heads of families should be instructing and counselling their children, and quickening them in the ways of religion, and should see to it that the sabbath be strictly kept in their houses. A peculiar blessing may be expected upon those families where there is due care taken that the sabbath be strictly and devoutly observed.
4. We are on this day especially to meditate upon and celebrate the work of redemption. We are with special joy to remember the resurrection of Christ; because that was the finishing of that work. And this is the day whereon Christ rested and was refreshed, after he had endured those extreme labours which he endured for our perishing souls. This was the day of the gladness of Christ’s heart; it was the day of his deliverance from the chains of death, and also of our deliverance; for we are delivered in him who is our head. He, as it were, rose with his elect. He is the first-fruits; those that are Christ’s will follow. Christ, when he rose, was justified as a public person, and we are justified in him. This is the day of our deliverance out of Egypt.
We should therefore meditate on this with joy; we should have a sympathy with Christ in his joy. As he was refreshed on this day, so we should be refreshed, as those whose hearts are united with his. When Christ rejoices, it becomes all his church every where to rejoice. We are to say of this day,
But we are not only to commemorate the resurrection of Christ, but the whole work of redemption, of which this was the finishing. We keep the day on which the work was finished, because it is in remembrance of the whole work. We should on this day contemplate the wonderful love of God and of Christ, as expressed in the work of redemption; and our remembrance of these things should be accompanied with suitable exercises of soul with respect to them. When we call to mind the love of Christ, it should be with a return of love on our part. When we commemorate this work, it should be with faith in the Saviour. And we should praise God and the Lamb for this work, for the divine glory and love manifested in it, in our private and public prayers, in talking of the wonderful works of God, and in singing divine songs.
Hence it is proper that Christ’s disciples should choose this day to come together to break bread, or to celebrate the ordinance of the Lord’s supper,
5. Works of mercy and charity are very proper and acceptable to Christ on this day. They were proper on the ancient sabbath. Christ was wont to do such works on the sabbath-day. But they especially become the Christian sabbath, because it is a day kept in commemoration of the greatest work of mercy and love towards us that ever was wrought. What can be more proper than that on such a day we should be expressing our love and mercy towards our fellow-creatures, and especially our fellow-Christians. Christ loves to see us show our thankfulness to him in such ways as these. Therefore we find that the Holy Ghost was especially careful, that such works should be performed on the first day of the week in the primitive church, as we learn by our text.
VIZ.
Dated, April, 1736
Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.
IN this Psalm, the Psalmist (Asaph) relates the great difficulty which existed in his own mind, from the consideration of the wicked. He observes,
In the verse immediately preceding
I. A godly man prefers God before any thing else in heaven.
1. He prefers God before any thing else that actually is in heaven. Every godly man hath his heart in heaven; his affections are mainly set on what is to be had there. Heaven is his chosen country and inheritance. He hath respect to heaven, as a traveller, who is in a distant land, hath to his own country. The traveller can content himself to be in a strange land for a while, but his own native land is preferred by him to all others:
Now, the main reason why the godly man hath his heart thus to heaven, is because God is there; that is the palace of the Most High. It is the place where God is gloriously present, where his love is gloriously manifested, where the godly may be with him, see him as he is, and love, serve, praise, and enjoy him perfectly. If God and Christ were not in heaven, he would not be so earnest in seeking it, nor would he take so much pains in a laborious travel through
this wilderness, nor would the consideration that he is going to heaven when he dies, be such a comfort to him under toils and afflictions. The martyrs would not undergo cruel sufferings, from their persecutors, with a cheerful prospect of going to heaven, did they not expect to be with Christ, and to enjoy God there. They would not with that cheerfulness forsake all their earthly possessions,
2. A godly man prefers God before any thing else that might be in heaven. Not only is there nothing actually in heaven, which is in his esteem equal with God; but neither is there any of which he can conceive as possible to be there, which by him is esteemed and desired equally with God. Some suppose quite different enjoyments to be in heaven, from those which the Scriptures teach us. The Mahometans, for instance, suppose that in heaven are to be enjoyed all manner of sensual delights and pleasures. Many things which Mahomet has feigned are to the lusts and carnal appetites of men the most agreeable that he could devise, and with them he flattered his followers.—But the true saint could not contrive one more agreeable to his inclination and desires, than such as is revealed in the word of God; a heaven of enjoying the glorious God, and the Lord Jesus Christ. There he shall have all sin taken away, and shall be perfectly conformed to God, and shall spend an eternity in exalted exercises of love to him, and in the enjoyment of his love. If God were not to be enjoyed in heaven, but only vast wealth, immense treasures of silver, and gold, great honour of such kind as men obtain in this world, and a fulness of the greatest sensual delights and pleasures; all these things would not make up for the want of God and Christ, and the enjoyment of them there. If it were empty of God, it would indeed be an empty melancholy place.—The godly have been made sensible, as to all creature-enjoyments, that they cannot satisfy the soul; and therefore nothing will content them but God. Offer a saint what you will, if you deny him God, he will esteem himself miserable. God is the centre of his desires; and as long as you keep his soul from its proper centre, it will not be at rest.
II. It is the temper of a godly man to prefer God before all other things on the earth.
1. The saint prefers that enjoyment of God, for which he hopes hereafter, to any thing in this world. He looketh not so much at the things which are seen and temporal, as at those which are unseen and eternal,
2. The saints prefer what of God may be obtained in this life before all things in the world. There is a great difference in the present spiritual attainments of the saints. Some attain to much greater acquaintance and communion with God, and conformity to him, than others. But the highest attainments are very small in comparison with what is future. The saints are capable of making progress in spiritual attainments, and they earnestly desire such further
attainments. Not contented with those degrees to which they have already attained, they hunger and thirst after righteousness, and, as new-born babes, desire the sincere milk of the word, that they may grow thereby. It is their desire, to know more of God, to have more of his image, and to be enabled more to imitate God and Christ in their walk and conversation.
Though every saint has not this longing desire after God to the same degree that the Psalmist had, yet they are all of the same spirit; they earnestly desire to have more of his presence in their hearts. That this is the temper of the godly in general, and not of some particular saints only, appears from
The saints are not always in the lively exercise of grace: but such a spirit they have, and sometimes they have the sensible exercise of it. They desire God and divine attainments, more than all earthly things; and seek to be rich in grace, more than they do to get earthly riches. They desire the honour which is of God, more than that which is of men,
3. The saint prefers what he hath already of God before any thing in this world. That which was infused into his heart at his conversion, is more precious to him than any thing which the world can afford. The views which are sometimes given him of the beauty and excellency of God, are more precious to him than all the treasures of the wicked. The relation of a child in which he stands to God, the union which there is between his soul and Jesus Christ, he
values more than the greatest earthly dignity. That image of God which is in stamped on his soul, he values more than any earthly ornaments. It is, in his esteem, better to be adorned with the graces of God’s Holy Spirit, than to be made to shine in jewels of gold, and the most costly pearls, or to be admired for the greatest external beauty. He values the robe of Christ’s righteousness, which he hath on his soul, more than the robes of princes. The spiritual pleasures and delights which he
sometimes has in God, he prefers far before all the pleasures of sin.
A saint thus prefers God before all other things in this world—1. As he prefers God before any thing else that he possesses in the world. Whatever temporal enjoyments he has, he prefers God to them all.
2. He prefers God before any earthly enjoyment of which he hath a prospect. The children of men commonly set their hearts more on some earthly happiness for which they hope, and after which they are seeking, than on what they have in present possession. But a godly man prefers God to any thing which he has in prospect in this world. He may, indeed, through the prevalence of corruption, be for a season carried away with some enjoyment; however, he will again come to himself; this is not the temper of the man; he is of another spirit.
3. It is the spirit of a godly man to prefer God to any earthly enjoyments of which he can conceive. He not only prefers him to any thing which he now possesses; but he sees nothing possessed by any of his fellow-creatures, so estimable. Could he have as much worldly prosperity as he would, could he have earthly things just to his mind,
1. Hence we may learn, that whatever changes a godly man passes through, he is happy; because God, who is unchangeable, is his chosen portion. Though he meet with temporal losses, and be deprived of many, yea, of all his temporal enjoyments; yet God, whom he prefers before all, still remains, and cannot be lost. While he stays in this changeable, troublesome world, he is happy; because his chosen portion, on which he builds as his main foundation for happiness, is above the world, and above all changes. And when he goes into another world, still he is happy, because that portion yet remains. Whatever he be deprived of, he cannot be deprived of his chief portion; his inheritance remains sure to him.—Could worldly-minded men find out a way to secure to themselves those earthly enjoyments on which they mainly set their hearts, so that they could not be lost nor impaired while they live, how great would they account the privilege, though other things which they esteem in a less degree, were liable to the same uncertainty as they now are! Whereas now, those earthly enjoyments, on which men chiefly set their hearts, are often most fading. But how great is the happiness of those who have chosen the Fountain of all good, who prefer him before all things in heaven or on earth, and who can never be deprived of him to all eternity!
2. Let all by these things examine and try themselves, whether they be saints or not. As this which hath been exhibited is the spirit of the saints, so it is peculiar to them: none can use the language of the text, and say, Whom have I in heaven but thee? there is none upon earth that I desire besides thee,
Inquire, therefore, how it is with you,—whether you prefer God before all other things. It may sometimes be a difficulty for persons to determine this to their satisfaction; the ungodly may be deluded with false affections; the godly in dull frames may be at a loss about it. Therefore you may try yourselves, as to this matter, several ways; if you cannot speak fully to one thing, yet you may perhaps to others.
1. What is it which chiefly makes you desire to go to heaven when you die? Indeed some have no great desire to go to heaven. They do not care to go to hell; but if they could be safe from that, they would not much concern themselves about heaven. If it be not so with you, but you find that you have a desire after heaven, then inquire what it is for. Is the main reason, that you may be with God, have communion with him, and be conformed to him? that you may see God, and enjoy him there? Is this the consideration which keeps your hearts, and your desires, and your expectations towards heaven?
2. If you could avoid death, and might have your free choice, would you choose to live always in this world without God, rather than in his time to leave the world, in order to be with him? If you might live here in earthly prosperity to all eternity, but destitute of the presence of God and communion with him—having no spiritual intercourse between him and your souls, God and you being strangers to each other for ever—would you choose this rather than to leave the world, in order to dwell in heaven, as the children of God, there to enjoy the glorious privileges of children, in a holy and perfect love to God, and enjoyment of him to all eternity?
3. Do you prefer Christ to all others as the way to heaven? He who truly chooses God, prefers him in each person of the Trinity, Father, Son, and Holy Ghost: the Father, as his Father; the Son as his Saviour; the Holy Ghost as his Sanctifier. Inquire, therefore, not only whether you choose the enjoyment of God in heaven as your highest portion and happiness, but also whether you choose Jesus Christ before all others, as your way to heaven; and that in a sense of the excellency of Christ, and of the way of salvation by him, as being that which is to the glory of Christ, and of sovereign grace. Is the way of free grace, by the blood and righteousness of the blessed and glorious Redeemer, the most excellent way to life in your esteem? Doth it add a value to the heavenly inheritance, that it is conferred in this way? Is this far better to you than to be saved by your own righteousness, by any of your own performances, or by any other mediator?
4. If you might go to heaven in what course you please, would you prefer to all others the way of a strict walk with God? They who prefer God as hath been represented, choose him, not only in the end, but in the way. They had rather be with God than with any other, not only when they come to the end of their journey; but also while they are in their pilgrimage. They choose the way of walking with God, though it be a way of labour, and care, and self-denial, rather than a way of sin, though it be a way of sloth, and of gratifying their lusts.
5. Were you to spend your eternity in this world, would you choose rather to live in mean and low circumstances with the gracious presence of God, than to live for ever in earthly prosperity without him? Would you rather spend it in holy living, and serving and walking with God, and in the enjoyment of the privileges of his children? God often manifesting himself to you as your Father, discovering to you his glory, and manifesting his love, lifting the light of his countenance upon you! Would you rather choose these things, though in poverty, than to abound in worldly things, and to live in ease and prosperity, at the same time being an alien from the commonwealth of Israel? Could you be content to stand in no child-like relation to God, enjoying no gracious intercourse with him, having no right to be acknowledged by him as his children? Or would such a life as this, though in ever so great earthly prosperity, be esteemed by you a miserable life?
If, after all, there remain with you doubts, and a difficulty to determine concerning yourselves whether you do truly and sincerely prefer God to all other things, I would mention two things which are the surest ways to be determined in this matter, and which seem to be the best grounds of satisfaction in it.
1. The feeling of some particular, strong, and lively exercise of such a spirit. A person may have such a spirit as is spoken of in the doctrine, and may have the exercise of it in a low degree, and yet remain in doubt whether he have it or not, and be unable to come to a satisfying determination. But God is pleased sometimes to give such discoveries of his glory, and of the excellency of Christ, as do so draw forth the heart, that they know beyond all
doubt, that they feel such a spirit as Paul spake of, when he said, he counted all things but loss for the excellency of Christ Jesus his Lord;” and they can boldly say, as in the text, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.
2. The other way is, To inquire whether you prefer God to all other things in practice, i. e. when you have occasion to manifest by your practice which you prefer—when you must either cleave to one or the other, and must either forsake other things, or forsake God—whether then it be your manner practically to prefer God to all other things whatever, even to those earthly things to which your hearts are most wedded. Are your lives those of adherence to God, and of serving him in this manner?
He who sincerely prefers God to all other things in his heart, will do it in his practice. For when God and all other things come to stand in competition, that is the proper trial what a man chooses; and the manner of acting in such cases must certainly determine what the choice is in all free agents, or those who act on choice. Therefore there is no sign of sincerity so much insisted on in the Bible as this, that we deny ourselves, sell all, forsake the world,
take up the cross, and follow Christ whithersoever he goeth.—Therefore, so run, not as uncertainly; so fight, not as those that beat the air; but keep under your bodies, and bring them into subjection. Act not as though you counted yourselves to have apprehended; but this one thing do, “forgetting those things which are behind, and reaching forth unto those things which are before, press toward the mark, for the prize of the high calling of God in Christ Jesus.
Dated, June, 1735
TO HIS SOVEREIGNTY.
Be still, and know that I am God.
THIS Psalm seems to be a song of the church in a time of great revolutions and desolations in the world. Therefore the church glories in God as her refuge, and strength, and present help, even in times of the greatest troubles and overturnings,
In the
Then follow the words of the text: “Be still, and know that I am God.
In the words may be observed,
1. A duty described, to be still before God, and under the dispensations of his providence; which implies that we must be still as to words; not speaking against the sovereign dispensations of Providence, or complaining of them; not darkening counsel by words without knowledge, or justifying ourselves, and speaking great swelling words of vanity. We must be still as to actions and outward behaviour, so as not to oppose God in his dispensations; and as to the inward frame of our hearts, cultivating a calm and quiet submission of soul to the sovereign pleasure of God, whatever it be.
2. We may observe the ground of this duty, viz. the divinity of God. His being God is a sufficient reason why we should be still before him, in no wise murmuring, or objecting, or opposing, but calmly and humbly submitting to him.
3. How we must fulfil this duty, of being still before God, viz. with a sense of his divinity, as seeing the ground of this duty, in that we know him to be God. Our submission is to be such as becomes rational creatures. God doth not require us to submit contrary to reason, but to submit as seeing the reason and ground of submission.?Hence, the bare consideration that God is God, may well be sufficient to still all objections and opposition against the divine sovereign dispensations.
This may appear by the following things.
1. In that he is God, he is an absolutely and infinitely perfect being; and it is impossible that he should do amiss. As he is eternal, and receives not his existence from any other, he cannot be limited in his being, or any attribute, to any certain determinate quantity. If any thing have bounds fixed to it, there must be some cause or reason why those bounds are fixed just where they are. Whence it will follow, that every limited thing must have some cause; and therefore that being which has no cause must be unlimited.
It is most evident by the works of God, that his understanding and power are infinite; for he that hath made all things out of nothing, and upholds, and governs, and manages all things every moment, in all ages, without growing weary, must be of infinite power. He must also be of infinite knowledge; for if he made all things, and upholds and governs all things continually, it will follow, that he knows and perfectly sees all things, great and small, in heaven and earth, continually at one view; which cannot be without infinite understanding.
Being thus infinite in understanding and power, he must also be perfectly holy; for unholiness always argues some
2. As he is God, he is so great, that he is infinitely above all comprehension; and therefore it is unreasonable in us to quarrel with his dispensations, because they are mysterious. If he were a being that we could comprehend, he would not be God. It would be unreasonable to suppose any other, than that there should be many things in the nature of God, and in his works and government, to us mysterious, and which we never can fully find out.
What are we? and what do we make of ourselves, when we expect that God and his ways should be upon a level with our understandings? We are infinitely unequal to any such thing, as comprehending God. We may less unreasonably expect that a nut-shell should contain the ocean:
If we find fault with God’s government, we virtually suppose ourselves fit to be God’s counsellors; whereas it becomes us rather, with great humility and adoration, to cry out with the apostle,
Therefore we find, that when Job was so full of difficulty about the divine dispensations, God did not answer him by particularly explaining the reasons of his mysterious providence; but by showing him what a poor worm, what a nothing he was, and how much he himself was above him. This more became God than it would have done, to enter into a particular debate with him, or to unfold the mysterious difficulties. It became Job to submit to God in those things that
he could not understand, and to this the reply tended to bring him. It is fit that God should dwell in thick darkness, or in light to which no man can approach, which no man hath seen nor can see. No wonder that a God of infinite glory shines with a brightness too strong and mighty for mortal eyes. For the angels themselves, those mighty spirits, are represented as covering their faces in this light;
3. As he is God, all things are his own, and he hath a right to dispose of them according to his own pleasure. All things in this lower world are his;
4. In that he is God, he is worthy to be sovereign over all things. Sometimes men are the owners of more than they are worthy of. But God is not only the owner of the whole world, as all is from and dependent on him; but such is his perfection, the excellency and dignity of his nature, that he is worthy of sovereignty over all. No man ought in the temper of his mind to be opposite to God’s exercising the sovereignty of the universe, as if he were not worthy of it; for to be the absolute sovereign of the universe is not a glory or dignity too great for him. All things in heaven and earth, angels and men, are nothing in comparison with him; all are as the drop of the bucket, and as the light dust of the balance. It is therefore fit that every thing should be in his hands, to be disposed of according to his pleasure.—His will and pleasure are of infinitely greater importance than the will of creatures. It is fit that his will should take place, though contrary to the will of all other beings; that he should make himself his own end; and order all things for himself.—God is possessed of such perfections and excellencies as to qualify him to be the absolute sovereign of the world.—Certainly it is more fit that all things be under the guidance of a perfect unerring wisdom, than that they should be left to themselves to fall in confusion, or be brought to pass by blind causes. Yea, it is not fit that any affairs within the government of God should be left without the direction of his wise providence; least of all, things of the greatest importance.
It is absurd to suppose, that God is obliged to keep every creature from sinning and exposing himself to an adequate punishment. For if so, then it will follow, that there can be no such thing as a moral government of God over reasonable creatures; and it would be an absurdity for God to give commands; for he himself would be the party bound to see to the performance, and there could be no use of promises or threatenings. But if God may leave a creature to sin,
and to expose himself to punishment, then it is much fitter and better that the matter should be ordered by wisdom, who should justly lie exposed by sin to punishment, and who not; than that it be left to come to pass by confused chance. It is unworthy of the Governor of the world to leave things to chance; it belongs to him to govern all things by wisdom—And as God has wisdom to qualify him to be sovereign, so he has power also to enable him to execute the determination’s of wisdom. And he is
essentially and invariably holy and righteous, and infinitely good; whereby he is qualified to govern the world in the best manner.—Therefore, when he acts as sovereign of the world, it is fit that we should be
5. In that he is God, he will be sovereign, and will act as such. He sits on the throne of his sovereignty, and his kingdom ruleth over all. He will be exalted in his sovereign power and dominion, as he himself declares;
Great men, and rich men, and wise men cannot hinder God from doing his pleasure. He leadeth counsellors away spoiled, he accepteth not the persons of princes, nor regardeth the rich more than the poor. There are many devices in a man’s heart, but the counsel of the Lord that shall stand, and the thoughts of his heart to all generations.—When he gives quietness, who can make trouble? When he hides his face, who can behold him? He breaketh down, and it cannot be
built up again: he shutteth up a man, and there can be no opening; when he purposeth, who shall disannul it? And when his hand is stretched out, who shall turn it back?—So there is no hindering God from being sovereign, and acting as such. “He hath mercy on whom he will have mercy, and whom he will he hardeneth.
6. In that he is God, he is able to avenge himself on those who oppose his sovereignty. He is wise of heart, and mighty in strength; who hath hardened himself against God and prospered? He that will contend with God must answer it. And what a poor creature is man to fight against God! Is he able to make his part good with him? Whoever of God’s enemies deal proudly, he will show that he is above them. They will be but as the chaff before the whirlwind, and shall
be as the fat of lambs; they shall consume into smoke, they shall consume away.
A manifold improvement might be made of this doctrine, which a little reflection may suggest to each of us. But the improvement which I shall at this time make of it, shall be only in a use of reproof to such under convictions of sin, and fears of hell, as are not still, but oppose the sovereignty of God in the disposals of his grace. This doctrine shows the unreasonableness, and dreadful wickedness, of your refusing heartily to own the sovereignty of God in this matter. It shows that you know not that God is God. If you knew this, you would be inwardly still and quiet; you would humbly and calmly lie in the dust before a sovereign God, and would see sufficient reason for it.
In objecting and quarrelling about the righteousness of God’s laws and threatenings, and his sovereign dispensations towards you and others, you oppose his divinity, you show your ignorance of his divine greatness and excellency, and that you cannot bear that he should have divine honour. It is from low, mean thoughts of God, that you do in your minds oppose his sovereignty, that you are not sensible how dangerous your conduct is; and what an audacious thing it is for such a creature as man to strive with his Maker.
What poor creatures are you, that you should set up yourselves for judges over the Most High; that you should take it upon you to call God to an account; that you should say to the great Jehovah, what dost thou? and that you should pass sentence against him! If you knew that he is God, you would not act in this manner; but this knowledge would be sufficient to still and calm you concerning all God’s dispensations, and you would say with Eli, in
1. It is from mean thoughts of God that you are not convinced that you have by your sins deserved his eternal wrath and curse. If you had any proper sense of the infinite majesty, greatness, and holiness of God, you would see, that to be cast into the lake of fire and brimstone, and there to have no rest day nor night, is not a punishment more than equal to the demerit of sin.?You would not have so good a thought of yourselves; you would not be so clean and pure in your own eyes; you would see what vile, unworthy, hell-deserving creatures you are. If you had not little thoughts of God, and were to consider how you have set yourselves against him—how you have slighted him, his commandments and threatenings, and despised his goodness and mercy, how often you have disobeyed, how obstinate you have been, how your whole lives have been filled up with sin against God—you would not wonder that God threatens to destroy you for ever, but would wonder that he hath not actually done it before now.
If you had not mean thoughts of God, you would not find fault with him for not setting his love on you who never exercised any love to him. You would not think it unjust in God not to seek your interest and eternal welfare, who never would be persuaded at all to seek his glory; you would not think it unjust in him to slight and disregard you, who have so often and so long made light of God. If you had not mean thoughts of God, you never would think him obliged to bestow eternal salvation upon you, who have never been truly thankful for one mercy which you have already received of him.—What do you think of yourselves? what great ideas have you of yourselves? and what thoughts have you of God, that you think he is obliged to do so much for you though you treat him ever so ungratefully for the kindness which he hath already bestowed upon you all the days of your lives? It must be from little thoughts of God, that you think it unjust in him not to regard you when you call upon him; when he hath earnestly called to you, so long and so often, and you would not be persuaded to hearken to him. What thoughts have you of God, that you think he is more obliged to hear what you say to him, than you are to regard what he says to you?
It is from diminutive thoughts of God, that you think he is obliged to show mercy to you when you seek it, though you have been for a long time wilfully sinning against him, provoking him to anger, and presuming that he would show you mercy when you should seek it. What kind of thoughts have you of God, that you think he is obliged, as it were, to yield himself up to be abused by men, so that when they have done, his mercy and pardoning grace shall not be in his own power, but he must be obliged to dispense them at their call?
2. It is from little thoughts of God, that you quarrel against his justice in the condemnation of sinners, from the doctrine of original sin. It must be because you do not know him to be God, and will not allow him to be sovereign.
3. It is from mean thoughts of God, that you trust in your own righteousness, and think that God ought to respect you for it. If you knew how great a Being he is, if you saw that he is God indeed, you would see how unworthy, how miserable a present it is to be offered to such a Being. It is because you are blind, and know not what a Being he is with whom you have to do, that you make so much of your own righteousness. If you had your eyes open to see that
he is God indeed, you would wonder how you could think to commend yourselves to so great a Being by your gifts, by such poor affections, such broken prayers, wherein is so much hypocrisy, and so much selfishness.—If you had not very mean thoughts of God, you would wonder that ever you could think of purchasing the favour and love of so great a God by your services. You would see that it would be unworthy of God to bestow such a mercy upon you, as peace with him, and his everlasting lore, and
the enjoyment of himself, for such a price as you have to offer; and that he would exceedingly dishonour himself in so doing.—If you saw what God is, you would exclaim, as Job did,
4. It is from mean thoughts of God, that you contend with him, because he bestows grace on some, and not on others. Thus God doth: he hath mercy on whom he will have mercy; he takes one, and leaves another, of those who are in like circumstances; as it is said of Jacob and Esau, while they were not yet born, and had done neither good nor evil,
But what a low thought of God does this argue! Consider what it is you would make of God. Must he be so tied up, that he cannot use his own pleasure in bestowing his own gifts? Is he obliged to bestow them on one, because it is his pleasure to bestow them on another? Is not God worthy to have the same right to dispose of his gifts, as a man has of his money? or is it because God is not so great, and therefore should be more subject, more under bounds, than men?
Is not God worthy to have as absolute a propriety in his goods as man has in his? At this rate, God cannot make a present of any thing; he has nothing of his own to bestow. If he have a mind to show a peculiar favour to some, to lay some under special obligations, he cannot do it, on the supposition, because his favour is not at his own disposal! The truth is, men have low thoughts of God, or else they would willingly ascribe sovereignty to him in this matter.
God is pleased to show mercy to his enemies, according to his own sovereign pleasure. And surely it is fit he should. How unreasonable is it to think that God stands bound to his enemies! Therefore consider what you do in quarrelling with God, and opposing his sovereignty. Consider with whom it is you contend. Let all who are sensible of their misery, and afraid of the wrath of God, consider these things. Those of you who have been long seeking salvation, but are in great terrors through fear that God will destroy you, consider what you have heard, be still, and know that he is God. When God seems to turn a deaf ear to your cries; when he seems to frown upon you; when he shows mercy to others, your equals, or those who are worse, and who have been seeking a less time than you;?be still. Consider who he is that disposes and orders these things. You shall consider it; you shall know it: he will make all men to know that he is God. You shall either know it for your good here, by submission, or to your cost hereafter.
Not dated. All the Sermons in this collection which are not dated, are supposed to have been written before the year 1733, as from that period our author dated his Sermons.
For thy names sake, O Lord, pardon my iniquity; for it is great.
It is evident by some passages in this Psalm, that when it was penned, it was a time of affliction and danger with David. This appears particularly by the
It is observable in the text, what arguments the Psalmist makes use of in pleading for pardon.
1. He pleads for pardon for God’s name’s sake. He has no expectation of pardon for the sake of any righteousness or worthiness of his for any good deeds he had done, or any compensation he had made for his sins; though if man’s righteousness could be a just plea, David would have had as much to plead as most. But he begs that God would do it for his own name’s sake, for his own glory, for the glory of his own free grace, and for the honour of his own covenant-faithfulness.
2. The Psalmist pleads the greatness of his sins as an
But how could he make this a plea for pardon? I answer, Because the greater his iniquity was, the more need he had of pardon. It is as much as if he had said, Pardon mine iniquity, for it is so great that I cannot bear the punishment; my sin is so great that I am in necessity of pardon; my case will be exceedingly miserable, unless thou be pleased to pardon me. He makes use of the greatness of his sin, to enforce his plea for pardon, as a man would make use of the greatness of calamity in begging for relief. When a beggar begs for bread, he will plead the greatness of his poverty and necessity. When a man in distress cries for pity, what more suitable plea can be urged than the extremity of his case?—And God allows such a plea as this: for he is moved to mercy towards us by nothing in us but the miserableness of our case. He doth not pity sinners because they are worthy, but because they need his pity.
DOCTRINE. If we truly come to God for mercy, the greatness of our sin will be no impediment to pardon.—If it were an impediment, David would never have used it as a plea for pardon, as we find he does in the text.—The following things are needful in order that we truly come to God for mercy:
I. That we should see our misery, and be sensible of our need of mercy. They who are not sensible of their misery cannot truly look to God for mercy; for it is the very notion of divine mercy, that it is the goodness and grace of God to the miserable. Without misery in the object, there can be no exercise of mercy. To suppose mercy without supposing misery, or pity without calamity, is a contradiction: therefore men cannot look upon themselves as proper objects of mercy, unless they first know themselves to be miserable; and so, unless this be the case, it is impossible that they should come to God for mercy. They must be sensible that they are the children of wrath; that the law is against them, and that they are exposed to the curse of it: that the wrath of God abideth on them; and that he is angry with them every day while they are under the guilt of sin.—They must be sensible that it is a very dreadful thing to be the object of the wrath of God; that it is a very awful thing to have him for their enemy; and that they cannot bear his wrath. They must be sensible that the guilt of sin makes them miserable creatures, whatever temporal enjoyments they have; that they can be no other than miserable, undone creatures, so long as God is angry with them; that they are without strength, and must perish, and that eternally, unless God help them. They must see that their case is utterly desperate, for any thing that any one else can do for them; that they hang over the pit of eternal misery; and that they must necessarily drop into it, if God have not mercy on them.
II. They must be sensible that they are not worthy that God should have mercy on them. They who truly come to God for mercy, come as beggars, and not as creditors: they come for mere mercy, for sovereign grace, and not for any thing that is due. Therefore, they must see that the misery under which they lie is justly brought upon them, and that the wrath to which they are exposed is justly threatened against them; and that they have deserved that God should be their enemy, and should continue to be their enemy. They must be sensible that it would be just with God to do as he hath threatened in his holy law, viz. make them the objects of his wrath and curse in hell to all eternity.—They who come to God for mercy in a right manner are not disposed to find fault with his severity; but they come in a sense of their own utter unworthiness, as with ropes about their necks, and lying in the dust at the foot of mercy.
III. They must come to God for mercy in and through Jesus Christ alone. All their hope of mercy must be from the consideration of what he is, what he hath done, and what he hath suffered; and that there is no other name given under heaven, among men, whereby we can be saved, but that of Christ; that he is the Son of God, and the Saviour of the world; that his blood cleanses from all sin, and that he is so worthy, that all sinners who are in him may well be pardoned and accepted.—It is impossible that any should come to God for mercy, and at the same time have no hope of mercy. Their coming to God for it, implies that they have some hope of obtaining, otherwise they would not think it worth the while to come. But they that come in a right manner have all their hope through Christ, or from the consideration of his redemption, and the sufficiency of it.—If persons thus come to God for mercy, the greatness of their sins will be no impediment to pardon. Let their sins be ever so many, and great, and aggravated, it will not make God in the least degree more backward to pardon them. This may be made evident by the following considerations:
1. The mercy of God is as sufficient for the pardon of the greatest sins, as for the least; and that because his mercy is infinite. That which is infinite, is as much above what is great, as it is above what is small. Thus God being infinitely great, he is as much above kings as he is above beggars; he is as much above the highest angel, as he is above the meanest worm. One infinite measure doth not come any nearer to the extent of what is infinite than another.—So the mercy of God being infinite, it must be as sufficient for the pardon of all sin, as of one. If one of the least sins be not beyond the mercy of God, so neither are the greatest, or ten thousand of them.—However, it must be acknowledged, that this alone doth not prove the doctrine. For though the mercy of God may be as sufficient for the pardon of great sins as others; yet there may be other obstacles, besides the want of mercy. The mercy of God may be sufficient, and yet the other attributes may oppose the dispensation of mercy in these cases.—Therefore I observe,
2. That the satisfaction of Christ is as sufficient for the removal of the greatest guilt, as the least:
God may, through Christ, pardon the greatest sinner without any prejudice to the honour of his majesty. The honour of the divine majesty indeed requires satisfaction; but the sufferings of Christ fully repair the injury. Let the contempt be ever so great, yet if so honourable a person as Christ undertakes to be a Mediator for the offender, and suffers so much for him, it fully repairs the injury done to the Majesty of heaven and earth. The sufferings of
Christ fully satisfy justice. The justice of God, as the supreme Governor arid Judge of the world, requires the punishment of sin. The supreme Judge must judge the world according to a rule of justice. God doth not show mercy as a judge, but as a sovereign; therefore his exercise of mercy as a sovereign, and his justice as a judge,
3. Christ will not refuse to save the greatest sinners, who in a right manner come to God for mercy; for this is his work. It is his business to be a Saviour of sinners; it is the work upon which he came into the world; and therefore he will not object to it. He did not come to call the righteous, but sinners to repentance,
4. Herein doth the glory of grace by the redemption of Christ much consist, viz. in its sufficiency for the pardon of the greatest sinners. The whole contrivance of the way of salvation is for this end, to glorify the free grace of God. God had it on his heart from all eternity to glorify this attribute; and therefore it is, that the device of saving sinners by Christ was conceived. The greatness of divine grace appears very much in this, that God
by Christ saves the greatest offenders. The greater the guilt of any sinner is, the more glorious and wonderful is the grace manifested in his pardon:
5. Pardon is as much offered and promised to the greatest sinners as any, if they will come aright to God for mercy. The invitations of the gospel are always in universal terms: as, Ho, every one that thirsteth; Come unto me, all ye that labour and are heavy laden; and, Whosoever will, let him come. And the voice of Wisdom is to men in general:
The proper use of this subject is, to encourage sinners whose consciences are burdened with a sense of guilt, immediately to go to God through Christ for mercy. If you go in the manner we have described, the arms of mercy are open to embrace you. You need not be at all the more fearful of coming because of your sins, let them be ever so black. If you had as much guilt lying on each of your souls as all the wicked men in the world, and all the damned souls in hell; yet if you come to God for mercy, sensible of your own vileness, and seeking pardon only through the free mercy of God in Christ, you would not need to be afraid; the greatness of your sins would be no impediment to your pardon. Therefore, if your souls be burdened, and you are distressed for fear of hell, you need not bear that burden and distress any longer. If you are but willing, you may freely come and unload yourselves, and cast all your burdens on Christ, and rest in him.
But here I shall speak to some objections which some awakened sinners may be ready to make against what I now exhort them to.
1. Some may be ready to object, I have spent my youth and all the best of my life in sin, and I am afraid God will not accept of me, when I offer him only mine old age.—To this I would answer,—1. Hath God said any where, that he will not accept of old sinners who come to him? God hath often made offers and promises in universal terms; and is there any such exception put in? Doth Christ say, All that thirst, let them come to me and drink, except old sinners? Come to me, all ye that labour and are heavy laden, except old sinners, and I will give you rest? Him that cometh to me, I will in no wise cast out, if he be not an old sinner? Did you ever read any such exception any where in the Bible? and why should you give way to exceptions which you make out of your own heads, or rather which the devil puts into your heads, and which have no foundation in the word of God?—Indeed it is more rare that old sinners are willing to come, than others; but if they do come, they are as readily accepted as any whatever.
2. When God accepts of young persons, it is not for the sake of the service which they are like to do him afterwards, or because youth is better worth accepting than old age. You seem entirely to mistake the matter, in thinking that God will not accept of you because you are old; as though he readily accepted of persons in their youth, because their youth is better worth his acceptance; whereas it is only for the sake of Jesus Christ, that God is willing to accept of any.
You say, your life is almost spent, and you are afraid that the best time for serving God is past; and that therefore God will not now accept of you; as if it were for the sake of the service which persons are like to do him, after they are converted, that he accepts of them. But a self-righteous spirit is at the bottom of such objections. Men cannot get off from the notion, that it is for some goodness or service of their own, either done or expected to be done, that God accepts of persons, and receives them into favour.—Indeed they who deny God their youth, the best part of their lives, and spend it in the service of Satan, dreadfully sin and provoke God; and he very often leaves them to hardness of heart, when they are grown old. But if they are willing to accept of Christ when old, he is as ready to receive them as any others; for in that matter God hath respect only to Christ and his worthiness.
II. But I am afraid that I have committed sins that are peculiar to reprobates. I have sinned against light, and strong convictions of conscience; I have sinned presumptuously; and have so resisted the strivings of the Spirit of God, that I am afraid I have committed such sins as none of God’s elect ever commit. I cannot think that God will ever leave one whom he intends to save, to go on and commit sins against so much light and conviction, and with such
horrid presumption.—Others may
1. There is no sin peculiar to reprobates but the sin against the Holy Ghost. Do you read of any other in the word of God? And if you do not read of any there, what ground have you to think any such thing? What other rule have we, by which to judge of such matters, but the divine word? If we venture to go beyond that, we shall be miserably in the dark. When we pretend to go further in our determinations than the word of God, Satan takes us up, and leads us. It seems to you that such sins are peculiar to the reprobate, and such as God never forgives. But what reason can you give for it, if you have no word of God to reveal it? Is it because you cannot see how the mercy of God is sufficient to pardon, or the blood of Christ to cleanse from such presumptuous sins? If so, it is because you never yet saw how great the mercy of God is; you never saw’ the sufficiency of the blood of Christ, and you know not how far the virtue of it extends. Some elect persons have been guilty of all manner of sins, except the sin against the Holy Ghost; and unless you have been guilty of this, you have not been guilty of any that are peculiar to reprobates.
2. Men may be less likely to believe, for sins which they have committed, and not the less readily pardoned when they do believe. It must be acknowledged that some sinners are in more danger of hell than others. Though all are in great danger, some are less likely to be saved. Some are less likely ever to be converted and to come to Christ: but all who do come to him are alike readily accepted; and there is as much encouragement for one man to come to Christ as another.—Such sins as you mention are indeed exceeding heinous and provoking to God, and do in an especial manner bring the soul into danger of damnation, and into danger of being given to final hardness of heart; and God more commonly gives men up to the judgment of final hardness for such sins, than for others. Yet they are not peculiar to reprobates; there is but one sin that is so, viz. that against the Holy Ghost. And notwithstanding the sins which you have committed, if you can find it in our hearts to come to Christ, and close with him, you will be accepted not at all the less readily because you have committed such sins.—Though God doth more rarely cause some sorts of sinners to come to Christ than others, it is not because his mercy or the redemption of Christ is not as sufficient for them as others, but because in wisdom he sees fit so to dispense his grace, for a restraint upon the wickedness of men; and because it is his will to give converting grace in the use of means, among which this is one, viz. to lead a moral and religious life, and agreeable to our light, and the convictions of our consciences. But when once any sinner is willing to come to Christ, mercy is as ready for him as for any. There is no consideration at all had of his sins; let him have been ever so sinful, his sins are not remembered; God doth not upbraid him with them.
III. But had I not better stay till I shall have made myself better, before I presume to come to Christ. I have been, and see myself to be very wicked now; but am in hopes of mending myself, and rendering myself at least not so wicked: then I shall have more courage to come to God for mercy.—In answer to this,
1. Consider how unreasonably you act. You are striving to set up yourselves for your own saviours; you are striving to get something of your own, on the account of which you may the more readily be accepted. So that by this it appears that you do not seek to be accepted only on Christ’s account. And is not this to rob Christ of the glory of being your only Saviour? Yet this is the way in which you are hoping to make Christ willing to save you.
2. You can never come to Christ at all, unless you first see that he will not accept of you the more readily for any thing that you can do. You must first see, that it is utterly in vain for you to try to make yourselves better on any such account. You must see that you can never make yourselves any more worthy, or less unworthy, by any thing which you can perform.
3. If ever you truly come to Christ, you must see that there is enough in him for your pardon, though vow be no better than you are. If you see not the sufficiency of Christ to pardon you, without any righteousness of your own to recommend you, you never will come so as to be accepted of him. The way to be accepted is to come—not on any such encouragement, that now you have made ourselves better, and more worthy, or not so unworthy, but—on the mere encouragement of Christ’s worthiness, and God’s mercy.
4. If ever you truly come to Christ, you must come to him to make you better. You must come as a patient comes to his physician, with his diseases or wounds to be cured. Spread all your wickedness before him, and do not plead your goodness; but plead your badness, and your necessity on that account: and say, as the Psalmist in the text, not Pardon mine iniquity, for it is not so great as it was, but, “Pardon mine iniquity, for it is great.
Dated January 8, 1735-6. Preached on a fast appointed on the account of an epidemical sickness at the eastward (of Boston.)
O thou that hearest prayer.
This Psalm seems to be written, either as a Psalm of praise to God for some remarkable answer of prayer, in the bestowment of some public mercy; or else on occasion of some special faith and confidence which David had that his prayer would be answered. It is probable that this mercy bestowed, or expected to be bestowed, was some great public mercy, for which David had been very earnest and importunate, and had annexed a vow to his prayer; and that he had vowed
to God, that if he would grant him his request he would render him praise and glory.—This seems to be the reason why he expresses himself as he does in the first verse of the Psalm: “Praise waiteth for thee, O God, in Sion; and unto thee shall the vow be performed;
In the verse of the text, there is a prophecy of the glorious times of the gospel, when ” all flesh shall come” to the true God, as to the God who heareth prayer; which is here mentioned as what distinguishes the true God from the gods to whom the nations prayed and sought, those gods who cannot Wear, and cannot answer their prayer. The time was coming when all flesh should come to that God who doth hear prayer.—Hence we gather this doctrine,
That it is the character of the Most High, that he is a God who hears prayer.
I shall handle this point in the following method:
1. Show that the Most High is a God that hears prayer.
2. That he is eminently such a God.
3. That herein he is distinguished from all false gods.
4. Give the reasons of the doctrine.
I. The Most High is a God that hears prayer. Though he is infinitely above all, and stands in no need of creatures; yet he is graciously pleased to take a merciful notice of poor worms of the dust. He manifests and presents himself as the object of prayer, appears as sitting on a mercy-seat, that men may come to him by prayer. When they stand in need of any thing, he allows them to come, and ask it of him; and he is wont to hear their prayers. God in his word hath given many promises that he will hear their prayers; the Scripture is full of such examples; and in his dispensations towards his church, manifests himself to be a God that hears prayer.
Here it may be inquired, What is meant by God’s hearing prayer? There are two things implied in it.
1. His accepting the supplications of those who pray to him. Their address to him is well taken, he is well pleased with it. He approves of their asking such mercies as they request of him, and approves of their manner of doing it. He accepts of their prayers as an offering to him: he accepts the honour they do him in prayer.
2. He acts agreeably to his acceptance. He sometimes manifests his acceptance of their prayers, by special discoveries of his mercy and sufficiency, which he makes to them in prayer, or immediately after. While they are praying, he gives them sweet views of his glorious grace, purity, sufficiency, and sovereignty; and enables them, with great quietness, to rest in him, to leave themselves and their prayers with him, submitting to his will, and
trusting in his grace and faithfulness. Such a manifestation God seems to have made of himself in prayer to Hannah, which quieted and composed her mind, and took away her sadness. We read (
II. To show that the Most High is eminently a God that hears prayer. This appears in several things.
1. In his giving such free access to him by prayer. God in his word manifests himself ready at all times to allow us this privilege. He sits on a throne of grace; and there is no veil to hide this throne, and keep us from it. The veil is rent from the top to the bottom; the way is open at all times, and we may go to God as often as we please. Although God be infinitely above us, yet we may come with boldness:
Thus God allowed Jacob to wrestle with him, yea, to be resolute in it; “I will not let thee go, except thou bless me.
2. That God is eminently of this character, appears in his hearing prayer so readily. He often manifests his readiness to hear prayer, by giving an answer so speedily, sometimes while they are yet speaking, and sometimes before they pray, when they only have a design of praying. So ready is God to hear prayer, that he takes notice of the first purpose of praying, and sometimes bestows mercy thereupon:
3. That the Most High is eminently one that hears prayer, appears by his giving so liberally in answer to prayer;
4. That God is eminently of this character, appears by the greatness of the things which he hath often done in answer to prayer. Thus, when Esau was coming out against his brother Jacob, with four hundred men, without doubt fully resolved to cut him off, Jacob prayed and God turned the heart of Esau, so that he met Jacob in a very friendly manner;
5. This truth appears, in that God is, as it were, overcome by prayer. When God is displeased by sin, he manifests his displeasure, comes out against us in his providence, and seems to oppose and resist us; in such cases, God is, speaking after the manner of men, overcome by humble and fervent prayer.
III. Herein the most high God is distinguished from false gods. The true God is the only one of this character; there is no other of whom it may be said, that he heareth prayer.
Many of those things that are worshipped as gods are idols made by their worshippers; mere stocks and stones that know nothing. They are indeed made with ears; but they hear not the prayers of them that cry to them. They have eyes; but they see not, &c.
Idols are but vanities and lies; in them is no help. As to power or knowledge, they are nothing; as the apostle says,
IV. To give the reasons of the doctrine; which I would do in answer to these two inquiries: first, Why God requires prayer in order to the bestowment of mercies, and secondly, Why God is so ready to hear the prayers of men?
Inq. I. Why doth God require prayer in order to the bestowment of mercies?
It is not in order that God may be informed of our wants or desires. He is omniscient, and with respect to his knowledge unchangeable. God never gains any knowledge by information. He knows what we want, a thousand times more perfectly than we do ourselves, before we ask him. For though, speaking after the manner of men, God is sometimes represented as if he were moved and persuaded by the prayers of his people; yet it
There may be two reasons given why God requires prayer in order to the bestowment of mercy; one especially respects God, and the other respects ourselves.
1. With respect to God, prayer is but a sensible acknowledgment of our dependence on him to his glory. As he hath made all things for his own glory, so he will be glorified and acknowledged by his creatures; and it is fit that he should require this of those who would be the subjects of his mercy. That we, when we desire to receive any mercy from him, should humbly supplicate the Divine Being for the bestowment of that mercy, is but a suitable acknowledgment of our dependence on the power and mercy of God for that which we need, and but a suitable honour paid to the great Author and Fountain of all good.
2. With respect to ourselves, God requires prayer of us in order to the bestowment of mercy, because it tends to prepare us for its reception. Fervent prayer many ways tends to prepare the heart. Hereby is excited a sense of our need, and of the value of the mercy which we seek, and at the same time earnest desires for it; whereby the mind is more prepared to prize it, to rejoice in it when bestowed, and to be thankful for it. Prayer, with suitable confession, may excite a sense of our unworthiness of the mercy we seek; and the placing of ourselves in the immediate presence of God, may make us sensible of his majesty, and in a sense fit to receive mercy of him. Our prayer to God may excite in us a suitable sense and consideration of our dependence on God for the mercy we ask, and a suitable exercise of faith in God’s sufficiency, that so we may be prepared to glorify his name when the mercy is received.
Inq. II. Why is God so ready to hear the prayers of men?—To this I answer,
1. Because he is a God of infinite grace and mercy. It is indeed a very wonderful thing, that so great a God should be so ready to hear our prayers, though we are so despicable and unworthy: that he should give free access at all times to every one; should allow us to be importunate without esteeming it an indecent boldness; should be so rich in mercy to them that call upon him; that worms of the dust should have such power with God by prayer; that he should do such great things in answer to their prayers, and should show himself, as it were, overcome by them. This is very wonderful, when we consider the distance between God and us, and how we have provoked him by our sins, and how unworthy we are of the least gracious notice. It cannot be from any need that God stands in of us; for our goodness extendeth not to him. Neither can it be from any thing in us to incline the heart of God to us; it cannot be from any worthiness in our prayers, which are in themselves polluted things. But it is because God delights in mercy and condescension. He is herein infinitely distinguished from all other gods: he is the great fountain of all good, from whom goodness flows as light from the sun.
2. We have a glorious Mediator, who has prepared the way, that our prayers may he heard consistently with the honour of God’s justice and majesty. Not only has God in himself mercy sufficient for this, but the Mediator has provided that this mercy may be exercised consistently with the divine honour. Through him we may come to God for mercy; he is the way, the truth, and the life; no man can come to the Father but by him. This Mediator hath done three things to make way for the hearing of our prayers.
(1.) He hath by his blood made atonement for sin; so that our guilt need not stand in the way, as a separating wall between God and us, and that our sins might not be a cloud through which our prayers cannot pass. By his atonement he hath made the way to the throne of grace open. God would have been infinitely gracious if there had been no Mediator; but the way to the mercy-seat would have been blocked up. But Christ hath removed whatever stood in the
way. The veil which was before the mercy-seat “is rent from the top to the bottom,” by the death of Christ. If it had not been for this, our guilt would have remained as a wall of brass to hinder our approach. But all is removed by his blood,
(2.) Christ, by his obedience, has purchased this privilege, viz. that the prayers of those who believe in him should be heard. He has not only removed the obstacles to our prayers, but has merited a hearing of them. His merits are the incense that is offered with the prayers of the saints, which renders them a sweet savour to God, and acceptable in his sight. Hence the prayers of the saints have such power with God; hence at the prayer of a poor worm of the dust God stopped the sun in his course for about the space of a whole day; hence Jacob as a prince had power with God, and prevailed. Our prayers would be of no account, and of no avail with God, were it not for the merits of Christ.
(3.) Christ enforces the prayers of his people, by his intercession at the right hand of God in heaven. He hath entered for us into the holy of holies, with the incense which he hath provided, and there he makes continual intercession for all that come to God in his name; so that their prayers come to God the Father through his hands, if I may so say; which is represented in
Hence we may learn how highly we are privileged, in that we have the Most High revealed to us, who is a God that heareth prayer. The greater part of mankind are destitute of this privilege. Whatever their necessities are, whatever their calamities or sorrows, they have no prayer-hearing God to whom they may go. If they go to the gods whom they worship, and cry to them ever so earnestly, it will be in vain. They worship either lifeless things, that can neither help them, nor know that they need help; or wicked cruel spirits, who are their enemies, and wish nothing but their misery; and who, instead of helping them, are from day to day working their ruin, and watching over them as a hungry lion watches over his prey.
How are we distinguished from them, in that we have the true God made known to us; a God of infinite grace and mercy; a God full of compassion to the miserable, who is ready to pity us under all our troubles and sorrows, to hear our cries, and to give us all the relief which we need; a God who delights in mercy, and is rich unto all that call upon him! How highly privileged are we, in that we have the holy word of this same God, to direct us how to seek for
mercy! And whatever difficulties or distress we are in, we may go to him with confidence and great encouragement. What a comfort may this be to us! and
Objection. I have often prayed to God for certain mercies, and he has not heard my prayers.—To this I answer,
1. It is no argument, that God is not a prayer-hearing God, if he give not to men what they ask of him to consume upon their lusts. Oftentimes when men pray for temporal good things, they desire them for no good end, but only to gratify their pride or sensuality. If they pray for worldly good things chiefly from a worldly spirit; and make an idol of the world; it is no wonder that God doth not hear their prayers:
2. It is no argument that God is not a prayer-hearing God, that he heareth not insincere and unbelieving prayers. How can we expect that he should have any respect to that which has no sincerity in it? God looketh not at words, but at the heart; and it is fit that he should do so. If men pray only in words, and not in heart, what are their prayers good for? and why should that God who searches the heart, and tries the reins, have any respect to them?—Sometimes men do nothing but dissemble in their prayers; and when they do so, it is no argument that God is the less a prayer-hearing God, that he doth not hear such prayers; for it is no argument of want of mercy. Sometimes they pray for that in words which they really desire not in their hearts; as that he would purge them from sin, when at the same time they show by their practice, that they do not desire to be purged from sin, while they love and choose it, and are utterly averse to parting with it. In like manner, they often dissemble in the pretence and show, which they make in their prayers, of dependence on God for mercies, and of a sense of his sufficiency to supply them. In our coining to God, and praying to him for such and such things, there is a show that we are sensible we are dependent on him for them, and that he is sufficient to give them to us. But men sometimes seem to pray, while not sensible of their dependence on God, nor do they think him sufficient to supply them; for all the while they trust in themselves, and have no confidence in God.—They show in words as though they were beggars; but in heart they come as creditors, and look on God as their debtor. In words they seem to ask for things as the fruit of free grace; but in heart they account it would be hard, unjust, and cruel, if God should deny them. In words they seem humble and submissive, but in heart they are proud and contentious; there is no prayer but in their words.
It doth not render God at all the less a prayer-hearing God, that he distinguishes, as an all-seeing God, between real prayers and pretended ones. Such prayers as those which I have just now been mentioning, are not worthy of the name in the eyes of him who searches the heart, and sees things as they are.—That prayer which is not of faith, is insincere; for prayer is a show or manifestation of dependence on God, and trust in his sufficiency and mercy. Therefore, where this trust or faith is wanting, there is no prayer in the sight of God. And however God is sometimes pleased to grant the requests of those who have no faith, yet he has not obliged himself so to do; nor is it an argument of his not being a prayer-hearing God, when he hears them not.
3. It is no argument that he is not a prayer-hearing God, that he exercises his own wisdom as to the time and manner of answering prayer. Some of God’s people are sometimes ready to think, that he doth not hear their prayers, because he doth answer them at the times when they expected; when indeed God doth hear them, and will answer them, in the time and way to which his own wisdom directs.—The business of prayer is not to direct God, who is infinitely wise, and needs not any of our directions; who knows what is best for us ten thousand times better than we, and knows what time and what way are best. It is fit that he should answer prayer, and, as an infinitely wise God, in the exercise of his own wisdom, and not ours. God will deal as a father with us, in answering our requests. But a child is not to expect that the father’s wisdom be subject to his; nor ought he to desire it, but should esteem it a privilege, that the parent will provide for him according to his own wisdom.
As to particular temporal blessings for which we pray, it is no argument that he is not a prayer-hearing God, because he bestows them not upon us; for it may be that God sees the things for which we pray not to be best for us. If so, it would be no mercy in him to bestow them upon us, but a judgment. Such things, therefore, ought always to be asked with submission to the divine will. God can answer prayer, though he bestow not the very thing for which we pray.
He can sometimes better answer the lawful desires and good end we have in prayer another way. If our end be our own good and happiness, God can perhaps better answer that end in bestowing something else than in the bestowment of that very thing which we ask. And if the main good we aim at in our prayer be attained, our prayer is answered, though not in the bestowment of the individual thing which we sought. And so that may still be true which was before asserted, that God always hears the
prayer of faith. God never once failed of hearing a sincere and believing prayer; and those promises for ever hold good, “Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened to you: for every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.
Another use of this doctrine may be, of reproof to those that neglect the duty of prayer. If we enjoy so great a privilege as to have the prayer-hearing God revealed to us, how great will be our folly and inexcusableness, if we neglect the privilege, or make no use of it, and deprive ourselves of the advantage by not seeking this God by prayer. They are hereby reproved who neglect the great duty of secret prayer, which is more expressly required in the word of God than any other kind. What account can those persons give of themselves, who neglect so known a duty? It is impossible that any among us should be ignorant of this command of God. How during, therefore, is their wickedness who live in the neglect of this duty! and what can they answer to their Judge, when he shall call them to an account for it?
Here I shall briefly say something to an excuse which some may be ready to make for themselves. Some may be ready to say, If I do pray, my prayer will not be the prayer of faith, because I am in a natural condition, and have no faith.
This excuses not from obedience to a plain command of God. The command is to all to whom the command shall come. God not only directs godly persons to pray, but others also. In the beginning of the
God is pleased sometimes to answer the prayers of unbelievers. Indeed he hears not their prayers for their goodness or acceptableness, or because of any true respect to him manifested in them, for there is none; nor has he obliged himself to answer such prayers; yet he is pleased sometimes, of his sovereign mercy, to pity wicked men, and hear their cries. Thus he heard the cries of the Ninevites, (
Finally, Seeing we have such a prayer-hearing God as we have heard, let us be much employed in the duty of prayer: let us pray with all prayer and supplication: let us live prayerful lives, continuing instant in prayer, watching thereunto with all perseverance; praying always, without ceasing, earnestly, and not fainting.
But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
The apostle reproves the church at Corinth for not excommunicating an offending person; and directs them speedily to cast him out from among them; thus delivering him to Satan. He orders them to purge out such scandalous persons, as the Jews were wont to purge leaven out of their houses when they kept the passover. In the text and two foregoing verses he more particularly explains their duty with respect to such vicious persons, and enjoins it on them not to
keep company with such. But then shows the difference they ought to observe in their carriage towards those who were vicious among the heathen, who had never joined with the church, and towards those of the same vicious character who had been their professed brethren; see
In the words of the text we may observe,
1. The duty enjoined; including the behaviour required, negatively expressed, not to keep company; and the manner or degree, no not to eat.
1. The object; a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner. We are not to understand merely these particular vices, but also any other gross sins, or visible wickedness. It is evident, that the apostle here, and in the context, intends that we should exclude out of our company all those who are visibly wicked men. For in the foregoing verses he expresses his meaning by this, that we should purge out the old
leaven; and, explaining what he means by leaven, he includes all visible wickedness; as in
Another thing by which the object of this behaviour or dealing is characterized, is, that he be one that is called a brother, or one that hath been a professed Christian, and a member of the church.
Doctrine. Those members of the visible Christian church who are become visibly wicked, ought not to be tolerated in the church, but should be excommunicated.
In handling this subject, I shall speak, (1.) Of the nature of excommunication; (2.) Of the subject; and, (3.) Of the ends of it.
I. I shall say something of the nature of excommunication. It is a punishment executed in the name and according to the will of Christ, whereby a person who hath heretofore enjoyed the privileges of a member of the visible church of Christ, is cast out of the church and delivered unto Satan. It is a punishment inflicted; it is expressly called a punishment by the apostle, in
First, I would show wherein this punishment consists; and it is observable that there is in it something privative, and something positive.
First, There is something privative in excommunication, which consists in being deprived of a benefit heretofore enjoyed. This part of the punishment, in the Jewish church, was called putting out of the synagogue,
The privative part of excommunication consists in being cut off from the enjoyment of the privileges of God’s visible people. The whole world of mankind is divided into these two sorts, those that are God’s visible people; and those that are of the visible kingdom of Satan. Now it is a great privilege to be within the visible church of Christ. On the other hand, it is very doleful to be without this visible kingdom, to be cut off from its privileges, treated as belonging to the visible kingdom of Satan. For,
1. They are cut off from being the objects of that charity of God’s people which is due to Christian brethren. They are not indeed cut off from all the charity of God’s people, for all men ought to be the objects of their love. But I speak of the brotherly charity due to visible saints.—Charity, as the apostle represents it, is the bond by which the several members of the church of Christ are united together: and therefore he calls it the bond of
perfectness;
Much love and complacency is due to those whom we are obliged in charity to receive as saints, because they are visible Christians. But this complacency excommunicated persons forfeit. We should still wish well to them, and seek their good. Excommunication itself is to be performed as an act of benevolence. We should seek their good by it; and it is to be used as a means of their eternal salvation. But complacency and delight in them as visible Christians is to
be withdrawn; and on the contrary they are to be the objects of displacency, as visibly and apparently wicked. We are to cast them out as an unclean thing which denies the church of God.—In this sense the Psalmist professes a hatred of those who were the visible enemies of God.
2. They are cut off also from the society which Christians have together as brethren. Thus we are commanded to withdraw from such;
Particularly, we are forbidden such a degree of associating ourselves with them, as there is in making them our guests at our tables, or in being their guests at their tables; as is manifest in the text, where we are commanded to have no company with them, no not to eat. That this respects not eating with them at the Lord’s supper, but a common eating, is evident by the words, that the eating here forbidden, is one of the lowest
degrees of keeping company, which are forbidden. Keep no company with such an one, saith the apostle, no not to eat: as much as to say, no not in so low a degree as to eat with him. But eating with him at the Lord’s supper, is the very highest degree of visible Christian communion. Who can suppose that the apostle meant this, Take heed and have no company with a man, no not so much as in the highest degree of communion that you can have? Besides, the apostle mentions this eating as a
way of keeping company which, however, they might hold with the heathen. He tells them, not to keep company with fornicators; then he informs them, he means not with fornicators of this world, that is, the heathens; but, saith he, “if any man that is called a brother be a fornicator, &c. with such an one keep no company, no not to eat.
Quest. I. How far are the church to treat excommunicated persons as they would those who never have been of the visible church? I answer, they are to treat them as heathens, excepting in these two things, in. which there is a difference to be observed.
1. They are to have a greater concern for their welfare still, than if they never had been brethren, and therefore ought to take more pains, by admonitions and otherwise, to reclaim and save them, than they are obliged to take towards those who have been always heathens. This seems manifest by that of the apostle,
2. On the other hand, as to what relates to the love of complacence, they ought to be treated with greater displacency and disrespect than the heathen. This is plain by the text and context. For the apostle plainly doth not require of us to avoid the company of the heathen, or the fornicators of the world, but expressly requires us to avoid the company of any brother who shall be guilty of any of the vices pointed out in the text, or any other like them.—This
is also plain by the reason of the thing. For those who have once been visible Christians and have apostatized and cast off that visibility, deserve to be treated with more abhorrence than those who have never made any pretensions to Christianity. The sin of such, in apostatizing from their profession, is more aggravated, than the sin of those who never made any profession. They for more dishonour religion, and are much more abhorred of God. Therefore when Christ says,
Quest. II. What kindness and respect may and ought to be shown to such persons?—I answer, There are some things by which the members of the church are obliged to show kindness to them; and these things are chiefly, to pray for them, and to admonish them.—And the common duties and offices of humanity ought to be performed towards them; such as relieving them when they are sick, or under any other distress; allowing them those benefits of human society, and that
help, which are needful for the support and defence of their lives and property.—The
3. They are cut off from the fellowship of the Christian church. The true notion of the visible church of Christ, is that part of mankind, which, as his people, is united in upholding his appointed worship. And the notion of a particular visible church of Christ, is a particular society of worshippers, or of visible saints, united for the social worship of God according to his institutions or ordinances. One great and main privilege then, which the members of such a church enjoy, is fellowship in the worship which God hath appointed in his church. But they that are excommunicated are cut off from this privilege, they have no fellowship, no communion with the people of God in any part of their worship.
He who is the mouth of the worshipping congregation in offering up public prayers, is the mouth only of the worshipping society; but the excommunicated are cast out of that society. The church may and ought to pray for such; but they cannot have fellowship with such in prayer. The minister, when speaking in prayer, doth not speak in their name; he speaks only in the name of the united society of visible saints or worshippers. If the people of God were to put up prayers in their name, it would imply a receiving of them into charity, or that they charitably looked upon them as the servants or worshippers of God. But, as was observed before, excommunicated persons are in this respect cast out of the charity of the church, and it looks upon them as wicked men and enemies of God, and treats them as such.
So when a congregation of visible saints join in singing the praises of God, as the Psalmist says,
4. There are privileges of a more internal nature, which those who are members of the visible church enjoy, from which excommunicated persons are cut off. They being God’s covenant-people, are in the way of covenant-blessings: and therefore have more encouragement to come to God by prayer for any mercy they need. The visible church is the people among whom God hath set his tabernacle, and among whom he is wont to bestow his blessings. But the
excommunicated are, in a sense, cast out of God’s sight, into a land of banishment, as Cain was, though not debarred from common means.
Secondly, to the positive part, which is expressed by being delivered to Satan, in
1. A being delivered over to the calamities to which they are subject, who belong to the visible kingdom of the devil. As they who are excommunicated are thrust out from among the visible people of God; so they are to be looked upon, in most respects at least, as being in the miserable, deplorable circumstances in which those are who are under the visible tyranny of the devil, as the heathens are. And in many respects they doubtless suffer the cruel tyranny of the devil, in a manner agreeable to their condition, being cast out into his visible kingdom.
2. It is reasonable to suppose that God is wont to make the devil the instrument of those peculiar, severe chastisements which their apostacy deserves. As they deserve more severe chastisement than the heathens, and are delivered to Satan for the destruction of the flesh; so we may well suppose, either that God is wont to let Satan loose, sorely to molest them outwardly or inwardly, and by such severe means to destroy the flesh, and to humble them; or that he suffers the devil to take possession of them dreadfully to harden them, and so to destroy them for ever. For although what men are to aim at, is only the destruction of the flesh, yet whether it shall prove the destruction of the flesh, or the eternal and more dreadful destruction of themselves, is at God’s sovereign disposal.—So much for the nature of excommunication.
Secondly, I come to show by whom the punishment is to be inflicted.
1. When it is regularly and duly inflicted, it is to be looked upon as done by Christ himself. That is imported in the definition, that it is according to his will, and to the directions of his word. And therefore he is to be looked upon as principal in it, and we ought to esteem it as really and truly from him, as if he were on earth personally inflicting it.
2. As it is inflicted by men, it is only done ministerially. They do not act of themselves in this, any more than in preaching the word. When the word is preached, it is the word of Christ which is spoken, as the preacher speaks in the name of Christ, as his ambassador. So when a church excommunicates a member, the church acts in the name of Christ, and by his authority, not by its own. It is governed by his will, not by its own. Indeed it is only a
particular application of the word of Christ.—Therefore it is promised, that when it is duly done, it shall be continued in heaven; i.e. Christ will confirm it, by acknowledging it to be his own act; and he will, in his future providence, have regard to what is done thus as done by himself: he will look on the person, and treat him as cast out and delivered to Satan by himself; and if he repent not, will for ever reject him:
II. Endeavour to show who are the proper subjects of excommunication. They are those members of the church who are now become visibly wicked; for the very name and nature of the visible church show, that it is a society of visible saints, or visibly holy persons. When any of these visible saints become visibly wicked men, they ought to be cast out of the church. Now, the members of the church become visibly wicked by these two things:
1. By gross sin. Saints may be guilty of other sins, and very often are, without throwing any just stumbling-block in the way of public charity, or of the charity of their Christian brethren. The common failures of humanity, and the daily short-comings of the best of men, do not ordinarily obstruct the charity of their brethren; but when they fall into any gross sin, this effect follows; for we naturally argue, that he who hath committed some gross sin hath doubtless much more practised less and more secret sins; and so we doubt concerning the soundness and sincerity of his heart. Therefore all those who commit any gross sin, as they obstruct the charity of their brethren, are proper subjects of discipline: and unless they confess their sin, and manifest their repentance, are proper subjects of excommunication.—This leads me to say,
2. That the members of the church do especially become visibly wicked, when they remain impenitent in their sins, after proper means used to reclaim them. Merely being guilty of any gross sin, is a stumbling-block to charity, unless repentance immediately succeed; but especially when the guilty person remains obstinate and contumacious; in such a case he is most clearly a visibly wicked person, and therefore to be dealt with as such; to be cast out into
the wicked world, the kingdom of Satan, where he appears to belong.—Nor is contumacy in gross sins only a sufficient ground of excommunication. In the text the apostle commands us to inflict this censure, not only on those who are guilty of the gross sins of fornication, idolatry, and drunkenness, but also on those who are guilty of covetousness, railing, and extortion, which, at least in some degrees of them, are too generally esteemed
III. I come to speak of the ends of this ecclesiastical censure. The special ends of it are these three.
1. That the church may be kept pure, and the ordinances of God not be defiled. This end is mentioned in the context,
2. That others may be deterred from wickedness. As the neglect of proper censure, with respect to visibly wicked church-members, tends to lead and encourage others to commit the same wickedness; so the infliction of proper censure tends to restrain others, not only from the same wickedness, but from sin in general. This therefore is repeatedly mentioned as one end of the punishments appointed to be inflicted by the law of Moses:
3. That the persons themselves may be reclaimed, and that their souls may be saved. When other more gentle means have been used in vain, then it is the duty of the church to use this, which is more severe, in order to bring them to conviction, shame, and humiliation: and that, by being rejected and avoided by the church, and treated with disrespect, they may be convinced how they deserve to be for ever disowned of God; that by being delivered unto Satan, they may learn how they deserve for ever to be delivered up to him; that by his being made the instrument of their chastisement, they may learn how they deserve to be tormented by him, without any rest day or night, for ever and ever.—This, with the counsels and admonitions by which it is to be followed, is the last mean that the church is to use, in order to reclaim those members which are become visibly wicked. If this be ineffectual, what is next to be expected is destruction without remedy.
I shall apply this subject in a brief use of exhortation to this church, to maintain strictly the proper discipline of the gospel in general, and particularly that part of it which consists in excommunication. To this end I shall just suggest to you the following motives.
1. That if you tolerate visible wickedness in your members, you will greatly dishonour God, our Lord Jesus Christ, the religion which you profess, the church in general, and yourselves in particular. As those members of the church who practise wickedness, bring dishonour upon the whole body, so do those who tolerate them in it. The language of it is, that God doth not require holiness in his servants; that Christ doth not require it in his disciples; that the religion of the gospel is not a holy religion; that the church is not a body of holy servants of God; and that this church, in particular, hath no regard to holiness or true virtue.
2. Your own good loudly calls you to the same thing. From what hath been already said, you see how liable you, as individuals, will be to catch the contagion, which is easily communicated by reason of the natural depravity, in a degree at least, remaining in the best of men.—Beside, if strict discipline be maintained among you, it will not only tend to prevent the spread of wickedness, but to make you more fruitful in holiness. If you know that the eyes
of your brethren observe all your conduct, it will not only make you more guarded against sin, but more careful “to maintain good works,
3. The good of those who are without should be another motive. What the apostle saith with reference to another subject,
4. Benevolence towards your offending brethren themselves, calls upon you to maintain discipline in all its parts. Surely, if we love our brethren, it will grieve us to see them wandering from the path of truth and duty; and in proportion as our compassion is moved, shall we be disposed to use all proper means to reclaim and bring them back to the right way. Now, the rules of discipline contained in the gospel are the most proper, and best adapted to this end, that infinite wisdom itself could devise. Even excommunication is instituted for this very end, the destruction of the flesh, and the salvation of the spirit. If, therefore, we have any love of benevolence to our offending and erring brethren, it becomes us to manifest it, in executing strictly the rules of gospel-discipline, and even excommunication itself, whenever it is necessary.
5. But the absolute authority of Christ ought to be sufficient in this case, if there were no other motive. Our text is only one of many passages in the Scripture, wherein strict discipline is expressly commanded, and peremptorily enjoined. Now, how can you be the true disciples of Christ, if you live in the neglect of these plain positive commands? “If ye love me,” saith Christ, “keep my commandments;”
Dated, May, 1735
To fill up their sins alway; for the wrath is come upon them to the uttermost.
In
In these words we may observe two things:
1. To what effect was the heinous wickedness and obstinacy of the Jews, viz. to fill up their sins. God hath set bounds to every man’s wickedness; he suffers men to live, and to go on in sin, till they have filled up their measure, and then cuts them off. To this effect was the wickedness and obstinacy of the Jews: they were exceedingly wicked, and thereby filled up the measure of their sins a great pace. And the reason why they were permitted to
be so obstinate under the preaching and miracles of Christ, and of the apostles, and under all the means used with them, was, that they might fill up the measure of their sins. This is agreeable to what Christ said,
2. The punishment of their wickedness: “The wrath is come upon them to the uttermost.
The degree of their punishment, is the uttermost degree. This may respect both a national and personal punishment. If we take it as a national punishment, a little after the time when the epistle was written, wrath came upon the nation of the Jews to the uttermost, in their terrible destruction by the Romans; when, as Christ said,
Doctrine. When those that continue in sin shall have filled up the measure of their sin, then wrath will come upon them to the uttermost.
I. Prop. There is a certain measure that God hath set to the sin of every wicked man. God says concerning the sin of man, as he says to the raging waves of the sea, Hitherto shall thou come, and no further. The measure of some is much greater than of others. Some reprobates commit but a little sin in comparison with others, and so are to endure proportionably a smaller punishment. There are many vessels of wrath; but some are smaller and others greater
vessels; some will contain comparatively but little wrath, others a greater measure of it. Sometimes, when we see men go to dreadful lengths, and become very heinously wicked, we are ready to wonder that God lets them alone. He sees them go on in such audacious wickedness, and keeps silence, nor does any thing to interrupt them, but they go smoothly on, and meet with, no hurt. But sometimes the reason why God lets them alone is, because they have not filled up the measure of their sins. When
they live in dreadful wickedness, they are but filling up the measure which God hath limited for them. This is sometimes the reason why God suffers very wicked men to live so long; because their iniquity is not full:
II. PROP. While men continue in sin, they are filling the measure set them. This is the work in which they spend their whole lives; they begin in their childhood; and if they live to grow old in sin, they still go on with this work. It is the work with which every day is filled up. They may alter their business in other respects; they may sometimes be about one thing, and sometimes about another; but they never change from this work of filling up the measure of their sins. Whatever they put their hands to, they are still employed in this work. This is the first thing that they set themselves about when they awake in the morning, and the last thing they do at night. They are all the while treasuring up wrath against the day of wrath, and the revelation of the righteous judgment of God. It is a gross mistake of some natural men, who think that when they read and pray they do not add to their sins; but, on the contrary, think they diminish their guilt by these exercises. They think, that instead of adding to their sins, they do something to satisfy for their past offences; but instead of that, they do but add to the measure by their best prayers, and by those services with which they themselves are most pleased.
III. PROP. When once the measure of their sins is filled up, then wrath will come upon them to the uttermost. God will then wait no longer upon them. Wicked men think that God is altogether such an one as themselves, because, when they commit such wickedness, he keeps silence. “Because judgment against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil.
1. Wrath will come upon them without any restraint or moderation in the degree of it. God doth always lay, as it were, a restraint upon himself; he doth not stir up his wrath; he stays his rough wind in the day of his east wind; he lets not his arm light down on wicked men with its full weight. But when sinners shall have filled up the measure of their sins, there will be no caution, no restraint. His rough wind will not be staved nor moderated. The wrath of God will be poured out like fire. He will come forth, not only in anger, but in the fierceness of his anger; he will execute wrath with power, so as to show what his wrath is, and make his power known. There will be nothing to alleviate his wrath; his heavy wrath will lie on them, without any thing to lighten the burden, or to keep off, in any measure, the full weight of it from pressing the soul.—His eye will not spare, neither will he regard the sinner’s cries and lamentations, however loud and bitter. Then shall wicked men know that God is the Lord; they shall know how great that majesty is which they have despised, and how dreadful that threatened wrath is which they have so little regarded. Then shall come on wicked men that punishment which they deserve. God will exact of them the uttermost farthing. Their iniquities are marked before him; they are all written in his book; and in the future world he will reckon with them, and they must pay all the debt. Their sins are laid up in store with God; they are sealed up among his treasures; and them he will recompense, even recompense into their bosoms. The consummate degree of punishment will not be executed till the day of judgment; but the wicked are sealed over to this consummate punishment immediately after death; they are cast into hell, and there bound in chains of darkness to the judgment of the great day; and they know that the highest degree of punishment is coming upon them. Final wrath will be executed without any mixture; all mercy, all enjoyments will be taken away. God sometimes expresses his wrath in this world; but here good things and evil are mixed together; in the future there will be only evil things.
2. Wrath will then be executed without any merciful circumstances. The judgments which God executes on ungodly men in this world, are attended with many merciful circumstances. There is much patience and long-suffering, together with judgment; judgments are joined with continuance of opportunity to seek mercy. But in hell there will be no more exercises of divine patience. The judgments which God exercises on ungodly men in this world are warnings to them to avoid greater punishments; but the wrath which will come upon them, when they shall have filled up the measure of their sin, will not be of the nature of warnings. Indeed they will be effectually awakened, and made thoroughly sensible, by what they shall suffer; yet their being awakened and made sensible will do them no good. Many a wicked man hath suffered very awful things from God in this world, which have been a means of saving good: but that wrath which sinners shall suffer after death will be no way for their good. God will have no merciful design in it; neither will it be possible that they should get any good by that or by any thing else.
3. Wrath will be so executed, as to perfect the work to which wrath tends, viz. utterly to undo the subject of it. Wrath is often so executed in this life, as greatly to distress persons, and bring them into great calamity; yet not so as to complete the ruin of those who suffer it; but in another world, it will be so executed, as to finish their destruction, and render them utterly and perfectly undone: it will take away all comfort, all hope, and
all support. The soul will be, as it were, utterly crushed; the wrath will be wholly intolerable. It must sink, and will utterly sink, and will have no more strength to keep itself from sinking, than a worm would have to keep itself from being crushed under the weight of a mountain. The wrath will be so great, so mighty and powerful, as wholly to abolish all manner of welfare:
4. When persons shall have filled up the measure of their sin, that wrath will come upon them which is eternal. Though men may suffer very terrible and awful judgments in this world, yet those judgments have an end. They may be long continued, yet they commonly admit of relief. Temporal distresses and sorrows have intermissions and respite, and commonly by degrees abate and wear off; but the wrath that shall be executed, when the measure of sin shall have been filled up, will have no end. Thus it will be to the uttermost as to its duration; it will be of so long continuance, that it will be impossible it should be longer. Nothing can be longer than eternity.
5. When persons shall have filled up the measure of their sin, then wrath will come upon them to the uttermost of what is threatened. Sin is an infinite evil; and the punishment which God hath threatened against it is very dreadful. The threatenings of God against the workers of iniquity are very awful; but these threatenings are never fully accomplished in this world. However dreadful things some men may suffer in this life, yet God never fully executes his
threatenings for so much as one sin, till they have filled up the whole measure. The threatenings of the law are never answered by any thing that any man suffers here. The most awful judgment in this life doth not answer God’s threatenings, either in degree, or in circumstances, or in duration. If the greatest sufferings that ever are endured in this life should be eternal, it would not answer the threatening. Indeed temporal judgments belong to the threatenings of the law; but these are
not answered by them; they are but foretastes of the punishment. “The wages of sin is death.
The use I would make of this doctrine is, of warning to natural men, to rest no longer in sin, and to make haste to flee from it. The things which have been said, under this doctrine, may well be awakening, awful considerations to you. It is awful to consider whose wrath it is that abides upon you, and of what wrath vow are in danger. It is impossible to express the misery of a natural condition. It is like being in Sodom, with a dreadful storm of fire and brimstone hanging over it, just ready to break forth, and to be poured down upon it. The clouds of divine vengeance are full, and just ready to burst. Here let those who yet continue in sin, in this town, consider particularly,
1. Under what great means and advantages you continue in sin. God is now favouring us with very great and extraordinary means and advantages, in that we have such extraordinary tokens of the presence of God among us; his Spirit is so remarkably poured out, and multitudes of all ages, and all sorts, are converted and brought home to Christ. God appears among us in the most extraordinary manner, perhaps, that ever he did in New England. The children of
Israel saw many mighty works of God, when
We who live under such light, have had loud calls; but now above all. Now is a day of salvation. The fountain hath been set open among us in an extraordinary manner, and hath stood open for a considerable time: yet you continue in sin, and the calls that you have hitherto had have not brought you to be washed in it. What extraordinary advantages have you lately enjoyed, to stir you up! How hath every thing in the town, of late, been of that tendency! Those things which used to be the greatest hinderances have been removed. You have not the ill examples of immoral persons to be a temptation to you. There is not now that vain worldly talk, and ill company, to divert you, and to be a hinderance to you, which there used to be. Now you have multitudes of good examples set before you; there are many now all around you, who, instead of diverting and hindering you, are earnestly desirous of your salvation, and willing to do all that they can to move you to flee to Christ: they have a thirsting desire for it. The chief talk in the town has of late been about the things of religion, and has been such as hath tended to promote, and not to hinder, your souls’ good. Every thing all around you hath tended to stir you up; and will you yet continue in sin?
Some of vow have continued in sin till you are far advanced in life. You were warned when you were children; and some of you had awakenings then: however, the time went away. You became men and women; and then you were stirred up again, you had the strivings of God’s Spirit; and some of you have fixed the times when you would make thorough work of seeking salvation. Some of you perhaps determined to do it when you should be married and settled in the world; others when you should have finished such a business, and when your circumstances should be so and so altered. Now these times have come, and are past; yet you continue in sin.
Many of you have had remarkable warnings of providence. Some of you have been warned by the deaths of near relations; you have stood by, and seen others die and go into eternity; yet this Hath not been effectual. Some of you have been near death yourselves, have been brought nigh the grave in sore sickness, and were full of your promises how you would behave yourselves, if it should please God to spare your lives. Some of you have very narrowly escaped death by dangerous accidents; but God was pleased to spare you, to give you a further space to repent; yet you continue in sin.
Some of you have seen times of remarkable outpourings of the Spirit of God, in this town, in times past; but it had no good effect on you. You had the strivings of the Spirit of God too, as well as others. God did not so pass by your door, but that he came and knocked; yet you stood it out. Now God hath come again in a more remarkable manner than ever before, and hath been pouring out his Spirit for some months, in its most gracious influence; yet you remain in sin until now. In the beginning of this awakening, you were warned to flee from wrath, and to forsake your sins. You were told what a wide door there was open, what an accepted time it was, and were urged to press into the kingdom of God. And many did press in; they forsook their sins, and believed in Christ; but you, when you had seen it, repented not, that you might believe him.
Then you were warned again, and still others have been pressing and thronging into the kingdom of God. Many have fled for refuge, and have laid hold on Christ; yet you continue in sin and unbelief. You have seen multitudes of all sorts, of all ages, young and old, flocking to Christ, and many of about your age and your circumstances; but you still are in the same miserable condition in which you used to be. You have seen persons daily flocking to Christ, as doves to their windows. God hath not only poured out his Spirit on this town, but also on other towns around us, and they are flocking in there, as well as here. This blessing spreads further and further; many, far and near, seem to be setting their faces Zionward: yet you who live here, where this work first began, continue behind still; you have no lot or portion in this matter.
2. How dreadful the wrath of God is, when it is executed to the uttermost. To make you in some measure sensible of that, I desire you to consider whose wrath it is. The wrath of a king is the roaring of a lion; but this is the wrath of Jehovah, the Lord God Omnipotent. Let us consider, What can we rationally think of it? How dreadful must be the wrath of such a Being, when it comes upon a person to the uttermost, without any pity, or moderation, or
merciful circumstances! What must be the uttermost of his wrath, who made heaven and earth by the word of his power; who spake, and it was done, who commanded, and it stood fast! What must his wrath be, who commandeth the sun, and it rises not, and sealeth up the stars! What must his wrath be, who shaketh the earth out of its place, and causeth the pillars of heaven to tremble! What must his wrath be, who rebuketh the sea, and maketh it dry, who removeth the mountains out of their places, and
overturneth them in his anger! What must his wrath be, whose majesty is so awful, that no man could live in the sight of it! What must the wrath of such a Being be, when it comes to the uttermost, when he makes his majesty appear and shine bright in the misery of wicked men! And what is a worm of the dust before the fury and under the weight of this wrath, which the stoutest devils cannot bear, but utterly sink, and are crushed under it.—Consider how dreadful the wrath of God is sometimes in
this world, only in a little taste or view of it. Sometimes, when God only enlightens conscience, to have some sense of his wrath, it causes the stout-hearted to cry out; nature is ready to sink under it, when indeed it is but a little glimpse of divine wrath that is seen. This hath been observed in many cases. But if a slight taste and apprehension of wrath be so dreadful and intolerable, what must it be, when it comes upon persons to the uttermost! When a few drops or little sprinkling of
wrath is so distressing and overbearing to the soul, how must it be when God opens the flood-gates, and lets the mighty deluge of his wrath come pouring down upon men’s guilty heads, and brings in all his waves and billows upon their souls! How little of God’s wrath will sink them!
3. Consider, you know not what wrath God may be about to execute upon wicked men in this world. Wrath may, in some sense, be coming upon them, in the present life, to the uttermost, for ought we know. When it is said of the Jews,
Though God be now about to do glorious things for his church and people, yet it is probable that they will be accompanied with dreadful things to his enemies. It is the manner of God, when he brings about any glorious revolution for his people, at the same time to execute very awful judgments on his enemies:
Dated, July, 1744
Son of man, What is the vine-tree more than any tree? or than a branch which is among the trees of the forest? Shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon? Behold, it is cast into the fire for fuel; the fire devoureth both, the ends of it, and the midst of it is burned. Is it meet for any work?
THE visible church of God is here compared to the vine-tree, as is evident by God’s own explanation of the allegory, in
Man is very fitly represented by the vine. The weakness and dependence of the vine on other things which support it, well represents to us what a poor, feeble, dependent creature man is, and how, if left to himself, he falls into mischief, and cannot help himself. The visible people of God are fitly compared to a vine, because of the care and cultivation of the husbandman, or vine-dresser. The business of husbandmen in the land of Israel was very much about vines; and the care they exercised to fence them, to defend them, to prune them, to prop them up, and to cultivate them, well represented that merciful care which God exercises towards his visible people.
In the words now read is represented, now wholly useless and unprofitable, even beyond other trees, a vine is, in case of unfruitfulness: “What is a vine-tree more than any tree, or than a branch which is among the trees of the forest?
Doctrine. If men bring forth no fruit to God, they are wholly useless, unless in their destruction.
For the proof of this doctrine, I shall show,
1. That there can be but two ways in which man can be useful, viz. either in acting, or in being acted upon.
2. That man can no otherwise be useful actively than by bringing forth fruit to God.
3. That if he bring not forth fruit to God, there is no other way in which he can be passively useful, but in being destroyed.
4. In that way he may be useful without bearing fruit.
I. There are but two ways in which man can be useful, viz. either in acting or being acted upon. If man be useful, he must be so either actively or passively; there is no medium. What can be more plain, than that if a man do nothing himself, and nothing be done with him or upon him by any other, he cannot be any way at all useful?—If man do nothing himself to promote the end of his existence, and no other being do any thing with him to promote this end, then nothing will be done to promote this end; and so man must be wholly useless. So that there are but two ways in which man can be useful to any purpose, viz either actively or passively, either in doing something himself, or in being the subject of something done to him.
II. Man cannot be useful actively, any otherwise than in bringing forth fruit to God; serving God and living to his glory. This is the only way wherein he can be useful in doing; and that for this reason, that the glory of God is the very thing for which man was made, and to which all other ends are subordinate. Man is not an independent being, but he derives his being from another; and therefore hath his end assigned him by that other: and he who gave him his being made him for the end now mentioned. This was the very design and aim of the Author of man, this was the work for which he made him, viz. to serve and glorify his Maker.—Other creatures, that are inferior, were made for inferior purposes. But man is the highest, and nearest to God, of any in this lower world; and therefore his business is with God, although other creatures are made for lower ends. There may be observed a kind of gradual ascent, in the order of different creatures, from the meanest clod of earth to man, who hath a rational and immortal soul. A plant, an herb, or tree, is superior in nature to a stone or clod, because it hath a vegetable life. The brute creatures are a degree higher still; for they have sensitive life. But man, having a rational soul, is the highest of this lower creation, and is next to God; therefore his business is with God.
Things without life, as earth, water, &c. are subservient to things above them, as the grass, herbs, and trees. These vegetables are subservient to that order of creatures which is next above them, the brute creation; they are for food to them. Brute creatures, again, are made for the
If it had not been for this end, there never would have been any such creature; there would have been no occasion for it. Other inferior ends may be answered as well, without any such creature as man. There would have been no sort of occasion for making so noble a creature, and enduing him with such faculties, only to enjoy earthly good, to eat, and to drink, and to enjoy sensual things. Brute creatures, without reason, are capable of these things, as well as man: yea, if no higher end be aimed at than to enjoy sensitive good, reason is rather a hinderance than a help. It doth but render man the more capable of afflicting himself with care, fears of death, and other future evils; and of vexing himself with many anxieties, from which brute creatures are wholly free, and therefore can gratify their senses with less molestation. Besides, reason doth but make men more capable of molesting and impeding one another in the gratification of their senses. If man have no other end to seek but to gratify his senses, reason is nothing but an impediment.
Therefore if man be not made to serve and glorify his Creator, it is wholly to no purpose that such a creature is made. Doubtless then, the all-wise God, who doth all things in infinite wisdom, hath made man for this end. And this is agreeable to what he hath taught us in many places in the Scriptures. This is the great end for which man was made, and for which he was made such a creature, having bodily senses and rational powers. For this is he placed in such circumstances, and the earth is given him for a possession. For this he hath dominion given him over the rest of the terrestrial creatures. For this the sun shines and the rain fells on him, and the moon and stars are for signs and seasons to him, and the earth yields him her increase.—All other ends of man are subordinate to this. There are indeed inferior ends for which man was made. Men were made for one another; for their friends and neighbours, and for the good of the public. But all these inferior ends are designed to be subordinate to the higher end of glorifying God; and therefore man cannot be actively useful otherwise than by actively bringing forth fruit to God. Because, that is not actively useful which doth not actively answer its end: that which doth not answer its end is in vain; for that is the meaning of the proposition, that any thing is in vain. So that which doth not actively answer its end, is as to its own activity in vain.
That, as to its own activity, is altogether useless, which actively answers only subordinate ends, without answering the ultimate end; because the latter is the end of subordinate ones. Subordinate ends are to no purpose, only as they stand related to the highest end. Therefore these inferior ends are good for nothing, though they be obtained, unless they also obtain their end. Inferior ends are not aimed at for their own sake, but only for the sake of that which is ultimate. Therefore he that fails of this, is as much to no purpose, as if he did not obtain his subordinate end.
I will illustrate this by two or three examples. The subordinate end of the underpinning of a house, is to support it, and the subordinate end of the windows, is to let in the light. But the ultimate end of the whole, is the benefit of the inhabitants. Therefore, if the house be never inhabited, the whole is in vain. The underpinning is in vain, though it be ever so strong, and support the building ever so well. The windows also are wholly in vain, though they be ever so large and clear, and though they obtain the subordinate end of letting in the light: they are as much in vain, as if they let in no light.
So the subordinate end of the husbandman in ploughing and sowing, and well manuring his field, is, that it may bring forth a crop. But his more ultimate end is, that food may be provided for him and his family. Therefore though his inferior end be obtained, and his field bring forth ever so good a crop, yet if after all it be consumed by fire, or otherwise destroyed, he ploughed and sowed his field as much in vain, as if the seed had never sprung up.—So if man obtain his subordinate ends ever so fully; yet if he altogether fail of his ultimate end, he is wholly an useless creature. Thus if men be very useful in temporal things to their families, or greatly promote the temporal interest of the neighbourhood, or of the public; yet if no glory be brought to God by it they are altogether useless. If men actually bring no glory to God, they are, as to their own activity, altogether useless, how much soever they may promote the benefit of one another. How much soever one part of mankind may subserve another; yet if the end of the whole be not answered, every part is useless.
Thus if the parts of a clock subserve ever so well one another, mutually to assist each other in their motions; one wheel moving another ever so regularly; yet if the motion never reach the hand or the hammer, it is altogether in vain, as much as if it stood still. So one man was made to be useful to another, and one part of mankind to another; but the use of the whole is to bring glory to God the maker, or else all is in vain.
Although a wicked man may, by being serviceable to good men, do what will be an advantage to them to their bringing forth fruit to God; yet that serviceableness is not what he aims at; he doth not look so far for an ultimate end. And however this be obtained, no thanks are due to him: he is only the occasion, and not the designing cause of it.
The usefulness of such a man, being not designed, is not to be attributed to him, as though it were his fruit. He is not useful as a man, or as a rational creature, because he is not so designedly. He is useful as things without life may be. Things without life may be useful to put the godly under advantages to bring forth fruit, as the timber and stones with which his house is built, the wool and flax with which he is clothed; but the fruit which is brought forth to God’s glory, cannot be said to be the fruit of these lifeless things, but of the godly man who makes use of them. So it is when wicked men put the godly under advantages to glorify God, as Cyrus, and Artaxerxes, and others have done.
III. If men bring not forth fruit to God, there is no other way in which they can be useful passively, but in being destroyed. They are fit for nothing else.
1. They are not fit to be suffered to continue always in this world. It is not fit that this world should be the constant abode of those who bring forth no fruit to God. It is not fit that the barren tree should be allowed always to stand in the vineyard. The husbandman lets it stand for a while, till he digs about it, dungs it, and proves it to be incurable, or till a convenient time to cut it down come; but it is not fit that they who bring forth no fruit to God, should be suffered to live always in a world which is so full of the divine goodness, or that his goodness should be spent upon them for ever.—This world, though fallen, and under a curse, has many streams of divine goodness. But it is not fit that those who bring forth no fruit to God, should always be continued in partaking of these streams. There are three different states; one, wherein is nothing but good, which is heaven; another, wherein is a mixture of good and evil, which is the earthly state; and the third, wherein is nothing but evil, which is the state of eternal destruction. Now they that bring forth no fruit to God, are not fit for either of the former.
It is not fit that an unprofitable, unfruitful creature, who will not glorify his Creator, should always live here to consume the fruits of divine bounty; to have the good things of this life spent upon him in vain. While a man lives here, the other creatures are subjected to him. The brute creatures serve him with their labour and with their lives. The sun, moon, and stars; the clouds, fields, and trees, all serve him. But why should God always keep his
creatures in subjection to that man, who will not be subject to him? Why should the creation be always kept in such bondage, as to be subject to wicked men? The creatures indeed are made subject to vanity, God hath subjected them to wicked men, and given them for their use. This however he would not have done but as it is only for a little while; and the creatures can bear it through the hope of approaching deliverance; otherwise it would have been intolerable.
Men who bring forth no fruit to God are cumberers of the ground.
2. If men do not bring forth fruit to God, they are not fit to be disposed of in heaven. Heaven, above all others, is the most improper place for them. Every thing appertaining to that state is unsuitable for them. The company is most unsuitable The original inhabitants of that world are the angels.. But what a disagreeable union would that be, to unite wicked men and angels in the same society! The employments of that world are unsuitable.
The employments are serving and glorifying God. How unsuitable then would it be to plant barren trees in that heavenly paradise, trees that would bring forth no fruit to the divine glory! The enjoyments of heaven are unsuitable. The enjoyments are holy and spiritual, the happiness of beholding the glory of God, and praising his name, and the like. But these enjoyments are as unsuitable as can be to the carnal earthly minds of wicked men. They would be no enjoyments to them; but on the
contrary would be most disagreeable, and what they cannot relish, but entirely nauseate. The design of heaven is unsuitable to them. The design of God in making heaven was, that it might be a place of holy habitation, for the reward of the righteous, and not a habitation for the wicked. It would greatly reflect on the wisdom of God to dispose of wicked men there; for it would be the greatest confusion. But God is not the author of confusion,
IV. Men who bring forth no fruit to God, may yet in suffering destruction be useful. Although they be not useful by any thing they do; yet they may be useful in what they may suffer; just as a barren tree, which is no way useful standing in the vineyard, may be good fuel. God can find use for the most wicked men: he hath his use for vessels of wrath as well as for vessels of mercy:
1. Unfruitful persons are of use in their destruction for the glory of God’s justice. The vindictive justice of God is a glorious attribute, as well as his mercy; and the glory of this attribute appears in the everlasting destruction and ruin of the barren and unfruitful.—The glory of divine justice in the perdition of ungodly men, appears wonderful and glorious in the eyes of the saints and angels in heaven. Hence we have an account, that they sing
praises to God, and extol his justice, at the sight of the awful judgments which he inflicts on wicked men:
2. Unfruitful persons in their destruction are of use for God to glorify his majesty upon them. The awful majesty of God remarkably appears in those dreadful and amazing punishments which he inflicts on those who rise up against him. A sense of the majesty of an earthly prince is supported very much by a sense of its being a dreadful thing to affront him. God glorifies his own majesty in the destruction of wicked men; and herein he appears infinitely
great, in that it appears to be an infinitely dreadful thing to offend him. How awful doth the majesty of God appear in the dreadfulness of his anger! This we may learn to be one end of the damnation of the wicked, from
3. The destruction of the unfruitful is of use, to give the saints a greater sense of their happiness, and of God’s grace to them. The wicked will be destroyed and tormented in the view of the saints, and other inhabitants of heaven. This we are taught in
When they shall look upon the damned, and see their misery, how will heaven ring with the praises of God’s justice towards the wicked, and his grace towards the saints! And with how much greater enlargement of heart will they praise Jesus Christ, their Redeemer, that ever he was pleased to set his love upon them, his dying love! and that he should so distinguish them as to shed his blood, and make his soul an offering to redeem them from that misery, and to
bring them to such happiness! With what love and ecstacy will they sing that song in
I. Hence we may learn, how just and righteous God is in the destruction of those who bring forth no fruit to him. Seeing there is no other way in which the end of their being can be obtained, certainly it is most just that God should thus dispose of them. Why should he be frustrated of his end through their perverseness! If men will not do the work for which he hath made and fitted them; if they, through a spirit of opposition and rebellion, refuse; why should God suffer himself to be disappointed of his end in making them? It doth not become his infinite greatness and majesty to suffer himself to be frustrated by the wickedness and perverseness of sinful worms of the dust. If God should suffer this, it would seem to argue, either a want of wisdom to fix upon a good end, or a want of power to accomplish it.—God made all men that they might he useful; and if they will not be useful in their conduct and actions, how just is it that God should make them useful in their sufferings! He made all men for his own glory; and if they, contrary to the revealed will of God, refuse to glorify him actively and willingly, how just is it that God should glorify himself upon them!
Men are under no natural necessity of being put to this use of glorifying God in their sufferings. God gives them opportunity of glorifying him in bringing forth fruit, puts them under advantages for it, and uses many means to bring them to it. But if they will not be useful in this way, it is very just that God should make them useful in the only remaining way in which they can be useful, viz. in their destruction. God is not forward to put them to this
use. He tells us, that he hath
II. This subject ought to put you upon examining yourselves, whether you be not wholly useless creatures. You have now heard, that those who bring forth no fruit to God, are, as to any good they do, wholly useless. Inquire, therefore, whether you have ever done any thing from a gracious respect to God, or out of love to him? Seeking only your worldly interest, or for you to come to public worship on the sabbath, to pray in your families, and other such things,
merely in compliance with the general custom—or that you be sober, moral, and religious, only to be seen of men, or out of respect to your own credit and honour—is not bringing forth fruit to God. How is that for God which is only for the sake of custom, the esteem of men, or merely from the fear of hell? What thanks are due to you for not loving your own misery, and for being willing to take some pains to escape burning in hell to all eternity? There is not a devil in hell, but would do the
same:
There is no fruit brought forth to God, where there is nothing done from love, or true respect to him. God looketh at the heart. He doth not stand in need of our services, neither is he benefited by any thing that we can do. He doth not receive any thing of us, but only as a suitable testimony of our love and respect to him. This is the fruit that he seeks. Men themselves will not accept of those shows of friendship, which they think are hypocritical, and come
not from the heart. How much less should God, who searcheth the hearts and trieth the reins of the children of men!
III. Another use of this subject may be of conviction and humiliation to those who never have brought forth any fruit to God. If, upon examination, you find that you have never in all your lives done any thing out of a true respect to God, then it hath been demonstrated, that, as to any thing which you do, you are altogether useless creatures. And consider, what a shameful thing it is for such rational beings as you are, and placed under such advantages for usefulness, yet to be wholly useless, and to live in the world to no purpose! We esteem it a very mean character in any person, that he is worthless and insignificant; and to be called so is taken as a great reproach. But consider seriously, whether you can clear yourselves of this character. Set reason to work; can you rationally suppose, that you do in any measure answer the end for which God gave you your being, and made you of a nature superior to the beasts?—But that you may be sensible what cause you have to be ashamed of your unprofitableness, consider the following things:
1. How much God hath bestowed upon you, in the endowments of your nature. God hath made you rational, intelligent creatures, hath endued you with noble powers, those endowments wherein the natural image of God consists. You are vastly exalted in your nature above other kinds of creatures here below. You are capable of a thousand times as much as any of the brute creatures. He hath given you a power of understanding, which is capable of extending itself, of looking back to the beginning of time, and of considering what was before the world, and of looking forward beyond the end of time. It is capable of extending beyond the utmost limits of the universe; and is a faculty whereby you are akin to angels, and are capable even of knowing and contemplating the Divine Being, and his glorious perfections, manifested in his works and in his word. You have souls capable of being the habitation of the Holy Spirit of God, and his divine grace. You are capable of the noble employments of angels. How lamentable and shameful is it, that such a creature should be altogether useless, and live in vain! How lamentable that such a noble and excellent piece of divine workmanship should fail of its end, and be to no purpose! Was it ever worth while for God to make you such a creature, with such a noble nature, and so much above other kinds of creatures, only to eat, and drink, and gratify your sensual appetites? How lamentable and shameful to you, that such a noble tree should be more useless than any tree of the forest; that man, whom God hath thus set in honour, should make himself more worthless than the beasts that perish!
2. How much God hath done for you in the creation of the world. He made the earth, and seas, and all their fulness, for the use of man:
3. How much is done for you in the course of God’s common providence! Consider how nature is continually labouring for you. The sun is, as it were, in a ferment for mankind, and spending his rays upon man to put him under advantage to be useful. The winds and clouds are continually labouring for you, and the waters are going in a constant circulation, ascending in the air from the seas, descending in rain, gathering in streams and rivers, returning to
the sea, and again ascending and descending for you. The earth is continually labouring to bring forth her fruit for your support. The trees of the field, and many of the poor brute creatures, are continually labouring and spending their strength for you! How much of the fulness of the earth is spent upon you! How many of God’s creatures are devoured by you! How many of the lives of the living creatures of God are destroyed for your sake, for your support and comfort!—Now, how lamentable will
it be, if, after all, you be altogether useless, and live to no purpose! What mere cumberers of the ground will you be!
4. How much is done for you in the use of the means of grace. How much hath God done to provide you with suitable means and advantages for usefulness! How many prophets hath he sent into the world, in different ages, inspiring them with his Holy Spirit, and enabling them to work many miracles to confirm their word, whereby you now have his written word to instruct you! How great a thing hath God done for you, to give you opportunity and advantage to be
useful, in that he hath sent his own Son into the world! He who is really and truly God, united himself to the human nature, and became man, to be a prophet and teacher to you and other sinners. Yea, he laid down his life to make atonement for sin, that you might have encouragement to serve God with hopes of acceptance.—How many ordinances have been instituted for you! How much of the labour of the ministers of God hath been spent upon you! Is not that true concerning you which is said
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5. Consider what a shame it is that you should live in vain, when all the other creatures, inferior to you, glorify their Creator, according to their nature. You who are so highly exalted in the world, are more useless than the brute creation; yea, than the meanest worms, or things without life, as earth and stones: for they all answer their end; none of them fail of it. They are all useful in their places, all render their proper tribute of praise to their Creator: while you are mere nuisances in the creation, and burdens to the earth; as any tree of the forest is more useful than the vine, if it bear not fruit.
IV. Let me, in a further application of this doctrine, exhort you by all means to bring forth fruit to God. Let it be your constant endeavour to be in this way actively useful in the world.—Here consider three things.
1. What an honour it will be to such poor creatures as you are to bring forth fruit to the divine glory. What is such a poor worm as man, that he should be enabled to bring forth any fruit to God! It is the greatest honour of his nature, that God hath given him a capacity of glorifying the great Creator. There is no creature in the visible world that is capable of actively glorifying God, but man.
2. In bringing forth fruit to God, you will be so profitable to none as to yourselves. You cannot thereby be profitable to God;
3. If you remain thus unprofitable, and be not actively useful, surely God will obtain his end of you, in your destruction. He will say concerning the barren tree, “Cut it down, why cumbereth it the ground?
If you continue not to bring forth any fruit to the divine glory, hell will be the only fit place for you. It is a place prepared on purpose to be a receptacle of such persons. In hell nature ceases to labour any more for sinners. There they will have no opportunity to consume the fruits of divine goodness on their lusts; there they can prejudice or encumber nothing, upon which God sets any value. There no faithful servants and ministers of God will any longer spend their strength in vain upon them. When the barren tree is in the fire, the servants of the husbandman are freed from any further labour about it.—In hell the fruitless will no more have opportunity to clog and discourage the flourishing of religion, and to destroy much good, as they often do in this world; they will no more have opportunity to corrupt others by their ill example; they will no more have it in their power to offend the godly; they may hurt and torment one another; but the godly will be out of their reach. In hell there will be no ordinances, no sabbaths, no sacraments, no sacred things, for them to profane and defile by their careless and hypocritical attendance; but unceasing woe for their abuse.
For if, when were enemies, we were reconciled to God by the death of his Son.
The apostle, from the beginning of the epistle, to the beginning of this chapter, had insisted on the doctrine of justification by faith alone. In this chapter he goes on to consider the benefits that are consequent on justification, viz. Peace with God, present happiness, and hope of glory. Peace with God is mentioned in the
1. He insists on the blessed nature of this hope, in that it enables us to glory in tribulations. This excellent nature of true Christian hope is described in the following words: (
2. The apostle takes notice of the sure ground there is for this hope; or the abundant evidence we have, that we shall obtain the glory hoped for, in that peace we have with God, by our justification through Christ’s blood. For while we were without strength, in due time Christ died for us; even while we were ungodly and sinners, enemies to God and Christ. (See
The giving of Christ to die for us is here spoken of as a much greater thing, than the actual bestowment of life; because this is all that has any difficulty in it.—When God did this for us, he did it for us as sinners and enemies. Rut in actually bestowing salvation on us after we are justified, we are not looked upon as sinners, but as perfectly righteous persons: he beholds no iniquity in us. We are no more enemies, but reconciled. When God gave Christ to die for the elect, he looked on them as they are in themselves; but in actually bestowing eternal life, he looks on them as they are in Christ.
There are three epithets used in the text and context, as appertaining to sinners as they are in themselves,
They are without strength, they cannot help themselves.—They are ungodly or sinners,—and they are enemies:as in the text.—Natural men are God’s enemies.
God, though the Creator of all things, yet has some enemies in the world.—Men in general will own, that they are sinners. There are few, if any, whose consciences are so blinded as not to be sensible they have been guilty of sin. And most sinners will own that they have bad hearts. They will own that they do not love God so much as they should do; that they are not so thankful as they ought to be for mercies; and that in many things they fail. And yet few of them are sensible that they are God’s enemies. They do not see how they can be truly so called; for they are not sensible that they wish God any hurt, or endeavour to do him any.
But we see that the Scripture speaks of them as enemies to God. So in our text, and elsewhere, “And you that were sometime alienated, and enemies in your minds by wicked works.”
In what respects natural men are God’s enemies.
1. Their enmity appears in their judgments, their natural relish, their wills, affections, and practice. They have a very mean esteem of God. Men are ready to
So it is with natural men towards God. They entertain very low and contemptible thoughts of God. Whatever honour and respect they may pretend, and make a show of towards God, if their practice be examined, it will show, that they certainly look upon him as a Being that is but little to be regarded. The language of their hearts is, “Who is the Lord, that I should obey his voice?”
2. They are enemies in the natural relish of their souls. They have an inbred distaste and disrelish of God’s perfections. God is not such a being as they would have. Though they are ignorant of God; yet from what they hear of him, and from what is manifest by the light of nature, they do not like him. By his being endowed with such attributes as he is, they have an aversion to him. They hear God is an infinitely holy, pure, and righteous Being, and they do not like him upon this account; they have no relish of such qualifications: they take no delight in contemplating them. It would be a mere task, a bondage to a natural man, to be obliged to set himself to contemplate those attributes of God. They see no manner of beauty or loveliness, nor taste any sweetness, in them. And on account of their distaste of these perfections, they dislike all his other attributes. They have greater aversion to him because he is omniscient and knows all things; and because his omniscience is a holy omniscience. They are not pleased that he is omnipotent, and can do whatever he pleases; because it is a holy omnipotence. They are enemies even to his mercy, because it is a holy mercy. They do not like his immutability, because by this he never will be otherwise than he is, an infinitely holy God.
It is from this disrelish that natural men have of the attributes of God, that they do not love to have much to do with God. The natural tendency of the heart of man is to fly from God, and keep at a distance from him, as far off as possible.—A natural man is averse to communion with God, and is naturally disinclined to those exercises of religion, wherein he has immediately to do with him. It is said of wicked men,
Hence also it is, that natural men are with difficulty persuaded to be constant in the duty of secret prayer. They would not be so averse to spending a quarter of an hour, night and morning, in some bodily labour; but it is because they are averse to a work, wherein they have so immediately to do with God; and they naturally love to keep at a distance from him.
3. Their wills are contrary to his will. God’s will and theirs are exceeding cross the one to the other, God wills those things that they hate, and are most averse to; and they will those things that God hates. Hence they oppose God in their wills: there is a dreadful, violent, and obstinate opposition of the will of natural men to the will of God.
They are very opposite to the commands of God. It is from the enmity of the will, (
4. They are enemies to God in their affections. There is in every natural man a seed of malice against God. And it often dreadfully breaks forth. Though it may in great measure lie hid in secure times, when God lets men alone, and they meet with no great disturbance of body or mind; yet, if God does but touch men in their consciences, by manifesting to them a little of his wrath for their sins, this oftentimes brings out the principle of malice against him. This is exercised in dreadful heart-risings, inward wranglings and quarrelings, and blasphemous thoughts; wherein the heart is like a viper, hissing and spitting poison at God. And however free from it the heart may seem to be, when let alone and secure, yet a very little thing will set it in a rage. Temptations will show what is in the heart. The alteration of a man’s circumstances will often discover the heart. Pharaoh had no more natural enmity against God than other men; and if other natural men had been in Pharaoh’s circumstances, the same corruptions would have put forth themselves in as dreadful a manner. The scribes and Pharisees had naturally no more malice in their hearts against Christ, than other men, and other natural men would, in their case, and having as little restraint, exercise as much malice against Christ as they did. When wicked men come to be cast into hell, then their malice against God will appear. Then their hearts will appear as full of malice, as hell is full of fire. But when wicked men come to be in hell, there will be no new corruptions put into their heart; but only old ones will then break forth without restraint. That is all the difference between a wicked man on earth, and a wicked man in hell, that in hell there will be more to stir up the exercise of corruption, and less to restrain it, than on earth: but there will be no new corruption put in. A wicked man will have no principle of corruption in hell, but what he carried to hell with him. There are now the seeds of all the malice that will be exercised then. The malice of damned spirits is but a branch of the root, that is in the hearts of natural men now. A natural man has a heart like the heart of a devil; only corruption is more under restraint in man than in devils.
5. They are enemies in their practice. They walk contrary to him. In their enmity against God, they are exceeding active. They are engaged in war against God. Indeed they cannot injure God, he is so much above them; but yet they do what they can. They oppose themselves to his honour and glory: they oppose themselves to the interest of his kingdom in the world: they oppose themselves to the will and command of God: and oppose him in his government. They oppose God in his works, and in his declared designs; while he is doing one work, they are doing the contrary. God seeks one thing, and they seek directly the contrary. They list under Satan’s banner, and are his willing soldiers in opposing the kingdom of God.
The degree of men’s natural enmity to God.
I NOW proceed to say something with respect to the degree of this enmity: tending in some measure to show, how great enemies to God are natural men.
1. They have no love to God; their enmity is mere enmity without any mixture of love. A natural man is wholly destitute of any principle of love to God, and therefore never had the least exercise of this love. Some natural men have better tempers than others; and some are better educated than others; and some live a great deal more soberly than others: but one has no more love to God than
2. Every faculty and principle of action is wholly under the dominion of enmity against God. The nature of man is wholly infected with this enmity against God. He is tainted with it throughout, in all his faculties and principles. And not only so, but every faculty is entirely and perfectly subdued under it, and enslaved to it. This enmity against God, has the absolute possession of the man. The apostle Paul, speaking of what he was
naturally, says, “I am carnal, sold under sin.
The understanding is under the reigning power of this enmity against Goal, so that it is entirely darkened and blinded with regard to the glory and excellency of God. The will is wholly under the reigning power of it. All the affections are governed by enmity against God: there is not one affection, nor one desire, that a natural man has, or that he is ever stirred up to act from, but what contains in it enmity against God. A natural man is as full of enmity against God, as any viper, or any venomous beast, is full of poison.
3. The power of the enmity of natural men against God, is so great, that it is insuperable by any finite power. It has too great and strong a possession of the heart, to be overcome by any created power. Indeed, a natural man never sincerely strives to root out his enmity against God; his endeavours are hypocritical; he delights in his enmity, and chooses it. Neither can others do it, though they sincerely, and to their utmost, endeavour
to overcome this enmity. If godly friends and neighbours labour to persuade them to cast away their enmity, and become friends to God, they cannot persuade them to it. Though ministers use never so many arguments and entreaties, and set forth the loveliness of God; tell them of the goodness of God to them, hold forth God’s own gracious invitations, and entreat them never so earnestly to cast off their opposition, and be reconciled; yet they cannot overcome it: still they will be as bad enemies
to God, as ever they were.—The tongue of men or of angels cannot persuade them to relinquish their opposition to God. Miracles will not do it.—How many miracles did the children of Israel see in the wilderness! yet their enmity against God remained; as appeared by their often murmuring. And how often did Christ use miracles to this end without effect, but the Jews obstinately stood out.
4. They are mortal enemies to God; i. e. They have that enmity in their hearts, that strikes at the life of God. A man may be no friend to another, and may have an ill spirit towards him; and yet not be his mortal enemy: his enmity will be satisfied with something short of the death of the person. But it is not so with natural men, with respect to God: they are mortal enemies. Their imbecility is no argument that this is not the tendency of the principle.
Natural men are enemies to the dominion of God; and their nature shows their good-will to dethrone him if they could! Yea, they are enemies to the being of God, and would be glad if there was no God. And therefore it necessarily follows, that they would cause that there should he none, if they could.
The viper’s poison is deadly poison; and when he bites he seeks the precious life. And men are in this respect a generation of vipers. Their poison, which is enmity against God, seeks the life of God.
5. Natural men are greater enemies to God than they are to any other being whatsoever. Natural men may be very great enemies to their fellow-creatures; but not so great as they are to God. There is no other being that so much stands in sinners’ way, in those things that they chiefly set their hearts upon, as God. Men are wont to hate their enemies in proportion to two things, viz. their opposition to what they look upon to be their interest,—and their power and ability. A great and powerful enemy will be more hated, than one who is weak and impotent. But none is so powerful as God.
Man’s enmity to others may be got over: time may wear it out, and they may be reconciled. But natural men, without a mighty work of God to change their hearts, will never get over their enmity against God. They are greater enemies to God, than they are to the devil. Yea, they treat the devil as their friend and master, and join with him against God.
On what account men are enemies to God.
the general reason is, That God is opposite to them in the worship of their idols. The apostacy of man summarily consists in departing from the true God, to idols; forsaking his Creator, and setting up other things in his room. When God at first created man, he was united to his Creator; the God that made him was his God. The true God was the object of his highest respect, and had the possession of his heart. Love to God was the principle in his heart, that ruled over all other principles; and every thing in the soul was wholly in subjection to it. But when man fell, he departed from the true God, and the union that was between his heart and his Creator was broken: he wholly lost his principle of love to God. And henceforward man clave to other gods. He gave that respect to the creature, which is due to the Creator.—When God ceased to be the object of his supreme love and respect, other things of course became the objects of it.
Man will necessarily have something that he respects as his god. If man do not give his highest respect to the God that made him, there will be something else that has the possession of it. Men will either worship the true God, or some idol: it is impossible it should be otherwise:
That which a man chooses for his god, he sets his heart mainly upon. And nothing will so soon excite enmity, as opposition in that which is dearest. A man will be the greatest enemy to him who opposes him in what he chooses for his god: he will look on none as standing so much in his way, as he that would deprive him of his god.
The gods which a natural man worships, instead of the God that made him, are himself and the world. He has withdrawn his esteem and honour from God, and proudly exalts himself. As Satan was not willing to be in subjection; and therefore rebelled, and set up himself; so a natural man, in the proud and high thoughts he has of himself, sets up himself upon God’s throne. He gives his heart to the world, worldly riches, worldly pleasures, and worldly
honours: they have the possession of that regard which is due to God. The apostle sums up all the idolatry of wicked men in their love of the world.
All the sin that men commit, is what they do in the service of their idols: there is no one act of sin, but what is an act of service to some false god. And therefore wherein soever God opposes sin in them, he is opposite to their worship of their idols: on which account they are his enemies. God opposes them in their service of their idols, in the following respects:
1. He manifests his utter abhorrence of their attachment to their idols. Their idols are what they love above all things: they would by no means part with them. This wickedness is sweet unto them.
2. He utterly forbids their cleaving to those idols, and all the service that they do to them. He not only shows that he dislikes it, but he utterly forbids it; and demands that they should worship him; serve him only, and give their hearts wholly to him: without tolerating any competitor. He allows them to serve their idols in no degree; but requires them to cast them away utterly, and pay no more worship to them, at any time. He requires a final parting with their idols. Not only that they should refrain from them for a while, but cast them away for ever; and never gratify their idolatrous respect to them any more. This is so exceeding contrary to them, and what they are so averse to, that they are enemies to God for it. They cannot endure God’s commands, because they forbid all that in which their hearts are so engaged. And as they hate God’s commands, so they hate Him whose commands they are.
3. He threatens them with everlasting damnation for their service of their idols. He threatens them for their past idolatry. He threatens them with his eternal wrath, for their having departed from him, and their having chosen to themselves other gods. He threatens them for that disposition they have in their hearts to cleave to other gods: he threatens the least decrees of that respect which they have in their hearts to their idols. He manifests that he will not tolerate any regard to them, but has fixed eternal death, as the wages of every degree of it. And he will not release them from their guilt; he holds them to their obligations; and he will accept of no atonement that they can make. He will not forgive them for whatever they do in religion; whatever pains they take; whatever tears they shed. He will accept of no money or price that they have to offer.
And he threatens every future act of their idolatry. He not only forbids them ever to be guilty of the least act, but forbids them on pain of eternal damnation. So strictly does God prohibit them from the service of their beloved idols! He threatens them with everlasting wrath for all exercises of inordinate love of worldly profit; for all manifestations of inordinate regard to worldly pleasures, or worldly honours. He threatens them with everlasting torments for their self-exaltation. He requires them to deny and renounce themselves, and to abase themselves at his feet, on pain of bearing his wrath to all eternity.
The strictness of God’s law is a principal cause of man’s enmity against God. If God were one that did not so much hate sin; if he would allow them in the gratification of their lusts in some degree, and his threatenings were not so awful against all criminal indulgence; if his threatenings were not so absolute; if his displeasure could be appeased by a few tears, a little reformation, or the like; they would not be so great enemies, nor hate him so much as they do. But God shows himself to be an implacable enemy to their idols, and has threatened everlasting wrath, infinite calamity, for all that they do in the service of their lusts; and this makes them irreconcilable enemies to him.
For this reason, the scribes and Pharisees were such bitter enemies to Christ; because he showed himself to be such an enemy to their pride, conceit of their own wisdom, self-righteousness, and inordinate affectation of their own honour, which was their god. Natural men are enemies to God, because he is so opposite to them, in that in which they place their all. If you go to take away that which is very dear to a man, nothing will provoke him more. God is infinitely opposite to that in which natural men place all their delight, and all their happiness. He is an enemy to that which natural men value as their greatest honour and highest dignity; and to which they wholly trust; viz. their own righteousness.
Hence natural men are greater enemies to God, than they are to any other being. Some of their fellow-creatures may stand very much in their way, with regard to some things on which they set their hearts; but God opposes them with respect to all their idols, and his opposition to them is infinitely great. None of our fellow-creatures ever oppose us in any of our interests so much as God opposes wicked men in their idolatry. His infinite opposition is manifested by his threatening an infinite punishment, viz. his dreadful wrath to all eternity, misery without end. Hence we need not wonder that natural men are enemies to God.
The objection, that men are not conscious of this enmity, answered.
Natural men do not generally conceive themselves to be so bad; they have not this notion of themselves, that they are enemies to God. And therefore when they hear such doctrine as this taught them, they stand ready to make objections. Some may be ready to say, “I do not know, I am not sensible, that I hate God, and have a mortal enmity against him. I feel no such thing in myself, and if I have such enmity, why do not I feel it? If I am a mortal enemy, why should not I know it better than any body else? How can others see what is in my heart better than I myself? If I hate one of my fellow-creatures, I can feel it inwardly working.” To such an objection I would answer,
If you do but observe yourself, and search your own heart, unless you are strangely blinded, you may be sensible of those things, wherein enmity does fundamentally consist. Particularly, you may be sensible that you have at least had a low and contemptible estimation of God; and that, in your esteem, you set the trifles and vanities of this world far above him; so as to regard the enjoyment of these things far before the enjoyment of God, and to value these things better than his love.—And you may be sensible that you despise the authority of God, and value his commands and his honour but very little. Or if by some means you have blinded yourself, so as to think you do regard them now, doubtless you can look back and see that you have not regarded them. You may be sensible that you have had a disrelish and aversion towards God; an opposition to thinking of him; so that it would have been a very uncomfortable task to have been confined to that exercise for any time. The vanities of the world, at the same time, have been very pleasing to you; and you have been all swallowed up in them, while you have been averse to the things of religion. If you look into your heart, it is there plain to be seen, that there is an enmity in your will, that it is contrary to God’s will, for you have been opposing the will of God all your life long.—These things are plain; it is nothing but some great delusion that can hide them from you. These are the foundation of all enmity: and if these things be in you, all the rest that we have spoken of will follow of course.
2. One reason why you have not more sensibly felt the exercises of malice against God, is that your enmity is now exercised partly in your unbelief of God’s being; and this prevents its appearing in other ways. Man has naturally a principle of atheism in him; an indisposition to realize God’s being, and a disposition to doubt of it. The being of God does not ordinarily seem real to natural men. All the discoveries that there are of God’s being in his works, will not overcome the principle of atheism in the heart. And though they seem in some measure to be rationally convinced, yet it does not appear real; the conviction is feint, there is no strong conviction impressed on the mind, that there is a God: and oftentimes they are ready to think that there is none. Now this will prevent the exercise of this enmity, which otherwise would be felt; particularly, it may be an occasion of there not being sensible exercises of hatred.
It may in some measure be thus illustrated: if you had a rooted malice against another man, a principle that had been long established there, and if you should hear that he was dead, the sensible workings of your malice would not be felt, as when you realized it that he was alive. But if you should afterwards hear the news contradicted, and perceive that your enemy was still alive; you would feel the same workings of hatred that you did before. And thus your not realizing the fact, that God has a being, may prevent those sensible workings of hatred, that otherwise you would have. If wicked men in this world were sensible of the reality of God’s being, as the wicked are in another, they would feel more of that hatred which men in another world do. The exercise of corruption in one way, may, and often does, prevent it working in other ways. As covetousness may prevent the exercise of pride, so atheism may prevent malice; and yet it may be no argument of there being any less enmity in the heart; for it is the same enmity, working in another way. The same enmity that in this world works by atheism, will in another world, where there will be no room for atheism, work by malice and blasphemy. The same mortal enmity which, if you saw there was a God, might make you to wish there were none, may now dispose and incline you to think there is none. Men are very often apt to think things are as they would have them to be. The same principle disposes you to think God has no existence, which, if you knew he had, would dispose you, if it were possible, to dispossess him of it.
3. If you think that there is a God, yet you do not realize it, that he is such a God as he really is. You do not realize it, that he is so holy as he is; that he has such a hatred of sin as indeed he has; that he is so just a God as he is, who will by no means clear the guilty. But that in the Psalms is applicable to you: “these things hast thou done, and I kept silence: thou thoughtest that I was altogether such an one as thyself.”
But if you were sensible of the vanity of your own conceits, and that God was not such an one as you have imagined; but that he is, as he is indeed, an infinitely holy, just, sin hating and sin revenging God, who will not tolerate nor endure the worship of idols, you would be much more liable to feel the sensible exercises of enmity against him, than you are now. And this experience confirms. For we see that when men come to be under convictions, and to be made sensible that God is not as they have heretofore imagined; but that he is such a jealous, sin hating God, and whose wrath against sin is so dreadful, they are much more apt to have sensible exercises of enmity against him than before.
4. Your having always been taught that God is infinitely above you, and out of your reach, has prevented your enmity” being exercised in those ways, that otherwise it would have been. And hence your enmity has not been exercised in revengeful thoughts; because revenge has never found any room here; it has never found any handle to take hold of: there has been no conception of any such thing, and hence it has lain still. A serpent will not bite, or spit poison, at that which it sees at a great distance; which if it saw near, would do it immediately. Opportunity often shows what men are, whether friends or enemies. Opportunity to do puts men in mind of doing; wakens up such principles as lay dormant before. Opportunity stirs up desire to do, where there was before a disposition, that without opportunity would have lain still. If a man has had an old grudge against another, and has a fair opportunity to be revenged, this will revive his malice, and waken up a desire of revenge.
If a great and sovereign prince injures a poor man, and what he does is looked upon as very cruel, that will not ordinarily stir up passionate revenge, because he is so much above him, and out of his reach. Many a man has appeared calm and meek, when he has had no power in his hands, and has not appeared, either to himself or others, to have any disposition to cruel acts; yet afterwards, when he came to have opportunity by unexpected advancement, or
otherwise, has appeared like a ravenous wolf, or devouring lion. So it was with Hazael. “And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child. And Hazael said, But what is thy servant a dog, that he should do this great thing! And Elisha answered, the Lord hath showed
me that thou shall be king over Syria,”
Some natural men are such “dogs” as to do things, if they had opportunity, which they do not imagine it is in their hearts to do. You object against your having a moral hatred against God; that you never felt any desire to dethrone him. But one reason has been, that it has always been conceived so impossible by you. But if the throne of God were within your reach, and you knew it, it would not be safe one hour. Who knows what thoughts would presently arise in your heart by such an opportunity, and what disposition would be raised up in your heart. Who would trust your heart, that there would not presently be such thoughts as these, though they are enough to make one tremble to mention them? “Now I have opportunity to set myself at liberty—that I need not be kept in continual slavery by the strict law of God.—Then I may take my liberty to walk in that way I like best, and need not be continually in such slavish fear of God’s displeasure. And God has not done well by me in many instances. He has done most unjustly by me, in holding me bound to destruction for unbelief, and other things which I cannot help.—He has shown mercy to others, and not to me. I have now an opportunity to deliver myself, and there can be no danger of my being hurt for it. There will be nothing for us to be terrified about, and so keep us in slavery.”
Who would trust your heart, that such thoughts would not arise? or others much more horrid and too dreadful to be mentioned? And therefore I forbear. Those natural men are foolishly insensible of what is in their own hearts, who think there would be no danger of any such workings of heart, if they knew they had opportunity.
5. You little consider, how much your having no more of the sensible exercises of hatred to God, is owing to a being restrained by fear. You have always been taught what a dreadful thing it is to hate God, and how terrible his displeasure; that God sees the heart and knows all the thoughts; and that you are in his hands, and he can make you as miserable as he pleases, and as soon as he pleases. And these things have restrained you: and the fear that has risen from them, has kept you from appearing what you are; it has kept down your enmity, and made that serpent afraid to show its head, as otherwise it would do. If a wrathful man were wholly under the power of an enemy, he would be afraid to exercise his hatred in outward acts, unless it were with great disguise. And if it be supposed that such an enemy, in whose power he was, could see his heart, and know all his thoughts; and apprehended that he would put him to a terrible death, if he saw the workings of malice there, how greatly would this restrain! He would be afraid so much as to believe himself, that he hated his enemy: but there would be all manner of disguise and hypocrisy, and feigning even of thoughts and affections.
Thus your enmity has been kept under restraint; and thus it has been from your infancy. You have grown up in it, so that it is become an habitual restraint. You dare not so much as think you hate God. If you do exercise hatred, you have a disguise for it, whereby you endeavour even to hide it from your own conscience; and so have all along deceived yourself. Your deceit is very old and habitual: there has been only restraint; not mortification.
There has been an enmity against God in its full strength It has been only restrained, like an enemy that durst not rise up and show himself.
6. One reason why you have not felt more sensible hatred to God may be, because you have not had much trial of what is in your heart. It may be God has hitherto, in a great measure, let you alone. The enmity that is in men’s hearts against God, is like a serpent, which, if it be let alone lies still: but if any body disturbs it, will soon hiss, and be enraged, and show its serpentine spiteful nature.
Notwithstanding the good opinion you have of yourself, yet a little trial would show you to be a viper, and your heart would be set all on rage against God. One thing that restrains you now is your hope. You hope to receive many things from God. Your own interest is concerned. So that both hope and fear operate together, to restrain your enmity from sensible exercises. But if once hope were gone, you would soon show what you were; you would feel your enmity against God in a rage.
7. If you pretend that you do not feel enmity against God, and yet act as an enemy, you may certainly conclude that it is not because you are no enemy, but because you do not know your own heart. Actions are the best interpreters of the disposition: they show, better than any thing else, what the heart is. It must be because you do not observe your own behaviour, that you question whether you are an enemy to God.
What other account can you give of your own carriage, but only your being God’s enemy? What other account can be given of your opposing God in your ways; walking so exceeding contrary to him, contrary to his counsels, contrary to his commands, and contrary to his glory? What other account can be given of your casting so much contempt upon God; your setting him so low; your acting so much against his authority, and against his kingdom and interest in the world? What other account can be given of your so setting your will in opposition to God’s will, and that so obstinately, for so long a time, against so many warnings as you have had? What other account can be given of your joining so much with Satan, in the opposition he is making to the kingdom of God in the world? And that you will join with him against God, though it be so much against your own interest, and though you expose yourself by it to everlasting misery?
Such like behaviour in one man towards another, would be sufficient evidence of enmity. If he should be seen to behave thus, and that it was his constant manner, none would want better evidence that he was an enemy to his neighbour. If you yourself had a servant that carried it towards you, as you do towards God, you would not think there was need of any greater evidence of his being your enemy. Suppose your servant should manifest much contempt of
you; and disregard your commands as much as you do the commands of God; should go directly contrary, and in many ways act the very reverse of your commands; should seem to set himself in ways that were contrary to your will obstinately and incorrigibly, without any amendment from your repeated calls, warnings, and threatenings; and should act so cross to you day and night, as you do to God; would he not be justly deemed your enemy? Suppose, further, when you sought one thing, he would seek the
contrary; when you did any work, he would, as much as in him lay, undo and destroy that work; and suppose he should continually drive at such ends, as tended to overthrow the ends you aimed at: when you sought to bring to pass any design, he would endeavour to overthrow your design; and set himself as much against your interest, as you do yourself against God’s honour. And suppose you should moreover see him, from time to time, with those who were your declared mortal enemies; making them his
counsellors, and hearkening to their counsels, as much as you do to Satan’s temptations: should you not think you had sufficient evidence that he was your enemy?—Therefore consider seriously your own ways, and weigh your own behaviour, “How canst thou say, I am not polluted?—see thy way in the valley, know what thou hast done.”
The objections, that they show respect to God, and experience some religious affections, answered.
natural men may be ready to object, the respect they show to God, from time to time. This makes many to think that they are far from being such enemies to God. They pray to him in secret, and attend on public worship, and take a great deal of pains to do it in a decent manner. It seems to them that they show God a great deal of respect: they use many very respectful terms in their prayer: they are respectful in their manner of speaking, their voice, gestures, and the like.—But to this I answer, That all this is done in mere hypocrisy. All this seeming respect is feigned, there is no sincerity in it: there is external respect, but none in the heart: there is a show, and nothing else. You only cover your enmity with a painted veil. You put on the disguise of a friend, but in your heart you are a mortal enemy. There is external honour, but inward contempt; there is a show of friendship and regard, but inward hatred. You do but deceive yourself with your show of respect; and endeavour to deceive God; not considering that God looks not on the outward appearance, but on the heart.—Here consider particularly,
1. That much of that seeming respect which natural men show to God, is owing to their education. They have been taught from their infancy that they ought to show great respect to God. They have been taught to use respectful language, when speaking about God, and to behave with solemnity, when attending on those exercises of religion, wherein they have to do with him. From their childhood, they have seen that this is the manner of others, when they pray to God, to use reverential expressions, and a reverential behaviour before him.
Those who are brought up in places where they have, commonly from their infancy, heard men take the name of God in vain, and swear and curse, and blaspheme; they learn to do the same; and it becomes habitual to them. And it is the same way, and no other, that you have learned to behave respectfully towards God: not that you have any more respect to God than they; but they have been brought up one way, and you another. In some parts of the world, men are
brought up in the worship of idols of silver, and gold, and wood, and stone, made in the shape of men and beast. “They say of them, Let the men that sacrifice, kiss the calf.”
2. That show of respect which you make is forced. You come to God, and make a great show of respect to him, and use very respectful terms, with a reverential tone and manner of speaking; and your countenance is grave and solemn: you put on an humble aspect; and use humble, respectful postures, out of fear. You are afraid that God will execute his wrath upon you, and so you feign a great deal of respect, that he may not be angry with you. “Through the
greatness of thy power shall thine enemies submit themselves unto thee.”
3. It is not real respect that moves you to behave so towards God: you do it because you hope you shall get by it. It is respect to yourself, and not respect to God, that moves you. You hope to move God by it to bestow the rewards of his children. You are like the Jews who followed Christ, and called him Rabbi, and would make him a king. Not that they honoured him so much in their hearts, as to think him worthy of the honour of a king; or that they had
the respect of sincere subjects; but they did it for the sake of the loaves. “Jesus perceived that they would come and make him a king. And when they had found him on the other side of the sea, they said unto him, Rabbi, how camest thou hither? Jesus answered and said unto them, Verily, verily I say unto you, Ye seek me, not because you saw the miracles, but because ye did eat of the loaves, and were filled.”
These things do not argue but that you are implacable enemies to God. If you examine your prayers and other duties, your own consciences will tell you, that the seeming respect which you have shown to God in them, has been only in hypocrisy. Oftentimes you have set forth in your prayers, that God was a great, a glorious, and an infinitely holy God, as if you greatly honoured him on the account of these attributes; and, at the same time, you had no sense in your heart of the greatness and glory of God, or of any excellency in his holiness. Your own consciences will tell you, that you have often pretended to be thankful; you have told God, that you thanked him you was alive, and thanked him for various mercies, when you have not found the least jot of thankfulness in your heart. And so you have told God of your own unworthiness, and set forth what a vile creature you was; when you have had no humble sense of your own unworthiness.
If these forementioned restraints were thrown off, you would soon throw off all your show of respect. Take away fear, and a regard to your own interest, and there would soon be an end to all those appearances of love, honour, and reverence, which now you make. All these things are not at all inconsistent with the most implacable enmity. The devil himself made a show of respect to Christ, when he was afraid that he was going to torment him; and when he
hoped to persuade Christ to spare him longer. “When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.”
Some may perhaps object against this doctrine of their being God’s enemies, the religions affections they have sometimes experienced. They may be ready to say, That when they have come before God in prayer, they have not only used respectful terms and gestures, but they have prayed with affection; their prayers have been attended with tears, which they are ready to think showed something in the heart.?But to this it is answered, that these affections have risen from other causes, and not from any true respect to God.
1. They have risen from self-love, and not love to God. If you have wept before God, from the consideration of your own pitiful case; that has been because you loved yourself, and not because you had any respect to God. If your tears have been from sorrow for your sins; you have mourned for your sins, because you have sinned against yourself, and not because you have sinned against God. “When ye fasted and mourned, did ye at all fast unto me, even unto
me?”
2. Pride, and a good thought of themselves, very commonly has a great hand in the affections of natural men. They have a good opinion of what they are doing when they are praying; and the reflection on that affects them: they are affected with their own goodness. Men’s self-righteousness often occasions tears. A high opinion of themselves before God, and an imagination of their being persons of great account with him, has affected them in their transactions with God. There is commonly abundance of pride in the midst of tears; and often pride is in a great measure the source of them. And then they are so far from being an argument that you are not an enemy to God, that on the contrary, they are an argument, that you are. In your very tears, you are, in a vain conceit of yourself, exalting yourself against God.
3. The affections of natural men often arise from wrong notions they have of God. They conceive of God after the manner they do of men, as though he were a being liable to be wrought upon in his affections. They conceive
Restraining grace a great privilege.
If natural men are God’s enemies; then hence we may learn, how much we are indebted to God for his restraining grace. If all natural men are God’s enemies, what would they not do, if they were not restrained! For what has one that is an enemy in his disposition, to restrain him from acting against him to whom he is an enemy? Hatred will not restrain a man from acting any thing against him that is hated. Nothing is too bad for haired, if it be mere hatred and no love. Hatred shows no kindness either in doing, or forbearing; it will never make a man forbear to act against God; for the very nature of hatred is to seek evil. But wicked men, as has been shown, are mere enemies to God; they have hatred, without any love at all. And hence natural men have nothing within them, in their own nature, to restrain them from any thing that is bad; and therefore their restraint must not be owing to nature, but to restraining grace. And therefore whatever wickedness we have been kept from, it is not because we have not been bad enough to commit it; but it is God has restrained us, and kept us back from sin. There can be no worse principle, than a principle of hatred to God. And there can be no principle that will go further in wickedness than this, if it be neither mortified nor restrained. But it is not mortified in natural men; and therefore all that keeps them from any degree of wickedness, is restrained. If we have seen others do things that we never did; and if they have done worse than we, this is owing to restraining grace. If we have not done as bad as Pharaoh, it is owing to divine restraints. If we have not done as bad as Judas, or as the scribes and Pharisees, or as bad as Herod, or Simon Magus, it is because God has restrained our corruption. If we have ever heard or read of any that have done worse than we; if we have not gone the length in sinning, that the most wicked pirates or carnal persecutors have gone, this is owing to restraining grace. For we are all naturally the enemies of God as much as they. If we have not committed the unpardonable sin, it is owing to restraining grace. There is no worse principle in exercise in that sin, than enmity against God. There is the entire fountain, and all the foundation of the sin against the Holy Ghost, in that enmity against God that naturally reigns in us.
It is not we that restrain ourselves from the commission of the greatest imaginable wickedness; for enmity against God reigns in us and over us; we are under its power and dominion, and are sold tinder it. We do not restrain that which reigns over us. A slave, as long as he continues a mere slave, cannot control his master. “He that committeth sin, is the servant of sin.”
God’s work in the restraint that he exercises over a wicked world, is a glorious work. God’s holding the reins upon the corruptions of a wicked world, and setting hounds to their wickedness, is a more glorious work, than his ruling the raging of the sea, and setting bounds to its proud waves, and saying, Hitherto shall thou come, and no further. In hell, God lets the wickedness of wicked spirits have the reins, to rage without restraint; and it would be in a great measure upon earth as it is in hell, did not God restrain the wickedness of the world. But in order to the better understanding how it is owing to the restraining grace of God, that we are kept and withheld from the highest acts of sin, I would here observe several things.
1. Whenever men are withheld from sinning by the common influence of God’s Spirit, they are withheld by restraining grace. If sinners are awakened, and are made sensible of the great guilt that sin brings, and that it exposes to a dreadful punishment; under such circumstances they dare not allow themselves in wilful sin: God restrains them by the convictions of his Spirit; and therein their being kept from sin, is owing to restraining grace. And unawakened sinners that live under the gospel, who are in a great measure secure, commonly have some degrees of the influence of God’s Spirit, with his ordinances influencing natural conscience. And though they be not sufficient thoroughly to rouse them out of security, or make them reform; yet they keep them from going such lengths in sin, as otherwise they might do. And this is restraining grace. They are indeed very stupid and sottish: yet they would be a great deal more so, if God should let them wholly alone.
2. All the restraints that men are under from the word and ordinances, is from grace. The word and ordinances of God might have some degree of influence on men’s natural principles of self-love, to restrain them from sin, without any degree of the influence of God’s Spirit: but this would be the restraining grace of God; for God’s goodness and mercy to a sinful world appears in his giving his word to be a restraint on the wickedness of the world. When men are restrained by fear of those punishments that the word of God threatens; or by the warnings, the offers, and promises of it; when the word of God works upon hope, or fear, or natural conscience, to restrain men from sin, this is the restraining grace of God, and is owing to his mercy. It is an instance of God’s mercy that he has revealed hell, to restrain men’s wickedness; and that he has revealed a way of salvation, and a possibility of eternal life. This which has great influence on men to keep them from sin, is the restraining grace of God.
3. When men are restrained from sin, by the light of nature, this also is of grace. If men are destitute of the light of God’s word, yet the light of natural conscience teaches that sin brings guilt, and exposes to punishment. The light of nature teaches that there is a God who governs the world, and will reward the good and punish the evil. God is the author of the light of nature, as well as the light of revelation. He in mercy to mankind makes known many things by natural light to work upon men’s fear and self-love, in order to restrain their corruptions.
4. When God restrains men’s corruptions by his providence, this is from grace. And that whether it be his general providence in ordering the slate of mankind; or his providential disposals towards them in particular.
(1.) God greatly restrains the corruption of the world, by ordering the state of mankind. He hath set them here in a mortal state, and in a state of probation for eternity; and that is a great restraint to corruption. God hath “so ordered the state of mankind, that ordinarily many kinds
In all these things, the restraining grace of God appears.—It is God’s mercy to mankind, that he has so ordered their state, that they should have so many things, by fear and a regard to their own interest, to restrain their corruptions. It is God’s mercy to the world, that the state of mankind here differs from the state of the damned in hell; where men will have none of these things to restrain them. The wisdom of God, as well as the attributes of his grace, greatly appear in thus disposing things for the restraining of the wickedness of men.
(2.) God greatly restrains the corruptions of men by his providence towards particular persons; by placing men in such circumstances as to lay them under restraints. And to this it is often owing that some natural men never go such lengths in sinning, or are never guilty of such atrocious wickedness, as some others, that Providence has placed them in different circumstances. If it were not for this, many thousands of natural men, who now live sober and orderly lives, would do as Pharaoh did. The reason why they do not, is, that Providence has placed them in different circumstances. If they were in the same circumstances as Pharaoh was in, they would do as he did. And so, if in the same circumstances as Manassah, as Judas, or Nero. But Providence restrains their corruptions, by putting them in such circumstances, as not to open such a door or outlet for their corruption, as he did to them. So some do not perpetrate such horrid things, they do not live such horribly vicious lives, as some others, because Providence has restrained them, by ordering that they should have a better education than others. Providence has ordered that they should be the children of pious parents, it may be, or should live where they should enjoy many means of grace; and so Providence has laid them under restraints. Now this is restraining grace; or the attribute of God’s grace exercised in thus restraining persons.
And oftentimes God restrains men’s corruptions by particular events of providence. By particular afflictions they are brought under, or by particular occurrences, whereby God does, as it were, block up men’s way in their course of sin, or in some wickedness that they had devised, and that otherwise they would perpetrate. Or something happens unexpected to hold men back from that which they were about to commit. Thus God restrained David by his
providence from shedding blood, as he intended to do. “Now therefore, my lord, as the Lord liveth, and as thy soul liveth, seeing the Lord hath withholden thee from coming to shed blood, and from avenging thyself with thine own hand,—”
5. Godly persons are greatly indebted to restraining grace, in keeping them from dreadful acts of sin. So it was in that instance of David, just mentioned. Even godly persons, when God has left, and has not restrained them, have fallen into dreadful acts of sin. So did David, in the case of Uriah; and Lot, and Peter. And when other godly persons are kept from falling into such sins, or much worse sins than these, it is owing to the restraining grace of God. Merely having a principle of grace in their hearts, or merely their being godly persons, without God’s presence to restrain them, will not keep them from great acts of sin. That the godly do not fall into the most horrid sins that can be conceived of, is owing not so much to any inconsistence between their falling into such sins, and the having a principle of grace in the heart, as it is owing to the covenant mercy of God, whereby he has promised never to leave nor forsake his people; and that he will not suffer them to be tempted above what they are able; but with the temptation will make a way for them to escape. If saving grace restrains men from great acts of sin, that is owing to God who gives such exercises of grace at that time when the temptation comes, that they are restrained.
Let not the godly therefore be insensible of their obligations to the restraining grace of God. Though they cannot be said to be enemies to God, because a principle of enmity does not reign; yet they have the very same principle and seed of enmity in them, though it be mortified. Though it be not in reigning power, yet it has great strength; and is too strong for them, without God’s almighty power to help them against it. Though they be not enemies to God, because they have a principle of love; yet their old man, the body of sin and death that yet remains in them, is a mortal enemy to God. Corruption in the godly, is not better than it is in the wicked; but is of as bad a nature every whit, as that which is in a mortal enemy to God. And though it be not in reigning power; yet it would dreadfully rage, were it not for God’s restraining grace.
God gives his restraining grace to both natural and godly men; but there is this difference; he gives his restraining grace to his children in the way of covenant mercy: it is part of the mercy promised in his covenant. God is faithful, and will not leave them to sin in like manner as wicked men do; otherwise they would do every whit as bad.—Let not therefore the godly attribute it to themselves, or merely to their own goodness, that they are not guilty of such horrid crimes as they hear of in others; let them consider it as not owing to them, but to God’s restraints.?Thus all, both godly and ungodly, may learn from this doctrine, their great obligations to the restraining grace of God.
Why natural men are not willing to come to Christ, and their dreadful condition.
Hence we may learn the reason why natural men will not come to Christ: they do not come because they will not come. “Ye will not come to me, that ye might have life.”
When men are truly willing to come to Christ, they are freely willing. It is not what they are forced and driven to by threatenings; but they are willing to come, and choose to come without being driven. But natural men have no such free willingness; but on the contrary have an aversion. And the ground of it is that which we have heard, viz. That they are enemies to God. Their having such a reigning enmity against God, makes them
obstinately refuse to come to Christ. If a man is an enemy to God, he will necessarily be an enemy to Christ too; for Christ is the Son of God; he is infinitely near to God, yea, has the nature of God, as well as the nature of man. He is a Saviour appointed of God; he anointed him, and sent him into the world. And in performing the work of redemption, he wrought the works of God; always did those things that pleased him; and all that he does as a Saviour, is to his
Hence we see, how dreadful is the condition of natural men. Their state is a state of enmity with God. If we consider what God is, and what men are, it will be easy for us to conclude that such men as are God’s enemies, must be miserable. Consider, ye that are enemies to God, how great he is. He is the eternal God who fills heaven and earth, and whom the heaven of heavens cannot contain. He is the God that made you; in whose hand your breath is, and whose are all your ways; the God in whom you live, and move, and have your being; who has your soul and body in his hands every moment.
You would look on yourself as in very unhappy circumstances, if your neighbours were all your enemies, and none of your fellow-creatures were your friends. If every body were set against you, and all despised and hated you, you would be ready to think, you had better be out of the world than in it. But if it be such a calamity to have enmity maintained between you and your fellow-creatures, what is it, when you and the almighty God are enemies? What avails either the friendship or enmity of your neighbours, poor worms of the dust, in comparison of the friendship or enmity of the great God of heaven and earth?—Consider,
1. If you continue in your enmity a little longer, there will be a mutual enmity between God and you to all eternity. God will appear to be your dreadful and irreconcilable enemy. If you should die an enemy to God, there will be no such thing as any reconciliation after death. God will then appear to you in hatred, without any love, any pity, and any mercy at all. As you hate God, he will hate you. And that will be verified of you: “My soul loathed
them, and their soul abhorred me.”
Consider, What will it be to have this enmity to be mutual, and maintained for ever on both sides? For as God will for ever continue an enemy to you, so you will for ever continue an enemy to God. If you continue God’s enemy until death, you will always be his enemy. And after death your enmity will have no restraint, but it will break out and rage without control. When you come to be a fire-brand of hell, you will be so in two respects, viz. As
you will be full of the fire of God’s wrath; and as you will be all on a blaze with spite and malice towards God. You will be as full of the fire of malice, as you will with the fire of divine vengeance, and both will make you full of torment. Then you will appear as you are, a viper indeed. You are now under great disguise; a wolf in sheep’s clothing: but then your mask will be pulled off; you shall loose your garments, and walk naked.
2. Consider, What will be the consequence of a mutual enmity between God and you, if it be continued? Though hitherto you have met with no very great changes, yet they will come. After a little while, dying time will come; and then what will be the consequence of this enmity? God, whose enemy you are, has the frame of your body in his hands. Your times are in his hand; and he it is that appoints your bounds. And when he sends death to arrest you, to change your countenance, to dissolve your frame, and to take you away from all your earthly friends, and from all that is dear and pleasant to you in the world; what will be the issue? Will not you then stand in need of God’s help? Would not he be the best friend in such a case, worth more than ten thousand earthly friends? If God be your enemy, then to whom will you betake yourself for a friend? When you launch forth into the boundless gulf of eternity, then you will need some friend to take care of you, but if God be your enemy, where will you betake yourself? Your soul must go naked into another world, in eternal separation from all worldly things; and your soul will not be in its own power, to defend or dispose of itself. Will you not then need to have God for a friend, into whose hands you may commend your spirit? But how dreadful will it be, to have God your enemy!
The time is coming when the frame of this world shall be dissolved. Christ shall descend in the clouds of heaven, in the glory of his Father; and you, with all the rest of mankind, must stand before his judgment-seat. Then what will be the consequence of this mutual enmity between God and you? If God be your enemy, who will stand your friend? Now, it may be, it does not appear to be very terrible to you to have God for your enemy; but when such changes as these are brought to pass, it will greatly alter the appearance of things. Then God’s favour will appear to you of infinite worth. They, and they only, will then appear happy, who have the love of God: and then you will know that God’s enemies are miserable.—But under this head, consider more particularly several things.
(1.) What God can do to his enemies. Or rather, what can he not do? How miserable can he who is almighty make his enemies! Consider, you that are enemies to God, whether or no you shall be able to make your part good with him. “Do we provoke the Lord to jealousy? Are we stronger than he?
And if you endeavour to support yourself under God’s wrath, cannot God lay you under such misery, as to cause your spirit quite to fail; so that you shall find no strength to resist him, or to uphold yourself? Why should a worm think of supporting himself against an omnipotent adversary? Consider, God has made your soul; and he can fill it with misery: he made your body, and can bring what torments he will upon it. God who made you, has given
you a capacity to bear torment; and he has that capacity in his hands. How dreadful must it be to fall into the hands of such an enemy! Surely, “it is a fearful thing to fall into the hands of the living God.”
(2.) If God be your enemy, you may rationally conclude that he will act as such in his dealings with you. We have already observed that you have enmity without any love or true respect. So, if you continue to be so, God will appear to be your mere enemy; and will be so for ever, without being reconciled. But if it be so, he will doubtless act as such. If he eternally hates you, he will act in his dealings with you, as one that hates you without any
love or pity. The proper tendency and aim of hatred is the misery of the object hated; so that you may expect God will make you miserable, and that you will not be spared.—Now, God does not act as your mere enemy: if he corrects you, it is in measure. He now exercises abundance of mercy to you. He threatens you now; but it is in a way of warning, and so in a merciful way. He now calls, invites, and strives with you, and waits to be gracious
(3.) If you will continue God’s enemy, you may rationally conclude that God will deal with you so as to make it appear how dreadful it is to have God for an enemy. It is very dreadful to have a mighty prince for an enemy. “The wrath of a king is as the roaring of a lion.”
(4.) Consider, What God has said he will do to his enemies. He has declared that they shall not escape; but that he will surely punish them. “Thine hand shall find out all thine enemies, thy right hand shall find out all those that hate thee.”
Yea, God hath sworn that he will be avenged on them; and that in a most awful and dreadful manner. “For I lift up my hand to heaven, and say, I live for ever. If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and I will reward them that hate me. I will make mine arrows drunk with blood, (and my sword shall devour flesh,) and that with the blood of the slain—from the beginning of revenges on
the enemy.”
Again, the completeness of their destruction is represented in the following words: “The wicked shall perish, the enemies of the Lord shall be as the fat of lambs, they shall consume: into smoke shall they consume away.”
God may justly withhold mercy.
If natural men are God’s enemies, hence we may learn, how justly God may refuse to show you mercy. For is God obliged to show mercy to his enemies? Is God bound to set his love on them that have no love to him; but hate him with perfect hatred? Is he bound to come and dwell with them that have an aversion to him, and choose to keep at a distance from him, and fly from him as one that is hateful to them? Even should you desire the salvation of your soul, is God bound to comply with your desires, when you always resist and oppose his will? Is God bound to put honour upon you, and to advance you to such dignity as to be a child of the King of kings, and the heir of glory, while at the same time you set him too low to have even the lowest place in your heart?
This doctrine affords a strong argument for the absolute sovereignty of God, with respect to the salvation of sinners. If God is pleased to show mercy to his haters, it is certainly fit that he should do it in a sovereign way, without acting as any way obliged. God will show mercy to his mortal enemies; but then he will not be bound, he will have his liberty to choose the objects of his mercy; to show mercy to what enemy he pleases, and to punish and destroy which of his haters he pleases. And certainly this is a fit and reasonable thing. It is fit that God should distribute saving blessings in this way, and in no other, viz. in a sovereign and arbitrary way. And that ever any body thought of or devised any other way for God to show mercy, than to have mercy on whom he will have mercy, must arise from ignorance of their own hearts, whereby they were insensible what enemies they naturally are to God. But consider here the following things:
1. How causelessly you are enemies to God. You have no manner of reason for it, either from what God is, or from what he has done. You have no reason for this from what he is. For he is an infinitely lovely and glorious Being; the fountain of all excellency, all that is amiable and lovely in the universe, is originally and eminently in him. Nothing can possibly be conceived of that could be lovely in God, that is not in him, and that in the greatest possible degree.
And you have no reason for this, from what God has done. For he has been a good and bountiful God to you. He has exercised abundance of kindness to you; has carried you from the womb, preserved your life, taken care of you, and provided for you, all your life long. he has exercised great patience and long-suffering towards you. If it had not been for the kindness of God to you, what would have become of you? What would have become of your body? And what, before this time, would have become of your soul? And you are now, every day and hour, maintained by the goodness and bounty of God. Every new breath you draw, is a new gift of his to you. How causelessly then are you such dreadful enemies to God! And how justly might he for it eternally deprive you of all mercy, seeing you do thus requite God for his mercy and kindness to you!
2. Consider, how you would resent it, if others were such enemies to you, as you are to God. If they had their hearts so full of enmity to you; if they treated you with such contempt, and opposed you, as you do God; how would you resent it! Do you not find that you are apt greatly to resent it, when any oppose you, and show an ill spirit towards you? And though you excuse your own enmity against God from your corrupt nature that you brought into the world with you, which you could not help; yet you do not excuse others for being enemies to you from their corrupt nature that they brought into the world, which they could not help; but are ready bitterly to resent it notwithstanding.
Consider therefore, if you, a poor, unworthy, unlovely creature, do so resent it, when you are hated, how may God justly resent it when you are enemies to him, an infinitely glorious Being; and a Being from whom you have received so much kindness!
3. How unreasonable is it for you to imagine that you can oblige God to have respect to you by any thing that you can do, continuing still to be his enemy. If you think you have prayed, and read, and done something considerable for God; yet who cares for the seeming kindness of an enemy? What value would you yourself set upon a man making a show of friendship, when you knew at the same time, that he was inwardly your mortal enemy? Would you
look upon yourself obliged for such respect and kindness? Would you not rather abhor it? Would you count such respect to be valued, as Joab’s towards Amasa, who took him by the beard, and kissed him, and said, Art thou in health, my brother? And smote him at the same time under the fifth rib, and killed him! What if you do pray to God? Is he obliged to hear the prayers of an enemy? What if you have taken a great deal of pains, is God obliged to give heaven for the prayers of an
Practical Improvement.
Hence we may learn,
1. How wonderful is the love that is manifested in giving Christ to die for us. For this is love to enemies.
How wonderful was the love of Christ, in thus exercising dying love towards his enemies! He loved those that hated him, with hatred that sought to take away his life, so as voluntarily to lay down his life, that they might have life through him.
2. If we are all naturally God’s enemies, hence we may learn what a spirit it becomes us as Christians to possess towards our enemies. Though we are enemies to God, yet we hope that God has loved us, that Christ has died for us, that God has forgiven or will forgive us; and will do us good, and bestow infinite mercies and blessings upon us, so as to make us happy for ever. All this mercy we hope has been, or will be, exercised towards us.
Certainly then, it will not become us to be bitter in our spirits against those that are enemies to us, and have injured and ill treated us; and though they have yet an ill spirit towards us. Seeing we depend so much on God’s forgiving us, though enemies, we should exercise a spirit of forgiveness towards our enemies. And therefore our Saviour inserted it in that prayer, which he dictated as a general directory to all; “Forgive us our debts, as we
forgive our debtors,” to enforce the duty upon us, and to show us how reasonable it is. And we ought to love them even while enemies; for so we hope God hath done to us. We should be the children of our Father, who is kind to the unthankful and evil.
If we refuse thus to do, and are of another spirit, we may justly expect that God will deny us his mercy, as he has threatened! “If ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses.”
THE
To the intent that now unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God.
The apostle is speaking in the context of the glorious doctrine of the redemption of sinners by Jesus Christ; and how it was in a great measure kept hid in the past ages of the world. It was a mystery that before they did not understand, but now it was in a glorious manner brought to light. (
And the apostle in the text informs us, that what Christ had accomplished towards his church, in the work of redemption, had not only in a great measure unveiled the mystery to the church in this world; but God had more clearly and fully opened it to the understanding even of the angels themselves; and that this was one end of God in it, to discover the glory of his wisdom to the angels. “To the intent that now unto the principalities and powers in
heavenly places, might be known by the church the manifold wisdom of God.
One end of revealing God’s counsels concerning the work of redemption, is making known Gods wisdom. It is called manifold wisdom; because of the manifold glorious ends that are attained by it. The excellent designs, hereby accomplished, are very manifold. The wisdom of God in this is of vast extent. The contrivance is so manifold, that one may spend an eternity in discovering more of the excellent ends and designs accomplished by it; and the multitude and vast variety of things that are, by divine contrivance, brought to conspire to the bringing about those ends.
We may observe, to whom it is that God would manifest this his wisdom, by revealing the mystery of our redemption;—and they are not only men, but the angels.
Ibid
They are called principalities and powers in heavenly places, as distinguishing them from those that are in places of earthly power and dignity. The offices or places of dignity and power that the angels sustain, are not earthly,
One end of God in revealing his design or contrivance for redemption, as he hath so fully and gloriously done by Jesus Christ, is that the angels in heaven may behold the glory of his wisdom by it. Though they are such bright intelligencies, and do always behold the face of God the Father, and know so much; yet here is matter of instruction for them. Here they may see more of the divine wisdom than ever they had seen before. It was a new discovery of the wisdom of God to them.
The time when this display of the wisdom of God was especially made to the angels is, when Christ introduced the gospel-dispensation, implied in those words, “To the intent that now unto the principalities,” &c. When Christ came into the world and died, and actually performed the work of redemption—when he had fully and plainly revealed the counsels of God concerning it; and accordingly introduced the evangelical dispensation, and erected the gospel-church—then the angels understood more of the mystery of man’s redemption, and the manifold designs and counsels of divine wisdom, than ever they had done before.
In the foregoing verse the apostle, after speaking of revealing this wisdom of God to man, “And to make all men see, what is the fellowship of this mystery,
Observe the medium by which the angels come by this knowledge, viz. the church.—“That now unto principalities—might be known by the church“—i. e. by the things they see done in the church, or towards the church: and by what they see concerning the church. So hath it pleased the sovereign God, that the angels should have the most glorious discoveries of divine wisdom by his doings towards his church, a sort of beings much inferior to themselves. It hath pleased God to put this honour upon us.
The wisdom appearing in the way of salvation by Jesus Christ, is far above the wisdom of the angels. For here it is mentioned as one end of God in revealing the contrivance of our salvation, that the angels thereby might see and know how great and manifold the wisdom of God is; to hold forth the divine wisdom to the angels’ view and admiration. But why is it so, if this wisdom be not higher than their own wisdom? It never would have been mentioned as one end of revealing the contrivance of redemption, that the angels might see how manifold God’s wisdom is; if all the wisdom to be seen in it was no greater than their own. It is mentioned as a wisdom such as they had never seen before, not in God, much less in themselves. That now might be known how manifold the wisdom of God is; now, four thousand years since the creation.—In all that time the angels had always beheld the face of God; and had been studying God’s works of creation; yet they never, till that day, had seen any thing like that; never knew how manifold God’s wisdom is, as now they knew it by the church.
Wonderful things done, by which salvation is procured.
Such is the choice of the person chosen to be our redeemer,—the substituting of him in our room;—his incarnation—his life—his death—and exaltation. And,
1. We will consider the choice of the person to be our redeemer. When God designed the redemption of mankind, his great wisdom appears in that he pitched upon his own, his only-begotten, Son, to be the person to perform the work. He was a redeemer of God’s own choosing, and therefore he is called in Scripture, God’s elect, (
It was requisite, that the person, in order to be sufficient for this undertaking, should be one of infinite dignity and worthiness, that he might be capable of meriting infinite blessings. The Son of God is a fit person on this account. It was necessary, that he should be a person of infinite power and wisdom; for this work is so difficult, that it requires such an one. Christ is a fit person also upon this account. It was
requisite, that he should be a person infinitely dear to God the Father, in order to give an infinite value to his transactions in the Father’s esteem, and that the Father’s love to him might balance the offence and provocation by our sins. Christ is a fit person upon this account. Therefore called the beloved, (
It was requisite, that the person should be one that could act in this as of his own absolute right: one that, in himself, is not a servant or subject; because, if he is one that cannot act of his own right, he cannot merit any thing. He that is a servant, and that can do no more than he is bound to do, cannot merit. And then he that has nothing that is absolutely his own, cannot pay any price to redeem another. Upon this account Christ is a fit person; and none but a divine person can be fit.—And he must be a person also of infinite mercy and love; for no other person but such an one would undertake a work so difficult, for a creature so unworthy as man. Upon this account also Christ is a fit person.—It was requisite that he should be a person of unchangeable perfect truth and faithfulness; otherwise he would not be fit to be depended on by us in so great an affair. Christ is also a fit person upon this account.
The wisdom of God in choosing his eternal Son, appears, not only in that he is a fit person; but in that he was the only fit person of all persons, whether created or uncreated. No created person, neither man, nor angel, was fit for this undertaking; for we have just now shown, that he must be a person of infinite holiness—dignity—power—wisdom; infinitely dear to God—of infinite love and mercy; and one that may act of his own
absolute right. But no creature, how excellent soever, has any one of these qualifications.—There are three uncreated persons, the Father, Son, and Holy Ghost; and Christ alone of these was a suitable person for a redeemer. It was not meet, that the redeemer should be God the Father; because he, in the divine economy of the persons of the Trinity, was the person that holds the rights of the Godhead, and so was the person offended, whose justice required satisfaction; and
was to be appeased by a mediator. It was not meet it should be the Holy Ghost, for in being mediator between the Father and the saints, he is in some sense so between the Father and the Spirit. The saints, in all their spiritual transactions with God, act by the Spirit: or rather, it is the Spirit of God that acts in them; they are the temples of the Holy Ghost. The Holy Spirit dwelling in them, is their principle of action, in all their transactings with God. But in these their
spiritual transactings with God, they act by a mediator. These spiritual and holy exercises cannot be acceptable, or avail any thing with God, as from a fallen creature, but by a mediator. Therefore Christ, in being mediator between the Father and the saints, may be said to be mediator between the Father and the Holy Spirit, that acts in the saints. And therefore it was meet, that the mediator should not be either the Father or the Spirit, but a middle person between them both. It is the
Spirit in the saints, that seeks the blessing of God, by faith and prayer; and, as the apostle says, with groanings that cannot be uttered,
It shows a divine wisdom, to know that he was a fit person. No other but one of divine wisdom could have known it. None but one of infinite wisdom could have thought of him to be a redeemer of sinners. For he, as he is God, is one of the persons offended by sin; against whom man by his sin had rebelled. Who but God infinitely wise could ever have thought of him to be a redeemer of sinners; against whom they had sinned, to whom they were enemies, and of whom they deserved infinitely ill? Who would ever have thought of him as one that should set his heart upon man, and exercise infinite love and pity to him, and exhibit infinite wisdom, power, and merit in redeeming him? We proceed,
2. To consider the substituting of this person in our room. After choosing the person to be our redeemer, the next step of divine wisdom is, to contrive the way how he should perform this work. If God had declared who the person was, that should do this work, and had gone no further; no creature could have thought which way this person could have performed the work. If God had told them, that his own Son must be the redeemer; and that he alone was a fit person for the work; and that he was a person every way fit and sufficient for it,—but had proposed to them to contrive a way how this fit and sufficient person should proceed,—we may well suppose that all created understandings would have been utterly at a loss.
The first thing necessary to be done, is, that this Son of God should become our representative and surety; and so be substituted in the sinner’s room. But who of created intelligences would have thought of any such thing as the eternal and infinitely beloved Son of God being substituted in the room of sinners? his standing in stead of a sinner, a rebel, an object of the wrath of God? Who would have thought of a person of infinite glory representing sinful worms, that had made themselves by sin infinitely provoking and abominable?
For, if the Son of God be substituted in the sinner’s room, then his sin must be charged upon him: he will thereby take the guilt of the sinner upon himself; he must be subject to the same law that man was, both as to the commands, and threatenings: but who would have thought of any such thing concerning the Son of God? But we proceed,
3. To consider the incarnation of Jesus Christ. The next step of divine wisdom in contriving how Christ should perform the work of redeeming sinners, was in determining his incarnation. Suppose God had revealed his counsels thus far to created understandings, that his own Son was the person chosen for this work, that he had substituted him in the sinner’s room, and appointed him to take the sinner’s obligations and guilt on himself?and had revealed no more, but had left the rest to them to find out; it is no way probable, that even then they could ever have thought of a way, whereby this person might actually have performed the work of redemption. For if the Son of God be substituted in the sinner’s stead, then he takes the sinners’ obligations on himself. For instance, he must take the obligation the sinner is under to perform perfect obedience to the divine law. But it is not probable, that any creature could have conceived how that could be possible.—How should a person who is the eternal Jehovah, become a servant, be under law, and perform obedience even to the law of man?
And again, if the Son of God be substituted in the sinner’s stead, then he comes under the sinner’s obligation to suffer the punishment which man’s sin had deserved. And who could have thought that to be possible? For how should a divine person, who is essentially, unchangeably, and infinitely happy, suffer pain and torment? And how should he who is the object of God’s infinitely dear love, suffer the wrath of his Father? It is not to be supposed, that created wisdom ever would have found out a way how to have got over these difficulties. But divine wisdom hath found out a way, viz. by the incarnation of the Son of God. That the Word should be made flesh, that he might be both God and man, in one person: what created understanding could have conceived that such a thing was possible? Yet these things could never be proved to be impossible. This distinction duly considered will show the futility of many Socinian objections.
And if God had revealed to them, that it was possible, and even that it should be, but left them to find out how it should be; we may well suppose that they would all have been puzzled and confounded, to conceive of a way for so uniting a man to the eternal Son of God, that they should be but one person: that one who is truly a man in all respects, should indeed be the very same Son of God, that was with God from all eternity. This is a great
mystery to us. Hereby, a person that is infinite, omnipotent, and unchangeable, is become, in a sense, a finite, a feeble man; a man subject to our sinless infirmities, passions, and calamities! The great God, the sovereign of heaven and earth, is thus become a worm of the dust. (
4. The next thing to be considered is, the life of Christ in this world. The wisdom of God appears in the circumstances of his life—and in the work and business of his life.
(1.) The circumstances of his life. If God had revealed that his own Son should be incarnate, and should live in this world in the human nature; and it had been left to men to determine what circumstances of life would have been most suitable for him, human wisdom would have determined, that he should appear in the world in a most magnificent manner; with very extraordinary outward ensigns of honour, authority, and power, far above any of the
kings of the earth: that here he should reign in great visible pomp and splendour over all nations.—And thus it was that men’s wisdom did determine, before Christ came. The wise, the great men among the Jews, scribes and Pharisees, who are called “Princes of this world,
And now the divine determination in this matter is made known, we may safely conclude that it is far the most suitable; and that it would not have been at all suitable for God, when he was manifest in flesh, to appear with earthly pomp, wealth, and grandeur. No! these things are infinitely too mean and despicable, for the Son of God to show as if he affected or esteemed them. Men, if they had this way proposed to them, would have been ready to condemn
it, as foolish and very unsuitable for the Son of God. “But the foolishness of God is wiser than men,” (.
(2.) The wisdom of God appears in the work and business of the life of Christ. Particularly, that he should
5. The next thing to be considered is the death of Christ. This is a means of salvation for poor sinners, that no other but divine wisdom would have pitched upon; and when revealed, it was doubtless greatly to the surprise of all the hosts of heaven, and they never will cease to wonder at it. How astonishing is it, that a person who is blessed for ever, and is infinitely and essentially happy, should endure the greatest sufferings that ever were endured on earth! That a person who is the supreme Lord and judge of the world, should be arraigned, and should stand at the judgment-seat of mortal worms, and then be condemned. That a person who is the living God, and the fountain of life, should be put to death. That a person who created the world, and gives life to all his creatures, should be put to death by his own creatures. That a person of infinite majesty and glory, and so the object of the love, praises, and adorations of angels, should be mocked and spit upon by the vilest of men. That a person, infinitely good, and who is love itself, should suffer the greatest cruelty. That a person who is infinitely beloved of the Father, should be put to inexpressible anguish under his own Father’s wrath. That he who is King of heaven, who hath heaven for his throne, and the earth for his footstool, should be buried in the prison of the grave. How wonderful is this! And yet this is the way that God’s wisdom hath fixed upon, as the way of sinners’ salvation; as neither unsuitable nor dishonourable to Christ.
6. The last thing done to procure salvation for sinners, is Christ’s exaltation. Divine wisdom saw it needful, or most expedient, that the same person who died upon the cross, should sit at his right hand, on his own throne, as supreme Governor of the world; and should have particularly the absolute disposal of all things relating to man’s salvation, and should be the judge of the world. This was needful, because it was requisite that the same person who purchased salvation, should have the bestowing of it; for it is not fit, that God should at all transact with the fallen creature in a way of mercy, but by a mediator. And this is exceedingly for the strengthening of the faith and comfort of the saints, that he who hath endured so much to purchase salvation for them, has all things in heaven and in earth delivered unto him; that he might bestow eternal life on them for whom he purchased it. And that the same person that loved them so greatly as to shed his precious blood for them, was to be their final judge.
This then was another thing full of wonders, that he who was man as well as God; he who was a servant, and died like a malefactor; should be made the sovereign Lord of heaven and earth, angels and men; the absolute disposer of eternal life and death; the supreme judge of all created intelligent beings, for eternity: and should have committed to him all the governing power of God the Father; and that, not only as God, but as God-man, not exclusive of the human nature.
As it is wonderful, that a person who is truly divine should be humbled so as to become a servant, and to suffer as a malefactor; so it is in like manner wonderful, that he who is God-man, not exclusive of the manhood, should be exalted to the power and honour of the great God of heaven and earth. But such wonders as these has infinite wisdom contrived, and accomplished in order to our salvation.
In this way of salvation God is greatly glorified.
God has greatly glorified himself in the work of creation and providence. All his works praise him, and his glory shines brightly from them all: but as some stars differ from others in glory, so the glory of God shines brighter in some of his works than in others. And amongst all these, the work of redemption is like the sun in his strength. The glory of the author is abundantly the most resplendent in this work.
I. Each attribute of God is glorified in the work of redemption. How God has exceedingly glorified his wisdom, may more fully appear before we have done with this subject. But more particularly,
1. God hath exceedingly glorified his power in this work.—It shows the great and inconceivable power of God to unite natures so infinitely different, as the divine and human nature, in one person. If God can make one who is truly God, and one that is truly man, the self-same person, what is it that he cannot do? This is a greater and more marvellous work than creation.
The power of God most gloriously appears in man’s being actually saved and redeemed in this way. In his being brought out of a state of sin and misery, into a conformity to God; and at last to the full and perfect enjoyment of God. This is a more glorious demonstration of divine power, than creating things out of nothing, upon two accounts. One is, the effect is greater and more excellent. To produce the new creature is a more glorious effect, than merely to produce a creature.—Making a holy creature, a creature in the spiritual image of God, in the image of the divine excellencies, and a partaker of the divine nature—is a greater effect than merely to give being. And therefore as the effect is greater, it is a more glorious manifestation of power.
And then, in this effect of the actual redemption of sinners, the term from which, is more distant from the term to which, than in the work of creation. The term from which, in the work of creation, is nothing, and the term to which, is being. But the term from which, in the work of redemption, is a state infinitely worse than nothing; and the term to which, a holy and a happy being, a state infinitely better than mere being. The terms in the production of the last, are much more remote from one another, than in the first.
And then the production of this last effect, is a more glorious manifestation of power, than the work of creation; because, though in creation, the terms are very distant—as nothing is very remote from being—yet there is no opposition. Nothing makes no opposition to the creating power of God.—But in redemption, the divine power meets with and overcomes great opposition. There is great opposition in a state of sin to a state of grace. Men’s lusts and corruptions are exceedingly opposite to grace and holiness; and greatly resist the production of the effect. But this opposition is completely overcome in actual redemption.
Besides, there is great opposition from Satan. The power of God is very glorious in this work, because it therein conquers the strongest and most powerful enemies. Power never appears more illustrious than in conquering. Jesus Christ, in this work, conquers and triumphs over thousands of devils, strong and mighty spirits, uniting all their strength against him.
2. The justice of God is exceedingly glorified in this work. God is so strictly and immutably just, that he would not spare his beloved Son when he took upon him the guilt of men’s sins, and was substituted in the room
3. The holiness of God is also exceedingly glorious in this work. Never did God so manifest his hatred of sin as in the death and sufferings of his only-begotten Son. Hereby he showed himself unappeasable to sin, and that it was impossible for him to be at peace with it.
4. God hath also exceedingly glorified his truth in this way, both in his threatenings and promises. Herein is fulfilled the threatenings of the law, wherein God said, “In the day thou eatest thereof thou shalt surely die.
5. And lastly, God has exceedingly glorified his mercy and love in this work. The mercy of God was an attribute never seen before in its exercises, till it was seen in this work of redemption, or the fruits of it. The goodness of God appeared towards the angels in giving them being and blessedness. It appeared glorious towards man in his primitive state, a state of holiness and happiness. But now God hath shown that he can find in his heart to love sinners, who deserve his infinite hatred. And not only hath he shown that he can love them, but love them so as to give them more and do greater things for them than ever he did for the holy angels, that never sinned nor offended their Creator. He loved sinful men so as to give them a greater gift than ever he gave the angels; so as to give his own Son, and not only to give him to be their possession and enjoyment, but to give him to be their sacrifice. And herein he has done more for them, than if he had given them all the visible world; yea, more than if he had given them all the angels, and all heaven besides. God hath loved them so, that hereby he purchased for them deliverance from eternal misery, and the possession of immortal glory.
II. Each person of the Trinity is exceedingly glorified in this work. Herein the work of redemption is distinguished from all the other works of God. The attributes of God are glorious in his other works; but the three persons of the Trinity are distinctly glorified in no work as in this of redemption. In this work every distinct person has his distinct parts and offices assigned him. Each one has his particular and distinct concern in it, agreeable to their distinct, personal properties, relations, and economical offices. The redeemed have an equal concern with and dependence upon each person, in this affair, and owe equal honour and praise to each of them.
The Father appoints and provides the Redeemer, and accepts the price of redemption. The Son is the Redeemer and the price. He redeems by offering up himself. The Holy Ghost immediately communicates to us the thing purchased; yea, and he is the good purchased. The sum of what Christ purchased for us is holiness and happiness. But the Holy Ghost is the great principle both of all holiness and happiness. The Holy Ghost is the sum of all that Christ
purchased for men.
The blessedness of the redeemed consists in partaking of Christ’s fulness, which consists in partaking of that Spirit, which is given not by measure unto him. This is the oil that was poured upon the head of the church, which ran down to the members of his body; to the skirts of his garment. Thus we have an equal concern with and dependence upon each of the persons of the Trinity, distinctly; upon the Father, as he provides the Redeemer, and the person of whom the purchase is made;—the Son as the purchaser, and the price;?the Holy Ghost, as the good purchased.
The good attained by salvation is wonderfully various and exceeding great.
Here we may distinctly consider—the variety—and the greatness—of the good procured for men.
I. The good procured by salvation is wonderfully various. Here are all sorts of good procured for fallen man, that he does or can really need, or is capable of. The wisdom of God appears in the way of salvation, in that it is most worthy of an infinitely wise God, because every way perfect and sufficient. We, in our fallen state, are most necessitous creatures, full of wants: but they are here all answered. Every sort of good is here procured; whatever would really contribute to our happiness, and even many things we could not have thought of, had not Christ purchased them for us, and revealed them to us. Every demand of our circumstances, and craving of our natures, is here exactly answered.—For instance,
1. We stand in need of peace with God. We had provoked God to anger, his wrath abode upon us, and we needed to have it appeased. This is done for us in this way of salvation; for Christ, by shedding his blood, has fully satisfied justice, and appeased God’s wrath, for all that shall believe in him. By the sentence of the law we were condemned to hell; and we needed to have our sins pardoned that we might be delivered from hell. But in this work, pardon of sin and deliverance from hell, is fully purchased for us.
2. We needed not only to have God’s wrath appeased, and our sins pardoned; but we needed to have the favour of God. To have God, not only not our enemy, but our friend. Now God’s favour is purchased for us by the righteousness of Jesus Christ.
3. We needed not only to be delivered from hell, but to have some satisfying happiness bestowed. Man has a natural craving and thirst after happiness; and will thirst and crave, till his capacity is filled. And his capacity is of vast extent; and nothing but an infinite good can fill and satisfy his desires. But, notwithstanding, provision is made in this way of salvation to answer those needs, there is a satisfying happiness purchased for us; that which is fully answerable to the capacity and cravings of our souls.
Here is food procured to answer all the appetites and faculties of our souls. God has made the soul of man of a spiritual nature; and therefore he needs a corresponding happiness; some spiritual object, in the enjoyment of which he may be happy. Christ has purchased the enjoyment of God, who is the great and original Spirit, as the portion of our souls. And he hath purchased the Spirit of God to come and dwell in us as an eternal principle of happiness.
God hath made man a rational, intelligent creature; and man needs some good that shall be a suitable object of his understanding, for him to contemplate; wherein he may have full and sufficient exercise for his capacious faculties, in their utmost extent. Here is an object that is great and noble, and worthy of the exercise of the noblest faculties of the rational soul.—God himself should be theirs, for them for ever to behold and contemplate; his glorious perfections and works are most worthy objects; and there is room enough for improving them, and still to exercise their faculties to all eternity.—What object can be more worthy to exercise the understanding of a rational soul, than the glories of the Divine Being, with which the heavenly intelligences, and even the infinite understanding of God himself is entertained?
Our souls need some good that shall be a suitable object of the will and affections; a suitable object for the choice, the acquiescence, the love, and the joy of the rational soul. Provision is made for this also in this way of salvation. There is an infinitely excellent Being offered to be chosen, to be rested in, to be loved, to be rejoiced in, by us: even God himself, who is infinitely lovely, the fountain of all good; a fountain that can never be exhausted, where we can be in no danger of going to excess in our love and joy: and here we may be assured ever to find our joy and delight in enjoyments answerable to our love and desires.
We naturally desire not only to see those whom we love, but to converse with them. Provision is made for this also, that we should have spiritual conversation with God while in this world; and that we should be hereafter admitted to converse with Christ in the most intimate manner possible. Provision is made in this way of salvation, that we should converse with God much more intimately, than otherwise it would have been possible for us; for now Christ is incarnate, is in our nature: he is become one of us, whereby we are under advantages for an immensely more free and intimate converse with him, than could have been, if he had remained only in the divine nature; and so in a nature infinitely distant from us.—We naturally desire not only to converse with those whom we greatly love, but to dwell with them. Provision, through Christ, is made for this. It is purchased and provided that we should dwell with God in his own house in heaven, which is called our Father’s house.—To dwell for ever in God’s presence, and at his right hand.
We naturally desire to have a right in that person whom we greatly love. Provision is made, in this way of salvation, that we should have a right in God; a right to him. This is the promise of the covenant of grace, “That he will be our God.” God, with all his glorious perfections and attributes, with all his power and wisdom, and with all his majesty and glory, will be ours; so that we may call him our inheritance, and the
portion of our souls: what we can humbly claim by faith, having this portion made over to us by a firm instrument; by a covenant ordered in all things and sure.—And we may also hereby claim a right to Jesus Christ. Love desires that the right should be mutual. The lover desires, not only to have a right to the beloved, but that the beloved should also have a right to him: he desires to be his beloved’s, as well as his beloved should be his. Provision is also made for this,
in this wise method of salvation, that God should have a special propriety in the redeemed, that they should be in a distinguishing manner his, that they should be his peculiar people. We are told that God sets apart the godly for himself,
Love desires to stand in some near relation to the beloved. Provision is made by Christ, that we should stand in the nearest possible relation to God; that he should be our Father, and we should be his children. We are often instructed in the Holy Scriptures, that God is the Father of believers, and that they are his family.—And not only so, but they stand in the nearest relation to Christ Jesus. There is the closest union possible. The souls
of believers are married to Christ. The church is the bride, the Lamb’s wife. Yea, there is yet a nearer relation than can be represented by such a similitude. Believers are as the very members of Christ, and of his flesh and of his bones,
Love naturally inclines to a conformity to the beloved. To have those excellencies, upon the account of which he is beloved, copied in himself. Provision is made in this way of salvation, that we may be conformed to God; that we shall be transformed into the same image.
It is the natural desire of love to do something for the beloved, either for his pleasure or honour. Provision is made for this also in this way of salvation; that we should be made instruments of glorifying God, and promoting his kingdom, here, and of glorifying him to all eternity.
5. In this way of salvation, provision is made for our having every sort of good that man naturally craves; as honour, wealth, and pleasure.—Here is provision made that we should be brought to the highest honour. This is what God has promised, that those that honour him, he will honour. And that true Christians shall be kings and priests unto God.—Christ has promised, that as his Father has appointed unto him a kingdom, so he will appoint unto them, that they may eat and drink at his table in his kingdom. He has promised to crown them with a crown of glory, and that they shall sit with him in his throne. That he will confess their names before his Father, and before his angels. That he will give them a new name; and that they shall walk with him in white.
Christ has also purchased for them the greatest wealth. All those that are in Christ are rich. They are now rich. They have the best riches; being rich in faith, and the graces of the Spirit of God. They have gold tried in the fire. They have durable riches and righteousness. They have treasure in heaven, where neither thief approacheth, nor moth corrupteth. An inheritance incorruptible, undefiled, and fadeth not away. They are possessors of all things.
Christ has also purchased pleasure for them; pleasures that are immensely preferable to all the pleasures of sense, most exquisitely sweet, and satisfying. He has purchased for them fulness of joy, and pleasures for evermore at God’s right hand; and they shall drink of the river of God’s pleasure.
6. Christ has purchased all needed good both for soul and body. While we are here, we stand in need of these earthly things; and of these Christ has purchased all that are best for us. He has purchased for the body that God should feed, and clothe us.
7. Christ has purchased good that is suitable for his people in all conditions. There is, in this way of salvation, respect had to, and provision made for, all circumstances that they can be in. Here is provision made, for a time of affliction—for a time of poverty and pinching want—for a time of bereavement and mourning—for spiritual darkness—for a day of temptation—for a time of persecution—and for a time of death. Here is such a provision made that is sufficient to carry a person above death, and all its terrors; and to give him a complete triumph over that king of terrors. Here is enough to sweeten the grave, and make it cease to seem terrible. Yea, enough to make death in prospect to seem desirable; and in its near approach to be not terrible but joyful.
8. There is provision made in this way of salvation for the life and blessedness of soul and body to all eternity. Christ has purchased, that we should be delivered from a state of temporal death, as well as spiritual and eternal. The bodies of the saints shall be raised to life. He has purchased all manner of perfection for the body of which it is capable. It shall be raised a spiritual body in incorruption and glory, and be made like Christ’s glorious body, to shine as the sun in the kingdom of his Father, and to exist in a glorified state in union with the soul to all eternity.
9. But man in his fallen state still needs something else in order to his happiness, than that these fore-mentioned blessings should be purchased for him, viz. He needs to be qualified for the possession and enjoyment of them. In order to our having a title to these blessings of the covenant of grace, [so that we can scripturally claim an interest in them,] there is a certain condition must be performed by us. We must
believe in the Lord Jesus Christ, and accept of him as offered in the gospel for a Saviour. But, as we cannot do this of ourselves, Christ has purchased this also for all the elect. He has purchased, that they
But still something further is necessary for man, in order to his coming to the actual possession of the inheritance. A man, as soon as he has believed, has a title to the inheritance: but in order to come to the actual possession of it, he must persevere in a way of holiness. There is not only a gate that must be entered; but there is a narrow way that must be travelled, before we can arrive at heavenly blessedness; and that is a way of universal and persevering holiness. But men, after they have believed, cannot persevere in a way of holiness, of themselves. But there is sufficient provision made for this also, in the way of salvation by Jesus Christ. The matter of a saint’s perseverance is sufficiently secured by the purchase that Christ has made.
But still there is something else needful in order to qualify a person for the actual entering upon the enjoyments and employments of a glorified estate, viz. that he should be made perfectly holy; that all remainders of sin should be taken away; for there cannot any sin enter into heaven. No soul must go into the glorious presence of God, with the least degree of the filth of sin. But there is provision made: for Christ has purchased that all sin shall be taken away out of the hearts of believers at death; and that they should be made perfectly holy: whereby they shall be fully and perfectly qualified to enter upon the pleasures and enjoyments of the new Jerusalem.
Christ has purchased all, both objective and inherent good: not only a portion to be enjoyed by us; but all those inherent qualifications necessary to our enjoyment of it. He has purchased not only justification, but sanctification and glorification; both holiness and happiness.—Having considered the good attained in the way of salvation as manifold and various, I now proceed, as proposed,
II. To consider the good attained for us by this way of salvation, as exceeding great.
There is not only every sort of good we need, but of every sort in that degree, so as to answer the extent of our capacity, and the greatest stretch of our desires, and indeed of our conceptions. They are not only greater than our conceptions are here, but also greater than ever they could be, were it not that God’s relation, and our own experience, will teach us. They are greater than the tongue of angels can declare, the deliverance that we have in it is exceeding great; it is deliverance from guilt, from sin itself, from the anger of God, and from the miseries of hell.
How great is the good conferred! The objective good is the infinite God, and the glorious Redeemer, Jesus Christ. How great is the love of the Father, and the Son! And how near the relation between them and the true believer! How close the union, how intimate the communion, and ultimately how clear will be the vision in glory!
There are great communications made to the believing soul on earth, but how much greater in heaven! Then their conformity to God will be perfect, their enjoyment of him will be full, their honour great and unsullied, and the glory of body and soul ineffable. The riches of the Christian are immense; all things are included in his treasure. Pleasures unspeakably and inconceivably great await him; rivers of delight, fulness of joy; and all of infinite duration.
The benefit procured for us, is doubly infinite. Our deliverance is an infinite benefit, because the evil we are delivered from is infinite; and the positive good bestowed is eternal; viz. the full enjoyment of all those blessings merited.
How angels are benefited by the salvation of men.
So hath the wisdom of God contrived this affair, that the benefit of what he has done therein should be so extensive, as to reach the elect angels. It is for men that the work of redemption is wrought out; and yet the benefit of the things done in this work is not confined to them, though all that is properly called redemption, or included in it, is confined to men. The angels cannot partake in this, having never fallen; yet they have great indirect benefit by it.—God hath so wisely ordered, that what has been done in this directly and especially for men, should redound to the exceeding benefit of all intelligent creatures who are in favour with God. The benefit of it is so diffusive as to reach heaven itself. So great and manifold is the good attained in this work, that those glorious spirits who are so much above us, and were so highly exalted in happiness before, yet should receive great addition hereby.—I will show how in some particulars.
1. The angels hereby see great and wonderful manifestation of the glory of God. The happiness of angels as well as of men consists very much in beholding the glory of God. The excellency of the Divine Being is a most delightful subject of contemplation to the saints on earth; but much more to the angels in heaven. The more holy any being is, the more sweet and delightful will it be to him to behold the glory and beauty of the Supreme Being.—Therefore the beholding of the glory of God must be ravishing to the holy angels, who are perfect in holiness, and never had their minds leavened with sin. The manifestations of the glory of God, are as it were the food that satisfies the angels; they live thereon. It is their greatest happiness.
It is without doubt much of their employment to behold the glory of God appearing in his works. Therefore this work of redemption greatly contributes to their happiness and delight, as the glory of God is so exceedingly manifested by it. For what is done, is done in the sight of the angels, as is evident by many passages of Holy Scripture. And they behold the glory of God appearing herein with entertainment and delight, as it is manifest by
The angels have this advantage, that now they may behold the glory of God in the face of Jesus Christ, where it shines with a peculiar lustre and brightness.
2. They have this benefit by it, that hereby Jesus Christ, God-man, is become their head. God, subsisting in three persons, Father, Son, and Holy Ghost, was the king of angels, and would have been, if it had not been for our redemption. But it was owing to what is done in this work, that Jesus Christ, as God-man, becomes the head of the angels. Christ is now not only the head of angels simply as God, but as God-man.
This is a part of the exaltation and glory of Christ which God confers on him as his reward. And not only so, but it is greatly to the angels’ benefit. It is God’s manner in his dealings with his elect creatures, in the same works wherein he glorifies himself, or his Son, greatly to benefit them. The same dealings of his that are most for
(1.) Because they become hereby more nearly related to so glorious a person, the Son of God, than otherwise they would have. The angels esteem it a great honour done them to be related to such a person as Jesus Christ, God-man, who is an infinitely honourable person.
The angels, by Christ becoming their head, are with the saints gathered together in one in Christ,
(2.) Again, this is greatly to their benefit; as they are under advantages for a far more intimate converse with God. The divine nature is at an infinite distance from the nature of angels, as well as from the nature of man. This distance forbids a familiarity and intimacy of intercourse.—It is therefore a great advantage to the angels, that God is come down to them in a created nature; and in that nature is become their head; so that their intercourse and enjoyment may be more intimate. They are invited by the similar qualifications of the created nature, with which the Son of God is invested.
(3.) It is for the benefit of the angels, as hereby the elect of mankind are gathered into their society. Christ, by the work of redemption, gathers in the elect of mankind to join the angels of heaven.
(4.) It tends to make the angels to prize their happiness the more, when they see how much it cost to purchase the same happiness for man. Though they knew so much, yet they are not incapable of being taught more and more the worth of their own happiness. For when they saw how much it cost to purchase the same happiness for man; even the precious blood of the Son of God; this tended to give them a great sense of the infinite value of their happiness. They never saw such a testimony of the value of the eternal enjoyment of God before.
Thus we have shown, how the wisdom of God appears in the work of redemption in the good ends attained thereby, with respect to God, men, and good angels.
But are there any good ends obtained with respect to bad angels, God’s grand enemies? Undoubtedly there are, as may appear from the few following considerations. Satan and his angels rebelled against God in heaven, and proudly presumed to try their strength with his. And when God by his almighty power overcame the strength of Satan, and sent him like lightning from heaven to hell with all his army, Satan still hoped to get the victory by subtlety. Though he could not overcome by power, yet he hoped to succeed by craft; and so by his subtlety to disappoint God of his end in creating this lower world.—God therefore has shown his great wisdom in overthrowing Satan’s design. He has disappointed the devices of the crafty, so that they cannot perform their enterprise; he has carried their counsel headlong.
1. Satan thought to have disappointed God of his glory, which he designed in creating this lower world; and to make mankind be for his own glory, in setting up himself god over them. Now Christ, by what he has done in the work of redemption, has overthrown Satan; and utterly frustrated him as to this end. God is exceedingly glorified in the elect, to the surprise of angels and devils. God by redemption has all the glory that he intended, and more than either men, angels, or devils imagined that God intended. God might have glorified his justice in the destruction of all mankind. But it was God’s design in creating the world, to glorify his goodness and love; and not only to be glorified eventually, but to be served and glorified actually by men. Satan intended to frustrate God of this end; but, by the redemption of Jesus Christ, his design is confounded.
2. Another design of the devil, was to gratify his envy in the utter destruction of mankind. But, by the redemption of Jesus Christ, this malicious design of Satan is crossed: because all the elect are brought to their designed happiness; which is much greater than ever Satan thought it was in God’s heart to bestow on man. And though some of mankind are left to be miserable, yet that does not answer Satan’s end; for this also is ordered for God’s glory. No more are left miserable than God saw meet to glorify his justice upon.
One end why God suffered Satan to do what he did in procuring the fall of man, was that his Son might be glorified in conquering that strong, subtle, and proud spirit, and triumphing over him. How glorious doth Christ Jesus appear in baffling and triumphing over this proud king of darkness, and all the haughty confederate rulers of hell. How glorious a sight is it to see the meek and patient Lamb of God leading that proud, malicious, and mighty enemy
in triumph! What songs doth this cause in heaven! It was a glorious sight in Israel to see David carrying the head of Goliah in triumph to Jerusalem. It appeared glorious to the daughters of Israel, who came out with timbrels and with dances, and sang, “Saul hath slain his thousands, and David his ten thousands.
In this way of salvation wonderful glory redounds to God, as the effect of divine wisdom.
1. By this contrivance for our redemption, God’s greatest dishonour is made an occasion of his greatest glory. Sin is a thing by which God is greatly dishonoured; the nature of its principle is enmity against God, and contempt of him. And man, by his rebellion, has greatly dishonoured God. But this dishonour, by the contrivance of our redemption, is made an occasion of the greatest manifestation of God’s glory that ever was. Sin, the greatest evil, is made an occasion of the greatest good. It is the nature of a principle of sin that it seeks to dethrone God: but this is hereby made an occasion of the greatest manifestation of God’s royal majesty and glory that ever was. By sin, man has slighted and despised God: but this is made an occasion of his appearing the more greatly honourable. Sin casts contempt upon the authority and law of God: but this, by the contrivance of our redemption, is made the occasion of the greatest honour done to that same authority, and to that very law. It was a greater honour to the law of God that Christ was subject to it, and obeyed it, than if all mankind had obeyed it. It was a greater honour to God’s authority that Christ showed such great respect, and such entire subjection to it, than the perfect obedience of all the angels in heaven. Man by his sin showed his enmity against the holiness of God: but this is made an occasion of the greatest manifestation of God’s holiness. The holiness of God never appeared to so great a degree, as when God executed vengeance upon his own dear Son.
2. So has the wisdom of God contrived that those attributes are glorified in man’s salvation, whose glory seemed to require his destruction. When man had fallen, several attributes of God seemed to require his destruction. The justice of God requires, that sin be punished as it deserves: but it deserves no less than eternal destruction. God proclaims it as a part of the glory of his nature, that he will
3. Yea, it is so ordered now that the glory of these attributes requires the salvation of those that believe. The justice of God that required man’s damnation, and seemed inconsistent with his salvation, now as much requires the salvation of those that believe in Christ, as ever before it required their damnation. Salvation is an absolute debt to the believer from God, so that he may in justice demand it, on account of what his surety has done. For Christ has satisfied justice fully for his sin; so that it is but a thing that may be challenged, that God should now release the believer from the punishment; it is but a piece of justice, that the creditor should release the debtor, when he has fully paid the debt. And again, the believer may demand eternal life, because it has been merited by Christ, by a merit of condignity. So is it contrived, that that justice that seemed to require man’s destruction, now requires his salvation.
So the truth of God that seemed to require man’s damnation, now requires his salvation. At the same time that the threatening of the law stands good, there is a promise of eternal life to many who have broken the law. They both stand good at the same time; and the truth of God requires that both should be fulfilled. How much soever they seemed to clash, yet so is the matter contrived in this way of salvation, that both are fulfilled, and do not interfere one with another.
At the very time that God uttered the threatening, “In the day thou eatest thereof thou shalt surely die;
4. Those very attributes which seemed to require man’s destruction, are more glorious in his salvation, than they would have been in his destruction. The revenging justice of God is a great deal more manifested in the death of Christ, than it would have been if all mankind had been sufferers to all eternity. If man had remained under the guilt and imputation of sin, the justice of God would not have had such a trial, as it had, when his own Son was under the imputation of sin. If all mankind had stood guilty, and justice had called for vengeance upon them, that would not have been such a trial of the inflexibleness and unchangeableness of the justice of God, as when his own Son, who was the object of his infinite love, and in whom he infinitely delighted, stood with the imputation of guilt upon him.
This was the greatest trial that could be, to manifest whether God’s justice was perfect and unchangeable, or not; whether God was so just that he would not upon any account abate of what justice required; and whether God would have any respect to persons in judgment.
So the majesty of God appears much more in the sufferings of Christ than it would have done in the eternal sufferings of all mankind. The majesty of a prince appears greater in the just punishment of great personages under the guilt of treason, than of inferior persons. The sufferings of Christ have this advantage over the eternal sufferings of the wicked, for impressing upon the minds of the spectators a sense of the dread majesty of God, and his infinite hatred of sin; viz. that the eternal sufferings of the wicked never will be seen actually accomplished, and finished; whereas they have seen that which is equivalent to those eternal sufferings actually fulfilled and finished in the sufferings of Christ.
5. Such is the wisdom of this way of salvation, that the more any of the elect have dishonoured God, the more is God glorified in this redemption. Such wonders as these are accomplished by the wisdom of this way of salvation. Such things as these, if they had been proposed to any created intelligence, would have seemed strange and unaccountable paradoxes, till the counsels of divine wisdom concerning the matter were unfolded.
So sufficient is this way of salvation, that it is not inconsistent with any of God’s attributes to save the chief of sinners. However great a sinner any one has been, yet God can, if he pleases, save without any injury to the glory of any one attribute. And not only so, but the more sinful any one has been, the more doth God glorify himself in his salvation. The more doth he glorify his power, that he can redeem one in whom sin so abounds, and of whom Satan hath such strong possession.—The greater triumph has Christ over his grand adversary, in redeeming and setting at liberty from his bondage those that were his greatest vassals. The more doth the sufficiency of Christ appear, in that it is sufficient for such vile wretches.
The more is the sovereignty and boundless extent of the mercy of God manifested, in that it is sufficient to redeem those that are most undeserving.
How the wisdom of God appears in the manner and circumstances of obtaining the good intended.
WE now come to take notice of some wonderful circumstances of the attainment of our good, hereby; which shows the great wisdom of this contrivance.
1. So hath God contrived in this way, that a sinful creature should become not guilty; and that he who has no righteousness of his own, should become righteous. These things, if they had been proposed, would have appeared contradictious to any but the divine understanding.
If it had been proposed to any created intelligence, to find out a way in which a sinful creature should not be a guilty creature, how impossible would it have been judged, that there should be any way at all. It would doubtless have been judged impossible but that he who has committed sin, must stand guilty of the sin he has committed; and if sin necessarily obliges to punishment, it must oblige him who has committed it. If punishment and sin be inseparable, then that punishment and the sinner are inseparable. If the law denounces death to the person who is guilty of sin, and if it be impossible that the law should not take place, then he who has committed sin must die. Thus any created understanding would have thought.
And if it had been proposed, that there should be some way found out, wherein man might be righteous without fulfilling righteousness himself; so that he might reasonably and properly be looked upon and accepted as a righteous person, and adjudged to the reward of righteousness, and yet have no righteousness of his own, but the contrary—that he should righteous by the righteousness of the law, by a perfect righteousness, and yet have broken the law, and done nothing else but break it—this doubtless would have been looked upon as impossible and contradictious.
But yet the wisdom of God has truly accomplished each of these things. He hath accomplished that men, though sinners, should be without guilt, in that he hath found out a way that the threatenings of the law should truly and properly be fulfilled, and punishment be executed on sin, and yet not on the sinner. The sufferings of Christ answer the demands of the law, with respect to the sins of those who believe in him; and justice is truly satisfied
thereby. And the law is fulfilled and answered by
2. It shows wonderful wisdom that our good should be procured by such seemingly unlikely and opposite means, as the humiliation of the Son of God. When Christ was about to undertake that great work of redemption, he did not take that method that any creature-wisdom would have thought the most proper. Creature-wisdom would have determined that in order to his effectually and more gloriously accomplishing such a great work, he should rather have been
exalted higher, if it had been possible, rather than humbled so low.—Earthly kings and princes, when they are about to engage in any great and difficult work, will put on their strength, and will appear in all their majesty and power, that they may be successful.—But when Christ was about to perform the great work of redeeming lost world, the wisdom of God took an opposite method, and determined that he should be humbled and abased to a mean state, and appear in low circumstances. He did not
deck himself with glory, but laid it aside. He emptied himself.
And why did divine wisdom determine that he should become thus weak? It was that he might be subject to want, and to suffering, and to the power and malice of his enemies. But then what advantage could it be to him in this work, to be subject to the power and malice of his enemies? It was the very design on which he came into the world, to overcome his enemies. Who would have thought that this was the way to overthrow them, that he should become weak and feeble, and for that very end that he might be subject to their power and malice. But this is the very means by which God determined, that Christ should prevail against his enemies, even that he should be subject to their power, that they might prevail against him, so as to put him to disgrace, and pain, and death.
What other but divine wisdom could ever have determined, that this was the way to be taken in order to being successful in the work of our redemption. This would have appeared to creature-wisdom the most direct course to be frustrated that could be devised. But it was indeed the way to glorious success, and the only way. “The foolishness of God is wiser than men.”
The wisdom of God hath made Christ’s humiliation the means of our exaltation; his coming down from heaven is that which brings us to heaven. The wisdom of God hath made life the fruit of death. The death of Christ was the only means by which we could have eternal life. The death of a person who was God, was the only way by which we could come to have life in God.—Here favour is made to arise out of wrath; our acceptance into God’s favour out of God’s
wrath upon his Son. A blessing rises out of a curse; our everlasting blessedness, from Christ being made a curse for us. Our righteousness is made to rise out of Christ’s imputed guilt. He was made sin for us, that we might be made the righteousness of God.
3. Our sin and misery, by this contrivance, are made an occasion of our greater blessedness. This is a very wonderful thing. It would have been a very wonderful thing if we had been merely restored from sin and misery, to be as we were before; but it was a much more wonderful thing that we should be brought to a higher blessedness than ever; and that our sin and misery should be the occasion of it, and should make way for it.
(1.) It was wonderful that sin should be made the occasion of our greater blessedness; for sin deserves misery. By our sin we had deserved to be everlastingly miserable; but this is so turned by divine wisdom, that it is made an occasion of our being more happy.—It was a strange thing that sin should be the occasion of any thing else but misery: but divine wisdom has found out a way whereby the sinner might not only escape being miserable, but that he should be happier than before he sinned; yea, than he would have been if he had never sinned at all. And this sin and unworthiness of his, are the occasion of this greater blessedness.
(2.) It was a wonderful thing that man’s own misery should be an occasion of his greater happiness. For happiness and misery are contraries; and man’s misery was very great. He was under the wrath and curse of God, and condemned to everlasting burnings.—But the sin and misery of man, by this contrivance, are made an occasion of his being more happy, not only than he was before the fall, but than he would have been if he never had fallen.
Our first parents, if they had stood and persevered in perfect obedience, till God had given them the fruit of the tree of life as a seal of their reward, would probably have been advanced to higher happiness: for they before were but in a state of probation for their reward. And it is not to be supposed but that their happiness was to have been greater after they had persisted in obedience, and had actually received the reward, than it was while they were in a state of trial for it. But by the redemption of Christ, the sin and misery of the elect are made an occasion of their being brought to a higher happiness than mankind would have had if they had persisted in obedience till they had received the reward.—For,
1st, Man is hereby brought to a greater and nearer union with God. If man had never fallen, God would have remained man’s friend; he would have enjoyed God’s favour, and so would have been the object of Christ’s favour, as he would have had the favour of all the persons of the Trinity.—But now Christ becoming our surety and Saviour, and having taken on him our nature, occasions between Christ and us an union of a quite different kind,
and a nearer relation than otherwise would have been. The fall is the occasion of Christ’s becoming our head, and the church his body. And believers are become his brethren, and spouse, in a manner that otherwise would not have been. And by our union with Christ we have a greater union with God the Father. We are sons by virtue of our union with the natural Son of God.
This is one of the wonderful things brought about by the work of redemption, that thereby our separation from God, is made an occasion of a greater union than was before, or otherwise would have been.—When we fell, there was a dreadful separation made betwixt God and us, but this is made an occasion of a greater union.
2dly, Man now has greater manifestations of the glory and love of God, than otherwise he would have had. In the manifestations of these two things, man’s happiness principally consists. Now, man by the work of redemption, has greater manifestation of both, than otherwise he would have had. We have already spoken particularly of the glory of God, and what advantages even the angels have by the discoveries of it in this work; but if they have such advantages, much more will man who is far more directly concerned in this affair than they.—Here are immediately greater displays of the love of God, than man had before he fell; or, as we may well suppose, than he would have had, if he had never fallen. God now manifests his love to his people, by sending his Son into the world, to die for them. There never would have been any such testimony of the love of God, if man had not fallen.
Christ manifests his love, by coming into the world, and laying down his life. This is the greatest testimony of divine love that can be conceived. Now surely the greater discoveries God’s people have of his love to them, the more occasion will they have to rejoice in that love. Here will be a delightful theme for the saints to contemplate to all eternity, which they never could have had, if man never had fallen, viz. the dying love of Christ.
They will have occasion now to sing that song for ever,
3dly, Man now has greater motives offered him to love God than otherwise he ever would have had. Man’s happiness consists in mutual love between God and man; in seeing God’s love to him, and in reciprocally loving God. And the more he sees of God’s love to him, and the more he loves God, the more happy must he be. His love to God is as necessary in order to his happiness, as the seeing of God’s love to him; for he can have no joy in beholding God’s love to him, any otherwise than as he loves God.—This makes the saints prize God’s love to them; for they love him. If they did not love God, to see his love to them would not make them happy. But the more any person loves another, the more will he be delighted in the manifestations of that other’s love.—There is provision therefore made for both in the work of redemption. There are greater manifestations of the love of God to us, than there would have been if man had not fallen; and also there are greater motives to love him than otherwise there would have been. There are greater obligations to love him, for God has done more for us to win our love. Christ hath died for us.
Again, man is now brought to a more universal and immediate and sensible dependence on God, than otherwise he would have been. All his happiness is now of him, through him, in him. If man had not fallen, he would have had all his happiness of God by his own righteousness; but now it is by the righteousness of Christ. He would have had all his holiness of God, but not so sensibly; because then he would have been holy from the beginning, as soon as he received his being; but now, he is first sinful and universally corrupt, and afterwards is made holy. If man had held his integrity misery would have been a stranger to him; and therefore happiness would not have been so sensible a derivation from God, as it is now, when man looks to God from the deeps of distress, cries repeatedly to him, and waits upon him. He is convinced by abundant experience, that he has no place of resort but God, who is graciously pleased, in consequence of man’s earnest and persevering suit, to appear to his relief, to take him out of the miry clay and horrible pit, set him upon a rock, establish his goings, and put a new song into his mouth.—By man’s having thus a more immediate, universal, and sensible dependence, God doth more entirely secure man’s undivided respect. There is a greater motive for man to make God his all in all,—to love him and rejoice in him as his only portion.
4thly, By the contrivance for our salvation, man’s sin and misery are but an occasion of his being brought to a more full and free converse with and enjoyment of God than otherwise would have been. For as we have observed already, the union is greater; and the greater the union, the more full the communion, and intimate the intercourse.—Christ is come down to man in his own nature; and hereby he may converse, with Christ more
intimately, than the infinite distance of the divine nature would allow. This advantage is more than what the angels have. For Christ is not only in a created nature, but he is in man’s own nature.—We have also advantages for a more full enjoyment of God. By Christ’s incarnation, the saints may see God with their bodily eyes, as well as by an intellectual view. The saints, after the day of judgment, will consist of both body and soul; they will have outward as well as
spiritual sight. It is now ordered by divine wisdom, that God himself, or a divine person, should be the principal entertainment of both these kinds of sight, spiritual and corporal: and the saints in heaven shall not only have an intellectual sight of God, but they shall see a divine person as they see one another; not only spiritually, but outwardly.—The body of Jesus Christ will appear with that transcendent visible majesty and beauty, which is exceedingly expressive of the divine majesty,
beauty, and glory. The body of Christ shall appear with the glory of God upon it, as Christ tells us,
5thly, Man’s sin and misery is made an occasion of his greater happiness, as he has now a greater relish of happiness, by reason of his knowledge of both. In order to happiness, there must be two things, viz. union to a proper object—and a relish of the object. Man’s misery is made an occasion of increasing both these by the work of redemption. We have shown already, that the union is increased; and so is the relish too, by the knowledge man now has of evil. These contraries, good and evil, heighten the sense of one another. The forbidden tree was called the tree of knowledge of good and evil; of evil, because by it we came to the experience of evil; of good, because we should never have known so well what good was, if it had not been for that tree. We are taught the value of good, by our knowledge of its contrary, evil. This teaches us to prize good, and makes us the more to relish and rejoice in it. The saints know something what a state of sin and alienation from God is. They know something what the anger of God is, and what it is to be in danger of hell. And this makes them the more exceedingly to rejoice in the favour and in the enjoyment of God.
Take two persons; one who never knew what evil was, but was happy from the first moment of his being, having the favour of God, and numerous tokens of it; another who is in a very doleful and undone condition. Let there be bestowed upon these two persons the same blessings, [subjectively,] the same good things; and let them be objectively in the same glorious circumstances,—and which will rejoice most? Doubtless he that was brought to this happiness out of a miserable and doleful state. So the saints in heaven will for ever the more rejoice in God, and in the enjoyment of his love, for their being brought to it out of a most lamentable state and condition.
Some wonderful circumstances of the overthrow of Satan.
The wisdom of God greatly and remarkably appears in so exceedingly baffling and confounding all the subtlety of the old serpent. Power never appears so conspicuous as when opposed and conquering opposition. The same may be said of wisdom; it never appears so brightly, and with such advantage, as when opposed by the subtlety of some very crafty enemy; and in baffling and confounding that subtlety.—The devil is exceeding subtle. The subtlety of the
serpent is emblematical of his,
1. Consider the weak and seemingly despicable means and weapons that God employs to overthrow Satan. Christ poured the greater contempt upon Satan in the victory that he obtained over him, by reason of the means of his preparing himself for it, and the weapons he hath used. Christ chooses to encounter Satan in the human nature, in a poor, frail, afflicted state. He did as David did. David when going against the Philistine refused Saul’s armour, a helmet of brass, a coat of mail, and his sword. No, he puts them all off. Goliah comes mightily armed against David, with a helmet of brass upon his head, a coat of mail weighing five thousand shekels of brass, greaves of brass upon his legs, and a target of brass between his shoulders; a spear, whose staff was like a weaver’s beam; and the spear’s head weighing six hundred shekels of iron. And besides all this, he had one bearing a shield before him. But David takes nothing but a staff in his hand, and a shepherd’s bag and a sling; and he goes against the Philistine. So the weapons that Christ made use of were his poverty, afflictions and reproaches, sufferings and death. His principal weapon was his cross: the instrument of his own reproachful death. These were seemingly weak and despicable instruments, to wield against such a giant as Satan. And doubtless the devil disdained them as much as Goliah did David’s staves and sling. But with such weapons as these has Christ in a human, weak, mortal nature overthrown and baffled all the craft of hell.
Such disgrace and contempt has Christ poured upon Satan. David had a more glorious victory over Goliah for his conquering him with such mean instruments; and Samson over the Philistines, for killing so many of them with such a despicable weapon as the jaw-bone of an ass. It is spoken of in Scripture as a glorious triumph of Christ over the devil, that he should overcome him by such a despicable weapon as his cross.
2. God has thereby confounded Satan with his own weapons. It is so contrived in the work of redemption, that our grand enemy should be made a means of his own confusion; and that, by those very things whereby he endeavours to rob God of his glory, and to destroy mankind, he is made an instrument of frustrating his own designs. His most subtle and powerful endeavours for accomplishing his designs are made a means of confounding them, and of promoting the contrary. Of this, I will mention but two instances. First, His procuring man’s fall is made an occasion of the contrary to what he designed. Indeed he has hereby procured the ruin of multitudes of mankind, which he aimed at. But in this he does not frustrate God’s design from all eternity to glorify himself; and the misery of multitudes of mankind will prove no content to him, but will enhance his own misery.
What Satan did in tempting man to fall, is made an occasion of the contrary to what he intended, in that it gave occasion for God to glorify himself the more; and giveth occasion for the elect being brought to higher happiness. The happy state of man was envied by Satan. That man who was of earthly original should be advanced to such honours, when he who was originally of a so much more noble nature should be cast down to such disgrace, his pride could not bear. How then would Satan triumph, when he had brought him down!
The devil tempted our first parents with this, that if they would eat of the forbidden fruit, they should be as gods.—It was a lie in Satan’s mouth; for he aimed at nothing else but to fool man out of his happiness, and make him his own slave and vassal, with a blinded expectation of being like a god.—But little did Satan think that God would turn it so, as to make man’s fall an occasion of God’s becoming man; and so an occasion of our nature being advanced to a state of closer union to God.
By this means it comes to pass, that one in man’s nature now, sits at the right hand of God, invested with divine power and glory, and reigns over heaven and earth with a God-like power and dominion. Thus is Satan disappointed in his subtlety. As he intended that saying, Ye shall be as gods
Ibid
Again, Satan is made a means of his own confusion in this:—It was Satan’s design, in tempting man to sin, to make man his captive and slave forever; to have plagued, and triumphed over him. And this very thing is a means to bring it about, that man instead of being his vassal should be his judge. The elect, instead of being his captives, to be for ever tormented and triumphed over by him, shall sit as judges to sentence him to everlasting torment.
It has been the means, that one in man’s nature, should be his supreme Judge. It was man’s nature that Satan so envied, and sought to make a prey of. But Jesus Christ at the last day shall come in man’s nature; and the devils shall be all brought to stand trembling at his bar: and he shall judge, and condemn them, and execute the wrath of God upon them. And not only shall Christ in the human nature judge the devils, but all the saints shall judge them with Christ as assessors with him in
judgment.
Secondly, In another instance Satan is made a means of his own confusion; that is, in his procuring the death of Christ. Satan set himself to oppose Christ as soon as he appeared.—He sought, by all means, to procure his ruin. He set the Jews against him. He filled the minds of the scribes and Pharisees with the most bitter persecuting malice against Christ. He sought by all means to procure his death; and that he might be put to the most
ignominious death. We read “that Satan entered into Judas, and tempted him to betray him.”
Christ thus making Satan a means of his own confusion was typified of old by Samson’s getting honey out of the carcass of the lion. There is more implied in Samson?s riddle, “Out of the eater came forth meat, and out of the strong came forth sweetness,
The superiority of this wisdom to that of the angels.
The wisdom of this contrivance appears to have been above the wisdom of the angels by the following things.
1. It appears that the angels did not fully comprehend the contrivance, till they saw it accomplished. They knew that man was to be redeemed, long before Christ came into the world: but yet they did not fully comprehend it until they saw it. This is evident by the expression in the text. That now might be known unto the principalities—the manifold wisdom of God. i. e. Now the work is actually accomplished by Jesus Christ. Which implies that it was now new to them.—If they understood no more of it now, than they had all along, the apostle would never have expressed himself so; for he is speaking of it as a mystery, in a measure kept hid until now.
Now it is to be considered, that the angels had four thousand years to contemplate this affair; and they did not want inclination and desire to understand and look into it, as the Scripture teaches us. They had also a great deal to put them upon an attentive contemplation of it. For when it was made known that God had such a design, it must appear a new and wonderful thing to them. They had seen their fellow-angels destroyed without mercy; and this
redeeming of the fallen sinful creature, was quite a new thing. It must needs be astonishing to them, when God had revealed this design of mercy to them presently after the fall; and had given an intimation of it, in saying, “The seed of the woman shall bruise the serpent’s head.” They knew that God had such a design; for they were, from the beginning, ministering spirits, sent forth to minister to those that were the heirs of salvation.—They were present at the institution of the typical
dispensation, that was so full of shadows of gospel-truth.
The angels contemplating the contrivance of our redemption was typified by the posture of the cherubims over the mercy-seat, which was the lid of the ark. These emblems were made bending down towards the ark and mercy-seat.—This is what the apostle Peter is thought to have some reference to,
Consider for what end this wisdom of God was made known unto the angels, viz. that they might admire and prize it. It was made known to them, that they might see how manifold, how great and glorious, it is; that they might see the unspeakable “depths of the riches of the wisdom and knowledge of God,” as the apostle expresses it,
3. It appears to be above the wisdom of the angels because they are still contemplating it; and endeavouring to see more and more of it. Indeed there is room for their faculties to employ themselves to all eternity. It is evident from
The subject improved.
I. Hence we may learn the blindness of the world, that the wisdom appearing in the work of redemption is no more admired in it. God has revealed this his glorious design and contrivance to the world; sends forth his gospel, and causes it to be preached abroad, in order to declare to the world that his infinite wisdom has been engaged for man’s salvation. But how little is it regarded! There are some who have their eyes opened to behold the wondrous things of the gospel, who see the glory of God in, and admire the wisdom of it. But the greater part are wholly blind to it. They see nothing in all this that is any way glorious and wonderful. Though the angels account it worthy of their most engaged and deep contemplation; yet the greater part of men take little notice of it. It is all a dull story and dead letter to many of them. They cannot see any thing in it above the wisdom of men. Yea, the gospel to many seems foolishness.
Though the light that shines in the world be so exceeding glorious, yet how few are there that do see it. The glory of God’s wisdom in this work is surpassing the brightness of the sun: but so blind is the world that it sees nothing. It does not know that the Sun of righteousness shines. Thus it has been in all ages, and wherever the gospel has been preached, ministers of the word of God in all ages have had occasion to say,
When Christ that glorious prophet came, and more fully revealed the counsels of God concerning our redemption, how many were then blind! how much did Christ complain of them! How blind were the scribes and Pharisees, the most noted sect of men among the Jews for wisdom; they beheld no glory in that gospel which Christ preached unto them; which gave him occasion to call them fools and blind,
II. This is a great confirmation of the truth of the gospel. The gospel stands in no need of external evidences of its truth and divinity. It carries its own light and evidence with it.—There is that in its nature that sufficiently distinguishes it, to those who are spiritually enlightened, from all the effects of human invention. There are evident
There is as much in the gospel to show that it is no work of men, as there is in the sun in the firmament. As persons of mature reason who look upon the sun, and consider the nature of it, its wonderful height, its course, its brightness and heat, may know that it is no work of man; so, if the gospel be duly considered, if the true nature of it be seen, it may be known that it is no work of man, and that it must be from God. And if the wisdom appearing in the gospel be duly considered, it will be seen as much to excel all human wisdom, as the sun’s light excels the light of fires of our own kindling.—The contrivance of our salvation is of such a nature that no one can rationally conclude that man had any hand in it. The nature of the contrivance is such, so out of the way of all human thoughts, so different from all human inventions; so much more sublime, excellent, and worthy, that it does not savour at all of the craft or subtlety of man: it savours of God only.
If any are ready to think man might have found out such a way of salvation for sinners—so honourable to God, to his holiness and authority—they do not well consider the scantiness of human understanding. Mankind were of a poor capacity for any such undertaking; for, till the gospel enlightened the world, they had but miserable notions of what was honourable to God. They could have but poor notions of what way would be suitable to the divine perfections;
for they were woefully in the dark about these divine perfections themselves, till the gospel came abroad in the world. They had strange notions about a Deity. Most of them thought there were many gods. “They changed the glory of the incorruptible God into an image like to corruptible man, and to birds and four-footed beasts and creeping things,”
But since the gospel has told what God’s counsels are, and how he has contrived a way for our salvation, men are ready to despise it, and foolishly to exalt their own understanding; and to imagine they could have found out as good a way themselves. When, alas! men, of themselves, had no notion of what was honourable to God, and suitable for a Divine Being.—They did not so much as think of the necessity of God’s law being answered, and justice satisfied. And if they had, how dreadfully would they have been puzzled to have found out the way how! Who would have thought of a trinity of persons in the Godhead; and that one should sustain the rights of the Godhead; and another should be the Mediator; and another should make application of redemption? Who would have thought of such a thing as three distinct persons, and yet but one God? all the same Being, and yet three persons! Who would have thought of this, in order to have found out a way for satisfying justice? Who would have thought of a way for answering the law that threatened eternal death, without the sinner’s suffering eternal death? And who would have thought of any such thing as a divine person suffering the wrath of God? And if they had, who would have contrived a way how he should suffer, since the divine nature cannot suffer?
Who would have thought of any such thing as God becoming man; two natures and but one person? These things are exceedingly out of the way of human thought and contrivance. It is most unreasonable to think that the world, who, till the gospel enlightened them, were so blind about the nature of God and divine things, should contrive such a way that should prove thus to answer all ends; every way to suit what the case required; most glorious to God, and answerable to all man’s necessities. Every thing is so fully provided for, and no absurdity to be found in the whole affair, but all speaking forth the most perfect wisdom. That there should he no infringement upon holiness or justice; nothing dishonourable to the majesty of God; no encouragement to sin, all possible motives to holiness; all manner of happiness provided; and Satan so confounded and entirely overthrown; how truly wonderful!
And if we suppose that all this notwithstanding was the invention of men, whose invention should it be? Who should be pitched upon as the most likely to invent it? It was not the invention of the Jews; for they were the most bitter enemies to it. The wise men among them, when they first heard of it, conceived malice against it, and persecuted all that held this doctrine. It was not the invention of the heathen; for they knew nothing about it, till the
apostles preached it to them; and it appeared a very foolish doctrine to the wise men among them. The doctrine of Christ crucified was not only to the Jews a stumbling-block, but also to the Greeks foolishness,
It was not the invention of the apostles; for the apostles, of themselves, were no way capable of any such learned contrivance. They were poor fishermen and publicans, an obscure and illiterate sort of men, till they were extraordinarily taught. They were all surprised when they first heard of it. When they heard that Christ must die for sinners, they were offended at it; and it was a long while before they were brought fully to receive it.
There is but one way left; and that is, to suppose, that Christ was a mere man, a very subtle crafty man, and that he invented it all: but this is as unreasonable as the rest; for it would have been all against himself, to invent a way of salvation by his own crucifixion, a most tormenting and ignominious death.
III. How great a sin they are guilty of who despise and reject this way of salvation! When God has manifested such unsearchable riches of wisdom; when all the persons of the Trinity have as it were held a consultation from all eternity in providing a way of salvation for us sinful miserable worms;—a way that should be sufficient and every way suitable for us;—a way that should be in all things complete, whereby we might have not only full pardon of all our sins, and deliverance from hell; but also full blessedness in heaven for ever:—how must God needs be provoked, when, after all, men reject this way of salvation!
When salvation comes to be preached, and is offered to them in this way; when they are invited to accept of its benefits, and yet they despise and refuse it; they thus practically deny it to be a wise way, and call this wisdom of God foolishness.—How provoking it must be, when such a poor creature as man shall rise up, and find fault with that wisdom which is so far above the wisdom of angels! This is one thing wherein consists the heinousness of the sin of unbelief, that it implies a rejecting and despising of divine wisdom in the way of salvation by Jesus Christ.—Unbelief finds fault with the wisdom of God in the choice of the person, for performing this work. It dislikes the person of Christ. It sees no form nor comeliness in him, nor beauty wherefore it should desire him.
That person whom the wisdom of God looked upon as the fittest person of any, the only fit person, is despised and rejected by unbelief—Men, through unbelief, find fault with the salvation itself that Christ has purchased; they do not like to be saved as Christ would save. They do not like to be made holy, and to have such a happiness as is to be had in God for a portion.
It may not be amiss here to mention two or three ways whereby persons are guilty of a provoking contempt of the wisdom of God in the way of salvation.
1. They are guilty of a provoking contempt, who live in a careless neglect of their salvation; they who are secure in their sins, and are not much concerned about either salvation or damnation. This is practically charging God with folly.—Its language is, that all is in vain, and to no purpose; that God hath contrived and consulted for our salvation, when there was no need of it. They are well enough as they are. They do not see any great
necessity of a Saviour. They like that state they are in, and do not
2. They are guilty of a provoking contempt of the wisdom of this way of salvation, who go about to contrive ways of their own. They who are not content with salvation by the righteousness of Christ, which God has provided, are for contriving some way of being saved by their own righteousness.—These find fault with the wisdom of God’s way, and set up their own wisdom in opposition to it. How greatly must God be provoked by such conduct!
3. Those that entertain discouraged and despairing apprehensions about their salvation, cast contempt on the wisdom of God. They think that because they have been such great sinners, God will not be willing to pardon them; Christ will not be willing to accept of them. They fear that Christ, in the invitations of the gospel, does not mean such wicked creatures as they are; that because they have committed so much sin, they have sinned beyond the reach of mercy. They think it is in vain for them to seek for salvation.—These cast contempt on the wisdom of God in the way of salvation, as though it were not all-sufficient:—as though the wisdom of God had not found out a way that was sufficient for the salvation of great sinners.
The misery of unbelievers.
Unbelievers have no portion in this matter. There is a most glorious way of salvation, but you, who are unbelievers, have no interest in it. The wisdom of God hath been gloriously employed for the deliverance of men from a miserable, doleful state; but you are never the better for it, because you reject it. If you continue in that state, this wisdom will do you no good.
Christ is a glorious person; every way fit to be a Saviour of sinners; a person who has power sufficient, wisdom sufficient, merit sufficient, and love sufficient for perfecting this work. And he is the only fit person; but you have no right in him; you can lay claim to no benefit by his power, wisdom, love, or merits.—This wisdom of God hath found out a way whereby this Saviour might satisfy justice, and fulfil the law for us; a way whereby he might be capable or suffering for us: but you have no lot in the incarnation, death, and sufferings of Jesus Christ.
The wisdom of God hath contrived a way of salvation that there should be procured for us perfect and everlasting happiness. Here is that happiness procured which is most suitable to our nature, and answerable to the salvation of our souls. Here is a most glorious portion, viz. The Divine Being himself, with his glorious perfections. Here it is purchased, that we should see God face to face;—that we should converse and dwell with God in his own glorious habitation;—that we should be the children of God, and be conformed to him.—Here are the highest honours, the most abundant riches, the most substantial satisfying pleasures for evermore.—Here we have prepared all needed good, both for the souls and bodies of sinners: all needed earthly good things, while here; and glory, for both body and soul hereafter, for ever.
But you are never the better for all this. You have no lot nor portion in any of it. Notwithstanding all this rich provision, you remain in the same miserable state and condition, in which you came into the world. Though the provision of the gospel be so full, yet your poor soul remains in a famishing, perishing state. You remain dead in trespasses and sins; under the dominion of Satan; in a condemned state, having the wrath of God abiding on you, and being daily exposed to the dreadful effects of it in hell. Notwithstanding all this provision, you remain wretched and miserable, poor and blind and naked. O that you might turn to God through Jesus Christ, be numbered among his disciples and faithful followers, and so be entitled to their privileges! They have an interest in this glorious Saviour, and are entitled to all the ineffable blessedness of his kingdom, so far as their capacities will admit: but you remain without Christ, being aliens from the commonwealth of Israel, strangers to the covenant of promise, having no well-grounded hope, and without God in the world.—Further consider a few things.
First, It argues the great misery of sinners, that the wisdom of God should be exercised to such a degree in order to find out a way to deliver them from it. Their case surely was most deplorable, since it required infinite wisdom to find out a way for their deliverance. The wisdom of angels was not sufficient: nothing but divine wisdom could reach and remedy their case. And all the persons of the Trinity did enter into a consultation about it. If man’s misery were not very great, divine wisdom would not have been exercised for his deliverance from it. God would not contrive and do things so wonderful in a trivial affair. If the salvation of a sinner were not a great salvation, from an exceeding great misery, it is not to be supposed, that God’s wisdom should be more signalized in this affair than in any other whatever.
But so it is; this contrivance seems to be spoken of in Scripture as the master-piece of divine wisdom. This work of redemption is represented as most wonderful, and spoken of in Scripture in the most exalted manner of any work of God.—Doubtless therefore salvation is a great thing; and consequently the misery that sinners are saved from, is a great and unspeakable misery. Now this is the misery that you are all in, who remain in a natural condition. This is the condemnation you lie under. This is the wrath of God that abides upon you. The wisdom of God knew it to be a very doleful thing for a person to be in a natural state, and therefore did so exercise itself to deliver miserable sinners out of it. But this is the state that many among us do yet remain in.
Secondly. Consider, that if you continue in the state you are in, you will be so far from being the better for this contrivance, that you will be much more miserable for it. The justice and wisdom of the way of salvation will be your condemnation. “This is the condemnation, that light is come into the world, and men loved darkness rather than light.”
Since I have been upon this subject, I have observed, that the work of redemption is an occasion of the elect being brought to greater happiness than man could have had, if he had not fallen. And it is also true as to reprobates, that it will be an occasion of their having greater misery than they would have had, if there had been no redemption.
Thirdly, Whilst you continue an unbeliever, the more you hear of this way of salvation, your condition will become the more miserable. The longer you sit under the preaching of the gospel, the more doleful does your case grow. Your guilt continually increases. For your refusals of the gospel, and your rejections of this way of salvation, are so much the oftener repeated. Every time you hear the gospel preached, you are guilty of a
renewed rejection of it, the guilt of which therefore you will have lying upon you. And the more you hear of the suitableness and glory of this way, the greater is your guilt who still continue to reject it. Every new illustration of the wisdom and grace of God in redemption, adds to your guilt,
Exhortation to come to Christ.
I conclude with an use of exhortation to come to Christ, and accept of salvation in this way. You are invited to come to Christ, heartily to close with him, and trust in him for salvation: and if you do so, you shall have the benefit of this glorious contrivance. You shall have the benefit of all; as much as if the whole had been contrived for you alone. God has already contrived every thing that is needful for your salvation; and there is nothing wanting but your consent. Since God has taken this matter of the redemption of sinners into his own hand, he has made thorough work of it; he has not left it for you to finish. Satisfaction is already made, righteousness is already wrought out: death and hell are already conquered. The Redeemer has already taken possession of glory, and keeps it in his hands to bestow on them who come to him. There were many difficulties in the way, but they are all removed. The Saviour has already triumphed over all, and is at the right hand of God, to give eternal life to his people.
Salvation is ready brought to your door; and the Saviour stands, knocks, and calls that you would open to him, that he might bring it in to you. There remains nothing but your consent. All the difficulty now remaining is with your own heart. If you perish now, it must be wholly at your door. It must be because you would not come to Christ that you might have life; and because you virtually choose death rather than life,
1. That the wisdom of God hath so contrived, that be hath forestalled all your objections. If you make objections against Christ and the way of salvation, they must be all unreasonable. You cannot reasonably object that your sins are of such a nature, that God’s honour will not allow of your pardon. It is true God insists upon his own honour. He is a God that will be honoured, and his majesty shall be vindicated: and when sinners cast contempt upon him, his honour requires vengeance. But God has so contrived this way, that his honour may be repaired by the punishment of sin without the sinner’s suffering, how great soever the sin be. Herein the wisdom of this way appears, that there is a sufficiency for the greatest and most heinous transgressors.
You cannot object that God the Father will not be willing to accept you, for the Mediator’s sake; for he hath chosen his own Son to be a mediator, to cut off any such objections. So you may be sure that God will receive you if you go to him through Christ.—You cannot object that God the Father has not given sufficient assurance of salvation to believers; for the principal things, those which would have been most difficult to believe, are already
fulfilled: God hath already given his Son to die for us. This, before it was accomplished, was much more strange, and difficult to believe, than that he should give eternal life to sinners after Christ died for them.
There is no room to doubt but that if we accept of Christ, God will give eternal life; for he hath given it already into the hands of our Saviour for us. He hath intrusted him with the whole affair. He hath given all things into his hands, that he might give eternal life to as many as should come to him. The Father hath appointed him who died for believers, to be their judge, to have the whole determination of the matter, and the disposal of the reward, in his own hand. And you cannot doubt but that Christ will be willing to bestow eternal life on them for whom he purchased it. For if he is not willing to bestow it, surely he never would have died to purchase it. Who can think that Christ would be so desirous of sinners being saved, as to undergo so much for it; and not be willing to let them have it, when he had obtained it for them.—Consider,
2. The wisdom of God hath contrived that there should be in the person of the Saviour all manner of attractives to draw us to him. He has in him all possible excellency. He is possessed of all the beauty and glory of the God-head.—So that there can be no manner of excellency, nor degree of excellency that we can devise, but what is in the person of the Saviour.—But yet so redundant has the wisdom of God been, in providing attractives in order that we should come to Christ, it hath so ordered that there should also be all human excellencies in him. If there be any thing attractive in this consideration, that Christ is one in our own nature, one of us; this is true of Christ. He is not only in the divine, but in the human nature. He is truly a man, and has all possible human excellencies. He was of a most excellent spirit; wise and holy, condescending and meek, and of a lowly, benign, and benevolent disposition.
Again: The wisdom of God hath chosen a person of great love to sinners, and who should show that love in the most endearing manner possible. What more condescending love can there be, than the love of a divine person to such worms of the dust? What freer love can there be than love to enemies? What greater love can there be, than dying love? And what more endearing expression of love, than dying for the beloved? And the wisdom of God hath so contrived, that Christ shall sustain that office which should most tend to endear him to us, and draw us to him: the office of a redeemer, a redeemer from eternal misery, and the purchaser of all happiness.
And if all this be not enough to draw us, the wisdom of God hath ordered more; it hath provided us a Saviour that should offer himself to us in the most endearing relation. He offers to receive us as friends. To receive us to an union to himself, to become our spiritual husband and portion for ever.—And the wisdom of God has provided us a Saviour that woos in a manner that has the greatest tendency to win our hearts. His word is most attractive. He stands at our door and knocks. He does not merely command us to receive him: but he condescends to apply himself to us in a more endearing manner. He entreats and beseeches us in his word and by his messengers.
3. The wisdom of God hath contrived that there should be all manner of attractives in the benefits that Christ offers you. There are not only the excellencies of the person of Christ to draw you to him, but the desirable benefits he offers. Here is what is most suitable to the cravings of the human nature. Men when distressed and burdened, long for ease and rest: here it is offered to us in Christ. “Come unto me,” says he, “all ye that
labour and are heavy laden, and I will give you rest.
For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are became such as nave need of milk, and not of strong meat.
These words are a complaint, which the apostle makes against the Christian Heb., for their want of such proficiency in the knowledge of the Doctrine and mysteries of religion, as might have been expected of them. The apostle complains, that they had not made that progress in their acquaintance with the things taught in the oracles of God, which they ought to have made. And he means to reprove them, not merely for their deficiency in spiritual
and experimental knowledge of divine things, but for their deficiency in a doctrinal acquaintance with the principles of religion, and the truths of Christian divinity; as is evident by the manner in which the apostle introduces this reproof. The occasion of his introducing it is this: In the next verse but one preceding, he mentions Christ as being “Called of God an high priest after the order of Melchizedek.
Then come in the words of the text: “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
Again, the apostle speaks of such knowledge, whereby Christians are enabled to understand those things in divinity which are more abstruse and difficult to be understood, and which require great skill in things of this nature. This is more fully expressed in the two next verses: “For every one that useth milk, is unskilful in the word of righteousness; for he is a babe. But strong meat belongeth to them that are of full age, even those who, by reason
of use, have their senses exercised to discern both good and evil.
Ibid.
We may observe that the fault of this defect appears, in that they had not made proficiency according to their time.—For the time, they ought to have been teachers. As they were Christians, their business was to learn and gain Christian knowledge. They were scholars in the school of Christ; and if they had improved their time in learning, as they ought to have done, they might, by the time when the apostle wrote, have been fit to be teachers in this school. To whatever business any one is devoted, it may be expected that his perfection in it shall be answerable to the time he has had to learn and perfect himself.—Christians should not always remain babes, but should grow in Christian knowledge; and leaving the food of babes, they should learn to digest strong meat.
doctrine. Every Christian should make a business of endeavouring to grow in knowledge in divinity.—This is indeed esteemed the business of divines and ministers: it is commonly thought to be their work, by the study of the Scriptures, and other instructive books, to gain knowledge; and most seem to think that it may be left to them, as what belongeth not to others. But if the apostle had entertained this notion, he would never have blamed the Christian Heb. for not having acquired knowledge enough to be teachers. Or if he had thought, that this concerned Christians in general only as a thing by the by, and that their time should not in a considerable measure be taken up with this business; he never would have so much blamed them, that their proficiency in knowledge had not been answerable to the time which they had had to learn.
In handling this subject, I shall show—what is intended by divinity?what kind of knowledge in divinity is intended?why knowledge in divinity is necessary.
And why all Christians should make a business of endeavouring to grow in this knowledge.
What is intended by divinity, as the object of Christian knowledge.
Various definitions have been given of this subject by those who have treated on it. I shall not now stand to inquire which, according to the rules of art, is the most accurate definition; but shall so define or describe it, as I think has the greatest tendency to convey a proper notion of it.—It is that science or doctrine which comprehends all those truths and rules which concern the great business of religion.
There are various kinds of arts and sciences taught and learned in the schools, which are conversant about various objects; about the works of nature in general, as philosophy; or the visible heavens, as astronomy; or the sea,
Indeed there is what is called natural religion. There are many truths concerning God, and our duty to him, which are evident by the light of nature. But Christian divinity, properly so called, is not evident by the light of nature; it depends on revelation. Such are our circumstances now in our fallen state, that nothing which it is needful for us to know concerning God, is manifest by the light of nature, in the manner in which it is necessary for us to know it. For the knowledge of no truth in divinity is of significance to us, any otherwise than as it some way or other belongs to the gospel-scheme, or as it relates to a Mediator. But the light of nature teaches us no truth in this matter. Therefore it cannot be said, that we come to the knowledge of any part of Christian truth by the light of nature. It is only the word of God, contained in the Old and New Testament, which teaches us christian divinity.
This comprehends all that is taught in the Scriptures, and so all that we need know, or is to be known, concerning God and Jesus Christ, concerning our duty to God, and our happiness in God. Divinity is commonly defined, the doctrine of living to God; and by some who seem to be more accurate, the doctrine of living to God by Christ. It comprehends all Christian Doctrine as they are in Jesus, and all christian rules directing us in living to God by Christ. There is no one doctrine, no promise, no rule, but what some way or other relates to the Christian and divine life, or our living to God by Christ. They all relate to this, in two respects, viz. as they tend to promote our living to God here in this world, in a life of faith and holiness, and also as they tend to bring us to a life of perfect holiness and happiness, in the full enjoyment of God hereafter.
What kind of knowledge in divinity, is intended in the doctrine.
There are two kinds of knowledge of divine truth, viz. speculative and practical, or in other terms, natural and spiritual. The former remains only in the head. No other faculty but the understanding is concerned in it. It consists in having a natural or rational knowledge of the things of religion, or such a knowledge as is to be obtained by the natural exercise of our own faculties, without any special illumination of the Spirit of God. The latter rests not entirely in the head, or in the speculative ideas of things; but the heart is concerned in it: it principally consists in the sense of the heart. The mere intellect, without the will or the inclination, is not the seat of it. And it may not only be called seeing, but feeling or tasting. Thus there is a difference between having a right speculative notion of the Doctrine contained in the word of God, and having a due sense of them in the heart. In the former consists the speculative or natural knowledge, in the latter consists the spiritual or practical knowledge of them.
Neither of these is intended in the doctrine exclusively of the other: but it is intended that we should seek the former in order to the latter. The latter, or the spiritual and practical, is of the greatest importance; for a speculative without a spiritual knowledge, is to no purpose, but to make our condemnation the greater. Yet a speculative knowledge is also of infinite importance in this respect, that without it we can have no spiritual or practical knowledge.
I have already shown, that the apostle speaks not only of a spiritual knowledge, but of such as can be acquired, and communicated from one to another. Yet it is not to be thought, that he means this exclusively of the other. But he would have the Christian Heb. seek the one, in order to the other. Therefore the former is first and most directly intended; it is intended that Christians should, by reading and other proper means, seek a good rational knowledge of the things of divinity: while the latter is more indirectly intended, since it is to be sought by the other. But I proceed to
The usefulness and necessity of the knowledge of divine truths.
There is no other way by which any means of grace whatsoever can be of any benefit, but by knowledge. All teaching is in vain, without learning. Therefore the preaching of the gospel would be wholly to no purpose, if it conveyed no knowledge to the mind. There is an order of men which Christ has appointed on purpose to be teachers in his church. But they teach in vain, if no knowledge in these things is gained by their teaching. It is impossible that
their teaching and preaching should be a mean of grace, or of any good in the hearts of their hearers, any otherwise than by knowledge imparted to the understanding. Otherwise it would be of as much benefit to the auditory, if the minister should preach in some unknown tongue. All the difference is, that preaching in a known tongue conveys something to the understanding, which preaching in an unknown tongue doth not. On this account, such preaching must be unprofitable. In such things men
receive nothing, when they understand nothing; and are not at all edified, unless some knowledge be conveyed; agreeable to the apostle’s arguing,
No speech can be a mean of grace, but by conveying knowledge. Otherwise the speech is as much lost as if there had been no man there, and if he that spoke, had spoken only into the air; as it follows in the passage just quoted,
God hath given us the Bible, which is a book of instructions. But this book can be of no manner of profit to us, any otherwise than as it conveys some knowledge to the mind: it can profit us no more than if it were written in the Chinese or Tartarian language, of which we know not one word. So the sacraments of the gospel can have a proper effect no other way, than by conveying some knowledge. They represent certain things by visible signs. And what is the end of signs, but to convey some knowledge of the things signified? Such is the nature of man, that no object can come at the heart but through the door of the understanding: and there can be no spiritual knowledge of that of which there is not first a rational knowledge. It is impossible that any one should see the truth or excellency of any doctrine of the gospel, who knows not what that doctrine is. A man cannot see the wonderful excellency and love of Christ in doing such and such things for sinners, unless his understanding be first informed how those things were done. He cannot have a taste of the sweetness and excellency of divine truth, unless he first have a notion that there is such a thing.
Without knowledge in divinity, none would differ from the most ignorant and barbarous heathens. The heathens
If men have no knowledge of these things, the faculty of reason in him will be wholly in vain. The faculty of reason and understanding was given for actual understanding and knowledge. If a man have no actual knowledge, the faculty or capacity of knowing is of no use to him. And if he have actual knowledge, yet if he be destitute of the knowledge of those things which are the last end of his being, and for the sake of the knowledge of which he had more understanding given him than the beasts; then still his faculty of reason is in vain; he might as well have been a beast as a man. But divine subjects are the things, to know which we had the faculty of reason given us. They are the things which appertain to the end of our being, and to the great business for which we are made. Therefore a man cannot have his faculty of understanding to any good purpose, further than he hath knowledge of divine truth.
So that this kind of knowledge is absolutely necessary.—Other kinds of knowledge may be very useful. Some other sciences, such as astronomy, natural philosophy, and geography, may be very excellent in their kind. But the knowledge of this divine science is infinitely more useful and important than that of all other sciences whatever.
Why all Christians should make a business of endeavouring to grow in the knowledge of divinity.
Christians ought not to content themselves with such degrees of knowledge of divinity as they have already obtained. It should not satisfy them, as they know as much as is absolutely necessary to salvation, but should seek to make progress.
This endeavour to make progress in such knowledge ought not to be attended to as a thing by the bye, but all Christians should make a business of it. They should look upon it as a part of their daily business, and no small part of it neither. It should be attended to as a considerable part of the work of their high calling.—For,
1. Our business should doubtless much consist in employing those faculties, by which we are distinguished from the beasts, about those things which are the main end of those faculties. The reason why we have faculties superior to those of the brutes given us, is, that we are indeed designed for a superior employment. That which the Creator intended should be our main employment, is something above what he intended the beast for, and therefore hath given us superior powers. Therefore, without doubt, it should be a considerable part of our business to improve those superior faculties. But the faculty by which we are chiefly distinguished from the brutes, is the faculty of understanding. It follows then, that we should make it our chief business to improve this faculty, and should by no means prosecute it as a business by the bye. For us to make the improvement of this faculty a business by the bye, is in effect for us to make the faculty of understanding itself a by-faculty, if I may so speak, a faculty of less importance than others: whereas indeed it is the highest faculty we have.
But we cannot make a business of the improvement of our intellectual faculty, any otherwise than by making a business of improving ourselves in actual knowledge. So that those who make not this very much their business; but instead of improving their understanding to acquire knowledge, are chiefly devoted to their inferior power—to please their senses, and gratify their animal appetites—not only behave themselves in a manner not becoming Christians, but also act as if they had forgotten that they are men, and that God hath set them above the brutes, by giving them understanding.
God hath given to man some things in common with the brutes, as his outward senses, his bodily appetites, a capacity of bodily pleasure and pain, and other animal faculties: and some things he hath given him superior to the brutes, the chief of which is a faculty of understanding and reason. Now God never gave man these faculties to be subject to those which he hath in common with the brutes.
This would be great confusion, and equivalent to making man to be a servant to the beasts. On the contrary, he has given those inferior powers to be employed in subserviency to man’s understanding; and therefore it must be a great part of man’s principal business to improve his understanding by acquiring knowledge. If so, then it will follow, that it should be a main part of his business to improve his understanding in acquiring divine knowledge, or the knowledge of the things of divinity: for the knowledge of these things is the principal end of this faculty. God gave man the faculty of understanding, chiefly, that he might understand divine things.
The wiser heathens were sensible that the main business of man was the improvement and exercise of his understanding. But they knew not the object about which the understanding should chiefly be employed. That science which many of them thought should chiefly employ the understanding, was philosophy; and accordingly they made it their chief business to study it. But we who enjoy the light of the gospel are more happy; we are not left, as to this particular, in the dark. God hath told us about what things we should chiefly employ our understandings, having given us a book full of divine instructions, holding forth many glorious objects about which all rational creatures should chiefly employ their understandings. These instructions are accommodated to persons of all capacities and conditions, and proper to be studied, not only by men of learning, but by persons of every character, learned and unlearned, young and old, men and women. Therefore the acquisition of knowledge in these things should be a main business of all those who have the advantage of enjoying the Holy Scriptures.
2. The truths of divinity are superlative excellency, and are worthy that all should make a business of endeavouring to grow in the knowledge of them. They are as much above those things which are treated of in other sciences, as heaven is above the earth. God himself, the eternal Three in one, is the chief object of this science; and next Jesus Christ, as God-man and Mediator, and the glorious work of redemption, the most glorious work that ever was wrought: then the great things of the heavenly world, the glorious and eternal inheritance purchased by Christ, and promised in the gospel; the work of the Holy Spirit of God on the hearts of men; our duty to God, and the way in which we ourselves may become like angels, and like God himself in our measure. All these are objects of this science.
Such things as these have been the main subject of the study of the holy patriarchs, prophets, and apostles, and the most excellent men that ever existed; and they are also the subject of study to the angels in heaven;
3. Divine truths not only concern ministers, but are of infinite importance to all Christians. It is not with the doctrine of divinity as it is with the doctrine of philosophy and other sciences. These last are generally speculative points, which are of little concern in human life; and it very little alters the case as to our temporal or spiritual interests, whether we know them or not. Philosophers differ about them, some being of one opinion, and
others of another. And while they are engaged in warm disputes about them, others may well leave them to dispute among themselves, without troubling their heads much about them; it being of little concern to them, whether the one or the other be in the right.—But it is not thus in matters of divinity. The doctrine of this nearly concern every one. They are about those things which relate to
The doctrine also which relate to Jesus Christ and his mediation, his incarnation, his life and death, his resurrection and ascension, his sitting at the right hand of the Father, his satisfaction and intercession, infinitely concern common people as well as divines. They stand in as much need of this Saviour, and of an interest in his person and offices, and the things which he hath done and suffered, as ministers and divines.—The same may be said of the doctrine which relate to the manner of a sinner’s justification, or the way in which he becomes interested in the mediation of Christ. They equally concern all; for all stand in equal necessity of justification before God. That eternal condemnation, to which we are all naturally exposed, is equally dreadful. So with respect to those doctrine which relate to the work of the Spirit of God on the heart, in the application of redemption in our effectual calling and sanctification, all are equally concerned in them. There is no doctrine of divinity whatever, which doth not some way or other concern the eternal interest of every Christian.
4. We may argue in favour of the same position, from the great things which God hath done in order to give us instruction in these things. As to other sciences, he hath left us to ourselves, to the light of our own reason. But divine things being of infinitely greater importance to us, he hath not left us to an uncertain guide; but hath himself given us a revelation of the truth in these matters, and hath done very great things to convey and confirm it to us; raising up many prophets in different ages, immediately inspiring them with this Holy Spirit, and confirming their doctrine with innumerable miracles or wonderful works out of the established course of nature. Yea, he raised up a succession of prophets, which was upheld for several ages.
It was very much for this end that God separated the people of Israel, in so wonderful a manner, from all other people, and kept them separate; that to them he might commit the oracles of God, and that from them they might be communicated to the world. He hath also often sent angels to bring divine instructions to men; and hath often himself appeared in miraculous symbols or representations of his presence: and now in these last days hath sent his own
Son into the world, to be his great prophet, to teach us divine truth
God giving instructions to men in these things, is not a business by the by; but what he hath undertaken and prosecuted in a course of great and wonderful dispensations, as an affair in which his heart hath been greatly engaged; which is sometimes in Scripture signified by the expression of God’s rising early to teach us, and to send us prophets and teachers.
5. It may be argued from the abundance of the instructions which God hath given us, from the largeness of that book which God hath given to teach us divinity, and from the great variety that is therein contained. Much was taught by Moses of old, which we have transmitted down to us; after that, other books were from time to time added; much is taught us by David and Solomon; and many and excellent are the instructions communicated by the prophets: yet God did not think all this enough, but after this sent Christ and his apostles, by whom there is added a great and excellent treasure to that holy book, which is to be our rule in the study of this important subject.
This book was written for the use of all; all are directed to search the Scriptures,
It is to be considered, that all those abundant instructions which are contained in the Scriptures were written that they might be understood: otherwise they are not instructions. That which is not given that the learner may understand it, is not given for the learner’s instruction; unless we endeavour to grow in the knowledge of divinity, a very great part of those instructions will to us be in vain; for we can receive benefit by no more of the Scriptures than we understand. We have reason to bless God that he hath given us such various and plentiful instruction in his word; but we shall be hypocritical in so doing, if we after all content ourselves with but little of this instruction.
When God hath opened a very large treasure before us, for the supply of our wants, and we thank him that he hath given us so much; if at the same time we be willing to remain destitute of the greatest part of it. because we are too lazy to gather it, this will not show the sincerity of our thankfulness. We are now under much greater advantages to acquire knowledge in divinity, than the people of God were of old, because since that time the canon of Scripture is much increased. But if we be negligent of our advantages, we may be never the better for them, and may remain with as little knowledge as they.
6. However diligent we apply ourselves, there is room enough to increase our knowledge in divine truth. None have this excuse to make for not diligently applying themselves to gain knowledge in divinity, that they already know all; nor can they make this excuse, that they have no need diligently to apply themselves, in order to know all that is to be known. None can excuse themselves for want of business in which to employ themselves. There is room enough to employ ourselves for ever in this divine science, with the utmost application. Those who have applied themselves most closely, have studied the longest, and have made the greatest attainments in this knowledge, know but little of what is to be known. The subject is inexhaustible. That divine Being, who is the main subject of this science, is infinite, and there is no end to the glory of his perfections. His works at the same time are wonderful, and cannot be found out to perfection; especially the work of redemption, about which the science of divinity is chiefly conversant, is full of unsearchable wonders.
The word of God, which is given for our instruction in divinity, contains enough in it to employ us to the end of our lives, and then we shall leave enough uninvestigated to employ the heads of the ablest divines to the end of the world. The psalmist found an end to the things that are human; but he could never find an end to what is contained in the word of God:
7. It doubtless concerns every one to endeavour to excel in the knowledge of things which pertain to his profession,
It becomes one who is called to be a soldier, to excel in the art of war. It becomes a mariner, to excel in the art of navigation. It becomes a physician, to excel in the knowledge of those things which pertain to the art of physic. So it becomes all such as profess to be Christians, and to devote themselves to the practice of Christianity, to endeavour to excel in the knowledge of divinity.
8. It may be argued hence, that God hath appointed an order of men for this end, to assist persons in gaining knowledge in these things. He hath appointed them to be teachers,
If God have made it the business of some to be teachers, it will follow, that he hath made it the business of others to be learners; for teachers and learners are correlates, one of which was never intended to be without the other. God hath never made it the duty of some to take pains to teach those who are not obliged to take pains to learn. He hath not commanded ministers to spend themselves, in order to impart knowledge to those who are not obliged to apply themselves to receive it.
The name by which Christians are commonly called in the New Testament is disciples, the signification of which word is scholars or learners. All Christians are put into the school of Christ, where their business is to learn, or receive knowledge from Christ, their common master and teacher, and from those inferior teachers appointed by him to instruct in his name.
9. God hath in the Scriptures plainly revealed it to be his will, that all Christians should diligently endeavour to excel in the knowledge of divine things. It is the revealed will of God, that Christians should not only have some knowledge of things of this nature, but that they should be enriched with all knowledge:
An exhortation that all may diligently endeavour to gain Christian knowledge.
Consider yourselves as scholars or disciples, put into the school of Christ; and therefore be diligent to make proficiency in Christian knowledge. Content not yourselves with this, that you have been taught your catechism in your childhood, and that you know as much of the principles of religion as is necessary to salvation; else you will be guilty of what the apostle warns against, viz. going no further than laying the foundation of repentance from dead works, &c.
You are all called to be Christians, and this is your profession. Endeavour, therefore, to acquire knowledge in things which pertain to your profession. Let not your teachers have cause to complain, that while they spend and are spent, to impart knowledge to you, you take little pains to learn. It is a great encouragement to an instructor, to have such to teach as make a business of learning, bending their minds to it. This makes teaching a pleasure, when otherwise it will be a very heavy and burdensome task.
You all have by you a large treasure of divine knowledge, in that you have the Bible in your hands; therefore be not contented in possessing but little of this treasure. God hath spoken much to you in the Scriptures; labour to understand as much of what he saith as you can. God hath made you all reasonable creatures; therefore let not the noble faculty of reason or understanding lie neglected. Content not yourselves with having so much knowledge as is thrown in your way, and receive in some sense unavoidably by the frequent inculcation of divine truth in the preaching of the word, of which you are obliged to be hearers, or accidentally gain in conversation; but let it be very much your business to search for it, and that with the same diligence and labour with which men are wont to dig in mines of silver and gold.
Especially I would advise those who are young to employ themselves in this way. Men are never too old to learn; but the time of youth is especially the time for learning; it is peculiarly proper for gaining and storing up knowledge.—Further, to stir up all, both old and young, to this duty, let me entreat you to consider,
1. If you apply yourselves diligently to this work, you will not want employment, when you are at leisure from your common secular business. In this way, you may find something in which you may profitably employ yourselves. You will find something else to do, besides going about from house to house, spending one hour after another in unprofitable conversation, or, at best, to no other purpose but to amuse yourselves, to fill up and wear away your
time. And it is to be feared that very much of the time spent in evening visits, is spent to a much worse purpose than that which I have now mentioned. Solomon tells us,
Some diversion is doubtless lawful; but for Christians to spend so much of their time, so many long evenings, in no other conversation than that which tends to divert and amuse, if nothing worse, is a sinful way of spending time, and tends to poverty of soul at least, if not to outward poverty:
If you would comply with what you have heard from this doctrine, you would find something else to employ your time besides contention, or talking about those public affairs which tend to contention. Young people might find something else to do, besides spending their time in vain company; something that would be much more profitable to themselves, as it would really turn to some good account; something, in doing which they would both be more out of
the way of temptation, and be more in the way of duty, and of a divine blessing. And even aged people would have something to employ themselves
2. This would be a noble way of spending your time.—The Holy Spirit gives the Bereans this epithet, because they diligently employed themselves in this business:
3. This is a pleasant way of improving time. Knowledge is pleasant and delightful to intelligent creatures, and above all, the knowledge of divine things; for in them are the most excellent truths, and the most beautiful and amiable objects held forth to view. However tedious the labour necessarily attending this business may be, yet the knowledge once obtained will richly requite the pains taken to obtain it. “When wisdom entereth the heart,
knowledge is pleasant to the soul.”
4. This knowledge is exceedingly useful in Christian practice. Such as have much knowledge in divinity have great means and advantages for spiritual and saving knowledge; for no means of grace have a saving effect, otherwise than by the knowledge they impart. The more you have of a rational knowledge of divine things, the more opportunity will there be, when the Spirit shall be breathed into your heart, to see the excellency of these things, and to taste the sweetness of them. The heathens, who have no rational knowledge of the things of the gospel, have no opportunity to see the excellency of them; and therefore the more rational knowledge of these things you have, the more opportunity and advantage you have to see the divine excellency and glory of them.
Again, The more knowledge you have of divine things, the better will you know your duty; your knowledge will be of great use to direct you as to your duty in particular cases. You will also be the better furnished against the temptations of the devil. For the devil often takes advantage of persons’ ignorance to ply them with temptations which otherwise would have no hold of them. By having much knowledge, you will be under greater advantages to
conduct yourselves with prudence and discretion in your Christian course, and so to live much more to the honour of God and religion. Many who mean well, and are full of a good spirit, yet for want of prudence, conduct themselves so as to wound religion. Many have a zeal of God, which doth more hurt than good, because it is not according to knowledge,
5. Consider the advantages you are under to grow in the knowledge of divinity. We are under far greater advantages to gain much of this knowledge now, than God’s people under the Old Testament, both because the canon of Scripture is so much enlarged since that time, and also because evangelical truths are now so much more plainly revealed. So that common men are now in some respects under advantages to know more, than the greatest prophets were then.
Thus that saying of Christ is in a sense applicable to us,
6. We know not what opposition we may meet with in the religious principles which we hold. We know that there are many adversaries to the gospel and its truths. If therefore we embrace those truths, we must expect to be attacked by the said adversaries; and unless we be well informed concerning divine things, how shall we be able to defend ourselves? Beside, the apostle Peter enjoins it upon us, always to be ready to give an answer to every man who asketh us a reason of the hope that is in us. But this we cannot expect to do without considerable knowledge in divine things.
Directions for the acquisition of Christian knowledge.
1. Be assiduous in reading the Holy Scriptures. This is the fountain whence all knowledge in divinity must be derived. Therefore let not this treasure lie by you neglected. Every man of common understanding who can read, may, if he please, become well acquainted with the Scriptures. And what an excellent attainment would this be!
2. Content not yourselves with only a cursory reading, without regarding the sense. This is an ill way of reading, to which, however, many accustom themselves all their days. When you read, observe what you read. Observe how things come in. Take notice of the drift of the discourse, and compare one scripture with another. For the Scripture, by the harmony of its different parts, casts great light upon itself.—We are expressly directed by Christ, to search the Scriptures, which evidently intends something more than a mere cursory reading. And use means to find out the meaning of the Scripture. When you have it explained in the preaching of the word, take notice of it; and if at any time a scripture that you did not understand be cleared up to your satisfaction, mark it, lay it up, and if possible remember it.
3. Procure, and diligently use, other books which may help you to grow in this knowledge. There are many excellent books extant, which might greatly forward you in this knowledge, and afford you a very profitable and pleasant entertainment in your leisure hours. There is doubtless a great defect in many, that through a lothness to be at a little expense, they furnish themselves with no more helps of this nature. They have a few books indeed, which now and then on sabbath-days they read; but they have had them so long, and read them so often, that they are weary of them, and it is now become a dull story, a mere task to read them.
4. Improve conversation with others to this end. How much might persons promote each other’s knowledge in divine things, if they would improve conversation as they might; if men that are ignorant were not ashamed to show their ignorance, and were willing to learn of others; if those that have knowledge would communicate it, without pride and ostentation; and if all were more disposed to enter on such conversation as would be for their mutual edification and instruction.
5. Seek not to grow in knowledge chiefly for the sake of applause, and to enable you to dispute with others; but seek it for the benefit of your souls, and in order to practice.—If applause be your end, you will not be so likely to be led to me knowledge of the truth, but may justly, as often is the case of those who are proud of their knowledge, be led into error to your own perdition. This being; your end, if you should obtain much rational
knowledge,
6. Seek to God, that he would direct you, and bless you, in this pursuit after knowledge. This is the apostle’s direction,
7. Practise according to what knowledge you have. This will be the way to know more. The psalmist warmly recommends this way of seeking knowledge in divine truth, from his own experience:
If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: but thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.
The words explained.
The duty here enjoined, is giving to the poor: “If there be among you a poor man of one of thy brethren, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:—Thou shalt surely give him.” Here by thy poor brother is to be understood the same as in other places is meant by neighbour. It is explained in
God gives us direction how we are to give in such a case, viz. bountifully, and willingly. We should give bountifully and sufficiently for the supply of the poor’s need:
We may also observe how peremptorily this duty is here enjoined, and how much it is insisted on. It is repeated over and over again, and enjoined in the strongest terms;
Moreover, God strictly warns against objections,
Men are exceedingly apt to make objections against such duties, which God speaks of here as a manifestation of the wickedness of their hearts: “Beware that there be not a thought in thy wicked heart,
We may observe here several enforcements of this duty. There is a reason of this duty implied in God’s calling him that is needy, our brother: “Thou shalt not shut thine hand from thy poor brother;” and
From this account the doctrine is obvious, that it is the absolute and indispensable duty of the people of God, to give bountifully and willingly for supplying the wants of the needy.—But more particularly,
1. It is the duty of the people of God, to give bountifully for the aforesaid purpose. It is commanded once and again in the text, “Thou shalt open thine hand wide unto thy poor brother.
We are commanded, therefore, to give our poor neighbour what is sufficient for his need. There ought to be none suffered to live in pinching want, among a visible people of God, who are able: unless in case of idleness, or prodigality, or some such case which the word of God excepts.—It is said that the children of Israel should lend to the poor, and in the year of release should release what they had lent, save when there should be no poor among
them. It is rendered in the margin, to the end there be no poor among you; i. e. you should so supply the wants of the needy, that there may be none among you in pinching want. This translation seems the more likely to be the true one, because God says,
2. It is the duty of the visible people of God, to give for the supply of the needy, freely, and without grudging. It doth not at all answer the rule in the sight of God, if it be done with an inward grudging, or if the heart be grieved, and it inwardly hurt the man to give what he gives: “Thou shalt surely give,” says God, “and thine heart shall not be grieved.
3. This is a duty to which God’s people are under very strict obligations. It is not merely a commendable thing for a man to be kind and bountiful to the poor, but our bounden duty, as much a duty as it is to pray, or to attend public worship, or any thing else whatever; and the neglect of it brings great guilt upon any person.
Of the obligation of Christians to perform the duty of charity to the poor.
This duty is absolutely commanded, and much insisted on, in the word of God. Where have we any command in the Bible laid down in stronger terms, and in a more peremptory urgent manner, than the command of giving to the poor? We have the same law in a positive manner laid down in
It is mentioned in Scripture, not only as a duty, but a great duty. Indeed it is generally acknowledged to be a duty, to be kind to the needy; but by many it seems not to be looked upon as a duty of great importance. However, it is mentioned in Scripture as one of the greater and more essential duties of religion:
So Christ tells us, it is one of the weightier matters of the law:
The reason of the thing strongly obliges to it. It is not only very positively and frequently insisted on by God, but it is most reasonable in itself; and so, on this account, there is reason why God should much insist upon it.
1. It is most reasonable, considering the general state and nature of mankind. This is such as renders it most reasonable that we should love our neighbour as ourselves; for men are made in the image of our God, and on this account are worthy of our love. Besides, we are all nearly allied one to another by nature. We have all the same nature, like faculties, like dispositions, like desires of good, like needs, like aversion to misery, and are made of one blood; and we are made to subsist by society and union one with another. God hath made us with such a nature, that we cannot subsist without the help of one another. Mankind in this respect are as the members of the natural body, one cannot subsist alone, without an union with and the help of the rest.
Now, this state of mankind shows how reasonable and suitable it is, that men should love their neighbours; and that we should not look every one at his own things, but every man also at the things of others,
To love our neighbour as ourselves, is the sum of the moral law respecting our fellow-creatures; and to help them, and to contribute to their relief, is the most natural expression of this love. It is vain to pretend to a spirit of love to our neighbours, when it is grievous to us to part with any thing for their help, when under calamity. They who love only in word, and in tongue, and not in deed, have no love in truth. Any profession without it is a vain pretence. To refuse to give to the needy, is unreasonable, because we therein do to others contrary to what we would have others to do to us in like circumstances. We are very sensible of our own calamities; and when we suffer, are ready enough to think, that our state requires the compassion and help of others; and are ready enough to think it hard, if others will not deny themselves in order to help us when in straits.
2. It is especially reasonable, considering our circumstances, under such a dispensation of grace as that of the gospel. Consider how much God hath done for us, how greatly he hath loved us, what he hath given us, when we were so unworthy, and when he could have no addition to his happiness by us. Consider that silver, and gold, and earthly crowns, were in his esteem but mean things to give us, and he hath therefore given us his own Son. Christ loved
and pitied us, when we were poor, and he laid out himself to help, and even did shed his own blood for us without grudging. He did not think much to deny himself, and to be at great cost for us vile wretches, in order to make us rich, and to clothe us with kingly robes, when we were naked; to feast us at his own table with dainties infinitely costly, when we were starving; to advance us from the dunghill, and set us among princes, and make us to inherit the throne of his glory, and so to give
us the enjoyment of the greatest wealth and plenty to all eternity; agreeably to
How unsuitable is it for us, who live only by kindness, to be unkind! What would have become of us, if Christ had been so saving of his blood, and loth to bestow it, as many men are of their money or goods? or if he had been as ready to excuse himself from dying for us, as men commonly are to excuse themselves from charity to their neighbour? If Christ would have made objections of such things, as men commonly object to performing deeds of charity to their neighbour, he would have found enough of them.
Besides, Christ, by his redemption, has brought us into a more near relation one to another, hath made us children of God, children in the same family. We are all brethren, having God for our common Father; which is much more than to be brethren in any other family. He hath made us all one body; therefore we ought to be united, and subserve one another’s good, and bear one another’s burdens, as is the case with the members of the same natural body. If
one of the members suffer, all the other members bear the burden with it,
Apply these things to yourselves; and inquire, whether you do not lie under guilt on account of the neglect of this duty, in withholding that charity which God requires of you towards the needy? You have often been put upon examining yourselves, whether you do not live in some way displeasing to God. Perhaps at such times it never came into your minds, whether you do not lie under guilt on this account.—But this neglect certainly brings guilt upon the
soul in the sight of God, as is evident by the text: “Beware that thine eye be not evil against thy” poor brother, and thou givest him nought, and he cry unto the Lord against thee, and it be sin unto thee,”
And have we not reason to fear, that much guilt lies upon this land on this very account? We have a high conceit of ourselves for religion: but do not many other countries shame us? Do not the papists shame us in this respect? So far as I can understand the tenor of the Christian religion, and the rules of the word of God, the same are in no measure in this respect answered by the general practice of most people in this land. There are many who make a high profession of religion; but do not many of them need to be informed by the apostle James, what true religion is?
Let every one examine himself, whether he do not lie under guilt in this matter. Have you not forborne to give, when you have seen your brother in want? Have you not shut up the bowels of your compassion towards him, and forborne to deny yourselves a little for his relief? Or when you have given, have you not done it grudgingly? And has it not inwardly hurt and grieved you? You have looked upon what you have given, as lost: so that what you have given, has been, as the apostle expresses it, a matter of covetousness, rather than of bounty. Have not occasions of giving been unwelcome to you? Have you not been uneasy under them? Have you not felt a considerable backwardness to give? Have you not, from a grudging, backward spirit, been apt to “raise objections against giving, and to excuse yourselves? Such things as these bring guilt upon the soul, and often bring down the curse of God upon the persons in whom these things are found, as we may show more fully hereafter.
An exhortation to the. duty of charity to the poor.
We are professors of Christianity, we pretend to be the followers of Jesus, and to make the gospel our rule. We have the Bible in our houses. Let us not behave ourselves in this particular, as if we had never seen the Bible, as it we were ignorant of Christianity, and knew not what kind of religion it is. What will it signify to pretend to be Christians, and at the same time to live in the neglect of those rules of Christianity which are mainly insisted on in it? But there are several things which I would here propose to your consideration.
I. Consider that what you have is not your own; i. e. you have only a subordinate right. Your goods are only lent to you of God, to be improved by you in such ways as he directs. You yourselves are not your own;
Your money and your goods are not your own; they are only committed to you as stewards, to be used for him who committed them to you;
II. God tells us, that he shall look upon what is done in charity to our neighbours in want, as done unto him; and what is denied unto them, as denied unto him.
Christ teaches us, that we are to look upon our fellow-Christians in this case as himself, and that our giving or withholding from them, shall be taken, as if we so behaved ourselves towards him; see
If Christ himself were upon earth, and dwelt among us in a frail body, as he once did, and were in calamitous and needy circumstances, should we not be willing to supply him? Should we be apt to excuse ourselves from helping him? Should we not be willing to supply him so, that he might live free from distressing poverty? And if we did otherwise, should we not bring great guilt upon ourselves? And might not our conduct justly be very highly resented by
God? Christ was once here in a frail body, stood in need of the charity, and was maintained by it;
III. Consider that there is an absolute necessity of our complying with the difficult duties of religion. To give to the poor in the manner and measure that the gospel prescribes, is a difficult duty, i. e. it is very contrary to corrupt nature, to that covetousness and selfishness of which there is so much in the wicked heart of man. Man is naturally governed only by a principle of self-love; and it is a difficult thing to corrupt nature, for men to deny themselves of their present interest, trusting in God to make it up to them hereafter.—But how often hath Christ told us the necessity of doing difficult duties of religion, if we will be his disciples; that we must sell all, take up our cross daily, deny ourselves, renounce our worldly profits and interests, &c. And if this duty seem hard and difficult to you, let not that be an objection with you against doing it; for you have taken up quite a wrong notion of things, if you expect to go to heaven without performing difficult duties; if you expect any other than to find the way to life a narrow way.
IV. The Scripture teaches us, that this very particular duty is necessary. Particularly,
1. The Scripture teaches, that God will deal with us as we deal with our fellow-creatures in this particular, and that with what measure we mete to others in this respect, God will measure to us again. This the Scripture asserts both ways; it asserts that if we be of a merciful spirit, God will be merciful to us:
2. This very thing is often mentioned in Scripture, as an essential part of the character of a godly man;
It is mentioned in the New Testament as a thing so essential, that the contrary cannot consist with a sincere love to God.
3. Christ teaches, that judgment will be past at the great day according to men’s works in this respect. This is taught us by Christ in the most particular account of the proceedings of that day, that we have in the whole Bible; see
V. Consider what abundant encouragement the word of God gives, that you shall be no losers by your charity and bounty to them who are in want. As there is scarce any duty prescribed in the word of God, which is so much insisted on as this; so there is scarce any to which there are so many promises of reward made. This virtue especially hath the promises of this life and that which is to come. If we believe the Scriptures, when a man charitably
gives to his neighbour in want, the giver has the greatest advantage by it, even greater than the receiver:
Many persons are ready to look upon what is bestowed for charitable uses as lost. But we ought not to look upon it as lost, because it benefits those whom we ought to love as ourselves. And not only so, but it is not lost to us, if we give any credit to the Scriptures. See the advice that Solomon gives in
What strange advice would this seem to many, to cast their bread upon the waters, which would seem to them like throwing it away! What more direct method to lose our bread, than to go and throw it into the sea? But the wise man tells us, No, it is not lost; you shall find it again after many days. It is not sunk, but you commit it to Providence; you commit it to the winds and waves: however it will come about to you, and you shall find it again after
many days. Though it should be many days first, yet you shall find it at last, at a time when you most need it. He that giveth to the poor lendeth to the Lord: and God is not one of those who will not pay again what is lent to him. If you lend any thing to God., you commit it into faithful hands.
Men do not account that lost, that is let out to use: but what is bestowed in charity is lent to the Lord, and he repays with great increase.
1. That if you give with a spirit of true charity, you shall be rewarded in what is infinitely more valuable than what you give; even eternal riches in heaven.
Giving to our needy brethren, is in Scripture called laying up treasure in heaven, in bags that wax not old;
You cannot lay up treasure on earth, but that it is liable to be stolen, or otherwise to fail. But there no thief approacheth nor moth corrupteth. It is committed to God’s care, and he will keep it safely for you; and when you die, you shall receive it with infinite increase. Instead of a part of your earthly substance thus bestowed, you shall receive heavenly riches, on which you may live in the greatest fulness, honour, and happiness, to all
eternity; and shall never be in want of any thing. After feeding with some of your bread those who cannot recompense you, you shall be rewarded at the resurrection, and eat bread in the kingdom of God.
2. If you give to the needy though but in the exercise of moral virtue, you will be in the way greatly to gain by it in your temporal interest. They who give in the exercise of a gracious charity, are in the way to be gainers both here and hereafter; and those that give in the exercise of a moral bounty and liberality, have many temporal promises made to them. We learn by the word of God, that they are in the way to be prospered in
their outward affairs. Ordinarily such do not lose by it, but such a blessing attends their concerns, that they are paid doubly for it:
When men give to the needy, they do as it were sow seed for a crop. When men sow their seed, they seem to throw it away; yet they do not look upon it as thrown away; because, though they expect not the same again, yet they expect much more as the fruit of it: and if it be not certain that they shall have a crop, yet they are willing to run the venture of it; for that is the ordinary way wherein men obtain increase. So it is when persons give to the
poor; though the promises of gaining thereby, in our outward circumstances, perhaps are not absolute; yet it is as much the ordinary consequence of it, as increase is of sowing seed. Giving to the poor, is in this respect compared to sowing seed, in
The husbandman doth not look upon his seed as lost, but is glad that he has opportunity to sow it. It grieves him not that he has land to be sown, but he rejoices in it. For the like reason we should not be grieved that we find needy people to bestow our charity upon; for this is as much an opportunity to obtain increase as the other.
Some may think this is strange doctrine; and it is to be feared, that not many will so far believe it as to give to the poor with as much cheerfulness as they sow their ground. However, it is the very doctrine of the word of God,
It is easy with God to make up to men what they give in charity. Many but little consider how their prosperity or ill success in their outward affairs depends upon Providence. There are a thousand turns of Providence, to which their affairs are liable, whereby God may either add to their outward substance, or diminish from it, a great deal more than they are ordinarily called to give to their neighbours. How easy is it with God to diminish what they possess by sickness in their families, by drought, or frost, or mildew, or vermin; by unfortunate accidents, by entanglements in their affairs, or disappointments in their business! And how easy is it with God to increase their substance, by suitable seasons, or by health and strength; by giving them fair opportunities for promoting their interest in their dealings with men; by conducting them in his providence, so that they attain their designs; and by innumerable other ways which might be mentioned! How often is it, that only one act of providence in a man’s affairs either adds to his estate, or diminishes from it, more than he would need to give to the poor in a whole year.
God hath told us, that this is the way to have his blessing attending our affairs. Thus, in the text,
6. God hath threatened to follow with his curse those who are uncharitable to the poor; as
But, on the contrary, he that is of a niggardly spirit, so that it goes against the grain to give any thing, he will be always at a loss for objects of his charity. Such men excuse themselves with this, that they find not any one to give to. They hide their eyes, and will not see their neighbour’s wants. If a particular object is presented, they will not very readily see his circumstances; they are a long while in being convinced that he is an object of charity. They hide their eyes; and it is not an easy thing to make them sensible of the necessities and distresses of their neighbour, or at least to convince them, that his necessities are such that they ought to give him any great matter.
Other men, who are of a bountiful spirit, can very easily see the objects of charity; but the uncharitable are very unapt both to see the proper objects of charity, and to see their obligations to this duty. The reason is, that they are of that sort spoken of here by the wise man, they hide their eyes. Men will readily see, where they are willing to see; but where they hate to see, they will hide their eyes.
God says, such as hides his eyes in this case shall have many a curse. Such an one is in the way to be cursed in soul and body, in both his spiritual and temporal affairs. We have shown already, how those that are charitable to the poor are in the way of being blessed. There are so many promises of the divine blessing, that we may look upon it as much the way to be blessed in our outward concerns, as sowing-seed in a field is the way to have
increase. And to be close and uncharitable, is as much the way to be followed with a curse, as to be charitable is the way to be followed with a blessing. To withhold more than is meet, tends as much to poverty, as scattering tends to increase,
7. Consider, that you know not what calamitous and necessitous circumstances you yourselves or your children may be in. Perhaps you are ready to bless yourselves in your hearts, as though there were no danger of your being brought into calamitous and distressing circumstances. There is at present no prospect of it; and you hope you shall be able to provide well for your children. But you little consider what a shifting, changing, uncertain world you live in, and how often it hath so happened, that men have been reduced from the greatest prosperity to the greatest adversity, and how often the children of the rich have been reduced to pinching want.
Agreeable to this is the advice that the wise man gives us,
This consideration, that you know not what calamity and necessity you may be in yourselves or your children, tends very powerfully to enforce this duty several ways.
1. This may put you upon considering how your hearts would be effected, if it should so be. If it should happen, that you or some of your children should be brought into such circumstances, as those of your neighbours, how grievous would it be to you! Now perhaps you say of this and the other poor neighbour, that they can do well enough; if they be pinched a little, they can live. Thus you can make light of their difficulties. But if Providence should so order it, that you or your children should be brought into the same circumstances, would you make light of them then? Would you not use another sort of language about it? Would you not think that your case was such as needed the kindness of your neighbours? Would you not think that they ought to be ready to help you? And would you not take it hardly, if you saw a contrary spirit in them, and saw that they made light of your difficulties?
If one of your children should be brought to poverty by captivity,
The author repeatedly brings in this idea, doubtless because Northampton, the place where the author lived, was at that time a frontier-town, and suffered much by the incursions of the Indians from Canada, who slaughtered and captivated the people, as they found opportunity.
2. If ever there should be such a time, your kindness to others now will be but a laying up against such a time. If you yourselves should be brought into calamity and necessity, then would you find what you have given in charity to others, lying ready in store for you. Cast thy bread upon the waters, and thou shall find it after many days, says the wise man. But when shall we find it? He tells us in the next verse; “Give a portion to seven, and also
to eight; for thou knowest not what evil shall be upon the earth.
Giving to the needy is like laying up against winter, or against a time of calamity. It is the best way of laying up for yourselves and for your children. Children in a time of need very often find their fathers’ bread, that bread which their fathers had cast upon the waters.
Whether the time will ever come or not, that we or our children shall be in distressing want of bread; yet doubtless evil will be on the earth. We shall have our times of calamity, wherein we shall stand in great need of God’s pity and help, if not of that of our fellow-creatures. And God hath promised that at such a time, he that hath been of a charitable spirit and practice, shall find help,
3. God hath threatened uncharitable persons, that if ever they come to be in calamity and distress they shall be left helpless;
Objections which are sometimes made to the exercise of charity, answered.
I proceed now to answer some objections, which are sometimes made against this duty.
Object. I. I am in a natural condition, and if I should give to the poor, I should not do it with a right spirit, and so should get nothing by it.—To this I answer,
1. We have shown already that a temporal blessing is promised to a moral bounty and liberality. This is the way to be prospered; this is the way to increase. We find in Scripture many promises of temporal blessings to moral virtues; as to diligence in our business, to justice in our dealings, to faithfulness, to temperance,. So there are many blessings promised to bounty and liberality.
1. You may as well make the same objection against any other duty of religion. You may as well object against keeping the sabbath, against prayer, or public worship, or against doing any thing at all in religion; for while in a natural condition, you do not any of these duties with a right spirit. If you say, you do these duties because God hath commanded or required them of you, and you shall sin greatly if you neglect them; you shall increase your guilt; and so expose yourselves to the greater damnation and punishment. The same may be said of the neglect of this duty; the neglect of it is as provoking to God.
If you say that you read, and pray, and attend public worship, because that is the appointed way for you to seek salvation; so is bounty to the poor, as much as those.—The appointed way for us to seek the favour of God and eternal life, is the way of the performance of all known duties, of which giving to the poor is one as much known, and as necessary, as reading the Scriptures, praying, or any other. Showing mercy to the poor does as much belong to
the appointed way of seeking salvation, as any other duty whatever. Therefore this is the way in which Daniel directed Nebuchadnezzar to seek mercy, in
Object. II. If I be liberal and bountiful, I shall only make a righteousness of it, and so it will do me more hurt than good. To this I say,
1. The same answer may be made to this, as to the former objection, viz. That you may as well make the same objection against doing any religious or moral duty at all. If this be a sufficient objection against deeds of charity, then it is a sufficient objection to prayer; for nothing is more common than for persons to make a righteousness of their prayers. So it is a good objection against your keeping the sabbath, or attending any public worship, or ever reading in the Bible; for of all these things you are in danger of making a righteousness.—Yea, if the objection be good against deeds of charity, then it is as good against acts of justice; and you may neglect to speak the truth, may neglect to pay your debts, may neglect acts of common humanity; for of all those things you are in danger of making a righteousness. So that if your objection be good, you may throw up all religion, and live like heathens or atheists, and may be thieves, robbers, fornicators, adulterers, murderers, and commit all the sins that you can think of, lest if you should do otherwise, you should make a righteousness of your conduct.
2. Your objection carries it thus, that it is not best for you to do as God commands and counsels you to do. We find many commands in Scripture to be charitable to the poor; the Bible is full of them; and you are not excepted from those commands. God makes no exception of any particular kinds of persons that are especially in danger of making a righteousness of what they do; and God often
directs and counsels persons to this duty. Now will you presume to say that God has not directed you to the best way? He has advised you to do thus; but you think it not best for you, but that it would do you more hurt than good, if you should do it. You think there is other counsel better than God’s, and that it is the best way for you to go contrary to God’s commands.
Object. III. I have in times past given to the poor, but never found myself the better for it. I have heard ministers preach, that giving to the poor was the way to prosper: but I perceive not that I am more prosperous than I was before.—Yea, I have met with many misfortunes, crosses, and disappointments in my affairs since. And it may be that some will say, That very year, or soon after the very time, I had been giving to the poor, hoping to be blessed for it, I met with great losses, and things went hardly with me; and therefore I do not find what I hear preached about giving to the poor, as being the way to be blessed and prosperous, agreeable to my experience.
To this objection I shall answer several things:
1. Perhaps you looked out for the fulfilment of the promise too soon, before you had fulfilled the condition; as particularly, perhaps you have been so sparing and grudging in your kindness to the poor, that what you have done has been rather a discovery of a covetous, niggardly spirit, than of any bounty or liberality. The promises are not made to every man who gives any thing at all to the poor, let it be ever so little, and after what manner soever given. You mistook the promises, if you understood them so. A man may give something to the poor, and yet be entitled to no promise, either temporal or spiritual. The promises are made to mercy and liberality. But a man may give something, and yet be so niggardly and grudging in it, that what he gives may be, as the apostle calls it, a matter of covetousness. What he does may be more a manifestation of his covetousness and closeness, than any thing else. But there are no promises made to men’s expressing their covetousness.
Perhaps what you gave was not freely given, but as it were of necessity. It was grudgingly; your hearts were grieved when you gave. And if you gave once or twice what was considerable, yet that doth not answer the rule. It may be, for all that, that in the general course of your lives you have been far from being kind and liberal to your neighbours. Perhaps you thought that because you once or twice gave a few shillings to the poor, that then you stood entitled to the promises of being blessed in all your concerns, and of increasing and being established by liberal things; though in the general you have lived in a faulty neglect of the duty of charity. You raise objections from experience, before you have made trial. To give once, or twice, or thrice, is not to make trial, though you give considerably. You cannot make any trial, unless you become a liberal person, or unless you become such that you may be truly said to be of a liberal and bountiful practice. Let one who is truly such, and has been such in the general course of his life, tell what he hath found by experience.
2. If you have been liberal to the poor, and have met with calamities since, yet how can you tell how much greater calamities and losses you might have met with, if you had been otherwise? You say you have met with crosses, and disappointments, and frowns. If you expected to meet with no trouble in the world, because you gave to the poor, you mistook the matter. Though there be many and great promises made to the liberal, yet God hath no where promised, that they shall not find this world a world of trouble. It will be so to all. Man is born to sorrow, and must expect no other than to meet with sorrow here. But how can you tell how much greater sorrow you would have met with, if you had been close and unmerciful to the poor? how can you tell how much greater losses you would have met with 1 how much more vexation and trouble would have followed you? Have none ever met with greater frowns in their outward affairs, than you have?
3. How can you tell what blessings God hath yet in reserve for you, if you do but continue in well-doing? Although God hath promised great blessings to liberality to the poor, yet he hath not limited himself as to the time of the bestowment. If you have not yet seen any evident fruit of your kindness to the poor, yet the time may come when
It may be that there is some winter a-coming, some day of trouble; and God keeps your bread for you against that time; and then God will give you good measure, and pressed down, and shaken together, and running over. We must trust in God’s word for the bestowment of the promised reward, whether we can see in what manner it is done or no. Pertinent to the present purpose are those words of the wise man in
Object. IV. Some may object against charity to such or such particular persons, that they are not obliged to give them any thing; for though they be needy, yet they are not in extremity. It is true they meet with difficulty, yet not so but that they can live, though they suffer some hardships.—But,
It doth not answer the rules of Christian charity, to relieve those only who are reduced to extremity, as might be abundantly shown. I shall at this time mention but two things as evidences of it.
1. We are commanded to love and treat one another as brethren:
The rule of the gospel is, that when we see our brother under any difficulty or burden, we should be ready to bear the burden with him:
We should behave ourselves one towards another as brethren that are fellow-travellers; for we are pilgrims and strangers here on earth, and are on a journey. Now, if brethren be on a journey together, and one meet with difficulty in the way, doth it not become the rest to help him, not only in the extremity of broken bones, or the like, but as to provision for the journey if his own fall short? It becomes his fellow-travellers to afford him a supply out of their stores, and not to be over nice, exact, and fearful lest they give him too much: for it is but provision for a journey; and all are supplied when they get to their journey’s end.
2. That we should relieve our neighbour only when in extremity, is not agreeable to the rule of loving our neighbour as ourselves. That rule implies that our love towards our neighbour should work in the same manner, and express itself in the same ways, as our love towards ourselves. We are very sensible of our own difficulties; we should also be readily sensible of theirs. From love to ourselves, when we are under difficulties, and suffer hardships, we are concerned for our relief, are wont to seek relief, and lay ourselves out for it.—And as we would love our neighbour as ourselves, we ought in like manner to be concerned when our neighbour is under difficulty, and to seek his relief. We are wont to be much concerned about our own difficulties, though we be not reduced to extremity, and are willing in those cases to lay ourselves out for our own relief. So, as we would love our neighbour as ourselves, we should in like manner lay out ourselves to obtain relief for him, though his difficulties be not extreme.
Object. V. Some may object against charity to a particular object, because he is an ill sort of person; he deserves not that people should be kind to him; he is of a very ill temper, of an ungrateful spirit, and particularly, because he hath not deserved well of them, but has treated them ill, has been injurious to them, and even now entertains an ill spirit against them.
But we are obliged to relieve persons in want, notwithstanding these things, both by the general and particular rules of God’s word.
1. We are obliged to do so by the general rules of Scripture. I shall mention two.
(1.) That of loving our neighbour as ourselves. A man may be our neighbour, though he be an ill sort of man, and even our enemy, as Christ himself teaches us by his discourse with the lawyer,
Then Christ asks the lawyer, which of these three, the priest, the Levite, or the Samaritan, was neighbour to the man that fell among the thieves. Christ proposed this in such a manner, that the lawyer could not help owning, that the Samaritan did well in relieving the Jew, that he did the duty of a neighbour to him. Now, there was an inveterate enmity between the Jews and the Samaritans. They hated one another more than any other nation in the world; and the Samaritans were a people exceedingly troublesome to the Jews; yet we see that Christ teaches, that the Jews ought to do the part of neighbours to the Samaritans; i. e. to love them as themselves; for it was that of which Christ was speaking.
And the consequence was plain. If the Samaritan was
(2.) Another general rule that obliges us to the same thing, is that wherein we are commanded to love one another, as Christ hath loved us. We have it
Now, the meaning of this is, not that we should love one another to the same degree that Christ loved us; though there ought to be a proportion, considering our nature and capacity; but that we should exercise our love one to another m like manner. As, for instance, Christ hath loved us so as to be willing to deny himself, and to suffer greatly, in order to help us; so should we be willing to deny ourselves, in order to help one another. Christ loved us, and showed us great kindness though we were far below him; so should we show kindness to those of our fellow-men who are far below us. Christ denied himself to help us, though we are not able to recompense him; so should we be willing to lay out ourselves to help our neighbour, freely expecting nothing again. Christ loved us, was kind to us, and was willing to relieve us, though we were very evil and hateful, of an evil disposition, not deserving any good, but deserving only to be hated, and treated with indignation; so we should be willing to be kind to those who are of an ill disposition, and are very undeserving. Christ loved us, and laid himself out to relieve us, though we were his enemies, and had treated him ill; so we, as we would love one another as Christ hath loved us, should relieve those who are our enemies, hate us, have an ill spirit toward us, and have treated us ill.
2. We are obliged to this duty by many particular rules. We are particularly required to be kind to the unthankful and to the evil; and therein to follow the example of our heavenly Father, who causes his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. We are obliged, not only to be kind to them that are so to us, but to them that hate, and that despitefully use us. I need not mention the particular places which speak to this effect.
Not but that when persons are virtuous and pious, and of a grateful disposition, and are friendly disposed towards us, they are more the objects of our charity for it, and our obligation to kindness to them is the greater. Yet if things be otherwise, that doth not render them not fit objects of our charity, nor set us free from obligation to kindness towards them.
Object. VI. Some may object from their own circumstances, that they have nothing to spare; they have not more than enough for themselves.—I answer,
1. It must doubtless be allowed that in some cases persons, by reason of their own circumstances, are not obliged to give to others.—For instance, if there be a contribution for the poor, they are not obliged to join in the contribution, who are in as much need as those are for whom the contribution is made. It savours of ridiculous vanity in them to contribute with others for such as are not more needy than they. It savours of a proud desire to conceal their own circumstances, and an affectation of having them accounted above what they in truth are.
2. There are scarcely any who may not make this objection, as they interpret it. There is no person who may not say, he has not more than enough for himself, as he may mean by enough. He may intend, that he has not more than he desires, or more than he can dispose of to his own advantage; or not so much, but that, if he had any thing less, he should look upon himself in worse circumstances than he is in now. He will own, that he could live if he had less; but then he will say he could not live so well. Rich men may say, they have not more than enough for themselves, as they may mean by it. They need it all, they may say, to support their honour and dignity, as is proper for the place and degree in which they stand. Those who are poor, to be sure, will say, they have not too much for themselves; those who are of the middle sort will say, they have not too much for themselves; and the rich will say, they have not too much for themselves. Thus there will be none found to give to the poor.
3. In many cases, we may, by the rules of the gospel, be obliged to give to others, when we cannot do it without suffering ourselves; as if our neighbour’s difficulties and necessities be much greater than our own, and we see that he is not like to be otherwise relieved, we should be willing to suffer with him, and to take part of his burden on ourselves; else how is that rule of bearing one another’s burdens fulfilled? If we be never obliged
to relieve others’ burdens, but when we can do it without burdening ourselves, then how do we bear our neighbour’s burdens, when we bear no burden at all? Though we may not have a superfluity, yet we may be obliged to afford relief to others who are in much greater necessity; as appears by that rule,
4. Those who have not too much for themselves are willing to spare seed to sow, that they may have fruit hereafter. Perhaps they need that which they scatter in the-field, and seem to throw away. They may need it for bread for their families; yet they will spare seed to sow, that they may provide for the future, and may have increase. But we have already shown, that giving to the poor is in Scripture compared to sowing seed, and is as much the way to increase as the sowing of seed is. It doth not tend to poverty, but the contrary; it is not the way to diminish our substance, but to increase it. All the difficulty in this matter is in trusting God with what we give, in trusting his promises. If men could but trust the faithfulness of God to his own promises, they would give freely.
Object. VII. Some may object concerning a particular person, that they do not certainly know whether he be an object of charity or not. They are not perfectly acquainted with his circumstances; neither do they know what sort of man he is. They know not whether he be in want as he pretends. Or if they know this, they know not how he came to be in want; whether it were not by his own idleness, or prodigality. Thus they argue that they cannot be obliged, till they certainly know these things.—I reply,
1. This is Nabal’s objection, for which he is greatly condemned in Scripture; see
But Abigail no way countenanced his behaviour herein, but greatly condemned it. She calls him a man of Belial, and says that he was as his name was; Nabal was his name, and folly was with him. And her behaviour was very contrary to his; and she is greatly commended for it. The Holy Ghost tells us in that chapter,
This story is doubtless told us partly for this end, to discountenance too great a scrupulosity as to the object on whom we bestow our charity, and the making of this merely an objection against charity to others, that we do not certainly know their circumstances. It is true, when we have opportunity to become certainly acquainted with their circumstances, it is well to embrace it: and to be influenced in a measure by probability in such cases, is not to be condemned. Yet it is better to give to several that are not objects of charity, than to send away empty one that is.
2. We are commanded to be kind to strangers whom we know not, nor their circumstances. This is commanded in many places; but I shall mention only one;
Object. VIII. Some may say they are not obliged to give to the poor, till they ask. If any man is in necessity, let him come and make known his straits to me, and then it will be time enough for me to give him. Or if he need a public contribution, let him come and ask. I do not know that the congregation or church is obliged to relieve till they ask relief.—I answer,
1. It surely is the most charitable, to relieve the needy in that way wherein we shall do them the greatest kindness. Now it is certain that we shall do them a greater kindness by inquiring into their circumstances, and relieving them, without putting them upon begging. There is none of us but who, if it were their case, would look upon it more kind in our neighbours, to inquire into our circumstances, and help us of their own accord. To put our neighbours upon begging in order to relief, is painful. It is more charitable, more brotherly, more becoming Christians and the disciples of Jesus, to do it without. I think this is self-evident, and needs no proof.
2. This is not agreeable to the character of the liberal man given in Scripture; viz. that devises liberal things.
3. We should not commend a man for doing so to his own brother. If a man had an own brother or sister in great straits, and he were well able to supply them, under the pretence, that if he or she want any thing, let them come and ask and I will give them; we should hardly think such an one behaved like a brother. Christians are commanded to love as brethren, to look upon one another as brethren in Christ, and to treat one another as such.
4. We should commend others for taking a method contrary to that which is proposed by the objector. If we should hear or read of a people who were so charitable, who took such care of the poor, and were so concerned that none among them should suffer, who were proper objects of charity; that they were wont diligently to inquire into the circumstances of their neighbours, to find out who were needy, and liberally supplied them of their own accord; I say, if we should hear or read of such a people, would it not appear well to us? Should not we have the better thought of that people, on that account?
Object. IX. He has brought himself to want by his own fault.—In reply, it must be considered what you mean by his fault.
1. If you mean a want of a natural faculty to manage affairs to advantage, that is to be considered as his calamity. Such a faculty is a gift that God bestows on some, and not on others; and it is not owing to themselves. You ought to be thankful that God hath given you such a gift, which he hath denied to the person in question. And it will be a very suitable way for you to show your thankfulness, to help those to whom that gift is denied, and let them share the benefit of it with you. This is as reasonable as that he to whom Providence has imparted sight, should be willing to help him to whom sight is denied, and that he should have the benefit of the sight of others, who has none of his own: or, as that he to whom God hath given wisdom, should be willing that the ignorant should have the benefit of his knowledge.
2. If they have been reduced to want by some oversight, and are to be blamed that they did not consider for themselves better; yet that doth not free us from all obligation to charity towards them. If we should for ever refuse to help men because of that, it would be for us to make their inconsiderateness and imprudent act, an unpardonable crime, quite contrary to the rules of the gospel, which insist so much upon forgiveness.—We should not be disposed so highly to resent such an oversight in any for whom we have a dear affection, as our children, or our friends. We should not refuse to help them in that necessity and distress, which they brought upon themselves by their own inconsiderateness. But we ought to have a dear affection and concern for the welfare of all our fellow-Christians, whom we should love as brethren, and as Christ hath loved us.
3. If they are come to want by a vicious idleness and prodigality; yet we are not thereby excused from all obligation to relieve them, unless they continue in those vices. If they continue not in those vices, the rules of the gospel direct us to forgive them; and if their fault be forgiven, then it will not remain to be a bar in the way of our charitably relieving them. If we do otherwise, we shall act in a manner very contrary to the role of loving one another as Christ hath loved us. Now Christ hath loved us, pitied us, and greatly laid out himself to relieve us from that want and misery which we brought on ourselves by our own folly and wickedness. We foolishly and perversely threw away those riches with which we were provided, upon which we might have lived and been happy to all eternity.
4. If they continue in the same courses still, yet that doth not excuse us from charity to their families that are innocent. If we cannot relieve those of their families without their having something of it, yet that ought not to be a bar in the way of our charity; and that because it is supposed that those of their families are proper objects of charity; and those that are so, we are bound to relieve: the command is positive and absolute. If we look upon that which the heads of the families have of what we give, to be entirely lost; yet we had better lose something of our estate, than suffer those who are really proper objects of charity to remain without relief.
Object. X. Some may object and say, Others do not their duty. If others did their duty, the poor would be sufficiently supplied. If others did as much as we in proportion to their ability and obligation, the poor would have enough to help them out of their straits. Or some may say, it belongs to others more than it does to us. They have relations that ought to help them; or there are others to whom it more properly belongs than to us.
Ans. We ought to relieve those who are in want though brought to it through others’ fault. If our neighbour be poor, though others be to blame that it is so, yet that excuses us not from helping him. If it belong to others more than to us, yet if those others will neglect their duty, and our neighbour therefore remains in want, we may be obliged to relieve him. If a man be brought into straits through the injustice of others, suppose by thieves or
robbers, as the poor Jew whom the Samaritan relieved; yet we may be obliged to relieve him, though it be not through our fault that he is in want, but through that of
As to the poor Jew that fell among thieves between Jerusalem and Jericho, it more properly belonged to those thieves who brought him into that distress, to relieve him, than to any other person. Yet seeing they would not do it, others were not excused; and the Samaritan did no more than his duty, relieving him as he did, though it properly belonged to others.—Thus if a man have children or other relations, to whom it most properly belongs to relieve him; yet if they will not do it, the obligation to relieve him falls upon others. So for the same reason we should do the more for the relief of the poor, because others neglect to do their proportion, or what belongs to them; and that because by the neglect of others to do their proportion they need the more, their necessity is the greater.
Object. XI. The law makes provision for the poor, and obliges the respective towns in which they live to provide for them; therefore some argue, that there is no occasion for particular persons to exercise any charity this way. They say, the case is not the same with us now, as it was in the primitive church; for then Christians were under a heathen government; and however the charity of Christians in those times be much to be commended, yet now, by reason of our different circumstances, there is no occasion for private charity; because, in the state in which Christians now are, provision is made for the poor otherwise.—This objection is built upon these two suppositions, both which I suppose are false.
1. That the towns are obliged by law to relieve every one who otherwise would be an object of charity. This I suppose to be false, unless it be supposed that none are proper objects of charity, but those that have no estate left to live upon, which is very unreasonable, and what I have already shown to be false, in answer to the fourth objection, in showing that it doth not answer the rules of Christian charity, to relieve only those who are reduced to extremity.
Nor do I suppose it was ever the design of the law, requiring the various towns to support their own poor, to cut off all occasion for Christian charity: nor is it fit there should be such a law. It is fit that the law should make provision for those that have no estates of their own; it is not fit that persons who are reduced to that extremity should be left to so precarious a source of supply as a voluntary charity. They are in extreme necessity of relief, and therefore it is fit that there should be something sure for them to depend on. But a voluntary charity in this corrupt world is an uncertain thing. Therefore the wisdom of the legislature did not think fit to leave those who are so reduced, upon such a precarious foundation for subsistence. But I suppose not that it was ever the design of the law to make such provision for all that are in want, as to leave no room for Christian charity.
2. This objection is built upon another supposition, which is equally false, viz. That there are in fact none who are proper objects of charity, but those that are relieved by the town. Let the design of the law be what it will, yet if there are in fact persons who are so in want, as to stand in need of our charity, then that law doth not free us from obligation to relieve them by our charity. For as we have just now shown, in answer to the last objection, if it more properly belong to others to relieve them than us; yet if they do it not, we are not free. So that if it be true, that it belongs to the town to relieve all who are proper objects of charity; yet if the town in fact do it not, we are not excused.
If one of our neighbours suffers through the fault of a particular person, of a thief or robber, or of a town, it alters not the case: but if he suffer and be without relief, it is an act of Christian charity in us to relieve him. Now it is too obvious to be denied, that there are in fact persons so in want, that it would be a charitable act in us to help them, notwithstanding all that is done by the town. A man must hide his mental eyes, to think otherwise.
Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting.*
THIS psalm is a meditation on the omniscience of God, or upon his perfect view and knowledge of every thing, which the psalmist represents by that perfect knowledge which God had of all his actions, his downsitting and his uprising; and of his thoughts, so that he knew his thoughts afar off; and of his words, “There is not a word in my tongue,
After this the psalmist observes what must be inferred as a necessary consequence of this omniscience of God, viz. that he will slay the wicked, since he seeth all their wickedness, and nothing of it is hid from him. And last of all, the psalmist improves this meditation upon God’s all-seeing eye, in begging of God that he would search and try him, to see if there were any wicked way in him, and lead him in the way everlasting.
Three things may be noted in the words.
1. The act of mercy which the psalmist implores of God towards himself, viz. that God would search him. “Search me, O God, and know my heart; try me, and know my thoughts.”
2. In what respect he desires to be searched, viz. “to see if there were any wicked way in him.
Therefore, when the psalmist prays that God would search him, to see if there were any wicked way in him, he cannot mean, that he should search that he himself might see or be informed, but that the psalmist might see and be informed. He prays that God would search him by his discovering light; that he would lead him thoroughly to discern himself, and see whether there were any wicked way in him. Such figurative expressions are often used in Scripture. The word of God is said to be a discerner of the thoughts and intents of the heart. Not that the word itself discerns, but it searches and opens our hearts to view; so that it enables us to discern the temper and desires of our hearts. So God is often said to try men. He doth not try them for his own information, but for the discovery and manifestation of them to themselves or others.
3. Observe to what end he thus desires God to search him, viz. “That he might be led in the way everlasting;
All men should be much concerned to know whether they do not live in some way of sin.
David was much concerned to know this concerning himself: he searched himself, he examined his own heart and ways; but he did not trust to that; he was still afraid lest there might be some wicked way in him, which had escaped his notice: therefore he cries to God to search him. And his earnestness appears in the frequent repetition of the same request in different words: “Search me, O God, and know my heart; try me, and know my thoughts.
1. We ought to be much concerned to know whether we do not live in a state of sin. All unregenerate men live in sin. We are born under the power and dominion of sin, are sold under sin; every unconverted sinner is a devoted servant to sin and Satan. We should look upon it as of the greatest importance to us, to know in what state we are, whether we ever had any change made in our hearts from sin to holiness, or whether we be not still in the gall
of bitterness and bond of iniquity; whether ever sin were truly mortified in us; whether we do not live in the sin of unbelief, and in the rejection of the Saviour. This is what the apostle insists upon with the Corinthians,
Every unconverted person lives in a sinful way. He not only lives in a particular evil practice, but the whole course of his life is sinful. The imagination of the thoughts of his heart is only evil continually. He not only doth evil, but he doth no good,
2. We ought to be much concerned to know whether we do not live in some particular way which is offensive and displeasing to God: this is what I principally intend. We ought to be much concerned to know whether we do not live in the gratification of some lust, either in practice or in our thoughts: whether we do not live in the omission of some duty, some thing which God expects we should do; whether we do not go into some practice or manner of behaviour, which is not warrantable. We should inquire whether we do not live in some practice which is against our light, and whether we do not allow ourselves in known sins.
We should be strict to inquire whether or no we have not hitherto allowed ourselves in some or other sinful way, through wrong principles and mistaken notions of our duty: whether we have not lived in the practice of some things offensive to God, through want of care and watchfulness, and observation of ourselves. We should be concerned to know whether we live not in some way which doth not become the profession we make; and whether our practice in some things be not unbecoming Christians, contrary to christian rules, not suitable for the disciples and followers of the holy Jesus, the Lamb of God. We ought to be concerned to know this, because,
(1.) God requires of us, that we exercise the utmost watchfulness and diligence in his service. Reason teaches, that it is our duty to exercise the utmost care, that we may know the mind and will of God, and our duty in all the branches of it, and to use our utmost diligence in every thing to do it; because the service of God is the great business of our lives, it is that work which is the end of our beings; and God is worthy, that we
should serve him to the utmost of our power in all things. This is what God often expressly requires of us;
(2.) If we live in any way of sin, we live in a way whereby God is dishonoured; but the honour of God ought to be supremely regarded by all. If every one would make it his great care in all things to obey God, to live justly and holily, to walk in every thing according to Christian rules; and would maintain a strict, watchful, and scrutinous eye over himself, to see if there were no wicked way in him; would give diligence to amend whatsoever is amiss; would avoid every unholy, unChristian, and sinful way; and if the practice of all were universally as becometh Christians; how greatly would this be to the glory of God, and of Jesus Christ! How greatly would it be to the credit and honour of religion! How would it tend to excite a high esteem of religion in spectators, and to recommend a holy life! How would it stop the mouths of objectors and opposers! How beautiful and amiable would religion then appear, when exemplified in the lives of Christians, not maimed and mutilated, but whole and entire, as it were in its true shape, having all its parts and its proper beauty! Religion would then appear to be an amiable thing indeed.
If those who call themselves Christians, thus walked in all the paths of virtue and holiness, it would tend more to the advancement of the kingdom of Christ in the world, the conviction of sinners, and the propagation of religion among unbelievers, than all the sermons in the world, so long as the lives of those who are called Christians continue as they are now. For want of this concern and watchfulness in the degree in which it ought to
take place, many truly godly persons adorn not their profession as
(3.) We should be much concerned to know whether we do not live in some way of sin, as we would regard our own interest. If we live in any way of sin, it will be exceedingly to our hurt. Sin, as it is the most hateful evil, is that which is most prejudicial to our interest, and tends most to our hurt of anything in the world. If we live in any way that is displeasing to God, it may be the ruin of our souls. Though men reform all other wicked practices, yet if they live in but one sinful way, which they do not forsake, it may prove their everlasting undoing.
If we live in any way of sin, we shall thereby provoke God to anger, and bring guilt upon our own souls. Neither will it excuse us, that we were not sensible how evil that way was in which we walked; that we did not consider it; that we were blind as to any evil in it. We contract guilt not only by living in those ways which we know, but in those which we might know to be sinful, if we were but sufficiently concerned to know what is sinful and what not, and to examine ourselves, and search our own hearts and ways. If we walk in some evil way, and know it not for want of watchfulness and consideration, that will not excuse us; for we ought to have watched and considered, and made the most diligent inquiry.
If we walk in some evil way, it will be a great prejudice to us in this world. We shall thereby be deprived of that comfort which we otherwise might enjoy, and shall expose ourselves to a great deal of soul trouble, and sorrow, and darkness, which otherwise we might have been free from. A wicked way is the original way of pain or grief. In it we shall expose ourselves to the judgments of God, even in this world; and we shall be great losers by it, in respect to our eternal interest; and that though we may not live in a way of sin wilfully, and with a deliberate resolution, but carelessly, and through the deceitfulness of our corruptions. However, we shall offend God, and prevent the flourishing of grace in our hearts, if not the very being of it.
Many are very careful that they do not proceed in mistakes, where their temporal interest is concerned. They will be strictly careful that they be not led on blindfold in the bargains which they make; in their traffic one with another, they are careful to have their eyes about them, and to see that they go safely in these cases; and why not, where the interest of their souls is concerned?
(4.) We should be much concerned to know whether we do not live in some way of sin, because we are exceedingly prone to walk in some such way.—The heart of man is naturally prone to sin; the weight of the soul is naturally that way, as the stone by its weight tendeth downwards. And there is very much of a remaining proneness to sin in the saints. Though sin be mortified in them, yet there is a body of sin and death remaining; there are all manner of lusts and corrupt inclinations. We are exceeding apt to get into some ill path or other. Man is so prone to sinful ways, that without maintaining a constant strict watch over himself, no other can be expected than that he will walk in some way of sin.
Our hearts are so full of sin, that they are ready to betray us. That to which men are prone, they are apt to get into before they are aware. Sin is apt to steal in upon us unawares. Besides this, we live in a world where we continually meet with temptations; we walk in the midst of snares; and the devil, a subtle adversary, is continually watching over us, endeavouring, by all manner of wiles and devices, to lead us astray into by-paths,
(5.) We ought to be concerned to know whether we do not live in some way of sin; because there are many who live in such ways, and do not consider it, or are not sensible of it. It is a thing of great importance that we should know it, and yet the knowledge is not to be acquired without difficulty. Many live in ways which are offensive to God, who are not sensible of it. They are strangely blinded in this case.
Why many live in sin, and yet not know it.
That the knowing whether we do not live in some way of sin is attended with difficulty, is not because the rules of judging in such a case are not plain or plentiful. God hath abundantly taught us what we ought, and what we ought not, to do; and the rules by which we are to walk are often set before us in the preaching of the word. So that the difficulty of knowing whether there be any wicked way in us, is not for want of external light, or for want of God’s having told us plainly and abundantly what are wicked ways. But that many persons live in ways which are displeasing to God, and yet are not sensible of it, may arise from the following things.
1. From the blinding deceitful nature of sin. The heart of man is full of sin and corruption, and that corruption is of an exceedingly darkening, blinding nature. Sin always carries a degree of darkness with it; and the more it prevails, the more it darkens and deludes the mind.—It is from hence that the knowing whether there be any wicked way in us is a difficult thing. The difficulty is not at all for want of light without us, not at all because the word of God is not plain, or the rules not clear; but it is because of the darkness within us. The light shines clear enough around us, but the fault is in our eyes; they are darkened and blinded by a pernicious distemper.
Sin is of a deceitful nature, because, so far as it prevails, so far it gains the inclination and will, and that sways and biasses the judgment. So far as any lust prevails, so far it biasses the mind to approve of it. So far as any sin sways the inclination or will, so far that sin seems pleasing and good to the man; and that which is pleasing, the mind is prejudiced to think is right.—Hence when any lust hath so gained upon a man, as to get him into a sinful way or practice; it having gained his will, also prejudices his understanding. And the more irregular a man walks, the more will his mind probably be darkened and blinded; because by so much the more doth sin prevail.
Hence many men who live in ways which are not agreeable to the rules of God’s word, yet are not sensible of it; and it is a difficult thing to make them so; because the same lust that leads them into that evil way, blinds them in it.—Thus, if a man live a way of malice or envy, the more malice or envy prevails, the more will it blind his understanding to approve of it. The more a man hates his neighbour, the more will he be disposed to think that he has just cause to hate him, and that his neighbour is hateful, and deserves to be hated, and that it is not his duty to love him. So if a man live in any way of lasciviousness, the more his impure lust prevails, the more sweet and pleasant will it make the sin appear, and so the more will he be disposed and prejudiced to think there is no evil in it.
So the more a man lives in a way of covetousness, or the more inordinately he desires the profits of the world, the more will he think himself excusable in so doing, and the more will he think that he has a necessity of those things, and cannot do without them. And if they be necessary, then he is excusable for eagerly desiring them. The same might be shown of all the lusts which are in men’s hearts. By how much the more they prevail, by so much the
more do they blind the mind, and dispose the judgment to approve of them. All lusts are deceitful lusts.
The lusts of men’s hearts—prejudicing them in favour of sinful practices, to which those lusts tend, and in which they delight—stir up carnal reason, and put men, with all the subtlety of which they are capable, to invent pleas and arguments to justify such practices. When men are very strongly inclined and tempted to any wicked practice, and conscience troubles them about it, they will rack their brains to find out arguments to stop the mouth of conscience, and to make themselves believe that they may lawfully proceed in that practice.
When men have entered upon an ill practice, and proceeded in it, then their self-love prejudices them to approve of it. Men do not love to condemn themselves; they are prejudiced in their own favour, and in favour of whatever is found in themselves. Hence they will find out good names, by which to call their evil dispositions and practices; they will make them virtuous, or at least will make them innocent. Their covetousness they will call prudence and diligence in business. If they rejoice at another’s calamity, they pretend it is because they hope it will do him good, and will humble him. If they indulge in excessive drinking, it is because their constitutions require it. If they talk against and backbite their neighbour, they call it zeal against sin; it is because they would bear a testimony against such wickedness. If they set up their wills to oppose others in public affairs, then they call their wilfulness conscience, or respect to the public good.—Thus they find good names for all their evil ways.
Men are very apt to bring their principles to their practices, and not their practices to their principles, as they ought to do. They, in their practice, comply not with their consciences; but all their strife is to bring their consciences to comply with their practice.
On the account of this deceitfulness of sin, and because we have so much sin dwelling in our hearts, it is a difficult thing to pass a true judgment on our own ways and practices. On this account we should make diligent search, and be much concerned to know whether there be not some wicked way in us.
Men can more easily see faults in others than they can in themselves. When they see others out of the way, they will presently condemn them, when perhaps they do, or have done, the same, or the like, themselves, and in themselves justify it. Men can discern motes in others’ eyes, better than they can beams in their own.
2. Satan also sets in with our deceitful lusts, and labours to blind us in this matter. He is continually endeavouring to lead us into sinful ways, and sets in with carnal reason to flatter us in such ways, and to blind the conscience. He is the prince of darkness; he labours to blind and deceive; it hath been his work ever since he began it with our first parents.
3. Sometimes men are not sensible, because they are stupified through custom. Custom in an evil practice stupifies the mind, so that it makes any way of sin, which at first was offensive to conscience, after a while, to seem harmless.
4. Sometimes persons live in ways of sin, and are not sensible of it, because they are blinded by common custom, and the examples of others. There are so many who go into the practice, and it is so common a custom, that it is esteemed little or no discredit to a man; it is little testified against. This causes some things to appear innocent, which are very displeasing to God, and abominable in his sight. Perhaps we see them practised by those of whom we have a high esteem, by our superiors, and those who are accounted wise men. This greatly prepossesses the mind in favour of them, and takes off the sense of their evil. Or if they be observed to be commonly practised by those who are accounted godly men, men of experience in religion, this tends greatly to harden the heart, and blind the mind with respect to any evil practice.
5. Persons are in great danger of living in ways of sin and not being sensible of it, for want of duly regarding and considering their duty in the full extent of it. There are some who hear of the necessity of reforming from all sins, and attending all duties, and will set themselves to perform some particular duties, at the same time neglecting others. Perhaps their thoughts will be wholly taken up about religious duties, such as prayer in secret, reading the Scriptures and other good books, going to public worship and giving diligent attention, keeping the sabbath, and serious meditation. They seem to regard these things, as though they comprised their duty in its full extent, and as if this were their whole work; and moral duties towards their neighbours, their duties in the relations in which they stand, their duties as husbands or wives, as brethren or sisters, or their duties as neighbours, seem not to be considered by them.
They consider not the necessity of those things: and when they hear of earnestly seeking salvation in a way of diligent attendance on all duties, they seem to leave those out of their thoughts, as if they were not meant; nor any other duties, except reading, and praying, and keeping the sabbath, and the like. Or, if they do regard some parts of their moral duty, it may be other branches of it are not considered. Thus if they be just in their dealings, yet perhaps they neglect deeds of charity. They know they must not defraud their neighbour; they must not lie; they must not commit uncleanness; but seem not to consider what an evil it is to talk against others lightly, or to take up a reproach against them, or to contend and quarrel with them, or to live contrary to the rules of the gospel in their family-relations, or not to instruct their children or servants.
Many men seem to be very conscientious in some things, in some branches of their duty on which they keep their eye, when other important branches are entirely neglected, and seem not to be noticed by them. They regard not their duty in the full extent of it.
What method we ought to take, in order to find out whether we do not live in some way of sin.
This, as hath been observed, is a difficult thing to be known; but it is not a matter of so much difficulty, but that if persons were sufficiently concerned about it, and strict and thorough in inquiring and searching, it might, for the most part, be discovered; men might know whether they live in any way of sin, or not. Persons who are deeply concerned to please and obey God, need not, under the light we enjoy, go on in the ways of sin through ignorance.
It is true, that our hearts are exceedingly deceitful; but God, in his holy word, hath given that light with respect to our duty, which is accommodated to the state of darkness in which we are. So that by thorough care and inquiry, we may know our duty, and know whether or no we live in any sinful way. And every one who hath any true love to God and his duty, will be glad of assistance in this inquiry. It is with such persons a concern which lies with much weight upon their spirits, in all things to walk as God would have them, and so as to please and honour him. If they live in any way which is offensive to God, they will be glad to know it, and do by no means choose to have it concealed from them.
All those also, who in good earnest make the inquiry, What shall I do to be saved? will be glad to know whether they do not live in some sinful way of behaviour. For if they live in any such way, it is a great disadvantage to them with respect to that great concern. It behoves every one who is seeking salvation, to know and avoid every sinful way in which he lives. The means by which we must come to the knowledge of this, are two; viz. the knowledge of the rule, and the knowledge of ourselves.
1st, If we would know whether we do not live in some way of sin, we should take a great deal of pains to be thoroughly acquainted with the rule.—God hath given us a true and perfect rule, by which we ought to walk. And that we might be able, notwithstanding our darkness, and the disadvantages which attend us, to know our duty, he hath laid the rule before us abundantly. What a full and abundant revelation of the mind of God have we in the Scriptures! And how plain is it in what relates to practice! How often are rules repeated! In how many various forms are they revealed, that we might the more fully understand them!
But to what purpose will all this care of God to inform us be, if we neglect the revelation which God hath made of his mind, and take no care to become acquainted with it? It is impossible that we should know whether we do not live in a way of sin, unless we know the rule by which we are to walk. The sinfulness of any way consists in its disagreement from the rule; and we cannot know whether it agree with the rule or not, unless we be acquainted
with the rule.
Therefore, lest we go in ways displeasing to God, we ought with the greatest diligence to study, the rules which God hath given us. We ought to read and search the Holy Scriptures much, and do it with the design to know the whole of our duty, and in order that the word of God may be “a lamp unto our feet, and a light unto our paths.”
These things being so, are not the greater part of men very much to blame in that they take no more pains or care to acquire the knowledge of divine things? in that they no more study the Holy Scriptures, and other books which might inform them? as if it were the work of ministers only, to take pains to acquire this knowledge. But why is it so much a minister’s work to strive after knowledge, unless it be, that others may acquire knowledge by him?—Will not many be found inexcusable in the sinful ways in which they live through ignorance and mistake, because their ignorance is a wilful, allowed ignorance? They are ignorant of their duty, but it is their own fault they are so; they have advantages enough to know, and may know it if they will; but they take pains to acquire knowledge, and to be well skilled in their outward affairs, upon which their temporal interest depends; but will not take pains to know their duty.
We ought to take great pains to be well informed, especially in those things which immediately concern us, or which relate to our particular cases.
2dly, The other mean is the knowledge of ourselves, as subject to the rule.—If we would know whether we do not live in some way of sin, we should take the utmost care to be well acquainted with ourselves, as well as with the rule, that we may be able to compare ourselves with the rule. When we have found what the rule is, then we should be strict in examining ourselves, whether or no we be conformed to the rule. This is the direct way in which our characters are to be discovered. It is one thing wherein man differs from brute creatures, that he is capable of self-reflection, or of reflecting upon his own actions, and what passes in his own mind, and considering the nature and quality of them. And doubtless it was partly for this end that God gave us this power, which is denied to other creatures, that we might know ourselves, and consider our own ways.
We should examine our hearts and ways, until we have satisfactorily discovered either their agreement or disagreement with the rules of Scripture. This is a matter that requires the utmost diligence, lest we overlook our own irregularities, lest some evil way in us should lie hid under disguise, and pass unobserved. One would think we are under greater advantages to be acquainted with ourselves, than with any thing else; for we are always present with ourselves, and have an immediate consciousness of our own actions: all that passeth in us, or is done by us, is immediately under our eye. Yet really in some respects the knowledge of nothing is so difficult to be obtained, as the knowledge of ourselves. We should therefore use great diligence in prying into the secrets of our hearts, and in examining all our ways and practices. That you may the more successfully use those means to know whether you do not live in some way of sin; be advised,
1. Evermore to join self-reflection with reading and hearing the word of God. When you read or hear, reflect on yourselves as you go along, comparing yourselves and your own ways with what you read or hear. Reflect and consider what agreement or disagreement there is between the word and your ways. The Scriptures testify against all manner of sin, and contain directions for every duty; as the apostle saith,
When you read in the historical parts of Scripture an account of the sins of which others have been guilty, reflect on yourselves as you go along, and inquire whether you do not in some degree live in the same or like practices. When you there read accounts how God reproved the sins of others, and executed judgments upon them for their sins, examine whether you be not guilty of things of the same nature. When you read the examples of Christ, and of the saints recorded in Scripture, inquire whether you do not live in ways contrary to those examples. When you read there how God commended and rewarded any persons for their virtues and good deeds, inquire whether you perform those duties for which they were commended and rewarded, or whether you do not live in the contrary sins or vices. Let me further direct you, particularly to read the Scriptures to these ends, that you may compare and examine yourselves in the manner now mentioned.
So if you would know whether you do not live in some way of sin, whenever you hear any sin testified against, or any duty urged, in the preaching of the word, be careful to look back upon yourselves, to compare yourselves and your own ways with what you hear, and strictly examine yourselves, whether you live in this or the other sinful way which you hear testified against; and whether you do this duty which you hear urged. Make use of the word as a glass, wherein you may behold yourselves.
How few are there who do this as they ought to do! who, while the minister is testifying against sin, are busy with themselves in examining their own hearts and ways! The generality rather think of others, how this or that person lives in a manner contrary to what is preached; so that there may be hundreds of things delivered in the preaching of the word, which properly belong to them, and are well suited to their cases; yet it never so much as comes into their minds, that what is delivered any way concerns them. Their minds readily fix upon others, and they can charge them, but never think whether or no they themselves be the persons.
2. If you live in any ways which are generally condemned by the better, and more sober, sort of men, be especially careful to inquire concerning these, whether they be not ways of sin. Perhaps you have argued with yourselves, that such or such a practice is lawful; you cannot see any evil in it. However, if it be generally condemned by godly ministers, and the better and more pious sort of people, it certainly looks suspicious, whether or no there be not some evil in it; so that you may well be put upon inquiring with the utmost strictness, whether it be not sinful. The practice being so generally disapproved of by those who in such cases are most likely to be in the right, may reasonably put you upon more than ordinarily nice and diligent inquiry concerning the lawfulness or unlawfulness of it.
3. Examine yourselves, whether all the ways in which you live, are likely to be pleasant to think of upon a death-bed. Persons often in health allow and plead for those things, which they would not dare to do, if they looked upon themselves as shortly about to go out of the world. They in a great measure still their consciences as to ways
Consider therefore, and inquire diligently, whether or no you do not live in some practice or other, as to the lawfulness of which, when it shall come into your minds upon your death-bed, you will choose to have some further satisfaction, and some better argument than you now have, to prove that it is not sinful, in order to your being easy about it. Think over your particular ways, and try yourselves, with the awful expectation of soon going out of the world into eternity, and earnestly endeavour impartially to judge what ways you will on a death-bed approve of and rejoice in, and what you will disapprove of, and wish you had let alone.
4. Be advised to consider what others say of you, and improve it to this end, to know whether you do not live in some way of sin. Although men are blind to their own faults, yet they easily discover the faults of others, and are apt enough to speak of them. Sometimes persons live in ways which do not at all become them, yet are blind to it themselves, not seeing the deformity of their own ways, while it is most plain and evident to others. They themselves cannot see it, yet others cannot shut their eyes against it, cannot avoid seeing it.
For instance. Some persons are of a very proud behaviour, and are not sensible of it; but it appears notorious to others. Some are of a very worldly spirit, they are set after the world, so as to be noted for it, so as to have a name for it; yet they seem not to be sensible of it themselves. Some are of a very malicious and envious spirit; and others see it, and to them it appears very hateful; yet they themselves do not reflect upon it. Therefore since there is no trusting to our own hearts and our own eyes in such cases, we should make our improvement of what others say of us, observe what they charge us with, and what fault they find with us, and strictly examine whether there be not foundation for it.
If others charge us with being proud; or worldly, close, and niggardly; or spiteful and malicious; or with any other ill temper or practice; we should improve it in self-reflection, to inquire whether it be not so. And though the imputation may seem to us to be very groundless, and we think that they, in charging us so and so, are influenced by no good spirit; yet if we act prudently, we shall take so much notice of it as to make it an occasion of examining ourselves.
Thus we should improve what our friends say to us and of us, when they from friendship tell us of any thing which they observe amiss in us. It is most imprudent, as well as most unChristian, to take it amiss, and resent it, when we are thus told of our faults: we should rather rejoice in it, that we are shown our spots. Thus also we should improve what our enemies say of us. If they from an ill spirit reproach and revile us to our faces, we should consider it, so far as to reflect inward upon ourselves, and inquire whether it be not so, as they charge us. For though what is said, be said in a reproachful, reviling manner; yet there may be too much truth in it. When men revile others even from an ill spirit towards them; yet they are likely to fix upon real faults; they are likely to fall upon us where we are weakest and most defective, and where we have given them most occasion. An enemy will soonest attack us where we can least defend ourselves: and a man that reviles us, though he do it from an unChristian spirit, and in an unchristian manner, yet will be most likely to speak of that, for which we are really most to blame, and are most blamed by others.
So when we hear of others talking against us behind our backs, though they do very ill in so doing, yet the right improvement of it will be, to reflect upon ourselves, and consider whether we indeed have not those faults which they lay to our charge. This will be a more Christian and a more wise improvement of it, than to be in a rage, to revile again, and to entertain an ill-will towards them for their evil-speaking. This is the most wise and prudent improvement of such things. Hereby we may get good out of evil; and this is the surest way to defeat the designs of our enemies in reviling and backbiting us. They do it from ill will, and to do us an injury; but in this way we may turn it to our own good.
5. Be advised, when you see others’ faults, to examine whether there be not the same in yourselves. This is not done by many, as is evident from this, that they are so ready to speak of others’ faults, and aggravate them, when they have the very same themselves. Thus, nothing is more common than for proud men to accuse others of pride, and to declaim against them upon that account. So it is common for dishonest men to complain of being wronged by others. When a person seeth ill dispositions and practices in others, he is not under the same disadvantage in seeing their odiousness and deformity, as when he looks upon any ill disposition or practice in himself. He can see how odious these and those things are in others; he can easily see what a hateful thing pride is in another; and so of malice, and other evil dispositions or practices. In others he can easily see their deformity; for he doth not look through such a deceitful glass, as when he sees the same things in himself.
Therefore, when you see others’ faults; when you take notice, how such an one acts amiss, what an ill spirit he shows, and how unsuitable his behaviour is; when you hear others speak of it, and when you yourselves find fault with others in their dealings with you, or in things wherein you are any way concerned with them; then reflect, and consider, whether there be nothing of the same nature in yourselves. Consider that these things are just as deformed and hateful in you as they are in others. Pride, a haughty spirit and carriage, are as odious in you as they are in your neighbour. Your malicious and revengeful spirit towards your neighbour, is just as hateful as a malicious and revengeful spirit in him towards you. It is as unreasonable for you to wrong, and to be dishonest with your neighbour, as it is for him to wrong, and be dishonest with you. It is as injurious and unChristian for you to talk against others behind their backs, as it is for others to do the same with respect to you.
6. Consider the ways in which others are blinded as to sins in which they live, and strictly inquire whether you be not blinded in the same ways. You are sensible that others are blinded by their lusts; consider whether the prevalence of some carnal appetite or lust of the mind have not blinded you. You see how others are blinded by their temporal interest; inquire whether your temporal interests do not blind you also in some things, so
as to make you allow yourselves in things which are not right. You are as liable to be blinded through inclination and interest, and have the same deceitful and wicked hearts as other men,
Particular subjects of self-examination—The Lord’s day—God’s house.
I desire all those would strictly examine themselves in the following particulars, who are concerned not to live in any way of sin, as I hope there are a considerable number of such now present; and this certainly will be the case with all who are godly, and all who are duly concerned for their own salvation.
1. Examine yourselves with respect to the sabbath-day, whether you do not live in some way of breaking or profaning God’s holy sabbath. Do you strictly in all things keep this day, as sacred to God, in governing your thoughts, words, and actions, as the word of God requires on this holy day? Inquire whether you do not only fail in particulars, but whether you do not live in some way whereby this day is profaned; and particularly inquire concerning three things.
(1.) Whether it be not a frequent thing with you to encroach upon the sabbath at its beginning, and after the sabbath is begun to be out at your work, or following that worldly business which is proper to be done only in our
When men often thus encroach upon the sabbath, it cannot be from any necessity which can justify them: it can only be for want of due care, and due regard to holy time. They can with due care get their work finished, so that they can leave it by a certain hour. This is evident, for when they are under a natural necessity of finishing their work by a certain time, then they do take that care as to have done before that time comes: as, for instance, when they are aware that at such a time it will be dark, and they will not be able to follow their work any longer, but will be under a natural necessity of leaving off; why, then, they will and do take care ordinarily to have finished their work before that time; and this although the darkness sometimes begins sooner, and sometimes later.
This shows, that with due care men can ordinarily have done their work by a limited time. If proper care will finish their work by a limited time when they are under a natural necessity of it, the same care would as well finish it by a certain time when we are only under a moral necessity. If men knew that as soon as ever the sabbath should begin, it would be perfectly dark, so that they would be under a natural necessity of leaving off their work abroad by that time, then we should see that they would generally have their work done before the time. This shows that it is only for want of care, and of regard to the holy command of God, that men so frequently have some of their work abroad to do after the sabbath is begun.
Nehemiah took great care that no burden should be borne after the beginning of the sabbath,
(2.) Examine whether it be not your manner to talk on the sabbath of things unsuitable for holy time. If you do not move such talk yourselves, yet when you fall into company that set you the example, are you not wont to join in diverting talk, or in talk of worldly affairs, quite wide from any relation to the business of the day? There is as much reason that you should keep the sabbath holy with your tongues, as with your hands. If it be unsuitable for you to employ your hands about common and worldly things, why is it not as unsuitable for you to employ your tongues about them?
(3.) Inquire whether it be not your manner to loiter away the time of the sabbath, and to spend it in a great measure in idleness, in doing nothing. Do you not spend more time on sabbath-day, than on other days, on your beds, or otherwise idling away the time, not improving it as a precious opportunity of seeking God, and your own salvation?
2. Examine yourselves, whether you do not live in some way of sin with respect to the institutions of God’s house. Here I shall mention several instances.
(1.) Do you not wholly neglect some of those institutions, as particularly the sacrament of the Lords supper? Perhaps you pretend scruples of conscience, that you are not fit to come to that ordinance, and question whether you be commanded to come. But are your scruples the result of a serious and careful inquiry? Are they not rather a cloak for your own negligence, indolence, and thoughtlessness concerning your duty? Are you satisfied, have you thoroughly inquired and looked into this matter? If not, do you not live in sin, in that you do not more thoroughly inquire? Are you excusable in neglecting a positive institution, when you are scrupulous about your duty, and yet do not thoroughly inquire what it is?
But be it so, that you are unprepared; is not this your own sin, your own fault? and can sin excuse you from attending on a positive institution of Christ? When persons are like to have children to be baptized, they can be convinced that it is their duty to come. If it be only conscience that detained them, why doth it not detain them as well now as heretofore? or if they now be more thorough in their inquiries concerning their duty, ought they not to have been thorough in their inquiries before as well as now?
(2.) Do you not live in sin, in living in the neglect of singing God’s praises? If singing praise to God be an ordinance of God’s public worship, as doubtless it is, then it ought to be performed by the whole worshipping assembly. If it be a command that we should worship God in this way, then all ought to obey this command, not only by joining with others in singing, but in singing themselves. For if we suppose it answers the command of God for us only to join in our hearts with others, it will run us into this absurdity, that all may do so; and then there would be none to sing, none for others to join with.
If it be an appointment of God, that Christian congregations should sing praises to him, then doubtless it is the duty of all; if there be no exception in the rule, then all ought to comply with it, unless they be incapable of it, or unless it would be a hinderance to the other work of God’s house, as the case may be with ministers, who sometimes may be in great need of that respite and intermission after public prayers, to recover their breath and strength, so that they may be fit to speak the word. But if persons be now not capable, because they know not how to sing, that doth not excuse them, unless they have been incapable of learning. As it is the command of God, that all should sing, so all should make conscience of learning to sing, as it is a thing which cannot be decently performed at all without learning. Those, therefore, who neglect to learn to sing, live in sin, as they neglect what is necessary in order to their attending one of the ordinances of God’s worship. Not only should persons make conscience of learning to sing themselves, but parents should conscientiously see to it, that their children are taught this among other things, as their education and instruction belongs to them.
(3.) Are you not guilty of allowing yourselves in sin, in neglecting to do your part towards the removal of scandals from among us? All persons that are in the church, and the children of the church, are under the watch of the church; and it is one of those duties to which we are bound by the covenant which we either actually or virtually make, in uniting ourselves to a particular church, that we will watch over our brethren, and do our part to uphold the ordinances of God in their purity. This is the end of the institution of particular churches, viz. the maintaining of the ordinances of divine worship there, in the manner which God hath appointed.
Examine whether you have not allowed yourselves in sin with respect to this matter, through fear of offending your neighbours. Have you not allowedly neglected the proper steps for removing scandals, when you have seen them; the steps of reproving them privately, where the case would allow of it, and of telling them to the church, where the case required it? Instead of watching over your brother, have you not rather hid yourselves, that ye might not be witnesses against him? and when you have seen scandal in him, have you not avoided the taking of proper steps according to the case?
(4.) Art not thou one whose manner it is, to come late to the public worship of God, and especially in winter, when the weather is cold? and dost thou not live in sin in so doing? Consider whether it be a way which can be justified; whether it be a practice which doth honour to God and religion; whether it have not the appearance of setting light by the public worship and ordinances of God’s house. Doth it not show that thou dost not prize such opportunities, and that thou art willing to have as little of them as thou canst? Is it not a disorderly practice? and if all should do as thou dost, what confusion would it occasion?
(5.) Art thou not one whose manner it commonly is to sleep in the time of public service? and is not this to live in a way of sin? Consider the matter rationally; is it a
(6.) Art thou not one who is not careful to keep his mind intent upon what is said and done in public worship? Dost thou not, in the midst of the most solemn acts of worship, suffer thy thoughts to rove after worldly objects, worldly cares and concerns, or perhaps the objects of thy wicked lusts and desires? and dost thou not herein live in a way of sin?
Self-examination concerning secret sins.
I shall now propose to you to examine yourselves, Whether you do not live in some secret sin; whether you do not live in the neglect of some secret duty, or secretly live in some practice which is offensive to the pure and all-seeing eye of God. Here you should examine yourselves concerning all secret duties, as reading, meditation, secret prayer; whether you attend those at all, or if you do, whether you do not attend them in an unsteady and careless manner. You should also examine yourselves concerning all secret sins. Strictly inquire what your behaviour is, when you are hid from the eye of the world, when you are under no other restraints than those of conscience, when you are not afraid of the eye of man, and have nothing to fear but the all-seeing eye of God.—Here, among many other things which might be mentioned, I shall particularly mention two.
(1.) Inquire whether you do not live in the neglect of the duty of reading the Holy Scriptures. The Holy Scriptures were surely written to be read; and unless we be popish in our principles, we shall maintain, that they were not only given to be read by ministers, but by the people too. It doth not answer the design for which they were given, that we have once read them, and that we once in a great while read something in them. They were given to be always with us, to be continually conversed with, as a rule of life. As the artificer must always have his rule with him in his work; and the blind man that walks must always have his guide by him; and he that walks in darkness must have his light with him; so the Scriptures were given to be a lamp to our feet, and a light to our path.
That we may continually use the Scriptures as our rule of life, we should make them our daily companion, and keep them with us continually;
(2.) Inquire whether you do not live in some way of secretly gratifying some sensual lust. There are many ways and degrees, wherein a carnal lust may be indulged; but every way is provoking to a holy God. Consider whether, although you restrain yourselves from more gross indulgences, you do not, in some way or other, and in some degree or other, secretly from time to time gratify your lusts, and allow yourselves to taste the sweets of unlawful delight.
Persons may greatly provoke God, by only allowedly gratifying their lusts in their thoughts and imaginations. They may also greatly provoke God by excess and intemperance in gratifying their animal appetites in those things which are in themselves lawful. Inquire, therefore, whether you do not live in some sinful way or other, in secretly gratifying a sinful appetite.
Self-examination concerning our temper of mind towards our neighbours—and our dealings with them.
I would propose to you to examine yourselves, whether you do not live in some way of sin,—1. In the spirit and temper of mind which you allow towards your neighbour.
(1.) Do you not allow and indulge a passionate, furious disposition? If your natural temper be hasty and passionate, do you truly strive against such a temper, and labour to govern your spirit? Do you lament it, and watch over yourselves to prevent it? or do you allow yourselves in a fiery temper? Such a disposition doth not become a Christian, or a man. It doth not become a man, because it unmans him; it turns a man from a
rational creature, to be like a wild beast. When men are under the prevalency of a furious passion, they have not much of the exercise of reason. We are warned to avoid such men, as being dangerous creatures,
(2.) Do not you live in hatred towards some or other of your neighbours? Do you not hate him for real or supposed injuries that you have received from him? Do you not hate him, because he is not friendly towards you, and because you judge that he hath an ill spirit against you, and hates you, and because he opposes you, and doth not show you that respect which you think belongs to you, or doth not show himself forward to promote your interest or honour? Do you not hate him, because you think he despises you, has mean thoughts of you, and takes occasion to show it? Do you not hate him, because he is of the opposite party to that which is in your interest, and because he has considerable influence in that party.
Doubtless you will be loth to call it by so harsh a name as hatred; but inquire seriously and impartially, whether it be any thing better. Do you not feel ill towards him? Do you not feel a prevailing disposition within you to be pleased when you hear him talked against and run down, and to be glad when you hear of any dishonour put upon him, or of any disappointments which happen to him? Would you not be glad of an opportunity to be even with him for the injuries which he hath done you? And wherein doth hatred work but in such ways as these?
(3.) Inquire whether you do not live in envy towards some one at least of your neighbours. Is not his prosperity, his riches, or his advancement in honour, uncomfortable to you? Have you not, therefore, an ill will, or at least less good will to him, because you look upon him as standing in your way, you look upon yourself as depressed by his advancement? And would it not be pleasing to you now, if he should be deprived or his riches, or of his honours, not from pure respect to the public good, but because you reckon he stands in your way? Is it not merely from a selfish spirit that you are so uneasy at his prosperity?
2. I shall propose to your consideration, whether you do not live in some way of sin, and wrong in your dealings with your neighbours.
(1.) Inquire whether you do not from time to time injure and defraud those with whom you deal. Are your ways with your neighbour altogether just, such as will bear a trial by the strict rules of the word of God, or such as you can justify before God? Are you a faithful person? may your neighbours depend on your word? Are you strictly and firmly true to your trust, or any thing with which you are betrusted, and which you undertake? Or do you not by your conduct plainly show, that you are not conscientious in such things?
Do you not live in a careless sinful neglect of paying your debts? Do you not, to the detriment of your neighbour, sinfully withhold that which is not your own, but his? Are you not wont to oppress your neighbour? When you see another in necessity, do you not thence take advantage to screw upon him? When you see a person ignorant, and perceive that you have an opportunity to make your gains of it, are you not wont to take such an
opportunity? Will you not deceive in buying and selling, and
(2.) Do you not live in some wrong which you have formerly done your neighbour without repairing it? Are you not conscious that you have formerly, at some time or other, wronged your neighbour, and yet you live in it, have never repaired the injury which you have done him? If so, you live in a way of sin.
Self-examination respecting charity towards our neighbours, and conversation with them.
I desire you would examine yourselves, 1. Whether you do not live in the neglect of the duties of charity towards your neighbour. You may live in sin towards your neighbour, though you cannot charge yourselves with living in any injustice in your dealings. Here also I would mention two things.
(1.) Whether you are guilty of sinfully withholding from your neighbour who is in want. Giving to the poor, and giving liberally and bountifully, is a duty absolutely required of us. It is not a thing left to persons’ choice to do as they please; nor is it merely a thing commendable in persons to be liberal to others in want; but it is a duty as strictly and absolutely required and commanded as any other duty whatsoever, a duty from which God
will not acquit us; as you may see in
Inquire, therefore, whether you have not lived in a way of sin in this regard. Do you not see your neighbour suffer, and pinched with want, and you, although sensible of it, harden your hearts against him, and are careless about it? Do you not in such a case, neglect to inquire into his necessities, and to do something for his relief? Is it not your manner to hide your eyes in such cases, and to be so far from devising liberal things, and endeavouring to find out the proper objects and occasions of charity, that you rather contrive to avoid the knowledge of them? Are you not apt to make objections to such duties, and to excuse yourselves? And are you not sorry for such occasions, on which you are forced to give something, or expose your reputation?—Are not such things grievous to you? If these things be so, surely you live in sin, and in great sin, and have need to inquire, whether your spot be not such as is not the spot of God’s children.
(2.) Do you not live in the neglect of reproving your neighbour, when you see him going on in a way of sin? This is required of us by the command of God, as a duty of love and charity which we owe our neighbour:
If a man going on in the ways of sin, saw that it was generally disliked and discountenanced, and testified against by others, it would have a strong tendency to reform him. His regard for his own reputation would strongly persuade him to reform; for hereby he would see that the way in which he lives makes him odious in the eyes of others. When persons go on in sin, and no one saith any thing to them in testimony against it, they know not but that their ways are approved, and are not sensible that it is much to their dishonour to do as they do. The approbation of others tends to blind men’s eyes, and harden their hearts in sin; whereas, if they saw that others utterly disapprove of their ways, it would tend to open their eyes and convince them.
If others neglect their duty in this respect, and our reproof alone will not be so likely to be effectual; yet that doth not excuse us: for if one singly may be excused, then every one may be excused, and so we shall make it no duty at all.
Persons often need the reproofs and admonitions of others, to make them sensible that the ways in which they live are sinful; for, as hath been already observed, men are often blinded as to their own sins.
2. Examine yourselves, whether you do not live in some way of sin in your conversation with your neighbours. Men commit abundance of sin, not only in the business and dealings which they have with their neighbours, but in their talk and converse with them.
(1.) Inquire whether you do not keep company with persons of a lewd and immoral behaviour, with persons who do not make conscience of their ways, are not of sober lives, but on the contrary, are profane and extravagant, and unclean in their communication. This is what the word of God forbids, and testifies against:
Do you not live in this sin? Do you not keep company with such persons? and have you not found them a snare to your souls? If you have any serious thoughts about the great concerns of your souls, have you not found this a great hinderance to you? Have you not found that it hath been a great temptation to you? Have you not been from time to time led into sin thereby? Perhaps it may seem difficult wholly to forsake your old wicked companions. You are afraid they will deride you, and make game of you; therefore you have not courage enough to do it. But whether it be difficult or not, yet know this, that if you continue in such connexions, you live in a way of sin, and, as the Scripture saith, you shall be destroyed. You must either cut off your right hands, and pluck out your right eyes, or else even go with them into the fire that never shall be quenched.
(2.) Consider whether, in your conversation with others, you do not accustom yourselves to evil speaking. How common is it for persons, when they meet together, to sit and spend their time in talking against others, judging this or that of them, spreading ill and uncertain reports which they have heard of them, running down one and another, and ridiculing their infirmities! How much is such sort of talk as this the entertainment of companies when they meet together! and what talk is there which seems to be more entertaining, to which persons will more listen, and in which they will seem to be more engaged, than such talk! You cannot but know how common this is.
Therefore examine whether you be not guilty of this—And can you justify it? Do you not know it to be a way of sin, a way which is condemned by many rules in the word of God? Are you not guilty of eagerly taking up any ill report which you hear of your neighbour, seeming to be glad that you have some news to talk of, with which you think others will be entertained? Do you not often spread ill reports which you hear of others, before you know what
ground there is for them? Do you not take a pleasure in being the reporter of such news? Are you not wont to pass a judgment concerning others, or their behaviour, without talking to them, and hearing what they have to say for themselves? Doth not that folly and shame belong to you which is spoken of in
This is utterly an inquiry, a very unChristian practice, which commonly prevails, that men, when they hear or know of any ill of others, will not do a christian part, in going to talk with them about it, to reprove them for it, but will get behind their backs before they open their months, and there are very forward to speak, and to judge, to the hurt of their neighbour’s good name. Consider whether you
(3.) Is it not your manner to seem to countenance and fall in with the talk of the company in which you are, in that which is evil? When the company is vain in its talk, and falls into lewd discourse, or vain jesting, is it not your manner, in such a case, to comply and fall in with the company, to seem pleased with its talk, if not to join with it, and help to carry on such discourse, out of compliance with your company, though indeed you disapprove of it in your hearts? So inquire, whether it be not your manner to fall in with your companions, when they are talking against others. Do you not help forward the discourse, or at least seem to fall in with their censures, the aspersions they cast on others, and the reflections they make upon their neighbours’ characters?
There are some persons, who, in case of difference between persons or parties, are double-tongued, will seem to fall in with both parties. When they are with those on one side, they will seem to be on their side, and to fall in with them in their talk against their antagonists. At another time, when they are with those of the other side, they will seem to comply with them, and will condemn the other party; which is a very vile and deceitful practice. Seeming to be friendly to both before their faces, they are enemies to both behind their backs; and that upon so mean a motive as the pleasing of the party with which they are in company. They injure both parties, and do what in them lies to establish the difference between them. Inquire whether or no this be your manner.
(4.) Is it not your manner, not to confine yourselves to strict truth in your conversation with your neighbours? Lying is accounted ignominious and reproachful among men; and they take it in high disdain to be called liars; yet how many are there that do not so govern their tongues, as strictly to confine them to the truth! There are various degrees of transgressing in this kind. Some, who may be cautious of transgressing in one degree, may allow themselves in another. Some, who commonly avoid speaking directly and wholly contrary to truth, in a plain matter of fact; yet perhaps are not strictly true in speaking of their own thoughts, desires, affections, and designs, and are not exact to the truth, in the relations which they give of things in conversation; scruple not to vary in circumstances, to add some things, to make their story the more entertaining; will magnify and enlarge things, to make their relation the more wonderful; and in things wherein their interest or credit is concerned, will make false representations of things: will be guilty of an unwarrantable equivocation, and a guileful way of speaking, wherein they are chargeable with a great abuse of language. In order to save their veracity, words and sentences must be wrested to a meaning quite beside their natural and established signification. Whatever interpretation such men put on their own words, they do not save themselves from the guilt of lying in the sight of God. Inquire whether you be not guilty of living in sin in this particular.
Self-examination respecting the families to which we belong.
Examine yourselves, whether you do not live in some way of sin in the families to which you belong. There are many persons who appear well among their neighbours, and seem to be of an honest, civil behaviour in their dealings and conversation abroad; yet if you follow them to their own houses, and to the families to which they belong, there you will find them very perverse in their ways; there they live in ways which are very displeasing to the pure all-searching eyes of God. You have already been directed to examine your conversation abroad; you have been directed to search the house of God, and to see if you have brought no defilement into it; you have been directed to search your closets, to see if there be no pollution or provocation there; be advised now to search your houses, examine your behaviour in the families to which you belong, and see what your ways and manners are there.
The houses to which we belong are the places where the generality of us spend the greater part of our time. If we respect the world as a man’s sphere of action, a man’s own house is the greater part of the world to him; i.e. the greater part of his actions and behaviour in the world is limited within this sphere. We should therefore be very critical in examining our behaviour, not only abroad, but at home. A great proportion of the wickedness of which men are guilty, and that will be brought out at the day of judgment, will be the sin which they shall have committed in the families to which they belong.
Therefore inquire how you behave yourselves in the family relations in which you stand. As those relative duties which we owe towards the members of the same family belong to the second table of the law, so love is the general duty which comprises them all. Therefore,
(1.) Examine yourselves, whether you do not live in some way which is contrary to that love which is due to those who belong to the same family. Love, implying a hearty good will, and a behaviour agreeable to it, is a duty which we owe to all mankind. We owe it to our neighbours, to whom we are no otherwise related than as they are our neighbours; yea, we owe it to those who stand in no relation to us, except that they are of mankind, are reasonable creatures, the sons and daughters of Adam. It is a duty that we owe to our enemies; how much more then do we owe it to those who stand in so near a relation to us as a husband or wife, parents or children, brethren or sisters!
There are the same obligations on us to love such relatives as to love the rest of mankind. We are to love them as men; we are to love them as our neighbours; we are to love them as belonging to the same Christian church; and not only so, but here is an additional obligation, arising from that near relation in which they stand to us. This is over and above the other. The nearer the relation, the greater is the obligation to love. To live in hatred, or
in a way that is contrary to love, towards any man, is very displeasing to God; but how much more towards one of the same family! Love is the uniting band of all societies,
The union in love in our own family should be so much the stronger, as that society is more peculiarly our own, and is more appropriated to ourselves, or is a society in which we are more especially interested. Christ saith,
Let every one inquire how it is with himself. Do you not in this respect allow yourselves in some way of sin? Are you not often jarring and contending with those who dwell under the same roof? Is not your spirit often ruffled with anger towards some of the same family? Do you not often go so far as to wish evil to them in your hearts, wish that some calamity would befall them? Are you not guilty of reproachful language towards them, if not of revengeful
acts? Do you not neglect and refuse those offices
[1.] To husbands and wives. Inquire whether you do not live in some way of sin in this relation. Do you make conscience of performing all those duties which God in his word requires of persons in this relation? or do you allow yourselves in some ways which are directly opposite thereto? Do you not live in ways that are contrary to the obligations into which you entered in your marriage-covenant? The promises which you then made are not only
binding as promises which are ordinarily made between man and man, but they have the nature of vows or promissory oaths; they are made in the presence of God, because they respect him as a witness to them; and therefore the marriage-covenant is called the covenant of God;
Particularly, are you not commonly guilty of bitterness of spirit towards one another, and of unkindness in your language and behaviour? If wrath, and contention, and unkind and reproachful language, be provoking to God, when only between neighbours; what is it then between those whom God hath joined together to be one flesh, and between whom he hath commanded so great and dear a friendship to be maintained?
It is no excuse at all for either party to indulge bitterness and contention in this relation, that the other party is to blame; for when was there ever one of fallen mankind to be found who had no faults? When God commanded such an entire friendship between man and wife, he knew that the greater part of mankind would have faults; yet he made no exception. And if you think your yoke-fellows have faults, you should consider whether you yourselves have
not some too. There never will be any such thing as persons living in peace one with another, in this relation, if this be esteemed a sufficient and justifiable cause of the contrary. It becomes good friends to cover one another’s faults: Love covers a multitude of faults:
Do you endeavour to accommodate yourselves to each other’s tempers? Do you study to suit each other? or do you set up your own wills, to have your own ways, in opposition to each other, in the management of your family concerns? Do you make it your study to render each other’s lives comfortable? or is there not, on the contrary, very often subsisting between you a spirit of ill will, a disposition to vex and cross one another?
Husbands do sometimes greatly sin against God, in being of an unkind imperious behaviour towards their wives, treating them as if they were servants; and (to mention one instance of such treatment in particular) laying them under unjust and unreasonable restraints in the use and disposal of their common property; forbidding them so much as to dispose of any thing in charity, as of their own judgment and prudence. This is directly contrary to the word
of God, where it is said of the virtuous wife,
On the other hand, are not the commands of God, the rules of his word, and the solemn vows of the marriage-covenant, with respect to the subordination which there ought to be in this relation, made light of by many? “Wives, submit yourselves to your own husbands, as unto the Lord:” so
[2.] I shall apply myself to parents and heads of families. Inquire whether you do not live in some way of sin with respect to your children, or others committed to your care: and particularly inquire,
1. Whether you do not live in sin, by living in the neglect of instructing them. Do you not wholly neglect the duty of instructing your children and servants? or if you do not wholly neglect it, yet do you not afford them so little instruction, and are you not so unsteady, and do you not take so little pains in it, that you live in a sinful neglect? Do you take pains in any measure proportionate to the importance of the matter? You cannot but own that it is a matter of vast importance, that your children be fitted for death, and saved from hell; and that all possible care be taken that it be done speedily; for you know not how soon your children may die. Are you as careful about the welfare of their souls as you are of their bodies? Do you labour as much that they may have eternal life, as you do to provide estates for them to live on in this world?
Let every parent inquire, whether he do not live in a way of sin in this respect: and let masters inquire, whether they do not live in a way of sin, in neglecting the poor souls of their servants; whether their only care be not to make their servants subservient to their worldly interest, without any concern what becomes of them to all eternity.
2. Do you not live in a sinful neglect of the government of your families? Do you not live in the sin of Eli? who indeed counselled and reproved his children, but did not exercise government over them. He reproved them very solemnly, as
If you say you cannot restrain your children, this is no excuse; for it is a sign that you have brought up your children without government, that your children regard not your authority. When parents lose their government over their children, their reproofs and counsel signify but little. How many parents are there who are exceedingly faulty on this account! How few are there who are thorough in maintaining order and government in their families! How is family-government in a great measure vanished! and how many are as likely to bring a curse upon their families, as Eli! This is one principal ground of the corruptions which prevail in the land. This is the foundation of so much debauchery, and of such corrupt practices among young people: family-government is in a great measure extinct. By neglect in this particular, parents bring the guilt of their children’s sins upon their own souls, and the blood of their children will be required at their hands.
Parents sometimes weaken one another’s hands in this work; one parent disapproving what the other doth; one smiling upon a child, while the other frowns; one protecting, while the other corrects. When things in a family are thus, children are like to be undone. Therefore let every one examine whether he do not live in some way of sin with respect to this matter.
[3.] I shall now apply myself to children. Let them examine themselves, whether they do not live in some way
Are you not wont to despise the counsels and reproofs of your parents? When they warn you against any sin, and reprove you for any misconduct, are you not wont to set light by it, and to be impatient under it? Do you honour your parents for it? on the contrary, do you not receive it with resentment, proudly rejecting it? Doth it not stir up corruption, and a stubborn and perverse spirit in you, and rather make you to have an ill-will to your parents,
than to love and honour them? Are you not to be reckoned among the fools mentioned
Do you not allow a fretful disposition towards your parents, when they cross you in any thing? Are you not apt to find fault with your parents, and to be out of temper with them?
Consider, that if you live in such ways as these, you not only live in sin, but in that sin, than which there is scarcely any one oftener threatened with a curse in the word of God.
Awakening considerations for self-examination.
We come now to mention some things, in order to convince those who, upon examination, find that they do live in some way of sin, of the importance of their knowing and amending their manner of life. You have had directions laid before you, how to find out whether you do live in any way of sin or not; and you have heard many particulars mentioned as proper subjects for your examination of yourselves. How then do you find things? Do you find yourselves
clear of living in any way of sin? I mean not whether you find yourself clear of sin; that is not expected of any of you; for there is not a man upon earth that doeth good, and sinneth not,
Let your own consciences answer how you find with respect to yourselves, by those things which have been proposed to you. Do you not find that you are guilty? that you live in a way of sin, and have allowed yourselves in it??If this be the case, then consider the following things.
It you have been long seeking salvation, and have not yet succeeded, it may be this hath been the cause. You have perhaps wondered what hath been the matter, that you have been so long a time under concern about your salvation, that you have taken so much pains, and all seems to be to no purpose. You have many a time cried earnestly to God, yet he doth not regard you. Others obtain comfort, but you are left in darkness. But is it any wonder at all, if you have lived in some way of sin all this while? If you have lived in any sinful way, this is a sufficient reason why all your prayers and all your pains have been blasted.
If all this while you have lived in some sinful way, so far you have failed of seeking salvation in the right way. The right way of seeking salvation is, to seek it in the diligent performance of all duties, and in the denial of all ungodliness. If there be any one member that is corrupt, and you cut it not off, there is danger that it will carry you to hell, (
2. If grace have not been flourishing, but, on the contrary, in languishing circumstances in your souls, perhaps this is the cause. The way to grow in grace is to walk in the way of obedience to all the commands of God, to be very thorough in the practice of religion. Grace will flourish in the hearts of those who live in this manner; but if you live in some way of sin, that will be like some secret disease at your vitals, which will keep you poor, weak, and languishing.
One way of sin lived in will wonderfully keep you down in your spiritual prosperity, and in the growth and strength of grace in your hearts. It will grieve the Holy Spirit of God, and will in a great measure banish him from you: this will prevent the good influence of the word and ordinances of God to the causing of grace to flourish in you. It will be a great obstacle to their good effect. It will be like an ulcer within a man, which, while it remains, will keep him weak and lean, though you feed him with ever so wholesome food, or feast him ever so daintily.
3. If you have been left to fall into great sin, perhaps this was the occasion of it. If you have been left greatly to wound your own souls, perhaps this was what made way for it, that you allowed yourselves in some way of sin. A man who doth not avoid every sin, and is not universally obedient, cannot be well guarded against great sins. The sin in which he lives will be always an inlet, an open door, by which Satan from time to time will find entrance. It is like a breach in your fortress, through which the enemy may get in, and find his way to you greatly to hurt and wound you.
If there be any way of sin which is retained as an outlet to corruption, it will be like a breach in a dam, which, if it be let alone, and be not stopped, will grow bigger and wider, and will endanger the whole. If any way of sin be lived in, it will be like Gideon’s ephod, which was a snare to him and his house.
4. If you live very much in spiritual darkness, and without the comfortable presence of God, it may be this is the cause. If you complain that you have but little sweet communion with God, that you seem to be left and deserted of God, that God seems to hide his face from you, and but seldom gives you the sweet views of his glory and grace, that you seem to be left very much to grope in darkness, and to wander in a wilderness; perhaps you have wondered what is the matter; you have cried to God often, that you might have the light of his countenance, but he heareth you not; and you have sorrowful days and nights upon this account. But if you have found, by what hath been said, that you live in some way of sin, it is very probable that is the cause, that is the root of your mischief, that is the Achan, the troubler that offends God, and causes him to withdraw, and brings so many clouds of darkness upon your souls. You grieve the Holy Spirit by the way in which you live; and that is the reason that you have no more comfort from him.
Christ hath promised, that he will manifest himself to his disciples; but it is upon the condition, that they keep his commands:
5. If you have been long doubting about your condition, perhaps this is the cause. If persons be converted, the most likely way to have the evidences of it clear, and to have the Spirit of God witnessing with our spirits, that we are the children of God, is to walk closely with God. This, as we have observed already, is the way to have grace in a flourishing state in the soul; it is the way to have the habits of grace strengthened, and the
exercises of it lively. And the more lively the exercises of grace are, the more likely will they be to be seen. Besides, this is the way to have God manifesting himself to us, as our
But if you live in some way of sin, it is no wonder if that greatly darkens your evidences, as it keeps down the exercises of grace, and hides the light of God’s countenance. And it may be that you never will come to a comfortable resolution of that point, whether you be converted or not, until you shall have wholly forsaken the way of sin in which you live.
6. If you have met with the frowns of Providence, perhaps this has been the cause. When you have met with very sore rebukes and chastisements, that way of sin hath probably been your troubler. Sometimes God is exceedingly awful in his dealings with his own people in this world, for their sins. Moses and Aaron were not suffered to enter into Canaan, because they believed not God, and spake unadvisedly with their lips, at the waters of Meribah. And how terrible was God in his dealings with David! what affliction in his family did he send upon him! one of his sons ravishing his sister; another murdering his brother, and having expelled his father out of his kingdom, openly in the sight of all Israel, and in the sight of the sun, defiling his father’s concubines on the top of the house, and at last coming to a miserable end? Immediately after this followed the rebellion of Sheba; and he had this uncomfortable circumstance attending the end of his life, that he saw another of his sons usurping the crown.
How awfully did God deal with Eli, for living in the sin of not restraining his children from wickedness! He killed his two sons in one day; brought a violent death upon Eli himself; took the ark from him, and sent it into captivity; cursed his house for ever; and sware that the iniquity of his house should not be purged with sacrifice and offering for ever; that the priesthood should be taken from him, and given to another family; and that there should never be an old man in his family.
Is not some way of sin in which you live the occasion of the frowns and rebukes of Providence which you have met with? True, it is not the proper business of your neighbours to judge you with respect to events of Providence; but you yourselves ought to inquire, wherefore God is contending with you,
7. If death be terrible to you, perhaps this is the foundation of it. When you think of dying, you find you shrink back at the thought. When you have any illness, or when there is any thing which seems any way to threaten life, you find you are affrighted by it; the thoughts of dying, and going into eternity, are awful to you; and that although you entertain a hope that you are converted. If you live in some way of sin, probably this is very much the foundation of it. This keeps your minds sensual and worldly, and hinders a lively sense of heaven and heavenly enjoyments. This keeps grace low, and prevents that relish of heavenly enjoyments which otherwise you would have. This prevents your having the comfortable sense of the divine favour and presence; and without that no wonder you cannot look death in the face without terror.
The way to have the prospect of death comfortable, and to have undisturbed peace and quiet when we encounter death, is, to walk closely with God, and to be undefiled in the way of obedience to the commands of God; and that it is otherwise sometimes with truly godly persons, is doubtless frequently owing to their living in ways displeasing to God.
8. If you find by these things which have been proposed to you, that you have lived in a way of sin, consider that if you henceforward live in the same way, you will live in known sin. Whether in time past it have been known sin or not, though you may have hitherto lived in it through ignorance or inadvertence; yet if now you be sensible of it, henceforward, if you continue in it still, it will not be a sin of ignorance, but you will be proved to be of that class of men who live in ways of known sin.
That they have committed adultery, and blood is in their hands, and with their idols have they committed adultery, and have also caused their sons, whom they bare unto me, to pass for them through the fire to devour them. Moreover this they have done unto me: they have defiled my sanctuary in the same day, and have profaned my sabbaths. For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it; end, lo, thus have they done in the midst of mine house.
Samaria and Jerusalem, or Israel and Judah, are here represented by two women, Aholah and Aholibah; and their idolatry and treachery towards their covenant God is represented by the adultery of these women. They forsook God, who was their husband, and the guide of their youth, and prostituted themselves to others. The baseness of Aholah and Aholibah towards God, their husband, is here pointed out by two things, viz. adultery and bloodshed: They have committed adultery, and blood is in their hands.
1. They committed adultery with other lovers, viz. with their idols: With their idols have they committed adultery.
2. They not only committed adultery, but they took their children that they bore to God, and killed them for their lovers. Their hearts were quite alienated from God, their husband, and they were so bewitched with lust after those other lovers, that they took their own children, whom they had by their husband, and put them to cruel deaths, to make a feast with them for their lovers; as it is said in
But here is a twofold wickedness of those actions of their held forth to us in the words. (1.) The wickedness of them considered in themselves; for who can express the horrid baseness of this their treatment of God, their husband? (2.) An additional wickedness, resulting from the joining of these actions with sacred things. Beside the monstrous wickedness of these actions in themselves considered, there was this which exceedingly increased the
Doctrine.—When they that attend ordinances of divine worship allow themselves in known wickedness, they are guilty of dreadfully profaning and polluting those ordinances.
By a divine ordinance, when the expression is used in its greatest latitude, is meant any thing of divine institution or appointment. Thus we call marriage a divine ordinance, because it was appointed by God. So civil government is called an ordinance of God;
But the word is more commonly used only for an instituted or appointed way or mean of worship. So the sacraments are ordinances; so public prayer, singing of praise, the preaching of the word, and the hearing of the word preached, are divine ordinances. The setting apart of certain officers in the church, the appointed way of discipline, public confession of scandals, admonition, and excommunication, are ordinances. These are called the ordinances of
God’s house, or of public worship; and these are intended in the doctrine: it is the profanation of these ordinances that is spoken of in the text: “They came into my sanctuary to profane it; and, lo, thus have they done it in the midst of mine house,
The ordinances of God are holy.
Divine ordinances are holy in the following respects:
1. They are conversant wholly and immediately about God, and things divine. When we are in the attendance on the ordinances of divine worship, we are in the special presence of God. When persons come and attend on the ordinances of God, they are said to come before God, and to come into his presence:
In divine ordinances, persons have immediate intercourse with God, either in applying to him, as in prayer and singing praises, or in receiving from him, waiting solemnly and immediately on him for spiritual good, as in hearing the word; or in both applying to God and receiving from him, as in the sacraments. They were appointed on purpose that in them men might converse and hold communion with God. We are poor, ignorant, blind worms of the dust; and God did not see it meet that our way of intercourse with God should be left to ourselves; but God hath given us his ordinances, as ways and means of conversing with him.
In these ordinances, holy and divine things are exhibited and represented. In the preaching of the word, holy Doctrine and the divine will are exhibited; in the sacraments, Christ Jesus and his benefits are represented; in prayer and praise, and in the attendance on the word and sacraments, are represented our faith, love, and obedience.
2. The end of God’s ordinances is holy. The immediate end is to glorify God. They are instituted to direct us in the holy exercises of faith and love, divine fear and reverence, submission, thankfulness, holy joy and sorrow, holy desires, resolutions, and hopes. True worship consists in these holy and spiritual exercises; and as these divine ordinances are the ordinances of worship, they are to help us, and to direct us in such a worship as this.
3. They have the sanction of divine authority. They are not only conversant about a divine and holy object, and designed to direct and help us in divine and holy exercises, but they have a divine and holy author. The infinitely great and holy God hath appointed them, the eternal Three in One. Each person in the Trinity hath been concerned in their institution. God the Father hath appointed them, and that by his own Son. They are of Christ’s own
appointment; and he appointed, as he had received of the Father:
They are holy, in that God hath hallowed them, or consecrated them. They are conversant about holy things; and God ordained them, that in them we might be conversant about holy things. They are for a holy use; and it is God who, by his own immediate authority, ordained them for that holy use; which renders them much more sacred than otherwise they would have been.
4. They are attended in the name of God. Thus we are commanded to do all that we do, in word or deed, in the name of Christ,
So in administering the sacraments, the minister represents the person of Christ; he baptizes in his name, and in the Lord’s supper stands in his stead. In administering church-censures, he still acts, as the apostle expresses it, in the person of Christ,
God’s ordinances are dreadfully profaned by those who attend on them, and yet allow themselves in ways of wickedness.
Persons who come to the house of God, into the holy presence of God, attending the duties and ordinances of his public worship, pretending with others, according to divine institution, to call on the name of God, to praise him, to hear his word, and commemorate Christ’s death, and who yet, at the same time, are wittingly and allowedly going on in wicked courses, or in any practice contrary to the plain rules of the word of God. therein greatly profane the holy worship of God, defile the temple of God and those sacred ordinances on which they attend. The truth of this proposition appears by the following considerations.
1. By attending ordinances, and yet living in allowed wickedness, they show great irreverence and contempt of those holy ordinances. When persons who have been committing known wickedness, and yet live in it, and have no other design than to go on still in the same, when they come from their wickedness, as it were the same day, as it is expressed in the text, and attend the sacred solemn worship and ordinances of God, and then go from the house of God directly to the like allowed wickedness—they hereby express a most irreverent spirit with respect to holy things, and in a horrid manner cast contempt upon God’s sacred institutions, and on those holy things which we are concerned with in them.
They show that they have no reverence of that God who hath hallowed these ordinances. They show a contempt of that divine authority which instituted them. They show a horribly irreverent spirit towards that God into whose presence they come, and with whom they immediately have to do in ordinances, and in whose name these ordinances
They have been taught many a time, that God is of purer eyes than to behold evil, and cannot look on iniquity, and how exceedingly he is offended with sin; yet they care not how unclean and abominable they come into his presence. It shows horrid irreverence and contempt, that they are so bold, that they are not afraid to come into the presence of God in such a manner; and that they will presume to go out of the presence of God, and from an attendance upon holy things, again to their sinful practices. If they had any reverence of God and holy things, an approach into his presence, and an attendance on those holy things, would leave that awe upon their minds, that they would not dare to go immediately from them to their ways of known wickedness.
It would show a great irreverence in any person towards a king, if he should not care how he came into his presence, and if he should come in a sordid habit, and in a very indecent manner. How much more horrid irreverence doth it show, for persons willingly and allowedly to defile themselves with that filth which God infinitely hates, and so frequently to come into the presence of God!
2. By making a show of respect to God in ordinances, and then acting the contrary in their lives, they do but mock God. In attending ordinances, they make a show of respect to God. By joining in prayer, in public adorations, confessions, petitions, and thanksgivings, they make a show of high thoughts of God, and of humbling themselves before him; of sorrow for their sins, of thankfulness for mercies, and of a desire of grace and assistance to obey and serve God. By attending upon the hearing of the word, they make a show of a teachable spirit, and of a rediness to practise according to the instructions given. By attending on the sacraments, they make a show of faith in Christ, of choosing him for their portion, and spiritually feeding upon him.
But by their actions they all the while declare the contrary. They declare, that they have no high esteem of God, but that they despise him in their hearts. They declare, that they are so far from repenting of that they intend to continue in, their sins. They declare, that they have no desire of that grace and assistance to live in a holy manner for which they prayed, and that they had rather live wickedly: this is what they choose, and for the present are resolved upon. They declare by their actions, that there is no truth in what they pretend in hearing the word preached, that they had a desire to know what the will of God is, that they might be directed in their duty; for they declare by their actions, that they desire not to do the will of God, and that they do not intend any such thing: but intend, on the contrary, to disobey him: and that they prefer their carnal interests before his authority and glory.
They declare by their actions, that there is no truth in what they pretend in their attendance on the sacraments, that they desire to be fed with spiritual nourishment, and to be conformed and assimilated to Christ, and to have communion with him. They show by their practices, that they have no regard to Christ; and that they had rather have their lusts gratified, than to be fed with his spiritual food: they show, that they desire not any assimilation to Christ, but to be different from him, and of an opposite character to him: they show, that instead of desiring communion with Christ, they are his resolved and allowed enemies, willfully acting the part of enemies to Christ, dishonouring him, and promoting the interest of Satan against him.
Now, what can this be else but mockery, to make a show of great respect, reverence, love, and obedience, and at the same time willfully to declare the reverse in actions. If a rebel or traitor should send addresses to his king, making a show of great loyalty and fidelity, and should all the while openly, and in the king’s sight, carry on designs of dethroning him, how could his addresses be considered as any other than mockery? If a man should bow and kneel before his superior, and use many respectful terms to him, but at the same time should strike him, or spit in his face, would his bowing and his respectful terms be looked upon in any light than as done in mockery? When the Jews kneeled before Christ, and said, Hail, King of the Jews, but at the same time spit in his face, and smote him upon the head with a reed; could their kneeling and salutations be considered as any other than mockery?
Men who attend ordinances, and yet willingly live in wicked practices, treat Christ in the same manner that these Jews did. They come to public worship, and pretend to pray to him, to sing his praises, to sit and hear his word; they come to the sacrament, pretending to commemorate his death. Thus they kneel before him, and say, Hail, King of the Jews; yet at the same time they live in ways of wickedness, which they know Christ hath forbidden, of which he hath declared the greatest hatred, and which are exceedingly to his dishonour. Thus they buffet him, and spit in his face. They do as Judas did, who came to Christ saying, Hail, Master, and kissed him, at the same time betraying him into the hands of those who sought his life.
How can it be interpreted in any other light, when men come to public worship, and attend ordinances, and yet will be drunkards and profane swearers, will live in lasciviousness, injustice, or some other known wickedness? If a man should pray to God to keep him from drunkenness, and at the same time should put the bottle to his own mouth, and drink himself drunk; the absurdity and horrid wickedness of his conduct would be manifest to every man. But the very same thing, though not so visible to us, is done by those who make profession of great respect to God, and pray God from time to time to keep them from sin; yet at the same time have no design to forsake their known sins but intend the contrary.
God sees men’s designs and resolutions more plainly than we can see their outward actions; therefore for a man to pray to God to be kept from sin, and at the same time to intend to sin, is mockery as visible to God as if he prayed to be kept from some particular sin, which he was at the same time willingly and allowedly committing.
These persons are guilty of a horrid profanation of God’s ordinances; for they make them occasions of a greater affront to God, the occasions of showing their impudence and presumption; for he who lives in wilful wickedness, and doth not enjoy the ordinances of God, is not guilty of so great presumption, as he who attends these ordinances, and yet allows himself in wickedness. This latter acts as though he came into the presence of God on purpose to affront him. He comes from time to time to hear the will of God, and all the while designs disobedience, and goes away and acts directly contrary to it.
A servant would affront his master by wilfully disobeying his commands in any wise. But he would affront him much more, if he should on every occasion come to him to inquire his will, as though he were ready to do whatever his master would have him do, and then should immediately go away and do the contrary.
3. They put the ordinances of God to a profane use. The ordinances of God are holy, as they are set apart of God to a holy use and purpose. They are the worship of God, instituted for the ends of giving honour and glory to him, and to be means of grace and spiritual good to us. But those persons who attend these ordinances, and yet live in allowed wickedness, aim at neither of these ends: they, in their attendance on ordinances, neither aim to give honour to God, or to express any love, or esteem, or thankfulness; nor do they sincerely seek the good of their own souls. It is not truly the aim of any such persons to obtain grace, or to be made holy; their actions plainly show that this is not their desire; they choose to be wicked, and intend it.
It is not therefore to these purposes that they improve the holy ordinances of God; but they put them to another and profane use. They attend ordinances to avoid that discredit which a voluntarily and habitual absence from them would cause among those with whom they live, to avoid the punishment of human laws, or for their worldly advantage; to make up for other wickedness, or for some
4. When persons thus treat God’s holy ordinances, it tends to beget contempt of them in others. When others see sacred things commonly used so irreverently, and attended with such carelessness and contempt, and treated without any sacred regard; when they see persons are bold with them, treat them without any solemnity of spirit; when they see them thus commonly profaned, it tends to diminish their sense of their sacredness, and to make them seem no very awful things. In short, it tends to imbolden them to do the like.
The holy vessels and utensils of the temple and tabernacle were never to be put to a common use, nor to be handled without the greatest care and reverence: for if it had been commonly otherwise, the reverence of them could not have been maintained; they would have seemed no more sacred than any thing else. So it is in the ordinances of Christian worship.
A call to self-examination.
Let this doctrine put all upon examining themselves, whether they do not allow themselves in known wickedness. You are such as do enjoy the ordinances of divine worship. You come into the holy presence of God, attending on those ordinances, which God, by sacred authority, hath hallowed and set apart, that in them we might have immediate intercourse with himself; that we might worship and adore him, and express to him a humble, holy, supreme respect; and that in them we might receive immediate communications from him.
Here you come and speak to God, pretending to express your sense how glorious he is, and how worthy that you should fear and love him, humble yourselves before him, devote yourselves to him, obey him, and have a greater respect to his commands and to his honour, than to any temporal interest, ease, or pleasure of your own. Here you pretend before God, that you are sensible how unworthily you have done by sins committed in times past, and that you have a great desire not to do the like in time to come. You pretend to confess your sins, and to humble yourselves for them. Here you pray that God would give you his Spirit to assist you against sin, to keep you from the commission of it, enable you to overcome temptations, and help you to walk holily in all your conversation, as though you really had a great desire to avoid such sins as you have been guilty of in time past. And the like pretences you have made in your attendance upon the other ordinances, as in hearing the word, in singing praise, &c.
But consider whether you do not horribly defile and profane the public prayers and other ordinances. Notwithstanding all your pretences, and what you seem to hold forth by your attendance on them, do you not all the while live in known wickedness against God? For all your pretences of respect to God, of humiliation for sin, and desires to avoid it, have you not come directly from the allowed practice of known sin to God’s ordinances, and did not at all repent of what you had done, nor at all sorry for it at the very time when you stood before God, making these pretences; and even had no design of reformation, but intended to return to the same practice again after your departure from the presence of God?—I say, Hath not this, on many occasions, been your manner of coming and attending on the ordinances of divine worship? Not only so, but is it not still your manner, your common way of attending upon these ordinances, even to this very day? Do you not lie to God with your tongues, when you pretend, that he is a great God and that you are poor, guilty, unworthy creatures, deserving his wrath by the sins of which you have been guilty? and when you pretend, that you earnestly desire he would keep you from the like for time to come? Are you not guilty of horrid mockery of God in it, when at the same time you design no such thing, but the contrary?
Do you not even the same day that you come into God’s house, and to his ordinances, allow yourselves in known sins? Do you not with consent and approbation think of the sinful practices, in which you allow yourselves, and in which you have been exercising yourselves in the week past! Do you not the very day in which you attend ordinances, allowedly please and gratify a wicked imagination? And are you not then perpetrating wickedness in your thoughts, and contriving the further fulfilment of your wickedness! Yea, are you not guilty of these things sometimes even in the very time of your attendance on ordinances, when you are in the immediate presence of God? and while others have immediate intercourse with God, and you likewise pretend to the same? Do you not, even in these circumstances, allow yourselves in wicked thoughts and imaginations, voluntarily wallowing in known wickedness.
Are not some of you guilty of allowedly breaking God’s holy sabbath, in maintaining no government of your thoughts thinking indifferently about any thing that comes next to mind; and not only thinking, but talking too about common, worldly affairs? And sometimes talking in such a manner, as is not suitable even on other days; talking profanely, or in an unclear manner, sporting and diverting yourselves in such conversation of God’s holy day? Yea, it is well if some have not been thus guilty in the very time of attendance on the ordinances of worship.
Examine yourselves, how it hath been with you. You all attend many of the ordinances of divine worship. You come to the house of God, attend public prayers, singing, and preaching of the word; and many of you come to the Lord’s supper, that holy ordinance, instituted for the special commemoration of the greatest and most wonderful of all divine acts towards mankind; for the special and visible representation of the most glorious and wonderful things of our religion; for the most solemn profession and renewal of your engagement to God; and for special communion with Jesus Christ. Let such examine themselves whether they do not allow themselves in known sin, to the horrid profanation and pollution of this most sacred ordinance.
Examine and see whether you do not allow yourselves in some way of dealing with your fellow-men, which you have sufficient light to know to be evil; or whether you do not allow yourselves in a known evil behaviour towards some person or persons of the families to which you respectively belong, as towards your husbands, your wives, your children, or servants; or your neighbours, in your spirit and behaviour towards them, or in your talk of them.
Examine whether you do not some way willingly indulge an unclean appetite, in less or grosser acts of uncleanness, or in your discourse, or in your imagination. Or do you not give way to a lust after strong drink, or indulge yourselves in some vicious excess in gratifying some sensual appetite in meat or drink, or otherwise? Are you not willingly guilty of vanity, and extravagance in your conversation?
Do you not, for all your attendance on ordinances, continue in the allowed neglect of your precious souls, neglecting secret prayer or some known duty of private religion? Or do you not allow yourselves in sabbath-breaking?—In all these ways are the ordinances of God’s sacred worship polluted and profaned.
Men are apt to act very treacherously and perversely in the matter of self-examination. When they are put upon examining themselves, they very often decline it, and will not enter into any serious examination of themselves at all. They hear uses of examination insisted on, but put them off to others, and never seriously apply them to themselves.—And if they do examine themselves, when they are put upon it, they are exceedingly partial to themselves; they spare themselves; they do not search, and look, and pass a judgment according to truth; but so as unreasonably to favour and justify themselves—If they can be brought to examine themselves at all, whether they do not allow themselves in known wickedness, although they attend on divine ordinances, they will not do it impartially. Their endeavour will not be indeed to know the truth of their ease, and to give a true answer to their consciences; but to blind themselves, to persuade and flatter themselves that they do not allow themselves in known sin, whether it be true or not. There are two things especially wherein persons often act very perversely and falsely in this matter.
If it be some thing upon which their lusts are much set, and about which they feel remorse of conscience, they will never leave studying and contriving with all the art and subtlety of which they are masters, till they shall have found out some reason, some excuse, with which they shall be able in some measure to quiet their consciences. And whether after all they shall have made it out to blind conscience or not, yet they will plead that their argument is good, and it is no sin; or if it be a sin, it is only a sin of ignorance.—So men will plead for the wickedness which they do in the dark. So without doubt some very gross sinners plead to their consciences; as would appear, if we could but look into their hearts; when indeed the strongest argument they have, that is such a thing there is no evil, is the strongest lust they have to it, the inordinate desire they have to commit it.
It was the saying of one, Licitis perimus omnes; that is, We all perish by lawful things; which is as much as to say, men commonly live wickedly and go to hell, in those ways which they flatter themselves to be lawful. Or at least they flatter themselves, that they are sins of ignorance; they do not know them to be unlawful.—Thus, I make no doubt some will be apt to do, in applying to themselves this use of examination, if they can be persuaded to apply it to themselves at all. Whether these things be true of you, let your own consciences speak, you that neglect secret prayer; you that live in secret, unclean, lascivious actions; you that indulge an inordinate appetite for strong drink; you that defraud or oppress others; you that indulge a spirit of revenge and hatred towards your neighbour.—Here I desire you to consider two or three things.
(1.) Not all sins, which one knows not with a certain knowledge to be sinful, are justly called sins of ignorance. Men often will excuse themselves for venturing upon a sinful action or practice, with this, that they know not that it is sinful; which is at most true no otherwise, than as they do not know it to be sinful with a certain knowledge, or with the evidence of absolute demonstration; although at the same time it is a sin against their light, and against great light. They have been so taught, that they have had light enough to make them sensible that it is displeasing to God, and not warranted or allowed by him. And they do in their consciences think it to be sinful; they are secretly convinced of it, however they may pretend the contrary, and labour to deceive themselves, and to persuade themselves that they do not think there is any evil in it.
Those sins which are contrary to sufficient information and instruction, and contrary to the real dictates of their own consciences, or to the judgment of their own minds; whether there be certain or demonstrative knowledge or no; these are what I would be understood to mean, when I speak of known sins. Such light as this, whether there be absolutely certain knowledge or no, is sufficient to render the action utterly inexcusable, and to render it, when allowed, a horrible profanation and pollution of the holy ordinances of God.
(2.) It is in vain for persons to pretend that those are sins of ignorance, which they have often and clearly heard testified against from the word of God. It will be found to be so at last; it will be found to be a vain thing for persons who have lived under the light of the gospel, and where all manner of iniquity is testified against, if they live in immoral and vicious practices, to pretend that they are sins of ignorance; unless the case be very peculiar and extraordinary.
(3.) It is in vain for you to pretend that those are sins of ignorance, of which you would not dare to proceed in the practice, if you knew that your soul was to be required of you this night. Persons do many things, for which they plead, and pretend they think there is no evil in them, who yet would as soon eat fire, as do the same, if they knew that they were to stand before the judgment seat of Christ within four and twenty hours. This shows that persons do but prevaricate, when they pretend that their sins are sins of ignorance.
2. Another way wherein men deal falsely and perversely in this matter, is, in pretending that they do not allow themselves in those sins which they practise. They either pretend that they know them not to be sins, or if they cannot but own that, then they will say, they do not allow themselves in them; and so they hope God is not very much provoked by them, They pretend this, though they make a trade of them, They go on repeating one act after another, without ever seriously repenting or past, or resolving against future acts. But take heed that you do not deceive yourselves in this matter; for such pretences, however they do something towards stilling your consciences now, will do nothing when you come to stand before your righteous and holy Judge.
Address to such as attend ordinances, and yet allow themselves in known sin.
Consider how holy and sacred the ordinances of God are; what mockery you are guilty of in making such a show, and such pretences in attending ordinances, and yet voluntarily acting the reverse of what you pretend. Consider that there is no sort of sinners with whom God is so provoked, and who stand so guilty before him, as the profaners of his ordinances. The fire of God’s wrath is kindled by none so much as by the polluters of holy things. They are represented as those who are especially guilty before God, in the third commandment: “The Lord will not hold him guiltless that taketh his name in vain.” Why is this annexed to this command, rather than to any other of the ten, but because the breach of it especially renders a man guilty in the sight of God?
The taking of God’s name in vain includes the profanation and pollution of ordinances and holy things. They do in a very dreadful manner take God’s name in vain, who attend on his ordinances, and yet live in known sin; for, as we have shown, they manifest the greatest irreverence for him, and contempt of divine things. They manifest a contempt of his authority, a contempt of the business and design of his ordinances, and a most careless and irreverent spirit in things wherein they have immediate converse with God. Ordinances, as we have shown, are attended in the name of God; and therefore, by such an attendance on them, the name of God is greatly profaned. You that attend ordinances in such a manner, take the name of God so much in vain, that you use it only in mockery, and so as to expose it to contempt. Such a way of attending ordinances is a trampling of all that is scared under foot.
We have in Scripture scarce any such awful instances of the immediate and miraculous vengeance of God, as on the profaners of holy things. How did God consume Nadab and Abihu, for offering strange fire before him! How did he break forth upon Uzza, for handling the ark with too much irreverence! 2 San. vi. 6,7. And how did he break forth on the children of Israel at Bethshemesh, for profaning the ark! “He smote of the people fifty thousand threescore and
ten men,” as in
And God hath threatened in the New Testament, that if any man “defile the temple of God, him shall God destroy; for the temple of God is holy,”
So God hath declared,
Consider therefore, ye who allow yourselves in known wickedness, and live in it, who yet come to the house of God, and to his ordinances from time to time, without any serious design of forsaking your sins, but, on the contrary, with an intention of continuing in them, and who frequently go from the house of God to your wicked practices; consider how guilty you have made yourselves in the sight of God, and how dreadfully God is provoked by you. It is a wonder of God’s patience, that he doth not break forth upon you, and strike you dead in a moment; for you profane holy things in a more dreadful manner than Uzza did, when yet God struck him dead for his error. And whereas he was struck dead for only one offence; you are guilty of the same sin from week to week, and from day to day.
It is a wonder that God suffers you to live upon earth, that he hath not, with a thunderbolt of his wrath, struck you down to the bottomless pit long ago. You that are allowedly and voluntarily living in sin, who have gone on hitherto in sin, are still going on, and do not design any other than to go on yet; it is a wonder that the Almighty’s thunder lies still, and suffers you to sit in his house, or to live upon earth. It is a wonder that the earth will bear you, and that hell doth not swallow you up. It is a wonder that fire doth not come down from heaven, or come up from hell, and devour you; that hell-flames do not enlarge themselves to reach you, and that the bottomless pit hath not swallowed you up.
However, that you are as yet borne with, is no argument that your damnation slumbers. The anger of God is not like the passions of men, that it should be in haste. There is a day of vengeance and recompense appointed for the vessels of wrath; and when the day shall have come, and the iniquity shall be full, none shall deliver out of God’s hand. Then will he recompense, even recompense into your bosoms.
Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained.
These words are a part of the speech which Paul made in Marshill, a place of concourse of the judges and learned men of Athens. Athens was the principal city of that part of Greece which was formerly a commonwealth by itself, and was the most noted place in the whole world for learning, philosophy, and human wisdom; and it continued so for many ages; till at length the Romans having conquered Greece, its renown from that time began to diminish; and Rome having borrowed learning of it, began to rival it in science, and in the polite and civil arts. However, it was still very famous in the days of Christ and the apostles, and was a place of concourse for wise and learned men.
Therefore, when Paul came thither, and began to preach concerning Jesus Christ, a man who had lately been crucified at Jerusalem, (as in the
Upon this Paul rises up in the midst of them, and makes a speech; and as he speaks to philosophers and men of learning, he speaks quite differently from his common mode of address. There is evidently, in his discourse, a greater depth of thought, more philosophical reasoning, and a more elevated style, than are to be found in his ordinary discourses to common men. His speech is such as was likely to draw the attention and gain the assent of
philosophers. He shows himself to be no babbler, but a man who could offer such reason, as they, however they valued themselves upon their wisdom, were not able to gainsay. His practice here is agreeable to what he saith of himself,
In the first place, he reasons with them concerning their worship of idols. He declares to them the true God, and points out how unreasonable it is to suppose, that he delights in such superstitious worship. He begins with this, because they were most likely to hearken to it, as being so evidently agreeable to the natural light of human reason, and also agreeable to what some of their own poets and
He tells them, the times of this ignorance concerning the true God, in which they had hitherto been, God winked at; he suffered the world to lie in heathenish darkness; but now the appointed time was come, when he expected men should every where repent; ” because he had appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained.” As an enforcement to the duty of turning to God from their ignorance, superstition, and idolatry, the apostle brings in this, that God had appointed such a day of judgment. And as a proof of this, he brings the resurrection of Christ from the dead.
Concerning the words of the text, we may observe,
That in them the apostle speaks of the general judgment: He will judge the World.—The time when this shall be, on the appointed day: He hath appointed a day.—How the world is to be judged: In righteousness.—The man by whom it is to be judged: Christ Jesus whom God raised from the dead.
Doctrine. There is a day coming, in which there will be a general righteous judgment of the whole world, by Jesus Christ.
In speaking upon this subject, I shall show, That God is the Supreme Judge of the world. That there is a time coming, when God will, in the most public and solemn manner, judge the whole world. That the person by whom he will judge it is Jesus Christ. That the transactions of that day will be greatly interesting and truly awful. That all shall be done in righteousness. And finally, I shall take notice of those things which shall be immediately consequent upon the judgment.
God is the supreme judge of the world.
1. God is so by right. He is by right the supreme and absolute ruler and disposer of all things, both in the natural and moral world. The rational understanding part of the creation is indeed subject to a different sort of government from that to which irrational creatures are subject. God governs the sun, moon, and stars; he governs even the motes of dust which fly in the air. Not a hair of our heads falleth to the ground without our heavenly
Father. God also governs the brute creatures; by his providence, he orders, according to his own decrees, all events concerning those creatures. And rational creatures are subject to the same sort of government; all their actions,
Except as they are sinful; for the sinfulness of actions is not included in the decrees of God, who is pure act from eternity to eternity.
But rational creatures, because they are intelligent and voluntary agents, are the subjects of another kind of government. They are so only with respect to those of their actions, in which they are causes by counsel, or with respect to their voluntary actions. The government of which I now speak is called moral government, and consists in two things, in giving laws, and in judging.
God is, with respect to this sort of government, by right the sovereign ruler of the world. He is possessed of this rightly by reason of his infinite greatness and excellency, by which he merits, and is perfectly and solely fit for, the office of supreme ruler. He that is so excellent as to be infinitely worthy of the highest respect of the creature, hath thereby a right to that respect; he deserves it by a merit of condignity; so that it is injustice to deny it to him. And he that is perfectly wise and true, and is only so regarded, hath a right in every thing to be regarded, and to have his determinations attended to and obeyed.
God hath also a right to the character of supreme ruler, by reason of the absolute dependence of every creature on him. All creatures, and rational creatures no less than others, are wholly derived from him, and every moment are wholly dependent upon him for being, and for all good: so that they are properly his possession. And as, by virtue of this, he hath a right to give his creatures whatever rules of conduct he pleases, or whatever rules are agreeable to his own wisdom; so the mind and will of the creature ought to be entirely conformed to the nature and will of the Creator, and to the rules he gives, that are expressive of it.
For the same reason, he hath a right to judge their actions and conduct, and to fulfil the sanction of his law. He who hath an absolute and independent right to give laws, hath evermore the same right to judge those to whom the laws are given. It is absolutely necessary that there should be a judge of reasonable creatures; and sanctions, or rewards and punishments, annexed to rules of conduct, are necessary to the being of laws.
A person may instruct another without sanctions, but not give laws. However, these sanctions themselves are vain, are as good as none, without a judge to determine the execution of them. As God hath a right to be judge, so hath he a right to be the supreme judge; and none hath a right to reverse his judgments, to receive appeals from him, or to say to him, Why judgest thou thus?
2. God is, in fact, the supreme judge of the world. He hath power sufficient to vindicate his own right. As he hath a right which cannot be disputed, so he hath power which cannot be controlled. He is possessed of omnipotence, wherewith to maintain his dominion over the world; and he doth maintain his dominion in the moral as well as the natural world. Men may refuse subjection to God as a lawgiver; they may shake off the yoke of his laws by rebellion; yet they cannot withdraw themselves from his judgment. Although they will not have God for their lawgiver, yet they shall have him for their judge. The strongest of creatures can do nothing to control God, or to avoid him while acting in his judicial capacity. He is able to bring them to his judgment-seat, and is also able to execute the sentence which he shall pronounce.
There was once a notable attempt made by opposition of power entirely to shake off the yoke of the moral government of God, both as lawgiver, and as judge. This attempt was made by the angels, the most mighty of creatures; but they miserably failed in it: God notwithstanding acted as their judge in casting those proud spirits out of heaven, and binding them in chains of darkness unto a further judgment, and a further execution. “God is wise in heart
and mighty in strength; who hath hardened himself against him, and hath prospered?”
God acteth as judge towards the children of men more especially,
(1.) In man’s particular judgment at death. Then the sentence is executed, and the reward bestowed in part; which is not done without a judgment. The soul, when it departs from the body, appears before God to be disposed of by him, according to his law. But by this appearing before God, to be judged at death, we need understand no more than this, that the soul is made immediately sensible of the presence of God, God manifesting himself
immediately to the soul, with the glory and majesty of a judge; that the sins of the wicked, and the righteousness of the saints, are brought by God to the view of their consciences, so that they know the reason of the sentence given, and their consciences are made to testify to the justice of it; and that thus the will of God for the fulfilment of the law, in their reward or punishment, is
(2.) In the great and general judgment, when all men shall together appear before the judgment-seat to be judged: and which judgment will be much more solemn, and the sanctions of the law will Jo a further degree be fulfilled.—But this brings me to another branch of the subject.
That there is a time coming when God will, in the most public and solemn manner, judge the whole world of mankind.
The doctrine of a general judgment is not sufficiently discoverable by the light of nature. Indeed some of the heathens had some obscure notions concerning a future judgment. But the light of nature, or mere unassisted reason, was not sufficient to instruct the world of fallen men in this doctrine. It is one of the peculiar Doctrine of revelation, a doctrine of the gospel of Jesus Christ. There were indeed some hints of it in the Old Testament, as in
However, although it be a doctrine of revelation, and be brought to light by the gospel, the brightest and most glorious revelation that God hath given to the world; yet it is a doctrine which is entirely agreeable to reason, and of which reason gives great confirmation. That there will be a time before the dissolution of the world, when the inhabitants of it shall stand before God, and give an account of their conduct; and that God will in a public manner, by a general and just judgment, set all things to rights respecting their moral behaviour, is a doctrine entirely agreeable to reason; which I shall now endeavour to make appear. But I would premise, that what we would inquire into, is not whether all mankind shall be judged by God; for that is a thing that the light of nature clearly teaches, and we have already spoken something of it: but whether it be rational to think that there will be a public judgment of all mankind together. This I think will appear very rational from the following considerations.
1. Such a judgment will he a more glorious display of God’s majesty and dominion; it will be more glorious, because it will be more open, public, and solemn.?Although God now actually exercises the most sovereign dominion over the earth; although he reigns and doth all things according to his own will, ordering all events as seemeth to himself good; and although he is actually judge in the earth, continually disposing of men’s souls according to their works; yet he rules after a more hidden and secret manner, insomuch that it is common among the proud sons of men to refuse acknowledging his dominion. Wicked men question the very existence of a God, who taketh care of the world, who ordereth the affairs of it, and judgeth in it; and therefore they cast off the fear of him. Many of the kings and great men of the earth do not suitably acknowledge the God who is above them, but seem to look upon themselves as supreme, and therefore tyrannize over mankind, as if they were in no wise accountable for their conduct. There have been, and now are, many atheistical persons, who acknowledge not God’s moral dominion over mankind; and therefore they throw off the yoke of his laws and government. And how great a part of the world is there now, and has there always been, that has not acknowledged that the government of the world belongs to the God of Israel, or to the God of Christians; but has paid homage to other imaginary deities, as though they were their sovereign lords and supreme judges. Over how great a part of the world hath Satan usurped the dominion, and set up himself for God, in opposition to the true God!
Now, how agreeable to reason is it, that God, in the winding up of things, when the present state of mankind shall come to a conclusion, should in the most open and public manner, manifest his dominion over the inhabitants of the earth, by bringing them all, high and low, rich and poor, kings and subjects, together before him to be judged with respect to all that they ever did in the world! that he should thus openly discover his dominion in this world, where his authority hath been so much questioned, denied, and proudly opposed! That those very persons, who have thus denied and opposed the authority of God, should be themselves, with the rest of the world, brought before the tribunal of God! That however God be not now visibly present upon earth, disposing and judging in that visible manner that earthly kings do; yet at the conclusion of the world he should make his dominion visible to all, and with respect to all mankind, so that every eye shall see him, and even they who have denied him shall find, that God is supreme Lord of them, and of the whole world!
2. The end of judgment will be more fully answered by a public and general, than only by a particular and private, judgment. The end for which there is any judgment at all is to display and glorify the righteousness of God; which end is more fully accomplished by calling men to an account, bringing their actions to the trial, and determining their slate according to them, the whole world, both angels and men, being present to behold, than if the same
things should be done in a more private way. At the day of judgment there will be the most glorious display of the justice of God that ever was made. Then God will appear to be entirely righteous towards every one; the justice of all his moral government will on that day be at once discovered. Then all objections will be removed; the conscience of ever man snail be satisfied; the blasphemies of the ungodly will be for ever put to silence, and argument will be given for the saints and angels to
praise God for ever:
3. It is very agreeable to reason, that the irregularities which are so open and manifest in the world, should, when the world comes to an end, be publicly rectified by the supreme governor. The infinitely wise God, who made this world to be a habitation for men, and placed mankind to dwell here, and hath appointed man his end and work, must take care of the order and good government of the world, which he hath thus made. He is not regardless how things proceed here on earth: it would be a reproach to his wisdom, and to the perfect rectitude of his nature, to suppose so. This world is a world of confusion; it hath been filled with irregularity and confusion ever since the fall; and the irregularities of it are not only private, relating to the actions of particular persons; but states, kingdoms, nations, churches, cities, and all societies of men in all ages, have been full of public irregularities. The affairs of the world, so far as they are in the hands of men, are carried on in the most irregular and confused manner.
Though justice sometimes takes place, yet how often do injustice, cruelty, and oppression prevail! How often are the righteous condemned, and the wicked acquitted and rewarded! How common is it for the virtuous and pious to be depressed, and the wicked to be advanced! How many thousands of the best men have suffered intolerable cruelties, merely for their virtue and piety, and in this world have had no help, no refuge to fly to! The world is very much ruled by the pride, covetousness, and passions of men. Solomon takes much notice of such like irregularities in the present state, (in his book of Ecclesiastes,) whereby he shows the vanity of the world.
Now, how reasonable is it to suppose, that God, when he shall come and put an end to the present state of mankind, will in an open, public manner, the whole world being present, rectify all these disorders! and that he will bring all things to a trial by a general judgment, in order that those who have been oppressed may be delivered; that the righteous cause may be pleaded and vindicated, and wickedness, which has been approved, honoured, and
4. By a public and general judgment, God more fully accomplishes the reward he designs for the godly, and the punishment he designs for the wicked. One part of the reward which God intends for his saints, is the honour which he intends to bestow upon them. He will honour them in the most public and open manner, before the angels, before all mankind, and before them that hated them.. And it is most suitable that it should be so: it is suitable that those holy, humble souls, that have been hated by wicked men, have been cruelly treated and put to shame by them, and who have been haughtily domineered over, should be openly acquitted, commended, and crowned, before all the world.
So one part of the punishment of the ungodly will be the open shame and disgrace which they shall suffer. Although many of them have proudly lifted up their heads in this world, have had a very’ high thought of themselves, and have obtained outward honour among men; yet God will put them to open shame, by showing all their wickedness and moral filthiness before the whole assembly of angels and men; by manifesting his abhorrence of them, in placing them upon his left hand, among devils and foul spirits; and by turning them away into the most loathsome, as well as most dreadful, pit of hell, to dwell there for ever.—Which ends may be much more fully accomplished in a general, than in a particular judgment.
The world will be judged by Jesus Christ.
The person by whom God will judge the world, is Jesus Christ, God-man. The second person in the Trinity, that same person of whom we read in our Bibles, who was born of the Virgin Mary, lived in Galilee and Judea, and was at last crucified without the gates of Jerusalem, will come to judge the world both in his divine and human nature, in the same human body that was crucified, and rose again, and ascended up into heaven:
Here naturally arises an inquiry, Why is Christ appointed to judge the world rather than the Father or the Holy Ghost? We cannot pretend to know all the reasons of the divine dispensations. God is not obliged to give us an account of them. But so much may we learn by divine revelation, as to discover marvellous wisdom in what he determines and orders with respect to this matter. We learn,
1. That God seeth fit, that he who is in the human nature, should be the judge of those who are of the human nature:
God seeth fit, that those who have bodies, as all mankind will have at the day of judgment, should see their judge with their bodily eyes, and hear him with their bodily ears. If one of the other persons of the Trinity had been appointed to be judge, there must have been some extraordinary outward appearance made on purpose to be a token of the divine presence, as it was of old, before Christ was incarnate. But now there is no necessity of that: now one of the persons of the Trinity is actually incarnate, so that God by him may appear to bodily eyes without any miraculous visionary appearance.
2. Christ hath this honour of being the judge of the world given him, as a suitable reward for his sufferings. This is a part of Christ’s exaltation. The exaltation of Christ is given him in reward for his humiliation and sufferings. This was stipulated in the covenant of redemption; and we are expressly told, it was given him in reward for his sufferings,
God seeth meet, that he who appeared in such a low estate amongst mankind, without form or comeliness, having his divine glory veiled, should appear amongst men a second time, in his own proper majesty and glory, without a veil; to the end that those who saw him here at the first, as a poor, frail man, not having where to lay his head, subject to much hardship and affliction, may see him the second time in power and great glory, invested with the
glory and dignity of the absolute Lord of heaven and earth; and that he who once tabernacled with men, and was despised and rejected of them, may have the honour of arraigning all men before his throne, and judging them with respect to their eternal state!
God seeth meet that he who was once arraigned before the judgment-seat of men, and was there most vilely treated, being mocked, spitted upon, and condemned, and who was at last crucified, should be rewarded, by having those very persons brought to his tribunal, that they may see him in glory, and be confounded; and that he may have the disposal of them for all eternity; as Christ said to the high priest while arraigned before him,
3. It is needful that Christ should be the judge of the world, in order that he may finish the work of redemption. It is the will of God, that he who is the redeemer of the world should be a complete redeemer; and that therefore he should have the whole work of redemption left in his hands. Now, the redemption of fallen man consists not merely in the impetration of redemption, by obeying the divine law. and making atonement for sinners,
or in preparing the way for their salvation, but it consists in a great measure, and is actually fulfilled, in converting sinners to the knowledge and love of the truth, in carrying them on in the way of grace and true holiness through life, and in finally raising their bodies to life, in glorifying them, in pronouncing the blessed sentence upon them, in crowning them with honour and glory in the sight of men and angels, and in completing and perfecting their reward. Now, it is necessary that
Christ should do this, in order to his finishing the work which he hath begun. Raising the saints from the dead, judging them, and fulfilling the sentence, is part of their salvation; and therefore it was necessary that Christ should be appointed judge of the world, in order that he might finish his work. (
It is the will of God, that Christ himself should have the fulfilling of that for which he died, and for which he suffered so much. Now, the end for which he suffered and died was the complete salvation of his people; and this shall be obtained at the last judgment, and not before. Therefore it was necessary that Christ be appointed judge,
4. It was proper that he who is appointed king of the church should rule till he should have put all his enemies under his feet; in order to which, he must be the judge of his enemies, as well as of his people. One of the offices of Christ, as redeemer, is that of a king; he is appointed king of the church, and head over all things to the church; and in order that his kingdom be complete, and the design of his reign be accomplished, he must
conquer all his enemies, and then he will deliver up the kingdom to the Father:
5. It is for the abundant comfort of the saints that Christ is appointed to be their judge. The covenant of grace, with all its circumstances, and all those events to which it hath relation, is every way so contrived of God, as to give strong consolation to believers: for God designed the gospel for a glorious manifestation of his grace to them; and therefore every thing in it is so ordered, as to manifest the most grace and mercy.
Now, it is for the abundant consolation of the saints, that their own Redeemer is appointed to be their judge; that the same person who spilled his blood for them hath the determination of their state left with him; so that they need not doubt but that they shall have what he was at so much cost to procure.
What matter of joy to them will it be at the last day, to lift up their eyes, and behold the person in whom they have trusted for salvation, to whom they have fled for refuge, upon whom they have built as their foundation for eternity, and whose voice they have often heard, inviting them to himself for protection and safety, coming to judge them.
6. That Christ is appointed to be the judge of the world, will be for the more abundant conviction of the ungodly. It will be for their conviction, that they are judged and condemned by that very person whom they have rejected, by whom they might have been saved, who shed his blood to give them an opportunity to be saved, who was wont to offer his righteousness to them, when they were in their state of trial, and who many a time called and invited them to come to him, that they might be saved. How justly will they be condemned by him whose salvation they have rejected, whose blood they have despised, whose many calls they have refused, and whom they have pierced by their sins!
How much will it be for their conviction, when they shall hear the sentence of condemnation pronounced, to reflect with themselves, how often hath this same person, who now passes sentence of condemnation upon me, called me, in his word, and by his messengers, to accept of him, and to give myself to him! How often hath he knocked at the door of my heart! and had it not been for my own folly and obstinacy, how might I have had him for my Saviour, who is now my incensed Judge!
Christ’s coming, the resurrection, the judgment prepared, the books opened, the sentence pronounced and executed.
1. Christ Jesus will, in a most magnificent manner, descend from heaven with all the holy angels. The man Christ Jesus is now in the heaven of heavens, or, as the apostle expresses it, far above all heavens,
We can now conceive but little of the holy and awful magnificence in which Christ will appear, as he shall come in the clouds of heaven, or of the glory of his retinue. How mean and despicable, in comparison with it, is the most splendid appearance that earthly princes can make! A glorious visible light will shine round about him, and the earth, with all nature, will tremble at his presence. How vast and innumerable will that host be which will appear with him! Heaven will be for the time deserted of its inhabitants.
We may argue the glory of Christ’s appearance, from his appearance at other times. When he appeared in transfiguration, his face did shine as the sun, and his raiment was white as the light. The apostle Peter long after spake of this appearance in magnificent terms,
We may argue the glory of his appearance, from the appearances of some of the angels to men; as of the angel that appeared at Christ’s sepulchre, after his resurrection,
Christ will thus descend into our air, to such a distance from the surface of the earth, that every one, when all shall be gathered together, shall see him,
2. At the sound of the last trumpet, the dead shall rise, and the living shall be changed. As soon ns Christ is descended, the last trumpet shall sound, as a notification to all mankind to appear; at which mighty sound shall the dead be immediately raised, and the living changed:
Upon this all the dead shall rise from their graves; all both small and great, who shall have lived upon earth since the foundation of the world; those who died before the flood, and those who were drowned in the flood, all that have died since that time, and that shall die to the end of the world. There will be a great moving upon the face of the earth, and in the waters, in bringing bone to
However the parts of the bodies of many are divided and scattered; however many have been burnt, and their bodies have been turned to ashes and smoke, and driven to the four winds; however many have been eaten of wild beasts, of the fowls of heaven, and the fishes of the sea; however many have consumed away upon the face of the earth, and great part of their bodies have ascended in exhalations; yet the all-wise and all-powerful God can immediately bring every part to his part again.
Of this vast multitude some shall rise to life, and others to condemnation.
When the bodies are prepared, the departed souls shall again enter into their bodies, and be re-united to them, never more to be separated. The souls of the wicked shall be brought up out of hell, though not out of misery, and shall very unwillingly enter into their bodies, which will be but eternal prisons to them.
The souls of the righteous shall descend from heaven together with Christ and his angels:
At the same time, those that shall then be alive upon the earth shall be changed. Their bodies shall pass through a great change, in a moment, in the twinkling of an eye;
3. They shall all be brought to appear before Christ, the godly being placed on the right hand, the wicked on the left;
Besides the one standing on the right hand and the other on the left, there seems to be this difference between them, that when the dead in Christ shall be raised, they will all be caught up into the air, where Christ shall be, and shall be there at his right hand during the judgment, never more to set their feet on this earth. Whereas the wicked shall be left standing on the earth, there to abide the judgment.
And what a vast congregation will there be of all the men, women, and children that shall have lived upon earth from the beginning to the end of the world!
4. The next thing will be, that the books shall be opened:
(1.) The works of both righteous and wicked will be rehearsed. The book of God’s remembrance will be first opened. The various works of the children of men are, as it were, written by God in a book of remembrance,
The evil works of the wicked shall then be brought forth to light. They must then hear of all their profaneness, their impenitence, their obstinate unbelief, their abuse of ordinances, and various other sins. The various aggravations of their sins will also be brought to view, as how this man sinned after such and such warnings, that after the receipt of such and such mercies; one after being so and so favoured with outward light, another after having
been the subject of inward conviction, excited by the immediate agency of God. Concerning these sins, they shall be called to account to see what answer they can make for themselves:
The good works of the saints will also be brought forth as evidences of their sincerity, and of their interest in the righteousness of Christ. As to their evil works, they will not be brought forth against them on that day; for the guilt of them will not lie upon them, they being clothed with the righteousness of Jesus Christ. The Judge himself will have taken the guilt of their sins upon him; therefore their sins will not stand against them in the book of God’s remembrance. The account of them will appear to have been cancelled before that time. The account that will be found in God’s book will not be of debt, but of credit. God cancels their debts, and sets down their good works, and is pleased, as it were, to make himself a debtor for them, by his own gracious act.
Both good and bad will be judged according to their works:
But by works we are to understand all voluntary exercises of the faculties of the soul; as for instance, the words and conversation of men, as well as what is done with their hands:
On that day secret and hidden wickedness will be brought to light. All the uncleanness, injustice, and violence, of which men have been guilty in secret, shall be manifest both to angels and men. Then it will be made to appear, how this and that man have indulged themselves in wicked imaginations, in lascivious, covetous, malicious, or impious desires and wishes; and how others have harboured in their hearts enmity against God and his law; also impenitency and unbelief, notwithstanding all the means used with them, and motives set before them, to induce them to repent, return, and live.
The good works of the saints also, which were done in secret, shall then be made public, and even the pious and benevolent affections and designs of their hearts; so that the real and secret characters of both saints and sinners shall then be most clearly and publicly displayed.
(2.) The book of Scripture will be opened, and the works of men will be tried by that touchstone. Their works will be compared with the word of God. That which God gave men for the rule of their action while in this life, shall then be made the rule of their judgment. God hath told us beforehand, what will be the rule of judgment. We are told in the Scriptures upon what terms we shall be justified, and upon what terms we shall be condemned. That which God hath given us to be our rule in our lives, he will make his own. rule in judgment.
The rule of judgment will be twofold. The primary rule of judgment will be the law. The law ever hath stood, and ever will stand in force, as a rule of judgment, for those to whom the law was given:
It will be inquired concerning every one, both righteous and wicked, whether the law stands against him, or whether he hath a fulfilment of the law to show. As to the righteous, they will have fulfilment to show; they will have it to plead, that the judge himself hath fulfilled the law for them; that he hath both satisfied for their sins, and fulfilled the righteousness of the law for them:
A secondary rule of judgment will be the gospel, or the covenant of grace, wherein it is said, “He that believeth shall be saved, and he that believeth not shall be damned:’’
5. The sentence will be pronounced. Christ will say to the wicked on the left hand, “Depart, ye cursed, into everlasting fire, prepared for the devil and his angels.
Christ will call them cursed; Depart, ye cursed, to whom everlasting wrath and ruin belong; who are by your own wickedness prepared for nothing else, but to be firebrands of hell; who are the fit objects and vessels of the vengeance and fury of the Almighty. Into fire: he will not send them away merely into a loathsome prison, the receptacle of the filth arid rubbish of the universe; but into a furnace of fire; that must be their dwelling-place, there they must be tormented with the most racking pain and anguish. It is everlasting fire; there is eternity in the sentence, which infinitely aggravates the doom, and will make every word of it immensely more dreadful, sinking, and amazing to the souls that receive it. Prepared for the devil and his angels: this sets forth the greatness and intenseness of the torments, as the preceding part of the sentence does the duration. It shows the dreadfulness of that fire to which they shall be condemned, that it is the same that is prepared for the devils, those foul spirits and great enemies of God. Their condition will be the same as that of the devils, in many respects; particularly as they must burn in the fire for ever.
This sentence will doubtless be pronounced in such an awful manner as shall be a terrible manifestation of the wrath of the judge. There will be divine, holy, and almighty wrath manifested in the countenance and voice of the judge; and we know not what other manifestations of anger will accompany the sentence. Perhaps it will be accompanied with thunders and lightnings, far more dreadful than were on mount Sinai at the giving of the law. Correspondent to these exhibitions of divine wrath, will be the appearances of terror and most horrible amazement in the condemned. How will all their faces look pale! how will death sit upon their countenances, when those words shall be heard! What dolorous cries, shrieks, and groans! What trembling, and wringing of hands, and gnashing of teeth, will there then be!
But with the most benign aspect, in the most endearing manner, and with the sweetest expressions of love, will Christ invite his saints on his right hand to glory; saying, “come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.
Ibid
6. Immediately after this, the sentence will be executed, as we are informed.
On the other hand; the righteous shall ascend to heaven with their glorified bodies, in company with Christ, his angels, and all that host which descended with him; they shall ascend in the most joyful and triumphant manner, and shall enter with Christ into that glorious and blessed world, which had for the time been empty of its creature inhabitants. Christ having given his church that perfect beauty, and crowned it with that glory, honour, and happiness, which were stipulated in the covenant of redemption before the world was, and which he died to procure for them; and having made it a truly glorious church, every way complete, will present it before the Father, without spot, or wrinkle, or any such thing. Thus shall the saints be instated in everlasting glory, to dwell there with Christ, who shall feed them, and lead them to living fountains of water, to the full enjoyment of God, and to an eternity of the most holy, glorious, and joyful employments.
All will be done in righteousness.
Christ will give to every man his due, according to a most righteous rule. Those who shall be condemned, will be most justly condemned; will be condemned to that punishment which they shall most justly deserve; and the justice of God in condemning them will be made most evident. Now the justice of God in punishing wicked men, and especially in the degree of their punishment, is often blasphemously called in question. But it will be made clear and apparent to all; their own consciences will tell them that the sentence is just, and all cavils will be put to silence.
So those that shall be justified, shall be most justly adjudged to eternal life. Although they also were great sinners, and deserved eternal death; yet it will not be against justice or the law, to justify them, they will be in Christ. But the acquitting of them will be but giving the reward merited by Christ’s righteousness,
Christ will judge the world in righteousness, particularly as he will give to every one a due proportion either of reward or punishment, according to the various characters of those who shall be judged. The punishments shall be duly proportioned to the number and aggravations of the sins of the wicked; and the rewards of the righteous shall be duly proportioned to the number of their holy acts and affections, and also to the degree of virtue implied in them.?I would observe further,
1. That Christ cannot fail of being just in judging, through mistake. He cannot take some to be sincere and godly, who are not so, nor others to be hypocrites, who are really sincere. His eyes are as a flame of fire, and he searcheth the hearts and trieth the reins of the children of men. He can never err in determining what is justice in particular cases, as human judges often do. Nor can he be blinded by prejudices, as human judges are very
liable to be.
2. He cannot fail of judging righteously through an unrighteous disposition; for he is infinitely just and holy in his nature.
Those things which will immediately follow the day of judgment.
1. After the sentence shall have been pronounced, and the saints shall have ascended with Christ into glory, this world will be dissolved by fire: the conflagration will immediately succeed the judgment. When an end shall have been put to the present state of mankind, this world, which was the place of their habitation during that state, will be destroyed, there being no further use for it. This earth which had been the stage upon which so many
scenes had been acted, upon which there had been so many great and famous kingdoms and large cities; where there had been so many wars, so much trade and business carried on for so many ages; shall then be destroyed. These continents, these islands, these seas and rivers, these mountains and valleys, shall be seen no more at all: all shall be destroyed by devouring flames. This we are plainly taught in the word of God.
2. Both the misery of the wicked and the happiness of the saints will be increased, beyond what shall be before the judgment. The misery of the wicked will be increased, as they will be tormented not only in their souls, but also in their bodies, which will be prepared both to receive and administer torment to their souls. There will doubtless then be the like connexion between soul and body, as there is now; and therefore the pains and torments of
the one will affect the other. And why may we not suppose that their torments will be increased as well as those of the devils? Concerning them we are informed, (
No more will the happiness of the saints be complete before that time. Therefore we are in the New Testament so often encouraged with promises of the resurrection of the dead, and of the day when Christ shall come the second time. These things are spoken of as the great objects of the expectation and hope of Christians. A state of separation of soul and body is to men an unnatural state. Therefore when the bodies of the saints shall be raised from
the dead, and their souls shall be again united to them, as their state will be more natural, so doubtless it will be more happy. Their bodies will be glorious bodies, and prepared to administer as much to their happiness, as the bodies of the wicked will be to administer to their misery.
We may with good reason suppose the accession of happiness to the souls of the saints will be great, since the occasion is represented as the marriage of the church, and the Lamb;
Then also the Mediator will have fully accomplished his work. He will then have destroyed, and will triumph over, all his enemies. Then Christ will have fully obtained his reward, and fully accomplished the design which was in his heart from all eternity. For these reasons Christ himself will greatly rejoice, and his members must needs proportionably rejoice with him. Then God will have obtained the end of all the great works which he hath been doing from the beginning of the world. All the designs of God will be unfolded in their events; then his marvellous contrivance in his hidden, intricate, and inexplicable works will appear, the ends being obtained. Then the works of God being perfected, the divine glory will more abundantly appear. These things will cause a great accession of happiness to the saints, who shall behold them. Then God will have fully glorified himself, his Son, and his elect; then he will see that all is very good, and will entirely rejoice in his own works. At the same time the saints also, viewing the works of God brought thus to perfection, will rejoice in the view, and receive from it a large accession of happiness.
Then God will make more abundant manifestations of his glory, and of the glory of his Son; then he will more plentifully pour out his Spirit, and make answerable additions to the glory of the saints, and by means of all these will so increase the happiness of the saints, as shall be suitable to the commencement of the ultimate and most perfect state of things, and to such a joyful occasion, the completion of all things. In this glory and happiness will the saints remain for ever and ever.
The uses to which this doctrine is applicable.
I. The first use proper to be made of this doctrine is of instruction. Hence many of the mysteries of Divine Providence may be unfolded. There are many things in the dealings of God towards the children of men, which appear very mysterious, if we view them without having an eye to this last judgment, which yet, if we consider this judgment, have no difficulty in them. As,
1. That God suffers the wicked to live and prosper in the world. The infinitely holy and wise Creator and Governor of the world must necessarily hate wickedness; yet we see many wicked men spreading themselves as a green bay-tree; they live with impunity; things seem to go well with them, and the world smiles upon them. Many who have not been fit to live, who have held God and religion in the greatest contempt, who have been open enemies to all that is good, who by their wickedness have been the pests of mankind; many cruel tyrants, whose barbarities have been such as would even fill one with horror to hear or read of them; yet have lived in great wealth and outward glory, have reigned over great and mighty kingdoms and empires, and have been honoured as a sort of earthly gods.
Now, it is very mysterious, that the holy and righteous Governor of the world, whose eye beholds all the children of men, should suffer it so to be, unless we look forward to the day of judgment; and then the mystery is unravelled. For although God for the present keeps silence, and seems to let them alone; yet then he will give suitable manifestations of his displeasure against their wickedness; they shall then receive condign punishment. The
saints under the Old Testament were much stumbled at these dispensations of Providence, as you may see in
2. God sometimes suffers some of the best of men to be in great affliction, poverty, and persecution. The wicked rule, while they are subject; the wicked are the head, and they are the tail; the wicked domineer, while they serve, and are oppressed, yea are trampled under their feet, as the mire of the streets. These things are very common, yet they seem to imply great confusion. When the wicked are exalted to power and authority, and
the godly arc oppressed by them, things are quite out of joint:
Now, if we look no further than the present state, these things appear strange and unaccountable. But we ought not to confine our views within such narrow limits. When God shall have put an end to the present state, these things shall all be brought to rights. Though God suffers things to be so for the present, yet they shall not proceed in this course always; comparatively speaking, the present state of things is but for a moment. When all shall be settled and fixed by a divine judgment, the righteous shall be exalted, honoured, and rewarded, and the wicked shall be depressed and put under their feet. However the wicked now prevail against the righteous, yet the righteous shall at last have the ascendant, shall come off conquerors, and shall see the just vengeance of God executed upon those who now hate and persecute them.
3. It is another mystery of providence, that God suffers so much public injustice to take place in the world. There are not only private wrongs, which in this state pass unsettled, but many public wrongs, wrongs done by men acting in a public character, and wrongs which affect nations, kingdoms, and other public bodies of men. Many suffer by men in public offices, from whom there is no refuge, from whose decisions there is no appeal. Now it seems a mystery that these things are tolerated, when he that is rightfully the Supreme Judge and Governor of the world is perfectly just; but at the final judgment all these wrongs shall be adjusted, as well as those of a more private nature.
II. Our second use of this subject shall be to apply it to the awakening of sinners. You that have not the fear of God before your eyes, that are not afraid to sin against him, consider seriously what you have heard concerning the day of judgment. Although these things be now future and unseen, yet they are real and certain. If you now be left to yourselves, if God keep silence, and judgment be not speedily executed, it is not
because God is regardless how you live, and how you behave yourselves. Now indeed God is invisible to you, and his wrath is invisible; but at the day of judgment, you yourselves shall see him with your bodily eyes: you shall not then be able to keep out of his sight, or to avoid seeing him:
Seriously consider, if you live in the ways of sin, and appear at that day with the guilt of it upon you, how you will be able to endure the sight or the hearing of these things, and whether horror and amazement will not be likely to seize you, when you shall see the judge descending, and hear the trump of God. What account will you be able to give, when it shall be inquired of you, why you led such a sinful, wicked life? What will you be able to
say
Consider the rule you will be judged by. It is the perfect rule of the divine law, which is exceeding strict, and exceeding broad. And how will you ever be able to answer the demands of this law?—Consider also,
1. That the judge will be your supreme judge. You will have no opportunity to appeal from his decision. This is often the case in this world; when we are dissatisfied with the decisions of a judge, we often may appeal to a higher, a more knowing, or a more just judicatory. But no such appeal can be made from our Divine Judge; no such indulgence will be allowed: or if it were allowed, there is no superior judge to whom the appeal should be made. By his decision, therefore, you must abide.
2. The judge will be omnipotent. Were he a mere man, like yourselves, however he might judge and determine, you might resist, and by the help of others, if not by your own strength, prevent or elude the execution of the judgment. But the judge being omnipotent, this is utterly impossible. In vain is all resistance, either by yourselves, or by whatever help you can obtain: “Though hand join in hand, the wicked shall not be unpunished,”
3. The judge will be inexorable. Human judges may be prevailed upon to reverse their sentence, or at least to remit something of its severity. But in vain will be all your entreaties, all your cries and tears to this effect, with the great Judge of the world. Now indeed he inclines his ear, and is ready to hear the prayers, cries, and entreaties of all mankind; but then the day of grace will be past, and the door of mercy be shut: then
although ye spread forth your hands, yet the judge will hide his eyes from you; yea, though ye make many prayers, he will not hear:
4. The judge at that day will not mix mercy with justice. The time for mercy to be shown to sinners will then be past. Christ will then appear in another character than that of the merciful Saviour. Having laid aside the inviting attributes of grace and mercy, he will clothe himself with justice and vengeance. He will not only, in general, exact of sinners the demands of the law, but he will exact the whole, without any abatement; he will
exact the very uttermost farthing,
III. I shall apply myself, thirdly, to several different characters of men.
1. To those who live in secret wickedness. Let such consider, that for all these things God will bring them into judgment. Secrecy is your temptation. Promising yourselves this, you practise many things, you indulge many lusts, under the covert of darkness, and in secret corners, which you would be ashamed to do, in the light of the sun, and before the world. But this temptation is entirely groundless. All your secret abominations are even now
perfectly known to God, and will also hereafter be made known both to angels and men:
Before human judges are brought only those things which are known; but before this judge shall be brought the most “hidden things of darkness, and even the counsels of the heart,”
2. To such as are not just and upright in their dealings with their fellow-men. Consider, that all your dealings with men must be tried, must be brought forth into judgment, and there compared with the rules of the word of God. All your actions must be judged according to those things which are found written in the book of the word of God. If your ways of dealing with men shall not agree with those rules of righteousness, they will be condemned.
Now, the word of God directs us to practise entire justice: “That which is altogether just shalt thou follow,”
God hath, in his word, forbidden all deceit and fraud in our dealings one with another,
Many men will take the advantage of another’s ignorance to advance their own gain, to his wrong; yea, they seem not to scruple such practices. Beside downright lying, men have many ways of blinding and deceiving one another in trade, which are by no means right in the sight of God, and will appear to be very unjust, when they shall be tried by the rule of God’s word at the day of judgment. And how common a thing is oppression or extortion, in taking any advantage that men can by any means obtain, to get the utmost possible of their neighbour for what they have to dispose of, and their neighbour needs!
Let such consider, that there is a God in heaven, who beholds them, and sees how they conduct themselves in their daily traffic with one another; and that he will try their works another day. Justice shall assuredly take place at last. The righteous Governor of the world will not suffer injustice without control; he will control and rectify it, by returning the injury upon the head of the injurer:
3. To those who plead for the lawfulness of practices generally condemned by God’s people. You who do this, consider that your practices must be tried at the day of judgment. Consider, whether or no they are likely to be approved by the most holy Judge at that day:
When you plead for these and those liberties which you
4. To those who are wont to excuse their wickedness. Will the excuses which you make for yourselves be accepted at the day of judgment? If you excuse yourselves to your own consciences, by saying, that you were under such and such temptations which you could not withstand; that corrupt nature prevailed, and you could not overcome it; that it would have been so and so to your damage, if you had done otherwise; that if you had done such a duty, you would have brought yourselves into difficulty, would have incurred the displeasure of such and such friends, or would have been despised and laughed at; or if you say, you did no more than it was the common custom to do, no more than many godly men have done, no more than certain persons of good reputation now practise; that if you had done otherwise, you would have been singular; if these be your excuses for the sins which you commit, or for the duties which you neglect, let me ask you, will they appear sufficient when they shall be examined at the day of judgment?
5. To those who live in impenitence and unbelief. There are some persons who live in no open vice, and perhaps conscientiously avoid secret immorality, who yet live in impenitence and unbelief. They are indeed called upon to repent and believe the gospel, to forsake their evil ways and thoughts, and to return to God, that he may have mercy on them; to come unto Christ, labouring, and heavy-laden with sin, that they may obtain rest of him; and are assured, that if they believe, they shall lie saved; and that if they believe not, they shall be damned; and all the most powerful motives are set before them, to induce them to comply with these exhortations, especially those drawn from the eternal world; yet they persist in sin, they remain impenitent and unhumbled; they will not come unto Christ, that they may have life.
Now such men shall be brought into judgment for their conduct, as well as more gross sinners. Nor will they be any more able to stand in the judgment than the other. They resist the most powerful means of grace; go on in sin against the clear light of the gospel; refuse to hearken to the kindest calls and invitations; reject the most amiable Saviour, the judge himself; and despise the free offers of eternal life, glory, and felicity. And how will they be able to answer for these things at the tribunal of Christ?
IV. If there be a day of judgment appointed, then let all be very strict in trying their own sincerity. God on that day will discover the secrets of all hearts. The judgment of that day will be like the fire, which burns up whatsoever is not true gold; wood, hay, stubble, and dross, shall be all consumed by the scorching fire of that day. The judge will be like a refiner’s fire, and fuller’s soap, which will cleanse away all filthiness, however it
may be coloured over:
There are multitudes of men that wear the guise of saints, appear like saints, and their state, both in their own eyes and in the eyes of their neighbours, is good. They have sheep’s clothing. But no disguise can hide them from the eyes of the judge of the world. His eyes are as a flame of fire: they search the hearts and try the reins of the children of men. He will see whether they be sound at heart; he will see from what principles they have
acted. A fair show will in no degree deceive him, as it doth men in the present state. It will signify nothing to say, “Lord, we have eaten and drunk in thy presence; and in thy name have we cast out devils, and in thy name have done many wonderful works.
Wherefore let every one take heed that he be not deceived concerning himself; and that he depend not on that which will not bear examination at the day of judgment. Be not contented with this, that you have the judgment of men, the judgment of godly men, or that of ministers, in your favour. Consider that they are not to be your judges at last. Take occasion frequently to compare your hearts with the word of God; that is the rule by which you are to be finally tried and judged. And try yourselves by your works, by which also you must be tried at last. Inquire whether you lead holy Christian lives, whether you perform universal and unconditional obedience to all God’s commands, and whether you do it from a truly gracious respect to God.
Also frequently beg of God, the judge, that he would search you, try you now, and discover you to yourselves, that you may see if you be insincere in religion; and that he would lead you in the way everlasting. Beg of God, that if you be not upon a good foundation, he would unsettle you, and fix you upon the sure foundation. The example of the psalmist in this is worthy of imitation:
V. If God hath appointed a day to judge the world, let us judge and condemn ourselves for our sins. This we must do, if we would not be judged and condemned for them on that day. If we would escape condemnation, we must see that we justly may be condemned; we must be so sensible of our vileness and guilt, as to see that we deserve all that condemnation and punishment which are threatened; and that we are in the hands of God, who is the sovereign disposer of us, and will do with us as seemeth to himself good. Let us therefore often reflect on our sins, confess them before God, condemn and abhor ourselves, be truly humbled, and repent in dust and ashes.
VI. If these things be so, let us by no means be forward to judge others. Some are forward to judge others, to judge their hearts both in general and upon particular occasions, to determine as to the principles, motives, and ends of their actions. But this is to assume the province of God, and to set up ourselves as lords and judges.
VII. This doctrine affords matter of great consolation to the godly. This day of judgment, which is so terrible to ungodly men, affords no ground of terror to you, but abundant ground of joy and satisfaction. For though you now meet with more affliction and trouble than most wicked men, yet on that day you shall be delivered from all afflictions, and from all trouble. If you be unjustly treated by wicked men, and abused by them, what a comfort is it to the injured, that they may appeal to God, who judgeth righteously, Thee psalmist used often to comfort himself with this.
Upon these accounts the saints have reason to love the appearing of Jesus Christ.
The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
The substance of two posthumous discourses, dated Dec. 1740
Showing who are sinners in Zion.
There are two kinds of persons among God’s professing people; the one, those who are truly godly, spoken of in the verse following the text:
Our text is part of what is said in this chapter to sinners in Zion. In Ibid.
In
It seems to have been the manner in that land where the corn grew very rank, when they had reaped the wheat, and gathered it off from the ground, to set fire to the stubble; which is alluded to here; and therefore it is added, “Your breath, as fire, shall devour you:
Then it follows in
Then it follows in
Next follow these words: “The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
It may be inquired, who are the sinners in Zion?—I answer, That they are those who are in a natural condition among the visible people of God. Zion, or the city of David of old, was a type of the church; and the church of God in Scripture is perhaps more frequently called by the name of Zion than by any other name. And commonly by Zion is meant the true church of Christ, or the invisible church of true saints. But sometimes by this name is meant the visible church, consisting of those who are outwardly, by profession and external privileges, the people of God. This is intended by Zion in this text.
The greater part of the world are sinners: Christ’s flock is, and ever hath been, but a little flock. And the sinners of the world are of two sorts: those who are visibly of Satan’s kingdom, who are without the pale of the visible church; and those who do not profess the true religion, nor attend the external ordinances of it. Beside these there are the sinners in Zion. Both are the objects of the displeasure and wrath of God; but his wrath is more
especially manifested in Scripture against the latter. Sinners in Zion will have by far the lowest place in hell.
They are exalted nearest to heaven in this world, and they will be lowest in hell in another. The same is meant by hypocrites. Sinners in Zion are all hypocrites; for they make a profession of the true religion; they attend God’s ordinances, and make a show of being the worshippers of God; but all is hypocrisy.
SECT. II.
How fearfulness will hereafter surprise sinners in Zion.
1. They will hereafter be afraid. Now many of them seem to have little or no fear. They are quiet and secure. Nothing will awaken them: the most awful threatenings and the loudest warnings do not much move them. They are not so much moved with them, but they can eat, and drink, and sleep, and go about their worldly concerns without much disturbance. But the time will come, when the hardest and most stupid wretches will be awakened. Though now preaching will not awaken them, and the death of others will not make them afraid; though seeing others awakened and converted will not much affect them; though they can stand all that is to be heard and seen in a time of general out-pouring of the Spirit of God, without being much moved; yet the time will come, when they will be awakened, and fear will take hold of them. They will be afraid of the wrath of God: however senseless they be now, they will hereafter be sensible of the awful greatness of God, and that it is a fearful thing to fall into his hands.
2. They will be surprised with fear. This seems to imply two things; viz. the greatness of their fear, and the suddenness of it.
(1.) The greatness of their fear. Surprise argues a high degree of fear. Their fears will be to the degree of astonishment. Some of the sinners in Zion are somewhat afraid now: they now and then have some degree of fear. They are not indeed convinced that there is such a place as hell; but they are afraid there is. They are not thoroughly awakened; neither are they quite easy. They have at certain times inward molestations from their consciences; but they have no such degrees of fear, as to put them upon any thorough endeavours to escape future wrath.
However, hereafter they will have fear enough, as much, and a great deal more, than they will be able to stand under. Their fear will be to the degree of horror; they will be horribly afraid; and terrors will take hold on them as waters. Thus we read of their fear coming as a desolation, and of distress and anguish coming upon them;
The stoutest heart of them all will then melt with fear. The hearts of those who are of a sturdy spirit, and perhaps scorn to own themselves afraid of any man, and are even ashamed to own themselves afraid of the wrath of God, will then become as weak as water, as weak as the heart of a little child. And the most reserved of them will not be able to hide his fears. Their faces will turn pale; they will appear with amazement in their countenances; every joint in them will tremble; all their bones will shake; and their knees will smite one against another: nor will they be able to refrain from crying out with fear, and from rending the air with the most dismal shrieks.
(2.) They will be suddenly seized with fear. The sinners in Zion often remain secure, till they are surprised, as with a cry at midnight. They will be, as it were, awakened out of their secure sleep in a dismal fright. They will see an unexpected calamity coming upon them; far more dreadful than they were aware of, and coming at an unexpected season.
With respect to the time when the wicked shall be thus surprised with fear;
1. It is often so on a death-bed. Many things pass in their lifetime, which one would think might well strike terror into their souls; as when they see others die, who are as young as they, and of like condition and circumstances with themselves, whereby they may see how uncertain their lives are, and how unsafe their souls. It may well surprise many sinners, to consider how old they are grown, and are yet in a Christless state; how much of their opportunity to get an interest in Christ is irrecoverably gone, and how little remains; also how much greater their disadvantages now are, than they have been. But these things do not terrify them: as age increases, so do the hardness and stupidity of their hearts grow upon them.
But when death comes, then the sinner is often filled with astonishment. It may be, when he is first taken sick, he has great hope that he shall recover; as men are ready to flatter themselves with hopes, that things will be as they fain would have them. But when the distemper comes to prevail much upon him, and he sees that he is going into eternity; when he sees that all the medicines of physicians are in vain, that all the care and endeavours of friends are to no purpose, that nothing seems to help him, that his strength is gone, that his friends weep over him, and look upon his case as desperate; when he sees, by the countenance and behaviour of the physician, that he looks upon his case as past hope, and perhaps overhears a whispering in the room, wherein his friends signify one to another, that they look upon it that he is struck with death, or wherein they tell one another, that his extreme parts grow cold, that his countenance and manner of breathing, and his pulse, show death, and that he begins to be in a cold death-sweat; and when perhaps, by and by, some one thinks himself bound in duty and faithfulness to let him know the worst, and therefore comes and asks him whether or no he be sensible that he is a dying:—then how doth fearfulness surprise the sinner in Zion! How doth his heart melt with fear! This is the thing which he feared ever since he was taken sick; but till now he had hope that he should recover. The physician did not speak; or if he despaired, he spoke of such and such medicines as being very proper; and he hoped that they would be effectual; and when these failed, he changed his medicines, and applied something new: then the sinner hoped that would be effectual. Thus, although he constantly grew worse and worse, still he hoped to recover.
At the same time he cried to God to spare him, and made promises how he would live, if God would spare him; and he hoped that God would hear him. He observed also, that his friends, and perhaps the minister, seemed to pray earnestly for him; and he could not but hope that those prayers would be answered, and he should be restored. But now how doth his heart sink and die within him! how doth he look about with a frighted countenance! how quick is the motion of his eye, through inward fear! and how quick and sudden are all his motions! what a frightful hurry doth he seem to be in! How doth every thing look to him when he sees pale grim death staring him in the face, and a vast eternity within a few hours or minutes of him!
It may be, he still struggles for a little hope; he is loth to believe what is told him; he tells his informers, that he hopes they are more affrighted than they need be; he hopes that those symptoms arise from some other cause; and, like a poor drowning man, he catches at slender and brittle twigs, and clinches his hands about whatever he sees within his reach.
But as death creeps more and more on him, he sees his twigs break, all his hopes of life fail, and he sees he must die. O! there is nothing but death before him! He hath been hoping; but his hopes are all dashed; he sees this world, and all that belongs to it, are gone. Now come the thoughts of hell into his mind with amazement. O! how shall he go out of the world? He knows he hath no interest in Christ; his sins stare him in the face. O the
dreadful gulf of eternity! He had been crying to God, perhaps since he was sick, to save him; and he had some hope, if it were his last sickness, that yet God would pity him, and give him pardoning grace before he should die. He begged and pleaded, and he hoped that God would have pity on his poor soul. At the same time he asked others to pray for him, and he had been looking day after day for some light to shine into his soul. But, alas! now he is a dying and his friends ask him, how death
appears to him? whether any light appear? whether God have not given him some token of his favour? and he answers, No, with a poor, faltering, trembling voice, if
Now death comes on him more and more, and he is just on the brink of eternity. Who can express the fear, the misgivings, the hangings back, and the horrible fright and amazement, of his soul? Some who, in such circumstances, have been able to speak, have been known to cry out, O eternity! eternity! and some, O! a thousand worlds for an inch of time! O! if they might but live a little while longer! But it must not be; go they must. They feel the frame of nature dissolving, and perceive the soul is just a going; for sometimes the exercise of reason seems to hold to the last.
What, in such a case, is felt in the soul, in those last moments, when it is just breaking its bands with the body, about to fetch its leap, on the edge of eternity, and the very brink of hell, without any Saviour, or the least testimony of divine mercy: I say, what is sometimes felt by Christless souls in these moments, none can tell; nor is it within the compass of our conception.
2. The misery of the departed soul of a sinner, besides what it now feels, consists in a great part in amazing fears of what is yet to come. When the union of the soul and body is actually broken, and the body has fetched its last gasp, the soul forsakes its old habitation, and then falls into the hands of devils, who fly upon it, and seize it more violently than ever hungry lions flew upon their prey. And with what horror will it fall into those cruel hands!
If we imagine to ourselves the dreadful fear with which a lamb or kid falls into the paws of a wolf, which lays hold of it with open mouth; or if we imagine to ourselves the feeling of a little child, that hath been pursued by a lion, when it is taken hold of, and sees the terrible creature open his devouring jaws to tear it in pieces; or the feeling of those two and forty children, who had mocked Elisha, when they fell into the paws of the bears that tare them in pieces: I say if we could have a perfect idea of that terror and astonishment which a little child has in such a case, yet we should have but a faint idea of what is felt in the departing soul of a sinner, when it falls into the hands of those cruel devils, those roaring lions, which then seize of it!
And when the soul is carried to hell, and there is tormented, suffers the wrath of the Almighty, and is overwhelmed and crushed with it, it will also be amazed with the apprehensions of what shall yet remain. To think of an eternity of this torment remaining, O how will it fill, and overbear, and sink down the wretched soul! How will the thought of the duration of this torment without end cause the heart to melt like wax! How will the thought of it sink the soul into the bottomless pit of darkness and gloominess! Even those proud and sturdy spirits, the devils, tremble at the thoughts of that greater torment which they are to suffer at the day of judgment. So will the poor damned souls of men. They have already more than they will be able to bear: how then will they tremble at the thought of having their misery so vastly augmented!
Persons sometimes in this world are afraid of the day of judgment. If there be an earthquake, or if there be more than common thunder and lightning, or if there be some unusual sight in the heavens, their hearts are ready to tremble for fear that the day of judgment is at hand. O how then do the poor souls in hell fear it, who know so much more about it, who know by what they feel already, and know certainly, that whenever it comes they shall stand on the left hand of the judge, to receive the dreadful sentence; and that then, in soul and body, they must enter into those everlasting burnings which are prepared for the devil and his angels, and who probably know that their misery is to be an hundred-fold greater than it is now.
3. Fearfulness will surprise them at the last judgment. “When Christ shall appear in the clouds of heaven, and the last trumpet shall sound, then will the hearts of wicked men be surprised with fearfulness. The poor damned soul, in expectation of it, trembles every day and every hour from the time of its departure from the ‘body. It knows not, indeed, when it is to be, but it knows it is to be. But when the alarm is given in hell that the day is come, it will be a dreadful alarm indeed. It will, as it were, fill the caverns of hell with shrieks; and when the souls of the damned shall enter into their bodies, it will be with amazing horror of what is coming. And when they shall lift up their heads out of their graves, and shall see the judge, it will be a most terrible sight. Gladly would they return into their graves again, and hide themselves there, if that might be; and gladly would they return into hell, their former state of misery, to hide themselves from this awful sight, if that would excuse them.
So those sinners in Zion, who shall then be found alive on the earth, when they shall see this sight, will be surprised with fearfulness. The fear and horror which many poor sinners feel when they are dying, is great, and beyond all that of which we can have any idea; but that is nothing to the horror that will seize them when they shall come to see this sight.
There will not be a wicked man upon earth who will be able to bear it, let him be who he will; let him be rich or poor, old or young, male or female, servant or master, king or subject, learned or unlearned; let him be ever so proud, ever so courageous, and ever so sturdy. There is not one who will be able at all to support himself; when he shall see this sight, it will immediately sink his spirit; it will loose the joints of his loins; it will make his countenance more ghastly than death. The rich captains, and valiant generals and princes, who now scorn to show any fear at the face of an enemy, who scorn to tremble at the roaring of cannon, will tremble and shriek when they shall hear the last trumpet, and see the majesty of their judge: it will make their teeth to chatter, and make them fly to hide themselves in the caves and rocks of mountains, crying to the rocks and mountains to fall on them, and cover them from the wrath of the judge.
Fearfulness will surprise them when they shall be dragged before the judgment-seat. The wicked hang back when they are about to meet death; but in no measure as they will hang back when they come to meet their great judge. And when they come to stand before the judge, and are put on his left hand, fearfulness and amazement will surprise them. The majesty of the judge will be intolerable to them. His pure and holy eye, which will behold and search them, and pierce them through, will be more terrible to their souls a thousand times than flashes of lightning piercing their hearts. There will they stand in a trembling expectation, that by and by they shall hear the words of that dreadful sentence proceed out of the mouth of Christ: they will have a horrible expectation of that sentence; and what shall they do, whither shall they fly, so as to be out of its hearing? They cannot shut their ears, so as not to hear it.
Fearfulness will surprise them when the sentence shall come to be pronounced. At the close of the judgment, that dreadful doom will be uttered by the judge; and it will be the most terrible voice that ever was heard. The sound of the last trumpet, that shall call men to judgment, will be a more terrible sound to wicked men than ever they shall have heard till that time; but the sound of the last sentence will be much more terrible than that. There will not be one of all those millions at the left hand, whether high or low, king or subject, who will be able to support himself at all under the sound of that sentence: but they will all sink under it.
Lastly, Fearfulness will surprise them, when they shall come to see the fire kindle upon the world, in which they are to be tormented for ever. When the sentence shall have been pronounced, Christ, with his blessed saints and glorious angels, will leave this lower world, and ascend into heaven. Then will the flames begin to kindle, and fire will probably be seen coming down from heaven; and soon will the fire lay hold of that accursed multitude.
Then will their hearts be surprised with fearfulness; that fire will appear a dreadful fire indeed. O what chatterings of teeth, what shaking of loins, what distortions of body, will there be at that time, when they shall see, and begin to feel, the fierceness of the flames! What shall they do, whither shall they go, to avoid those flames? Where shall they hide themselves? If they creep into holes, or creep into caves of the earth, yea if they could creep down to the centre of the earth, it
will be in vain; for it will set on fire the bottoms of the mountains, and burn to the
Then their hearts will be filled with tearfulness, and will utterly sink in despair. Thus it shall hereafter be with every one that shall then be found to be a sinner, and especially with sinners in Zion.
Why sinners in general will hereafter be surprised with fear.
1. Fearfulness will surprise them, because they will know that they are to be cast into devouring fire. There is nothing which seems to give one a more terrible idea of torment and misery, than to think of being cast alive into a great fire; especially if we conceive of the senses remaining quick, and not benumbed by the fire. The wicked will hereafter have that to make them afraid, that they are not only to be cast into a fire, but into devouring fire; which implies, that it will be a fire of extraordinary fierceness of heat, and before which nothing can stand.
The fire into which men are to be cast is called a furnace of fire. Furnaces are contrived for an extreme degree of heat, this being necessary for the purposes for which they are designed, as the running and refining of metals, and the melting of materials into glass. The fire of such earthly furnaces may be called devouring fire, as the heat of some of them is such, that in them even stones will presently be dissolved. Now, if a person should be brought to the mouth of such a furnace, and there should see how the fire glows, so as presently to make every thing cast into it all over white and bright with fire, and at the same time should know that he was immediately to be cast into this furnace, would not fearfulness surprise him?
In some heathen countries, the manner of disposing of dead bodies is to dig a great pit, to put in it a great quantity of fuel, to put the dead bodies on the pile, and to set it on fire. This is some image of the burning of dead souls in the pit of hell. Now, if a person were brought to the edge of such a pit, all filled with glowing flames, to be immediately cast into it, would it not surprise the heart with fearfulness?
The flames of a very great fire, as when a house is all on fire, give one some idea of the fierceness of the wrath of God: such is the rage of the flames. And we see that the greater a fire is, the fiercer is its heat in every part; and the reason is, because one part heats another. The heat in a particular place, besides the heat which proceeds out of the fuel in that place, is increased by the additional heat of the fire all around it. Hence we
may conceive something of what fierceness that fire will be, when this visible world shall be turned into one great furnace. That will be devouring fire indeed. Such will be the heat of it, that, as the apostle says, “the elements shall melt with fervent heat,”
Men can artificially raise such a degree of heat with burning glasses, as will quickly melt the very stones and sand. And it is probable that the heat of that great fire which will burn the world, will be such as to melt the rocks, and the very ground, and turn them into a kind of liquid fire: so that the whole world will probably be converted into a great lake, or liquid globe of fire, a vast ocean of fire, in which the wicked shall be overwhelmed. It will be an ocean of fire, which will always be in a tempest, in which the wicked shall be tossed to and fro, having no rest day nor night, vast waves or billows of fire continually rolling over their heads.
But all this will be only an image of that dreadful fire of the wrath of God, which the wicked shall at the same time suffer in their souls. We read in
What an idea doth that give of the state of those worms that suffer the fierceness and wrath of such an Almighty Being! And is it any wonder that fearfulness surprises their hearts, when they see this about to be executed upon them?
2. Another reason given in the text, why fearfulness will hereafter surprise sinners, is, that they will be sensible this devouring fire will be everlasting. If a man were brought to the mouth of a great furnace to be cast into the midst of it, if at the same time he knew he should suffer torment but for one minute, yet that minute would be so terrible to him, that fearfulness would surprise and astonish him. How much more, if he were to be cast into a fire much fiercer; the fire in which wicked men are hereafter to be tormented! And if the thought of suffering this devouring fire for one minute would be enough to fill one with such surprising fearfulness, what will seize them, when they shall know that they are to bear it, not for one minute, nor for one day, nor for one year, nor for one age, nor for a hundred ages, nor for a million of ages, one after another, but for ever and ever; without any end, and never, never be delivered!
They shall know, that the fire itself will be everlasting fire; fire that never shall be quenched:
They shall know that they shall never cease restlessly to plunge and roll in that mighty ocean of fire. They shall know that those billows of fire, which are greater than the greatest mountains, will never cease to roll over them, following one another for ever and ever.
At the same time they will have a more lively sense of eternity than we ever can have here. We can have but a little sense of what an eternal duration is; and indeed none can comprehend it; it swallows up all thought and imagination: if we set ourselves to think upon it, we are presently lost. But they will have another and far clearer sense of it than we have. O how vast will eternity appear to them, when they think of spending it in such burnings! This is another reason that fearfulness will surprise them. The thoughts of eternity will always amaze them, and will sink and depress them to a bottomless depth of despair.
3. The third reason given in the text, why fearfulness will surprise them at the apprehension of this punishment, is, that they will know, they shall not be able to bear it. When they shall see themselves going into that devouring fire, they will know that they are not able to bear it. They will know that they are not able to grapple with the fierceness and rage of those flames; for they will see the fierceness of the wrath of God in them; they will see an awful manifestation of Omnipotence in the fury of that glowing furnace. And in those views their hearts will utterly fail them; their hands will not be strong, nor can their hearts endure. They will see that their strength is weakness; and that they can do nothing in such a conflict.
When they shall have come to the edge of the pit, and of the burning lake, and shall look into the furnace, then they will cry out with exclamations like these: O! what shall I do? how shall I bear the torments of this fire? how can I endure them? Who can endure? where is the man so stout-hearted, where is the giant of such strength and such courage, that he can bear this? O! what shall I do? Must I be cast in thither? I cannot bear it; I can never
endure it. O that I could return to my first nothing! How can I endure it one moment? how much less can I endure it for ever and ever! And must I bear it for ever? what! for ever and ever, without any end, and never find any refuge, never be suffered to return to my first nothing, and be no nearer to the end of these sufferings after millions of ages? O what dismal contentions and shrieks, and shaking of loins, and gnashing of teeth, will there be then! No wonder that fearfulness will then
surprise the wicked.
Why it will be especially thus with sinners in Zion, who dwell among God’s visible people.
There will hereafter be a very great difference between sinners in Zion and other sinners; a great difference between the most pointed hypocrite of them all, and the drunkards, the adulterers, the Sodomites, the thieves, and murderers among the heathen, who sin against only the light of nature. The fearfulness which will surprise them, although it will be very dreadful, yet will be in no measure so amazing and horrible, as that which will seize the sinners in Zion. That fierceness and wrath of Almighty God, which they will suffer, will be mild and moderate in comparison with that which the sinners in Zion will suffer.
The wrath of God is in his word manifested against the wicked heathens; but it is ten times as much manifested against those sinners who make the profession and enjoy the privileges of the people of God; and yet remain enemies to God. Both the Old Testament and the New are full of terrible denunciations against such. Read the books of Moses, read the prophets, and you will find them full of dreadful threatenings against such. Read over the history
of Christ’s life and the speeches which he made when upon earth; there you will see what woes and curses he frequently denounced against such. How often did he say, that it should be more tolerable for Sodom and Gomorrah in the day of judgment, than for the cities in which most of his mighty works were done! Read over the history of the Acts of the Apostles, and their epistles; there you will find the same. It is the sinners in Zion, or hypocrites, that are always in Scripture spoken of as the
people of God’s wrath:
1. That they sin against so much greater light. This is often spoken of in Scripture, as an aggravation to the sin and wickedness of sinners in Zion. He that knows not his Lord’s will, and doeth it not, is declared not to be worthy of so many stripes, as he who, being informed of his Lord’s will, is in like manner disobedient. If men be blind, they have comparatively no sin; but when they see, when they have light to know their duty, and to
know their obligation, then their sin is great,
2. That they sin against such professions and vows. The heathens never pretended to be the worshippers of the true God. They never pretended to be Christ’s disciples; they never came under any covenant-obligations to be such. But this is not the case with sinners in Zion. Now, God highly resents falsehood and treachery. Judas, who betrayed Christ with a kiss, was a greater sinner, and much more the object of God’s wrath, than Pilate, who condemned him to be crucified, and was his murderer.
3. That they sin against so much greater mercy. They have the infinite mercy of God, in giving his own Son, often set before them: they have the dying love of Christ represented to them: they have this mercy, this glorious Saviour, his blood and righteousness, often offered to them: they have a blessed opportunity to obtain salvation for their souls; a great price is put into their hands to this end: they have that precious treasure, the Holy Scriptures, and enjoy sabbaths, and sacraments, and the various means of grace: but all these means and advantages, these opportunities, offers, mercies, and invitations, they abuse, despise, and reject.
But there is no wrath like that which arises from mercy abused and rejected. When mercy is in this way turned into wrath, this is the fiercest wrath.—Sinners in Zion, beside their fall by the first Adam, have a fall also by the second: he is a stone of stumbling and a rock of offence, at which they stumble and fall; and there is no fall like this; the fall by the first Adam is light in comparison with it.
On these accounts, whenever we see the day of judgment, as every one of us shall see it, we shall easily distinguish between the sinners in Zion and other sinners, by their shriller cries, their louder, more bitter, and dolorous shrieks, the greater amazement of their countenances, and the more dismal shaking of their limbs, and contortions of their bodies.
An earnest exhortation to sinners in Zion, now to fly from the devouring fire and everlasting burnings.
You have often been exhorted to fly from the “wrath to come.” This devouring fire, these everlasting burnings, of which we have been speaking, are the wrath to come. You hear of this fire, of these burnings, and of that fearfulness which will seize and surprise sinners in Zion hereafter; and O what reason have you of thankfulness that you only hear of them, that you do not as yet feel them, and that they have not already taken hold of you! They are, as it were, following you, and coming nearer and nearer every day. Those fierce flames are already kindled in the wrath of God; yea, the fierceness and wrath of Almighty God burn against you; it is ready for you: that pit is prepared for you, with fire and much wood, and the wrath of the Lord, as a stream of brimstone, doth kindle it.
Lot was with great urgency hastened out of Sodom, and commanded to make haste, and fly for his life, and escape to the mountains, lest he should be consumed in those flames which burned up Sodom and Gomorrah. But that burning was a mere spark to that devouring fire, and those everlasting burnings, of which you are in danger. Therefore improve the present opportunity.
Now, God is pleased again to pour out his Spirit upon us; and he is doing great things amongst us. God is indeed come again, the same great God who so wonderfully appeared among us some years ago, and who hath since, for our sins, departed from us, left us so long in so dull and dead a state, and hath let sinners alone in their sins; so that there have been scarcely any signs to be seen of any such work as conversion. That same God is now come again; he is really come in like manner, and begins, as he did before, gloriously to manifest his mighty power, and the riches of his grace. He brings sinners out of darkness into marvellous light. He rescues poor captive souls out of the hands of Satan; he saves persons from the devouring fire; he plucks one and another as brands out of the burnings; he opens the prison-doors, and knocks off their chains, and brings out poor prisoners; he is now working salvation among us from this very destruction of which you have now heard.
Now, now, then, is the time, now is the blessed opportunity to escape those everlasting burnings. Now God hath again set open the same fountain among us, and gives one more happy opportunity for souls to escape. Now he hath set open a wide door, and he stands in the door-way, calling and begging with a loud voice to the sinners of Zion: Come, saith he, come, fly from the wrath to come; here is a refuge for you; fly hither for refuge; lay hold on the hope set before you.
A little while ago, it was uncertain whether we should ever see such an opportunity again. If it had always continued as it hath been for some years past,
This was written in 1740, five or six years after the former revival had ceased.
You have had your life spared through these six years past, to this very time, to another outpouring of the Spirit. What would you have done, if you had died before it came? How doleful would your case have been! But you have reason to bless God that it was not so, and that you are yet alive, and now again see a blessed day of
Some, there is reason to think, have lately fled for refuge to Christ; and will you be willing to stay behind still, poor miserable captives, condemned to suffer for ever in the lake of fire? Hereafter you will see those of your neighbours and acquaintance, who are converted, mounting up as with wings, with songs of joy, to meet their Lord; and if you remain unconverted, you at the same time will be surprised with fear; and horror will take hold of you, because of the devouring fire, and the everlasting burnings.
It is an awful thing to think of, that there are now some persons in this very congregation, here and there, who will be the subjects of that very misery of which we have now heard, although it be so dreadful, although it be so intolerable, and although it be eternal! There are probably some now reading or hearing this discourse, who shall be seen, at the day of judgment, among the devils, at the left hand of the judge, with frighted, ghastly countenances; wringing their hands, gnashing their teeth, shrieking and crying out.
Now we know not their names, nor where to look for them. But God knoweth their names, and now seeth and knoweth what they think, and how much they regard the warnings which are given them this day. We have not the least reason to suppose any other than that some of you will hereafter see others entering into glory with Christ, and saints, and angels, while you, with dreadful horror, shall see the fire begin to kindle about you. It may be, that the persons are now blessing themselves in their own hearts, and each one saying with himself, Well, I do not intend it shall be I. Every one hopes to go to heaven; none would by any means miss of it. If any thought they should miss of it, they would be greatly amazed. But all will not go thither; it will undoubtedly be the portion of some to toss and tumble for ever among the fiery billows of God’s wrath.
It is not to be supposed, but that there are some here who will not be in earnest; let them have ever so good an opportunity to obtain heaven, they will not thoroughly improve it. Tell them of hell as often as you will, and set it out in as lively colours as you will, they will be slack and slothful; and they will never be likely to obtain heaven, while they are sleeping, and dreaming, and intending, and hoping. The wrath of God, which pursues them, will take them by the heels; hell, that follows after, will overtake them; fearfulness will surprise them, and a tempest will steal them away.
Nor is it to be supposed, that all who are now seeking will hold out; some will backslide; they will be unsteady. If now they seem to be pretty much engaged, it will not hold. Times will probably alter by and by, and they having not obtained grace, there will be many temptations to backsliding, with which they will comply. The hearts of men are very unsteady; they are not to be trusted. Men are very short-winded; they cannot tell how to have patience to wait upon God; they are soon discouraged. Some that are now under convictions may lose them. Perhaps they will not leave off seeking salvation at once; but they will come to it by degrees. After a while, they will begin to hearken to excuses, not to be quite so constant in duty; they will begin to think that they need not be quite so strict; they will say to themselves, they see no hurt in such and such things; they see not but they may practise them without any great guilt. Thus giving way to temptations, and hearkening to excuses, they will by degrees lose their convictions, and become secure in sin.
There were some who were guilty of backsliding, the last time of the revival of religion among us. While the talk upon religious subjects was generally kept alive, they continued to seek; but when this began to abate, and they saw others less zealous than they had been, and especially when they saw some miscarriages of professors, they began to grow more careless, to seek less earnestly, and to plead these things as an excuse. And they are left behind still; they are to this day in a miserable condemned state, in danger of the devouring fire, and of everlasting burnings; in twice so dangerous a state as they were in before they were awakened; and God only knows what will become of them. And as it was then, so we dread it will be now.
Some who are now in a natural condition, are doubtless near death; they have not long to live in the world; and if they seek in a dull way, or if, after they have sought for a while, they are guilty of backsliding, death will come upon them long enough before there will come such another opportunity. When they leave off seeking, it will not be without a design of seeking again some time or other; but death will be too quick for them. It is not the manner of death to wait upon men, while they take time to indulge their sloth, and gratify their lusts. When his appointed time comes, he will do his work. Will you put off in hope of seeing another such time seven years hence? Alas! how many of those who are now in a natural condition may be in hell before another seven years shall have elapsed!
Therefore now let every one look to himself. It is for your own souls’ salvation. If you be foolish, and will not hearken to counsel, will not improve the opportunity when it is given you, and will not enter into such an open door, you alone must bear it. If you shall miss this opportunity, and quench your convictions now, and there shall come another time of the outpouring of the Spirit, you will be far less likely to have any profit by it; as we see now God chiefly moves on the hearts of those who are very young, who are brought forward upon the stage of action since the last outpouring of the Spirit, who were not then come to years of so much understanding, and consequently not so much in the way of the influences of the Spirit. As to those who were grown up, and had convictions then, and quenched them, the most of these are abundantly more hardened, and seem to be more passed over. So it will probably be with you hereafter, if you miss this opportunity, and quench the convictions of the Spirit which you have now.
As to you who had awakenings the last time of the outpouring of the Spirit, and have quenched them, and remain to this day in a natural condition, let me call upon you also, now that God is giving you one more such opportunity. If passing in impenitence through one such opportunity hath so hardened you, and hath been such a great disadvantage to you, how sad will your case be, if you shall now miss another! Will you not thoroughly awake out of sleep, bestir yourselves for your salvation, and resolve now to begin again, and never leave off more? Many fled for refuge from the devouring fire before, and you were left behind. Others have fled for refuge now, and still you are left behind; and will you always remain behind? Consider, can you dwell with devouring fire? can you dwell with everlasting burnings? Shall children, babes and sucklings, go into the kingdom of God before you?
How will you hereafter bear to see them coming and sitting down with Abraham, Isaac, and Jacob, in the kingdom of God, when yourselves are thrust out, and are surprised with fearfulness at the sight of that devouring fire, and those everlasting burnings, into which you are about to be cast? Take heed lest a like threatening be fulfilled upon you with that which we have in
Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you an her.
The substance of two posthumous discourses, dated March, 1773.
In this chapter we have a very particular account of the fall of Babylon, or the antiChristian church, and of the vengeance of God executed upon her. Here it is proclaimed that Babylon the great is fallen, and become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird; that her sins had reached unto heaven, and that God had remembered her iniquity; that God gave commandment to reward her, as she had rewarded others, to double unto her double according to her works; in the cup she had filled, to fill to her double, and how much she had glorified herself, and lived deliciously, so much torment and sorrow to give her. And it is declared, that these plagues are come upon her in one day, death, mourning, and famine; and that she should be utterly burnt with fire; because strong is the Lord who judgeth her.
These things have respect partly to the overthrow of the antiChristian church in this world, and partly to the vengeance of God upon her in the world to come. There is no necessity to suppose, that such extreme torments as are here mentioned will ever be executed upon papists, or upon the antichristian church, in this world. There will indeed be a dreadful and visible overthrow of that idolatrous church in this world. But we are not to understand the plagues here mentioned as exclusive of the vengeance which God will execute on the wicked upholders and promoters of antiChristianism, and on the cruel antichristian persecutors, in another world.
This is evident by
Not but that the wicked antiChristians have in all ages gone to hell as they died, and not merely at the fall of antichrist; but then the wrath of God against antichrist, of which damnation is the fruit, will be made eminently visible here on earth, by many remarkable tokens. Then antichrist will be confined to hell, and will have no more place here on earth; much after the same manner as the devil is said at the beginning of Christ’s thousand years’
reign on earth, to be cast into the bottomless pit, as you may see in the beginning of the twentieth chapter. Not but that he had his place in the bottomless pit before; he was cast down to hell when he fell at first:
1. To whom this voice is directed, viz. to the holy prophets and apostles, and the rest of the inhabitants of the heavenly world. When God shall pour out his wrath upon the antiChristian church, it will be seen, and taken notice of, by all the inhabitants of heaven, even by holy prophets and apostles. Neither will they see as unconcerned spectators.
2. What they are called upon by the voice to do, viz. to rejoice over Babylon now destroyed, and lying under the wrath of God. They are not directed to rejoice over her in prosperity, but in flames, and beholding the smoke of her burning ascending up for ever and ever.
3. A reason given: for God hath avenged you on her; i. e. God hath executed just vengeance upon her, for shedding your blood, and cruelly persecuting you. For thus the matter is represented, that antichrist had been guilty of shedding the blood of the holy prophets and apostles, as in
On the same account, Christ says of the Jews in his time,
When the saints in glory shall see the wrath of God executed on ungodly men, it will be no occasion of grief to them, but of rejoicing.
It is not only the sight of God’s wrath executed on those wicked men who are of the antiChristian church, which will be occasion of rejoicing to the saints in glory; but also the sight of the destruction of all God’s enemies: whether they have been the followers of antichrist or not, that alters not the case, if they have been the enemies of God, and of Jesus Christ. All wicked men will at last be destroyed together, as being united in the same cause and interest, as being all of Satan’s army. They will all stand together at the day of judgment, as being all of the same company.
And if we understand the text to have respect only to a temporal execution of God’s wrath on his enemies; that will not alter the case. The thing they are called upon to rejoice at, is the execution of God’s wrath upon his and their enemies. And if it be matter of rejoicing to them to see justice executed in part upon them, or to see the beginning of the execution of it in this world; for the same reason will they rejoice with greater joy, in beholding it fully executed. For the thing here mentioned as the foundation of their joy, is the execution of just vengeance: Rejoice, for God hath avenged you on her.
Prop. I. The glorified saints will see the wrath of God executed upon ungodly men. This the Scriptures plainly teach us, that the righteous and the wicked in the other world see each other’s state. Thus the rich man in hell, and Lazarus and Abraham in heaven, are represented as seeing each other’s opposite states, in the 16th chap, of Luke The wicked in their misery will see the saints in the kingdom of heaven;
So the saints in glory will see the misery of the wicked under the wrath of God.
At the day of judgment, the saints in glory at Christ’s right hand, will see the wicked at the left hand in their amazement and horror, will hear the judge pronounce sentence upon them, saying,
Prop. II. When they shall see it, it will be no occasion of grief to them. The miseries of the damned in hell will be inconceivably great. When they shall come to bear the wrath of the Almighty poured out upon them without mixture, and executed upon them without pity or restraint, or any mitigation; it will doubtless cause anguish, and horror, and amazement vastly beyond all the sufferings and torments that ever any man endured in this world; yea, beyond all extent of our words or thoughts. For God in executing wrath upon ungodly men will act like an Almighty God. The Scripture calls this wrath, God’s fury, and the fierceness of his wrath; and we are told that this is to show God’s wrath, and to make his power known; or to make known how dreadful his wrath is, and how great his power.
The saints in glory will see this, and be far more sensible of it than now we can possibly be. They will be far more sensible how dreadful the wrath of God is, and will better understand how terrible the sufferings of the damned are; yet this will be no occasion of grief to them. They will not be sorry for the damned; it will cause no uneasiness or dissatisfaction to them; but on the contrary, when they have this sight, it will excite them to joyful praises.?These two things are evidences of it:
1. That the seeing of the wrath of God executed upon the damned, should cause grief in the saints in glory, is inconsistent with that state of perfect happiness in which they are. There can no such thing as grief enter, to be an allay to the happiness and joy of that world of blessedness. Grief is an utter stranger in that world. God hath promised that he will wipe away all tears from their eyes and there shall be no more sorrow.
2. The saints in heaven possess all things as their own, and therefore all things contribute to their joy and happiness. The Scriptures teach that the saints in glory inherit all things. This God said in John’s hearing, when he had the vision of the New Jerusalem;
That the torments of the damned are no matter of grief, but of joy, to the inhabitants of heaven, is very clearly expressed in several passages of this book of Revelation; particularly by
Why the sufferings of the wicked will not be cause of grief to the righteous, but the contrary.
1. Negatively; it will not be because the saints in heaven are the subjects of any ill disposition; but on the contrary, this rejoicing of theirs will be the fruit of an amiable and excellent disposition: it will be the fruit of a perfect holiness and conformity to Christ, the holy Lamb of God. The devil delights in the misery of men from cruelty, and from envy and revenge, and because he delights in misery, for its own sake, from a malicious disposition.
But it will be from exceedingly different principles, and for quite other reasons, that the just damnation of the wicked will be an occasion of rejoicing to the saints in glory. It will not be because they delight in seeing the misery of others absolutely considered. The damned suffering divine vengeance will be no occasion of joy to the saints merely as it is the misery of others, or because it is pleasant to them to behold the misery of others merely for its own sake. The rejoicing of the saints on this occasion is no argument, that they are not of a most amiable and excellent spirit, or that there is any defect on that account, that there is any thing wanting, which would render them of a more amiable disposition. It is no argument that they have not a spirit of goodness and love reigning in them in absolute perfection, or that herein they do not excel the greatest instances of it on earth, as much as the stars are higher than the earth, or the sun brighter than a glowworm.
And whereas the heavenly inhabitants are in the text called upon to rejoice over Babylon, because God had avenged them on her; it is not to he understood, that they are to rejoice in having their revenge glutted, but to rejoice in seeing the justice of God executed, and in seeing his love to them in executing it on his enemies.
2. Positively; the sufferings of-the damned will be no occasion of grief to the heavenly inhabitant, as they will have no love nor pity to the damned as such. It will be no argument of want of a spirit of love in them, that they do not love the damned; for the heavenly inhabitants will know that it is not fit that they should love them, because they will know then, that God has no love to them, nor pity for them; but that they are the objects of God’s eternal hatred. And they will then be perfectly conformed to God in their wills and affections. They will love what God loves, and that only. However the saints in heaven may have loved the damned while here, especially those of them who were near and dear to them in this world, they will have no love to them hereafter.
It will be an occasion of their rejoicing, as the glory of God will appear in it. The glory of God appears in all his works: and therefore there is no work of God which the saints in glory shall behold and contemplate, but what will be an occasion of rejoicing to them. God glorifies himself in the eternal damnation of the ungodly men. God glorifies himself in all that he doth; but he glorifies himself principally in his eternal disposal of his intelligent creatures, some are appointed to everlasting life, and others left to everlasting death.
The saints in heaven will be perfect in their love to God: their hearts will be all a flame of love to God, and therefore they will greatly value the glory of God, and will exceedingly delight in seeing him glorified. The saints highly value the glory of God here in this, but how much more will they so do in the world to come. They will therefore greatly rejoice in all that contributes to that glory. The glory of God will in their esteem be of greater consequence, than the welfare of thousands and millions of souls.—Particularly,
(1.) They will rejoice in seeing the justice of God glorified in the sufferings of the damned. The misery of the damned, dreadful as it is, is but what justice requires. They in heaven will see and know it much more clearly, than any of us do here. They will see how perfectly just and righteous their punishment is, and therefore how properly inflicted by the supreme Governor of the world. They will greatly rejoice to see justice take place, to see that all the sin and wickedness that have been committed in the world, is remembered of God, and has its due punishment. The sight of this strict and immutable justice of God will render him amiable and adorable in their eves. They will rejoice when they see him who is their Father and eternal portion so glorious in his justice.
Then there will be no remaining difficulties about the justice of God, about the absolute decrees of God, or any thing pertaining to the dispensations of God towards men. But divine justice in the destruction of the wicked will then appear as light without darkness, and will shine as the sun without clouds, and on this account will they sing joyful songs of praise to God, as we see the saints and angels do, when God pours the vials of his wrath upon
antichrist;
(2.) They will rejoice in it, as it will be a glorious manifestation of the power and majesty of God. God will show his own greatness in executing vengeance on ungodly men. This is mentioned as one end of the destruction I of the ungodly; ” What if God, willing to show his wrath, and make his power known, endured with much long-suffering the vessels of wrath fitted to destruction?” God will hereby show how much he is above his enemies.
There are many now in the world, who proudly lift up themselves against God. There are many open opposers of the cause and interest of Christ. “They set their mouth against the heavens, and their tongue walketh through the earth.
The power of God is sometimes spoken of as very glorious, as appearing in the temporal destruction of his enemies;
It will occasion rejoicing in them, as they will have the greater sense of their own happiness, by seeing the contrary misery. It is the nature of pleasure and pain, of happiness and misery, greatly to heighten the sense of each other. Thus the seeing of’ the happiness of others tends to make men more sensible of their own calamities; and the seeing of the calamities of others tends to heighten the sense of our own enjoyments.
When the saints in glory, therefore, shall see the doleful state of the damned, how will this heighten their sense of the blessedness of their own state, so exceedingly different from it! When they shall see how miserable others of their fellow-creatures are, who were naturally in the same circumstances with themselves; when they shall see the smoke of their torment, and the raging of the flames of their burning, and hear their dolorous shrieks and cries, and consider that they in the mean time are in the most blissful state, and shall surely be in it to all eternity; how will they rejoice!
This will give them a joyful sense of the grace and love of God to them, because hereby they will see how great a benefit they have by it. When they shall see the dreadful miseries of the damned, and consider that they deserved the same misery, and that it was sovereign grace, and nothing else, which made them so much to differ from the damned, that, if it had not been for that, they would have been in the same condition: but that God from all eternity was pleased to set his love upon them, that Christ hath laid down his life for them, and hath made them thus gloriously happy for ever, O how will they admire that dying love of Christ, which has redeemed them from so great a misery, and purchased for them so great happiness, and has so distinguished them from others of their fellow-creatures! How joyfully will they sing to God and the Lamb, when they behold this!
An objection answered.
The objection is, “If we are apprehensive of the damnation of others now, it in no wise becomes us to rejoice at it, but to lament it. If we see others in imminent danger of going to hell, it is accounted a very sorrowful thing, and it is looked upon as an argument of a senseless and wicked spirit, to look upon it otherwise. When it is
Ans. 1. It is now our duty to love all men, though they are wicked; but it will not be a duty to love wicked men hereafter. Christ, by many precepts in his word, hath made it our duty to love all men. We are commanded to love wicked men, and our enemies and persecutors. But this command doth not extend to the saints in glory, with respect to the damned in hell. Nor is there the same reason that it should. We ought now to love all, and even wicked men; we know not but that God loves them. However wicked any man is, yet we know not but that he is one whom God loved from eternity; we know not but that Christ loved him with a dying love, Had his name upon his heart before the world was, and had respect to him when he endured those bitter agonies on the cross. We know not but that he is to be our companion in glory to all eternity.
But this is not the case in another world. The saints in glory will know concerning the damned in hell, that God never loved them, but that he hates them, and will be for ever hated of God. This hatred of God will be fully declared to them; they will see it, and will see the fruits of it in their misery. Therefore, when God has thus declared his hatred of the damned, and the saints see it, it will be no way becoming in the saints to love them, not to mourn over them. It becomes the saints fully and perfectly to consent to what God doth, without any reluctance or opposition of spirit; yea, it becomes them to rejoice in every thing that God sees meet to be done.
Ans. 2. We ought now to seek and be concerned for the salvation of wicked men, because now they are capable subjects of it. Wicked men, though they may be very wicked, yet are capable subjects of mercy. It is yet a day of grace with them, and they have the offers of salvation. Christ is as yet seeking their salvation; he is calling upon them, inviting and wooing them; he stands at the door and knocks. He is using many means with them, is calling them, saying, Turn ye, turn ye, why will ye die? The day of his patience is yet continued to them; and if Christ is seeking their salvation, surely we ought to seek it.
God is wont now to make men the means of one another’s salvation; yea, it is his ordinary way so to do. He makes the concern and endeavours of his people the means of bringing home many to Christ. Therefore they ought to be concerned for and endeavour it. But it will not be so in another world: there wicked men will be no longer capable subjects of mercy. The saints will know, that it is the will of God the wicked should he miserable to all eternity. It will therefore cease to be their duty any more to seek their salvation, or to be concerned about their misery. On the other hand, it will be their duty to rejoice in the will and glory of God. It is not our duty to be sorry that God hath executed just vengeance on the devils, concerning whom the will of God in their eternal state is already known to us.
Ans. 3. Rejoicing at the calamities of others now, rests not on the same grounds as that of the saints in glory. The evil of rejoicing at other’s calamities now, consists in our envy, or revenge, or some such disposition is gratified therein; and not that God is glorified, that the majesty and justice of God gloriously shine forth.
Ans. 4. The different circumstances of our nature now, from what will he hereafter make that a virtue now which will be no virtue then. For instance, if a man be of a virtuous disposition, the circumstances of our nature now are such, that it will necessarily show itself by natural affection, and to be without natural affection is a very vicious disposition; and is so mentioned in
Ans. 5. The vengeance inflicted on many of the wicked will be a manifestation of God’s love to the saints. One way whereby God shows his love to the saints, is by destroying their enemies. God hath said,
So the saints in glory will see the great love of God to them, in the dreadful vengeance which he shall inflict on those who have injured and persecuted them; and the view of this love of God to them will be just cause of their rejoicing. Thus, in the text, heaven and the holy apostles and prophets are called to rejoice over their enemies, because God hath avenged them of them.
The ungodly warned.
I shall apply this subject only in one use, viz. of warning to ungodly men. And in order to this, I desire such to consider,
1. How destitute of any comforting consideration your condition will be, if you perish at last. You will have none to pity you. Look which way you will, before or behind, on the right hand or left, look up to heaven, or look about you in hell, and you will see none to condole your case, or to exercise any pity towards you, in your dreadful condition. You must bear these flames, you must bear that torment and amazement, day and night, for ever, and never have the comfort of considering, that there is so much as one that pities your case; there never will one tear be dropped for you.
(1.) You have now been taught that you will have no pity from the created inhabitants of heaven. If you shall look to them, you will see them all rejoicing at the sight of the glory of God’s justice, power, and terrible majesty, manifested in your torment. You will see them in a blissful and glorious state; you will see Abraham, Isaac, and Jacob, and all the prophets, in the kingdom of God; you will see many come from the east, and from the west,
and from the north, and from the south, and sit down in that glorious kingdom; and will see them all with one voice, and with united joy, praising God for glorifying himself in your destruction. You will wail and gnash your teeth under your own torments, and with envy of their happiness; but they will rejoice and sing:
(2.) God will exercise no pity towards you. If you might have his pity in any degree, that would be of more worth to you than thousands of worlds. That would make your case to be not without comfort and hope. But God will exercise no pity towards you. He hath often said concerning wicked men, that his eye shall not spare, neither will he have pity, (
Jesus Christ, the Redeemer, will have no pity on you. Though he had so much love to sinners, as to be willing to lay down his life for them, and offers you the benefits of his blood, while you are in this world, and often calls upon you to accept them; yet then he will have no pity upon you. You never will hear any more instructions from him; he will utterly refuse to be your instructor: on the contrary, he will be your judge, to pronounce sentence against you.
(3.) You will find none that will pity you in hell. The devils will not pity you, but will be your tormentors, as roaring lions or hell-hounds to tear you in pieces continually. And other wicked men who shall be there will be like devils; they will have no pity on you, but will hate, and curse, and torment you. And you yourselves will be like devils; you will be like devils to yourselves, and will be your own tormentors.
2. Consider what an aggravation what you have heard under this doctrine will be to your misery. Consider how it will be at the day of judgment, when you shall see Christ coming in the clouds of heaven, when you shall begin to wail and cry, as knowing that you are those who are to be condemned; and perhaps you will be ready to fly to some of your godly friends; but you will obtain no help from them: you will see them unconcerned for you, with joyful countenances ascending to meet the Lord, and not the less joyful for the horror in which they see you. And when you shall stand before the tribunal at the left hand, among devils, trembling and astonished, and shall have the dreadful sentence passed upon you, you will at the same time see the blessed company of saints and angels at the right hand rejoicing, and shall hear them shout forth the praises of God, while they hear your sentence pronounced. You will then see those godly people, with whom you shall have been acquainted, and who shall have been your neighbours, and with whom you now often converse, rejoicing at the pronunciation and execution of your sentence.
Perhaps there are now some godly people, to whom you are near and dear, who are tenderly concerned for you, are ready to pity you under all calamities, and willing to help you; and particularly are tenderly concerned for your poor soul, and have put up many fervent prayers for you. How will you bear to hear these singing for joy of heart, while you are crying for sorrow of heart, and howling for vexation of spirit, and even singing the more joyful for the glorious justice of God which they behold in your eternal condemnation?
You that have godly parents, who in this world have tenderly loved you, who were wont to look upon your welfare as their own, and were wont to be grieved for you when any thing calamitous befell you in this world, and especially were greatly concerned for the good of your souls, industriously sought, and earnestly prayed for their salvation; how will you bear to see them in the kingdom of God, crowned with glory? Or how will you bear to see them receiving the blessed sentence, and going up with shouts and songs, to enter with Christ into the kingdom prepared for them from the foundation of the world, while you are amongst a company of devils, and are turned away with the most bitter cries, to enter into everlasting burnings, prepared for the devil and his angels? How will you bear to see your parents, who in this life had so dear an affection for you, now without any love to you, approving the sentence of condemnation, when Christ shall with indignation bid you depart, wretched, cursed creatures, into eternal burnings? How will you bear to see and hear them praising the Judge, for his justice exercised in pronouncing this sentence, and hearing it with holy joy in their countenances, and shouting forth the praises and hallelujahs of God and Christ on that account?
When they shall see what manifestations of amazement there will be in you, at the heaving of this dreadful sentence, and that every syllable of it pierces you like a thunderbolt, and sinks you into the lowest depths of horror and despair; when they shall behold you with a frighted, amazed countenance, trembling and astonished, and shall hear you groan and gnash your teeth; these things will not move them at all to pity you, but you will see them with a holy joyfulness in their countenances, and with songs in their mouths. When they shall see you turned away and beginning to enter into the great furnace, and shall see how you shrink at it, and hear how you shriek and cry out; yet they will not be at all grieved for you, but at the same time you will hear from them renewed praises and hallelujahs for the true and righteous judgments of God, in so dealing with you.
Then you will doubtless remember how those your glorified parents seemed to be concerned for your salvation, while you were here in this world; you will remember how they were wont to counsel and warn you, and how little you regarded their counsels, and how they seemed to be concerned and grieved, that there appeared no more effect of their endeavours for the good of your souls. You will then see them praising God for executing just vengeance on you, for setting so light by their counsels and reproofs. However here they loved you, and were concerned for you, now they will rise up in judgment against you, and will declare how your sins are aggravated by the endeavours which they to no purpose used with you, to bring you to forsake sin and practise virtue, and to seek and serve God; but you were obstinate under all, and would not hearken to them. They will declare how inexcusable you are upon this account. And when the Judge shall execute the more terrible wrath upon you on this account, that you have made no better improvement of your parents’ instructions, they will joyfully praise God for it. After they shall have seen you lie in hell thousands of years, and your torment shall yet continue without any rest, day or night; they will not begin to pity you then; they will praise God, that his justice appears in the eternity of your misery.
You that have godly husbands, or wives, or brethren, or sisters, with whom you have been wont to dwell under the same roof, and to eat at the same table, consider how it will be with you, when you shall come to part with them; when they shall be taken and you left;
Those wicked men, who shall go to hell from under the labours of pious and faithful ministers, will see those ministers rejoicing and praising God upon the occasion of their destruction. Consider, ye that have long lived under Mr. Stoddard’s ministry,
The author?s grandfather and predecessor.
3. Consider what a happy opportunity you have in your hands now. Now your case is very different from the case of wicked men in another world, of which you have now heard; and particularly in the following respects.
(1.) God makes it the duty of all the godly now to be concerned for your salvation. As to those who are damned in hell, the saints in glory are not concerned for their welfare, and have no love nor pity towards them; and if you perish hereafter, it will be an occasion of joy to all the godly. But now God makes it the duty of all the godly, to love you with a sincere good-will and earnest affection. God doth not excuse men from loving you, for your ill qualities: though you are wicked and undeserving, yet God makes it the duty of all sincerely to wish well to you; and it is a heinous sin in the sight of God, for any to hate you. He requires all to be concerned for your salvation, and by all means to seek it. It is their duty now to lament your danger, and to pray for mercy to you, that you may be converted and brought home to Christ.
Now the godly who know you, desire your salvation, and are ready to seek, and pray for it. If you be now in distress about the condition of your souls, you are not in such a forsaken, helpless condition, as those that are damned; but you may find many to pray for you, many who are willing to assist you by their advice and counsels, and all with a tender concern, and with hearty wishes that your souls may prosper. Now some of you have godly friends who are near and dear to you; you are beloved of those who have a great interest in heaven, and who have power with God by their prayers: you have the blessing of living under the same roof with them. Some of you have godly parents to pray for you, and to counsel and instruct you, who you may be sure will do it with sincere love and concern for you. And there is not only the command of God, God hath not only made it the duty of others to seek your salvation, but hath given encouragement to others to seek it. He gives encouragement that they may obtain help for you by their prayers, and that they may be instrumental of your spiritual good. God reveals it to be his manner, to make our sincere endeavours a mean of each other’s good. How different is the case with you from what it is with those that are already damned! And how happy an opportunity have you in your hands, if you would but improve it!
(2.) Now you live where there is a certain order of men appointed to make it the business of their lives to seek your salvation. Now you have ministers, not to rise up in judgment against you; but in Christ’s stead, to beseech you to be reconciled to God;
(3.) Christ himself is now seeking your salvation. He seeks it by the fore-mentioned means, by appointing men to make it their business to seek it; he seeks it by them; they are his instruments, and they beseech you in Christ’s stead, to be reconciled to God. He seeks it, in commanding your neighbours to seek it. Christ is represented in Scripture, as wooing the souls of sinners. He uses means to persuade them to choose and accept of their own salvation. He often invites them to come to him that they may have life, that they may find rest to their souls; to come and take of the water of life freely. He stands at the door and knocks; and ceases not, though sinners for a long time refuse him. He bears repeated repulses from them, and yet mercifully continues knocking, saying. “Open to me, that I may come in and sup with you, and you with me.” At the doors of many sinners he stands thus knocking for many years together. Christ is become a most importunate suitor to sinners, that he may become their sovereign. He is often setting before them the need they have of him, the miserable condition in which they are, and the great provision that is made for the good of their souls; and he invites them to accept of this provision, and promises it shall be theirs upon their mere acceptance.
Thus how earnestly did Christ seek the salvation of Jerusalem, and he wept over it when they refused;
Besides those things which have been now mentioned, some of you have a degree of the inward strivings and influences of the Spirit, which makes your opportunity much greater. You have Christ’s internal calls and knockings. All the persons of the Trinity are now seeking your salvation. God the Father hath sent his Son, who hath made way for your salvation, and removed all difficulties, except those which are with your own heart. And he is waiting to be gracious to you; the door of his mercy stands open to you; he hath set a fountain open for you to wash in from sin and uncleanness. Christ is calling, inviting, and wooing you; and the Holy Ghost is striving with you by his internal motions and influences.
4. If you now repent, before it be too late, the saints and angels in glory will rejoice at your repentance. If you repent not till it is too late, they will, as you have heard, rejoice in seeing justice executed upon you. But if you now repent, they will rejoice at your welfare, that you who were lost, are found; that you who were dead, are alive again. They will rejoice that you are come to so happy a state already, and that you are in due
time to inherit eternal happiness.
5. If you repent before it is too late, you yourselves shall be of that joyful company. They will be so far from rejoicing on occasion of your ruin, that you yourselves will be of that glorious company, who will rejoice in all the works of God, who will have all tears wiped away from their eyes, to whom there will be no more death, nor sorrow, nor crying, and from whom sorrow and sighing shall flee away. You yourselves will be of those who will rejoice at the glorious display of God’s majesty and justice, in his wrath on his enemies. You will be of those that shall sing for joy of heart at the day of judgment, while others mourn for sorrow of heart, and howl for vexation of spirit; and you will enter into the joy of your Lord, and there shall never be any end or abatement of your joy.’
Lecture, August, 1738
For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed, is death.
The apostle in this chapter particularly opposes some among the Christian Corinthians, who denied the resurrection of the dead, and infested the church with their doctrine. There were two sorts of persons in that age, who were especially great opposers of the doctrine of the resurrection: one among the Jews, and the other among the heathen. Among the Jews were the Sadducees, of whom we read,
The apostle, in opposing this error, first insists on Christ’s resurrection from the dead; and next on the resurrection of all the saints at the end of the world. And, in the verses next before the text, shows how both are connected, or that one arises or follows from the other. And then adds, “then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and power. For he
must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.
1. Here is one thing wherein appears the glory of that exaltation and dominion, that Christ has as our redeemer, viz. that it issues in the subjection of all enemies under his feet. It is not said all his enemies; possibly, because those that shall be put under his feet, are not only his enemies, but also the enemies of his Father, and of his people. Their being under his feet, denotes their being perfectly subdued, and his being gloriously exalted over them. It shall be thus with respect to God’s and his, and his people’s enemies universally, not one excepted; which universality is signified here two ways; all enemies—and the very last enemy: when there shall be but one enemy left, that shall also be put under his feet.
2. We may learn what is here meant by enemies, by the particular instance here given as the last that shall be destroyed, viz. death. Which shows, that by enemies, is not meant persons only, that set themselves in opposition to God and his people, but evils; whatever is against God and his people, and opposes Christ or his saints, whether they be persons or things.
How evil, of all kinds has prevailed and highly exalted itself in the world.
Evil, of all kinds, has risen to an exceeding height in the world, and highly exalted itself against God, and Christ, and the church.—This will appear by the following particulars.
1. Satan has highly exalted himself, and greatly prevailed. He is vastly superior in his natural capacity and abilities, to mankind. He was originally one of the highest rank of creatures; but proudly exalted himself, in rebellion, against God in heaven. We are told, that pride was the condemnation of the devil.
And after he was cast down from heaven, he proudly exalted himself in this world, and prevailed to do great things. By his subtle temptations he procured the fall of our first parents, and so brought about the ruin of their whole race. He procured their ruin in body and soul, and the death of both; and that they should be exposed to all manner of calamity in this world, and to eternal ruin hereafter. He so far prevailed, that he drew men off from the service of their Maker, and set up himself to be the god of this world; and in a little time drew the world into that almost universal corruption, which brought on the flood of waters, by which it was destroyed. And after that, he drew off all nations, except the posterity of Jacob, from the worship of the true God, and darkened all the world with heathenism; and held them under this darkness for a great many ages; he himself being worshipped as God almost all over the world; the nations of the earth offered sacrifices to him; and multitudes offered up their children. And during that time, he often so far prevailed against the people of God, that he had almost swallowed them up. The church was often brought to the very brink of ruin.
And when Christ himself appeared in the world, how did he exalt himself against him! and prevailed so far, as to influence men to hate and despise him all the days of his life. And at last he persuaded one of his own disciples to betray him. Accordingly, he was delivered into the hands of men, to be mocked, buffeted, spit upon, and treated with the greatest ignominy that unrestrained malice could devise; and at last procured that he should be put to the most cruel and ignominious kind of death. And since that, he has greatly exalted himself against the gospel and kingdom of Christ. He has procured that the church, for the most part, has been the subject of great persecution; has often brought it to the brink of utter destruction; has accomplished great works in setting up those great kingdoms of antichrist and Mahomet; and darkened great part of the world, that was once enlightened with the gospel of Christ, with worse than heathen darkness. And he has infected the Christian world with multitudes of heresies and false ways of worship, and greatly promoted atheism and infidelity. Thus highly has the devil exalted himself against God and Christ, and the elect; and so far he prevailed.
2. Guilt is another evil which has come to a great height in the world. All guilt is an evil of a dreadful nature: the least degree of it is enough utterly to undo any creature. It is a thing that reaches unto heaven, and cries to God, and brings down his wrath. The guilt of any one sin is so terrible an evil, that it prevails to bind
And guilt, when it was imputed to Christ, greatly prevailed against him—though in himself innocent, and the eternal Son of God—even so as to hold him prisoner of justice for a while; and to open the flood-gates of God’s wrath upon him, and bring his waves and billows over him.
3. Corruption and wickedness of heart, is another thing that has risen to an exceeding height in the world. Sin has so far prevailed, that it has become universal: all, mere men, are become sinful and corrupt creatures. Let us attend to St Paul’s description of the world.
And there are those principles of sin not only that are very bad, but every kind; here is no sort of wickedness, but there is a seed of it in men. And these seeds and principles have not only a being in men’s hearts, but are there in great strength: they have the absolute possession and dominion over men, so that they are sold under sin. Yea, wicked principles, and those only, are in the heart. The imagination of the thoughts of their heart is
evil only. There are bad principles only, and no good ones. ” There is no fear of God before their eyes.” Thus the hearts of all men are deceitful and desperately wicked.
And if we look, not only at the natural corruption of the heart, but at the contracted habits of sin, by wicked education and customs, how full shall we find the world of wickedness, in this respect! How have men, by bad customs in sinning, broken down all restraints upon natural corruption, and as it were abandoned themselves to wickedness! So far has corruption and wickedness prevailed in the world, and so high has it risen, that it is become a great and universal deluge, that overtops all things, and prevails with that strength, that it is like the raging waves of the tempestuous ocean; which are ready to bear down all before them.
4. Many of the devil’s instruments have greatly prevailed, and have been exalted to an exceeding height in the world. It has been so in almost all ages of the world. Many of the devil’s instruments have prospered and prevailed, till they have got to the head of great kingdoms and empires, with vast riches and mighty power.
Those four great heathen monarchies that rose in the world before Christ
The Babylonian, Persian, Grecian, and Roman monarchies
And in these latter ages, how have those two great instruments of the devil, viz. antichrist and Mahomet, prevailed, and to what a pitch of advancement have they arrived; ruling over vast empires, with mighty wealth, pride and power: so that the earth has been, as it were, subdued by them. Antichrist has set up himself as the vicar of Christ; and has for many ages usurped the power of God, “sitting in the temple of God, and showing himself that he is God; and exalting himself above all that is called God, or that is worshipped.” And how dreadfully has he ravaged the church of God, being drunk with the blood of the saints, and the martyrs of Jesus. And has often, as it were, deluged the world in Christian blood, shed with the utmost cruelty that human wit and malice could invent.—And at this day, many other instruments of the devil, many heretics, atheists, and other infidels, are exerting themselves against Christ and his church, with great pride and contempt.
5. Affliction and misery have also prevailed and risen to an unspeakable height in the world. The spiritual misery which the elect are naturally in, is great. They are miserable captives of sin and Satan, and under obligations to suffer eternal burnings. This misery all mankind are naturally in. And spiritual troubles and sorrows have often risen to a great height in the elect. The troubles of a wounded spirit and guilty conscience, have been
felt with intolerable and insupportable weight. “A wounded spirit who can bear?”
But the height to which the evil of affliction has risen, nowhere appears so much, as in the afflictions that Christ suffered. The evil of affliction and sorrow exalted itself so high, as to seize the Son of God himself, and to cause him to be all in a bloody sweat, and to make his soul exceeding sorrowful, even unto death. It caused him to cry out, “My God, my God, why hast thou forsaken me?” Affliction never prevailed to such a degree in this world, as in Christ, whose soul was, as it were, overwhelmed in an ocean of it.
6. Death is an evil which has greatly prevailed, and made dreadful havoc in this world. How does it waste and devour mankind, one age after another; sparing none, high or low, rich or poor, good or bad! Wild beasts have destroyed many; many cruel princes have taken away the lives of thousands, and laid waste whole countries: but death devours all; none are suffered to escape. And the bodies of the saints as well as others, fall a prey to this
great devourer. Yea, so high did this enemy rise, that he
How Jesus Christ, in the work of redemption, appears gloriously above all these evils.
It was not the will of the infinitely wise and holy Governor of the world, that things should remain in this confusion; this reign of evil, which had prevailed and exalted itself to such a height. But he had a design of subduing it; and delivering an elect part of the world from it, and exalting them to the possession of the greatest good, and to reign in the highest glory, out of a state of subjection to all these evils. And he chose his Son as the person most fit for an undertaking that was infinitely too great for any mere creature: and he has undertaken the work of our redemption. And though these evils are so many and so great, and have prevailed to such a degree, and have risen to such a height, and have been, as it were, all combined together; yet wherein they have exalted themselves, Christ, in the work of redemption, appears above them. He hath gloriously prevailed against them all, and brings them under his feet; and rides forth, in the chariots of salvation, over their heads; or leading them in triumph at his chariot wheels. He appears in this work infinitely higher and mightier than they, and sufficient to carry his people above them, and utterly to destroy them all.
1. Christ appears gloriously above all evil in what he did to procure redemption for us in his state of humiliation, by the righteousness he wrought out, and the atonement he made for sin. The evils mentioned, never seemed so much to prevail against him as in his sufferings: but in them, the foundation was laid for their overthrow. In them he appeared above Satan. Though Satan never exalted himself so high, as he did in procuring these
sufferings of Christ; yet, then, Christ laid the foundation for the utter overthrow of his kingdom. He slew Satan, as it were, with his own weapon, the spiritual David cut off this Goliath’s head with his own sword; and he triumphed over him in his cross. ” Having spoiled principalities and powers, he made a show of them openly, triumphing over them in it:”
In this also Christ appeared gloriously above the guilt of men. For he offered a sacrifice, that was sufficient to do away all the guilt of the whole world. Though the guilt of man was like the great mountains, whose heads are lifted up to the heavens; yet his dying love, and his merits, appeared as a mighty deluge that overflowed the highest mountains; or like a boundless ocean that swallows them up; or like an immense fountain of light, that with the fulness and redundance of its brightness, swallows up men’s greatest sins, as little motes are swallowed up and hidden in the disk of the sun.
In this Christ appeared above all the corruption of man, in that hereby he purchased holiness for the chief of sinners. And Christ in undergoing such extreme affliction, got the victory over all misery; and laid a foundation for its being utterly abolished, with respect to his elect. In dying he became the plague and destruction of death. When death slew him, it slew itself: for Christ, through death, destroyed him that had the
power of death, even the devil.
2. Christ appears gloriously exalted above all evil, in his resurrection and ascension into heaven. When Christ rose from the dead, then it appeared that he was above death, which, though it had taken him captive, could not hold him.
Then he appeared above the devil. Then this Leviathan that had swallowed him, was forced to vomit him up again; as the Philistines that had taken captive the ark, were forced to return it; Dagon being fallen before it, with his head and hands broken off, and only the stumps left.—Then he appeared above our guilt: for he was justified in his resurrection.
When he ascended up into heaven, he rose far above the reach of the devil and all his instruments, who had before had him in their hands. And now has he sat down at the right hand of God, as being made head over all things to the church, in order to a complete and perfect victory over sin, Satan, death, and all his enemies. It was then said to him, “Sit thou on my right hand, until I make thine enemies thy footstool.”
3. Christ appears gloriously above all evil, in his work in the hearts of the elect, in their conversion and sanctification. This is what the application of redemption, so far as it is applied in this world, consists in; which is done by the Holy Ghost as the Spirit of Christ. In this work of Christ in the hearts of his elect, he appears glorious above Satan. For the strong man armed is overcome, and all his armour, wherein he trusted, is taken from him, and his spoil divided. In this work, the lamb is, by the spiritual David, taken out of the mouth of the lion and bear: the poor captive is delivered from his mighty and cruel enemies.
In this Christ appears gloriously above the corruption and wickedness of the heart; above its natural darkness in dispelling it, and letting in light; and above its enmity and opposition, by prevailing over it, drawing it powerfully; and irresistibly to himself, and turning a heart of stone into a heart of flesh: above the obstinacy and perverseness of the will, by making them willing in the day of his power. In this he appears above all their lusts. For all sin is mortified in this work, and the soul is delivered from the power and dominion of it.?In this work the grace of Christ gloriously triumphs over men’s guilt. He comes over the mountains of their sins, and visits them with his salvation.
And God is wont often in this work, either in the beginning or progress of it, to give his people those spiritual comforts, in which he gloriously appears to be above all affliction and sorrow: and often gives them to triumph over the devil, and his powerful and cruel instruments. Many saints, by the influences of Christ’s Spirit on their hearts, have rejoiced and triumphed, when suffering the greatest torments and cruelties of their persecutors. And
in this work Christ sometimes gloriously appears above death, in carrying his people far above the fears of it, and making them to say, “O death, where is thy sting? O grave, where is thy victory?
4. Christ gloriously appears above all these forementioned evils, in his glorifying the souls of departed saints in heaven. In this he gives a glorious victory over death. Death by it is turned from an enemy into a servant; and their death, by the glorious change that passes in the state of their souls, is become a resurrection, rather than a death. Now Christ exalts the soul to a state of glory, wherein it is perfectly delivered from Satan and
all his temptations, and all his instruments; and from all remains of sin and corruption, and from all affliction: “They shall hunger no more, neither thirst any more, neither shall the sun light on them, nor any heat?and God shall wipe away all tears from their eyes.”
Christ gloriously triumphed over these his enemies, in a remarkable success of his gospel, soon after his ascension, when many thousands in Jerusalem, and all parts of the world, were so soon turned from darkness unto light, and from the power of Satan unto God: and in causing his word to go on and prosper, and his church to increase and prevail against all the opposition of the heathen world, when they united all their power to put a stop to it, and root it out. So that, in spite of all that the philosophers, and wise men, and emperors and princes could do, the gospel in a little time overthrew Satan’s old heathenish kingdom in the whole Roman empire, which was then the main part of the world; and so brought about the greatest and most glorious revolution. Instead of one single nation, now the greater part of the nations of the known world were become God’s people.
And Christ’s exaltation above all evil in his government of the world, in his providence, as the Redeemer of his people, has since gloriously appeared in reviving his church by the reformation from popery, after it had for many ages lain in a great measure hid, and dwelt in a wilderness, under antiChristian persecution.
And he will yet far more gloriously triumph over Satan and all his instruments, in all the mighty kingdoms that have been set up in opposition to the kingdom of Christ, at the time of the fall of antichrist, and the beginning of those glorious times so much spoken of in Scripture prophecy. ” Then shall the stone that has been cut out without hands smite all these kingdoms, and break them to pieces; and they shall become like the chaff of the summer
threshing-floors, and the wind shall carry them away, that no place should be found for them: and the stone which smote them shall become a great mountain, and fill the whole earth.”
Then shall Christ appear gloriously exalted indeed above all evil: and then shall all the saints in earth and heaven gloriously triumph in him, and sing, “Hallelujah, salvation, and glory, and honour, and power unto the Lord our God; for true and righteous are his judgments; for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. Hallelujah: for the Lord God
omnipotent reigneth.”
6. Christ will appear gloriously above all evil in the consummation of the redemption of his elect church at the end of the world. Then will be completed the whole work of redemption with respect to all that Christ died for, both in its impetration and application; and not till then. And then will Christ’s exaltation above all evil be most perfectly and fully manifest. Then shall the conquest and triumph be completed with respect to all of them. Then shall all the devils, and all their instruments, be brought before Christ, to be judged and condemned. And then shall be completed their destruction in their consummate and everlasting misery; when they shall be all cast into the lake of fire, no more to range, and usurp dominion in the world; or have liberty to make opposition against God and Christ: they shall for ever be shut up, thenceforward only to suffer. Then shall death be totally destroyed. All the saints shall be delivered everlastingly from it. Even their bodies shall be taken from the power of death, by a glorious resurrection.
Then shall all guilt, and all sin and corruption, and all affliction, all sighs and tears, be utterly and eternally abolished, concerning every one of the elect; they being all brought to one complete body, to their consummate and immutable glory. And all this as the fruit of Christ’s blood, and as an accomplishment of his redemption.
Then all that evil, which has so prevailed, and so exalted itself, and usurped and raged, and reigned, shall be perfectly and for ever thrust down and destroyed, with respect to all the elect; and all will be exalted to a state wherein they will be for ever immensely above all these things. ” And there shall be no more death, neither sorrow nor crying, neither shall there be any more pain: for the former things are passed away.”
The subject improved and applied.
1. In this we may see how the glory of the Lord Jesus Christ appears in the work of redemption. It was because the Father had from eternity a design of exceedingly glorifying his Son, that he appointed him to be the person that should thus triumph over the evil in the world. The work of redemption is the most glorious of all God’s works that are made known to us. The glory of God most remarkably shines forth in it. And this is one thing wherein its glory eminently appears, that therein Christ appears so gloriously above Satan and all his instruments; above all guilt, all corruption, all affliction, above death, and above all evil. And more especially, because evil hath so exalted itself in the world, as we have heard; and exalted itself against Christ in particular.
Satan has ever had a peculiar enmity against the Son of God. Probably his first rebellion, which was his condemnation, was his proudly taking it in disdain, when God declared the decree in heaven, that his Son in man’s nature, should be the King of heaven; and that all the angels should worship him. However that was, yet it is certain that his strife has ever been especially against the Son of God. The enmity has always been between the seed of the
woman, and the serpent. And therefore that war which the devil maintains against God, is represented by the devil and his angels fighting against Michael and his angels.
God had appointed his Son to be the heir of the world; but the devil has contested this matter with him, and has strove to set himself up as God of the world. And how exceedingly has the devil exalted himself against Christ! How did he oppose him as he dwelt among the Jews, in his tabernacle and temple! And how did he oppose him when on earth! And how has he opposed him since his ascension! What great and mighty works has Satan brought to pass in the
world! how many Babels has he built up to heaven, in his opposition to the Son of God! How exceeding proud and haughty has he appeared in his opposition! How have he and his instruments,
The beauty of good appears with the greatest advantage, when compared with its contrary evil. And the glory of that which is excellent, then especially shows itself, when it triumphs over its contrary, and appears vastly above it, in its greatest height. The glory of Christ, in this glorious exaltation over so great evil, that so exalted itself against him, the more remarkably appears, in that he is thus exalted out of so low a state. Though he appeared in the world as a little child; yet how does he triumph over the most gigantic enemies of God and men! He who was “a man of sorrows, and acquainted with grief,” is a man of war, and triumphed over his enemies in all their power. He who was meek and lowly of heart, has triumphed over those proud foes. And he is exalted over them all, in that which appears most despicable, even his cross.
2. Here is matter of exceeding great encouragement for all sinful miserable creatures in the world of mankind, to come to Christ. For let them be as sinful as they will, and ever so miserable; Christ, in the work of redemption, is gloriously exalted above all their sin and misery.
How high soever their guilt has risen, though mountains have been heaping on mountains all the days of their lives, till the pile appears towering up to heaven, and above the very stars; yet Christ in the work of redemption appears gloriously exalted above all this height.—Though they are overwhelmed in a mighty deluge of woe and misery; a deluge that is not only above their heads, but above the heads of the highest mountains; and they do not see how it is possible that they should escape; yet they have no reason to be discouraged from looking to Christ for help; who in the work of redemption, appears gloriously above the deluge of evil. Though they see dreadful corruption in their hearts; though their lusts appear like giants, or like the raging waves of the sea; yet they need not despair of help; but may look to Christ, who appears in the work of redemption, gloriously above all this corruption.
If they apprehend themselves to be miserable captives of Satan; and find him too strong an adversary for them; and the devil is often tempting and buffeting them, and triumphing over them with great cruelty: if it seems to them that the devil has swallowed them up, and has got full possession of them, as the whale had of Jonah; yet there is encouragement for them to look again, as Jonah did, towards God’s holy temple, and to trust in Christ for deliverance from Satan, who appears so gloriously exalted above him in the work of redemption.
If they are ready to sink with darkness and sorrows, distress of conscience, or those frowns of God upon them; so that God’s waves and billows seem to pass over them; yet they have encouragement enough to look to Christ for deliverance. These waves and billows have before exalted themselves against Christ; and he appeared to be infinitely above them.—And if they are afraid of death; if it looks exceeding terrible, as an enemy that would swallow them up; yet let them look to Christ who has appeared so gloriously above death; and their fears will turn into joy and triumph.
3. What cause have they who have an interest in Christ, to glory in their Redeemer! They are often beset with many evils, and many mighty enemies surround them on every side, with open mouths ready to devour them: but world, over guilt, and over death. For as their Redeemer is mighty, and is so exalted above all evil; so shall they also be exalted in him. They are now, in a sense, so exalted; for nothing can hurt them. Christ carries them, as on eagle’s wings, nigh out of the reach of all evils, so that they cannot come near them, to do them any real harm. And, in a little time, they shall be carried so out of their reach, that they shall not be able even to molest them anymore for ever.
Not dated.
For he flattereth himself in his own eyes, until his iniquity be found to be hateful.
In the
It was a strange thing that men, who enjoyed such light as they did in the land of Israel, who read and heard those many awful threatenings which were written in the book of the law, should not be afraid to go on in sin. But saith the psalmist, They flatter themselves in their own eyes: they have something or other which they make a foundation of encouragement, whereby they persuade themselves that they shall escape those judgments; and that makes them put far away the evil day.
In this manner the sinner proceeds, until his iniquity be found to be hateful; that is, until he finds by experience that it is a more dreadful thing to sin against God, and break his holy commands, than he imagined. He thinks sin to be sweet, and hides it as a sweet morsel under his tongue: he loves it, and flatters himself in it, till at length he finds by experience, that it is bitter as gall and wormwood. Though he thinks the commission of sin to
be lovely, yet he will find the fruit of it to be hateful, and what he cannot endure.
Here observe, the subject spoken of is the wicked man, of whom the psalmist had been speaking in the foregoing verse.—His action in flattering himself in his own eyes; i. e. he makes himself and his case to appear to himself, or in his own eyes, better than it is.
How long he continues so to do, until his iniquity be found to be. hateful. Which may be taken for, either, his sin itself, as the wicked will see how odious sin is to God, when he shall feel the effects of his hatred, and how hateful to angels and saints; or, rather, the cause is here put for the effect, the tree for its fruit, and he will find his
There are but few sinners who despair, who give up the cause, and conclude with themselves, that they shall go to hell; yet there are but few who do not go to hell. It is to be feared that many go to hell every day out of this country; yet very few of them suffer themselves to believe, that they are in any great danger of that punishment. They go on sinning and thus travelling in the direct road to the pit; yet they persuade themselves that they shall never fall into it.
Sinners flatter themselves with the hope of impunity.
We are so taught in the word of God.
See also
It is very evident, that sinners flatter themselves that they shall escape punishment, otherwise they would be in dreadful and continual distress; they could never live so cheerfully as they now do. Their lives would be filled with sorrow and mourning, and they would be in continual uneasiness and distress; as much as those that are exercised with some violent pain of body. But it is apparent that men are careless and secure; they are not much concerned about future punishment, and they cheerfully pursue their business and recreations. Therefore they undoubtedly flatter themselves, that they shall not be eternally miserable in hell, as they are threatened in the word of God.
It is evident that they flatter themselves with hopes that they shall escape punishment, otherwise they would certainly be restrained, at least from many of those sins in which they now live: they would not proceed in wilful courses of sin. The transgression of the wicked convinced the psalmist, and is enough to convince every one, that there is no fear of God before his eyes, and that he flatters himself in his own eyes. It would be impossible for men allowedly to do those very things, which they know are threatened with everlasting destruction, if they did not some way encourage themselves they should nevertheless escape that destruction.
Some of the various ways wherein sinners flatter themselves in their own eyes.
1. Some flatter themselves with a secret hope, that there is no such thing as another world. They hear a great deal of preaching, and a great deal of talk about hell, and the eternal judgment; but those things do not seem to them to be real. They never saw hell, nor the devils and damned spirits; and therefore are ready to say with themselves, How do I know that there is any such thing as another world? When the beasts die, there is an end of them, and how do I know but that it will be so with me? Perhaps all these things are nothing but the inventions of men, nothing but cunningly-devised fables.
Such thoughts are apt to rise in the minds of sinners, and the devil sets in to enforce them. Such thoughts are an ease to them; therefore they wish they were true, and that makes them the more ready to think that they are so. So that they are hardened in the way of sin, by infidelity and atheistical thoughts.
2. Some flatter themselves that death is a great way off, and that they shall hereafter have much opportunity to seek salvation; and they think if they earnestly seek it, though it be a great while hence, they shall obtain. Although they see no reason to conclude that they shall live long, and perhaps they do not positively conclude that they shall; yet it doth not come into their minds that their lives are really uncertain, and that it is doubtful whether they will live another year. Such a thought as this doth not take any hold of them. And although they do not absolutely determine that they shall live to old age or to middle age, yet they secretly flatter themselves with such an imagination. They are disposed to believe so, they act upon it, and run the venture.
Men believe that things will be as they choose to have them, without reason, and sometimes without the appearance of reason, as is most apparent in this case.
3. Some flatter themselves that they lead moral and orderly lives, and therefore think that they shall not be damned. They think with themselves that they live not in any vice, that they take care to wrong no man, are just and honest dealers; that they are not addicted to hard drinking, or to uncleanness, or to bad language; that they keep the sabbath strictly, are constant attendants on the public worship, and maintain the worship of God in their families. Therefore they hope that God will not cast them into hell. They see not why God should be so angry with them as that would imply, seeing they are so orderly and regular in their walk! They see not that they have done enough to anger him to that decree. And if I hey have angered him, they imagine they have also done a great deal to pacify him.
If they be not as yet converted, and it be necessary that they should experience any other conversion in order to their salvation, they hope that their orderly and strict lives will move God to give them converting grace. They hope that surely God will not see those that live as they do go to hell. Thus they flatter themselves, as those (
4. Some make the advantages under which they live an occasion of self-flattery. They flatter themselves, that they live in a place where the gospel is powerfully preached, and among a religious people, where many have been converted; and they think it will be much easier for them to he saved on that account. Thus they abuse the grace of God to their destruction; they do that which the Scriptures call despising the riches of God’s
goodness;
Some flatter themselves, that they are born of godly parents, who are dear to God, who have often and earnestly prayed for them, and hope that their prayers will be heard; and that encourages them to go on in the way of
5. Some flatter themselves with their own intentions. They intend to give themselves liberty for a while longer, and then to reform. Though now they neglect their souls, and are going on in sin; yet they intend ere long to bestir themselves, to leave off their sins, and to set themselves to seek God. They hear that there is great encouragement for those who earnestly seek God, that they shall find him. So they intend to do; they propose to seek with a great deal of earnestness. They are told, that there are many who seek to enter the kingdom of heaven, who shall not be able; but they intend, not only to seek, but to strive. However, for the present they allow themselves in their ease, sloth, and pleasure, minding only earthly things.
Or if they should be seized with some mortal distemper, and should draw near to the grave, before the time which they lay out in their minds for reformation, they think how earnestly they would pray and cry to God for mercy; and as they hear God is a merciful God, who taketh no delight in the death of sinners, they hence flatter themselves that they shall move God to have pity on them.
There are but few sinners, knowing themselves to be such, who have not intentions of future repentance and reformation; but few who do not flatter themselves, that they shall in good earnest seek God some time or other. Hell is full of good intenders, who never proved to be true performers:
6. There are some who flatter themselves, that they do, and have done, a great deal for their salvation, and therefore hope they shall obtain; when indeed they neither do what they ought to do, nor what they might do even in their present state of unregeneracy; nor are they in any likely way to be converted. They think they are striving, when they actually neglect many moral and some instituted duties; nor do they exert themselves as if it were for their lives; they are not violent for the kingdom of heaven.
There are doubtless many such; many are concerned, and are seeking, and do many things, and think that they are in a very fair way to obtain the kingdom of God; yet there is great danger that they will prove at last to be some of the foolish virgins, and be found without oil in their vessels.
7. Some hope by their strivings to obtain salvation of themselves. They have a secret imagination, that they shall, by degrees, work in themselves sorrow and repentance of sin, and love towards God and Jesus Christ. Their striving is not so much an earnest seeking to God, as a striving to do themselves that which is the work of God. Many who are now seeking have this imagination; they labour, read, pray, hear sermons, and go to private meetings, with the view of making themselves holy, and of working in themselves holy affections.
Many, who only project and design to turn to God hereafter, are apt to think that it is an easy thing to be converted; that it is a thing which will be in their own power at any time, when they shall earnestly set themselves to it.
8. Some sinners flatter themselves, that they are already converted. They sit down and rest in a false hope, persuading themselves that all their sins are pardoned; that God loves them; that they shall go to heaven when they die; and that they need trouble themselves no more:
Sinners very generally go on flattering themselves in some or other of these ways, till their punishment actually overtakes them. These are the baits by which Satan catches souls, and draws them into his snare. They are such self-flatteries as these that keep men from seeing their danger, and that make them go on securely,
Those that flatter themselves with hopes of living a great while longer in the world, very commonly continue to do so till death comes. Death comes upon them when they expect it not; they look upon it as a great way off, when there is but a step between. They thought not of dying at that time, nor at any time near it. When they were young, they proposed to live a good while longer; and if they happen to live till middle age, they still maintain the same thought, that they are not yet near death; and so that thought goes along with them as long as they live, or till they are just about to die.
Men often have a dependence on their own righteousness, and as long as they live are never brought off from it. Multitudes uphold themselves with their own intentions, till all their prospects are dashed in pieces by death. They put off the work which they have to do till such a time; and when that comes, they put it off to another time; until death, which cannot be put off, overtakes them. There are many also that hold a false hope, a persuasion that they belong to God; and as long as they live, by all the marks and signs which are given of a true convert, they never will be persuaded to let go their hope, till it is rent from them by death.
Thus men commonly uphold themselves, and make themselves easy, till hell-fire makes them uneasy. Everlasting ruin comes upon them as a snare, and all their hopes are at once cut off, and turned into everlasting despair:
The subject applied.
1. Hence we learn one reason why there are but few saved, and why so many perish from under the gospel. All men know that they must die, and all that sit under the light of the gospel have been told many a time, that after this there is another world; that there are but two states in that other world—a state of eternal happiness, and a state of eternal misery—that there is but one way of escaping the misery and obtaining the blessedness of eternity, which is by obtaining an interest in Christ, through faith in him; and that this life is the only opportunity of obtaining an interest in Christ. Yet men are so much given to flatter themselves in those ways which we have mentioned, that there are but few that seasonably take care of their salvation. Indeed they cannot but be in some measure concerned about their souls; yet they flatter themselves with one thing or other, so that they are kept steadily and uninterruptedly going on in the broad way to destruction.
2. Hence we learn the reason why awakening truths of Scripture, and awakening sermons, make no more impression upon men. It is in itself a wonderful and surprising thing, that God’s denunciations of eternal misery, and threatenings of casting sinners into the lake that burneth with fire and brimstone for ever and ever, do not affect them, do not startle them. The truth is, they flatter themselves, by such means as we have mentioned, that this dreadful misery is not for them; that they shall escape it, though multitudes of others are involved in it. They take not these threatenings to themselves; they seem to think that they do not belong to them.
How many are there, who, for all the awakening sermons they have heard, are yet secure in sin! and who, although they are sensible that they are in a Christless condition, and are still going on in sin, yet intend to go to heaven, and expect that by some means or other they shall arrive there. They are often told, that God is very angry with them: yet they think God is a very merciful God, and they shall be able to pacify him. If they be told how
uncertain life is, that doth not awaken them, because they flatter themselves with long life. If they be told how dangerous it is to delay the business of religion, they promise themselves, that they will hereafter engage in it with more earnestness than others, and so obtain the end, the salvation of their souls. Others, when they are told that many shall seek who shall not be able to obtain,
3. Let every sinner examine, whether he do not flatter himself in some of those ways which have been mentioned. What is it in your own minds which makes you think it is safe for you to delay turning to God? What is it that encourages you to run such a venture as you do, by delaying this necessary work? Is it that you hope there is no such state as heaven or hell, and have a suspicion that there is no God? Is it this that makes you secure? or is it that you are not much afraid but that you shall have opportunity enough a great while hence to mind such things? Is it an intention of a future seeking at a more convenient season? and are you persuaded that God will hearken to you then, after you shall have so long turned a deaf ear to his commands and gracious invitations? Are you encouraged to commit sin, because you hope to repent of it? Are you encouraged by the mercy of God to be his enemies? and do you resolve still to provoke him to anger, because you think he is easily pacified?
Or do you think that your conversion is in your own power, and that you can turn to God when you please? Is it because you have been born of godly parents that you are so secure? or do you imagine that you are in a fair way to be converted? Do you think that what you have done in religion will engage God to pity you, and that he never can have the heart to condemn one who has lived in so orderly a manner? or do you think that you are indeed converted already? and doth that encourage you to take a liberty in sinning? Or are you secure, because you are so stupid as to think nothing about these things? Do you let these concerns wholly alone, and scarcely ever think at all how it will be with you after you are dead??Certainly it must be one or more of these things which keeps you in your security, and encourages you to go on in sin. Examine therefore, and see which of them it is.
4. Be persuaded to leave off thus flattering yourselves in your own eyes. You are here informed, that those who do as you do, commonly continue so doing till their punishment actually comes upon them. Thereby you may be convinced of the vanity of all such flatteries. Be afraid of that which you are sure is the devil’s bait: “Surely in vain is the net spread in the sight of any bird.”
You are not only told in the Scriptures, that sinners are generally thus allured to hell, but your own reason may convince you that it is so. For doubtless other sinners have as much ground to hope an escape of punishment as you; and it is evident, that they generally do hope to escape. Men under the gospel almost universally think they shall not go to hell; if it were otherwise, they could have no peace or comfort in the world. Yet what multitudes have we reason to conclude go down from under the preaching of the gospel to the pit of destruction! Now, this is surely enough to convince any sober, prudent person of the folly of such flattery, and of the folly of every one that doth not immediately set about this great work with his might. If you could have access to the damned, you would hear many of them curse themselves, for thus flattering themselves while they lived in this world; and you would have the same doctrine preached to you by their wailings and yellings which is now delivered to you.
If your temptation to security be unbelief of the fundamental Doctrine of religion, such as the being of God, of another world, and an eternal judgment, you may consider, that though that makes you secure at present, yet it will not do always, it will not stand by when you come to die. The fool often in health saith, There is no God; but when he comes to die, he cannot rest in any such supposition. Then he is generally so much convinced in his own conscience, that there is a God, that he is in dreadful amazement for fear of his eternal wrath. It is folly, therefore, to flatter yourselves with any supposition now, which you will not then be able to hold.?If you depend on long life, consider how many who have depended on the same thing, and had as much reason to depend on it as you, have died within your remembrance.
Is it because you are outwardly of an orderly life and conversation, that you think you shall be saved? How unreasonable is it to suppose, that God should be so obliged by those actions, which he knows are not done from the least respect or regard to him, but wholly with a private view! Is it because you are under great advantages, that you are not much afraid but that you shall some time or other be converted, and therefore neglect yourselves and your spiritual interests? And were not the people of Bethsaida, Chorazin, and Capernaum, under as great advantages as you, when Christ himself preached the gospel to them, almost continually, and wrought such a multitude of miracles among them? Yet he says, that it shall be more tolerable in the day of judgment for Sodom and Gomorrah, than for those cities.
Do you expect you shall be saved, however you neglect yourselves, because you were born of godly parents? Hear what Christ saith,
If you think you are in a way of earnest seeking, consider whether or no you do not mind other things yet more? If you imagine that you have it in your own power to work yourselves up to repentance, consider, that you must assuredly give up that imagination, before you can have repentance wrought in you. If you think yourselves already converted, and that encourages you to give yourselves the greater liberty in sinning, this is a certain sign that you are not converted.
Wherefore abandon all these ways of flattering yourselves; no longer follow the devil’s bait; and let nothing encourage you to go on in sin; but immediately and henceforth seek God with all your heart, and soul, and strength.
Dated, July, 1740.
Thou shalt not steal.
This is one of the ten commandments, which constitute a summary of man’s duty, as revealed by God. God made many revelations to the children of Israel in the wilderness by Moses: but this made in the ten commandments is the chief. Most of those other revelations contained ceremonial or judicial laws; but this contains the moral law. The most of those other laws respected the Jewish nation; but here is a summary of laws binding on all mankind. Those were to last till Christ should come, and have set up the Christian church; these are of perpetual obligation, and last to the end of the world. God everywhere, by Moses and the prophets, manifests a far greater regard to the duties of these commands, than to any of the rites of the ceremonial law.
These commands were given at mount Sinai, before any of the precepts of the ceremonial or judicial laws. They were delivered by a great voice out of the midst of fire, which made all the people in the camp tremble, and afterwards were engraven on tables of stone, and laid up in the ark; the first table containing the four first commandments, which teach our duty to God; the second table containing the six last, which teach our duty to man. The sum of the
duties of the first table is contained in that which Christ says is the first and great commandment of the law;
Of the commands of this second table of the law, the first, (which is the fifth of the ten,) refers to that honour which is due to our neighbour; the second respects his life; the third his chastity; the fourth his estate; the fifth his good name; the sixth and last respects his possessions and enjoyments in general. It is that command which respects our neighbour’s estate, and which is the fourth command of the second table, and the eighth of the whole decalogue, on which I am now to insist: and here I shall make the command itself, as the words of it lie before us in the decalogue, my subject: and as the words of the commandment are in the form of a prohibition, forbidding a certain kind of sin; so I shall consider particularly what it is that this command forbids. The sin that is forbidden in this command is called stealing; yet we cannot reasonably understand it only of that act, which in the more ordinary and strict sense of the word, is called stealing. But the iniquity which this command forbids, may be summarily expressed thus:—An unjust usurping of our neighbour’s property, without his consent.
So much is doubtless comprehended in the text; yet this comprehends much more than is implied in the ordinary use of the word, stealing; which is only a secret taking of that which is another’s from his possession, without either his consent or knowledge. But the ten commands are not to be limited to the strictest sense of the words, but are to be understood in such a latitude, as to include all things that are of that nature or kind. Hence Christ
reproves the Pharisees’ interpretation of the sixth command,
The dishonesty of withholding what is our neighbour’s.
There are many ways in which persons may unjustly usurp their neighbour’s property, by withholding what is his due; but I shall particularize only two things.
1. The unfaithfulness of men in not fulfilling their engagements. Ordinarily when men promise anything to their neighbour, or enter into engagements by undertaking any business with which their neighbour intrusts them, their engagements invest their neighbour with a right to that which is engaged; so that if they withhold it, they usurp that which belongs to their neighbour. So, when men break their promises, because they find them to be convenient, and they cannot fulfill them without difficulty and trouble; or merely because they have altered their minds since they promised. They think they have not consulted their own interest in the promise which they have made, and that if they had considered the matter as much before they promised as they have since, they should not have promised! Therefore they take the liberty to set their own promises aside. Besides, sometimes persons violate this command, by neglecting to fulfill their engagements, through a careless, negligent spirit.
They violate this command, in withholding what belongs to their neighbour, when they are not faithful in any business which they have undertaken to do for their neighbour. If their neighbour have hired them to labour for him for a certain time, and they be not careful well to husband the time; if they be hired to a day’s labour, and be not careful to improve the day, as they have reason to think that he who hired justly expected of them; or if they be hired to accomplish such a piece of work, and be not careful to do it well, do it not as if it were for themselves, or as they would have others do for them, when they in like manner betrust them with any business of theirs; or if they be intrusted with any particular affair, which they undertake, but use not that care, contrivance, and diligence, to manage it so as will be to the advantage of him who entrusts them, and as they would manage it, or would insist that it should be managed, if the affair was their own: in all these cases they unjustly withhold what belongs to their neighbour.
2. Another way in which men unjustly withhold what is their neighbour’s, is in neglecting to pay their debts. Sometimes this happens, because they run so far into debt that they cannot reasonably hope to be able to pay their debts; and this they do, either through pride and affectation of living above their circumstances, or through a grasping, covetous disposition, or some other corrupt principle. Sometimes they neglect to pay their debts from carelessness of spirit about it, little concerning themselves whether they are paid or not, taking no care to go to their creditor, or to send to him; and if they see him from time to time, they say nothing about their debts. Sometimes they neglect to pay their debts, because it would put them to some inconvenience. The reason why they do it not, is not because they cannot do it, but because they cannot do it so conveniently as they desire; and so they rather choose to put their creditor to inconvenience by being without what properly belongs to him, than to put themselves to inconvenience by being without what doth not belong to them, and what they have no right to detain. In any of these cases they unjustly usurp the property of their neighbour.
Sometimes persons have that by them with which they could pay their debts if they would; but they want to lay out their money for something else, to buy gay clothing for their children, or to advance their estates, or for some such end. They have other designs in hand, which must fail, if they pay their debts. When men thus withhold what is due, they unjustly usurp what is not their own. Sometimes they neglect to pay their debts, and their excuse for it is that their creditor doth not need it; that he hath a plentiful estate, and can well bear to lie out of his money. But if the creditor be ever so rich, that gives no right to the debtor to withhold from him that which belongs to him. If it be due, it ought to he paid: for that is the very notion of its being due. It is no more lawful to withhold from a man what is his due, without his consent, because he is rich and able to do without it, than it is lawful to steal from a man because he is rich, and able to bear the loss.
The dishonesty of unjustly taking a neighbour’s property.
The principal ways of doing this seem to be these four, by negligence, by fraud, by violence, or by stealing strictly so called.
1. The first way of unjustly depriving our neighbour of that which is his, is by negligence, by carelessly neglecting that which is expected by neighbours, one of another, and is necessary to prevent our neighbour’s suffering in his estate by us, or by anything that is ours: and
For instance, when proper care is not taken by men to prevent their neighbour’s suffering in the produce of his fields or enclosures, from their cattle, or other brute creatures; which may be either through negligence with regard to their creatures themselves, in keeping those that are unruly, and giving them their liberty, though they know that they are not fit to have their liberty, and are commonly wont to break into their neighbour’s enclosures greatly to his damage; or through a neglect of that which is justly expected of them, to defend others’ fields from suffering by the neighbourhood of their own. In such cases men are guilty of unjustly taking from their neighbour what is his property.
It is said in the law of Moses,
2. Taking away that which is our neighbour’s by fraud, or by deceiving him, is another mode of usurping our neighbour’s property. This is the case when men in their dealings take advantage of their neighbour’s ignorance, or oversight, or mistake, to get something from him; or when they make their gains, by concealing the defects of what they sell, putting off bad for good, though this be not done by speaking falsely, but only by keeping silence: or
when they take a higher price than what they sell is really worth, and more than they could get for it if the concealed defects were known: or when they sell that for good, which indeed is not merchantable, which is condemned in
If a man puts off something to another with defects that are concealed, knowing that the other receives it as good, and pays such a price for it, under a notion of its having no remarkable defect but what he sees, and takes the price which the buyer under that notion offers; the seller knows that he takes a price of the buyer for that which the buyer had not of him; for the buyer is deceived, and pays for those things which he finds wanting in what he buys. It is just the same thing, as if a man should take a payment that another offers him, through a mistake, for that which he never had of him, thinking that he had it of him, when lie had it not.
So a man fraudulently takes away that which is his neighbour’s, when he gets his money from him by falsely commending what he hath to sell, above what he knows to be the true quality of it; and attributes those good qualities to it which he knows it has not: or if he does not that, yet sets forth the good qualities in a degree beyond what he knows to be the true degree; or speaks of the defects and ill qualities of what he has to sell, as if they were
much less than he knows they are: or on the contrary, when the buyer will cry down what he is about to buy, contrary to his real opinion of the value of it.—These things, however common they be in men’s dealings one with another, are nothing short of iniquity, and fraud, and a great breach of this commandment, upon which we are discoursing.
3. Another mode of unjustly invading and taking away our neighbour’s property, is by violence. This violence may be done in different degrees.—Men may take away their neighbour’s goods either by mere open violence, either making use of superior strength, forcibly taking away anything that is his; or by express or implicit threatenings forcing him to yield up what he has into their hands; as is done in open robbery and piracy. Or, by making use
of some advantages which they have over their neighbour, in their dealings with him, constrain him to yield to their gaining unreasonably of him; as when they take advantage of their neighbour’s poverty to extort unreasonably from him for those things that he is under a necessity of procuring for himself or family. This is an oppression against which God hath shown a great displeasure in his word.
When the necessity of poor indigent people is the very thing whence others take occasion to raise the price of provisions, even above the market; this is such an oppression. There are many poor people whose families are in such necessity of bread, that they in their extremity will give almost any price for it, rather than go without it. Those who have to sell, though hereby they have an advantage in their hands, yet surely should not take the advantage to raise the price of provisions. We should doubtless think that we had just cause to complain, if we were in such necessity as they are, and were reduced to their straits, and were treated in this manner; and let us remember, that it is owing only to the distinguishing goodness of God to us, that we are not in their circumstances; and whatever our present circumstances are, yet we know not but that the time may still come when their case may be ours.
Men may oppress others, though they be not poor, if they will take advantage of any particular necessities of their neighbour, unreasonably to extort from him. The case may be so at particular seasons, that those who are not poor, may stand in particular and extraordinary need of what we have, or what we can do for them; so that it would be greatly to their disadvantage or loss to be without it. Now to take advantage of their urgent circumstances, to get from them an unreasonable price, is a violent dealing with our neighbours.
It is very unreasonable to say, such men are so rich, and get money so much more easily than I, that it is no hurt for me to take advantage when they are in special need, and make them give up, for work that I do for them, a great deal more than I would desire to ask of other men. Let such consider, whether, if they should by any means hereafter get forward in the world, and come to have plentiful estates, they would like that persons should act upon such principles towards them. That men are rich, gives us no more right to take away from them what is theirs in this way, than it does to steal from them because they come easily by their property, and can do without it better than we.
Again, another thing that is a kind of violent taking from our neighbour what is his, is taking the advantage of the law to gain from others, when their cause in honesty and conscience is just and good. The circumstances of mankind, their rights, possessions, and dealings one with another, are so various, that it is impossible that any body of human laws should be contrived to suit all possible cases and circumstances. Hence the best laws may be
abused and perverted to purposes contrary to the general design of laws, which is to maintain the rights and secure the properties of mankind. Human laws have a regard due to them, but always in subordination to the higher laws of God and nature. Therefore when it so happens, that we have an advantage by the law, to gain what the laws of moral honesty allow not, it is an oppression and violence to take the advantage. That human laws allow
4. The fourth way of unjustly taking from our neighbour that which is his, is stealing so called. All unjust ways of taking away, or invading, or usurping what is our neighbour’s, are called stealing in the most extensive use of the word, and all is included in the expression in this command. Yet the word stealing, as it is more commonly used, is not of so great extent, and intends not all unjust invasion of our neighbour’s property, but only a particular kind of unjust taking. So that in common speech when we speak of fraudulent dealings, of extortion, unfaithfulness in our trust, and of stealing, we understand different sins by these expressions, though they are an usurpation of what is our neighbour’s.
Stealing, strictly so called, may be thus defined, a designed taking of our neighbour’s goods from him, without his consent or knowledge. It is not merely a withholding of what is our neighbour’s, but a taking away: and therein it differs from unfaithfulness in our undertakings and betrustments, and also from negligence in the payment of debts. It is a designed or wilful depriving of our neighbour of what is his, and so differs from wronging our neighbour in his estate through carelessness or negligence. It is a taking of our neighbour’s goods without his knowledge; it is a private, clandestine taking away, and so differs from robbery by open violence.
So also it differs from extortion: for in that the person knows what is taken from him. The aim of him that takes is no other than that he should know it; for he makes use of other means than his ignorance, to obtain what is his neighbour’s, viz. violence to constrain him to give it up. So also it differs from fraudulent dealing or trading. For though in fraudulent dealing the lawful possessor doth not understand the ways and means, by which he parts with his goods, and by which his neighbour becomes possessed of them; yet he knows the fact; the deceiver designedly conceals the manner only. But in stealing, strictly so called, he that takes, intends not that it shall be known that he takes. It also differs from extortion and fraudulent dealing, in that it is wholly without the consent of the owner. For in extortion, though there be no free consent; yet the consent of the owner is in some sort gained, though by oppressive means. So in fraudulent dealing consent is in some sort obtained, though it be by deceit. But in stealing no kind of consent is obtained.
A person may steal from another, yet not take his goods without the knowledge of the owner; because he may know of it accidentally, he may see what is done, unawares to the thief. Therefore I have denied stealing, a designed taking without the consent or knowledge of the owner. If it be accidentally known, yet it is not known in the design and intention of the thief. The thief is so far at least private in it, that he gives no notice to the owner at the time. It must be also without the consent of the owner. A person may take without the knowledge of the owner, and yet not take without his consent. The owner may not know of his taking at the time, or of his taking any particular things: yet there may be his implicit consent. There may have been a general consent, if not expressed, yet implied. The circumstances of the affair may be such, that his consent may well be presumed upon, either from an established custom, allowed by all, or from the nature of the case; the thing being of such a nature, that it may well be presumed that none would refuse their consent; as in the case of a person’s accidentally passing through his neighbour’s vineyard in Israel, and eating his fill of grapes: or from the circumstances of the persons, as is the case, in many instances, of the freedom which near neighbours and intimate friends often take, and of that boldness which they use with respect to each other’s goods.
In all such cases, though the owner does not particularly know what is done, yet he that takes, does it not with any contrived designed concealment. And though there is no express, particular consent, yet there is a consent either implied, or justly presumed upon; and he that takes, doth not designedly do it without consent.
It may happen in some cases, that one may take the goods of another both without his knowledge and consent, either explicit or implicit, but through mistake; yet he may not be guilty of stealing. Therefore the design of him who takes must come into consideration. When he designedly takes away that which is his neighbour’s, without his consent or knowledge, then he steals. So that if it should happen, that he has both his consent and knowledge, without his design, he steals. And if it so happen that he takes without either his neighbour’s consent or knowledge, and yet without his own design, he steals not. I desire therefore that this, which I take to be the true definition of theft or stealing, may be borne in mind, viz. a designed taking of our neighbour’s goods, without his consent or knowledge; because it is needful to clear up many things which I have yet to say on this subject.
Dishonest excuses.
Here I shall particularly take notice of some things, by which persons may be ready to excuse themselves, in privately taking their neighbour’s goods, which however cannot be a just excuse for it, nor will they make such a taking to be stealing.
1. That the person whose goods are privately taken, owes or is in debt to him that takes them. Some may be ready to say that they do not take that which is their neighbour’s, they take that which is their own, because as much is due to them, their neighbour owes them as much, and unjustly detains it, and they know not whether ever they shall get their due of him. Their neighbour will not do them right, and therefore they must right themselves.
But such pleas as these will not justify a man in going in a private and clandestine manner to take away anything of his neighbour’s from his possession, without his consent or knowledge; his doing this is properly stealing. For though something of his neighbour’s, which is as valuable as what he takes, may be due to him; that doth not give him such a right to his neighbour’s goods, that he may take anything that is his, according to his own pleasure, and at what time and in what manner he pleases. That his neighbour is in debt to him, doth not give him a right to take it upon himself to be his own judge, so that he may judge for himself, which of his neighbour’s goods shall be taken from him to discharge the debt; and that he may act merely according to his own private judgment and pleasure in such a case, without so much as acquainting his neighbour with the affair.
In order to warrant such a proceeding as this, everything that his neighbour has, must be his. A man may not take indifferently what he pleases out of a number of goods, without the consent or knowledge of any other person, unless all is his own, to be disposed of as he pleases. Such a way of using goods according to our own pleasure, taking what we will, and at what time we will, can be warranted by nothing but a dominion over the whole. And though he who is in debt may he guilty of great injustice in detaining what is due to another; yet it doth not thence follow, but that he that takes from him, may also be guilty of great injustice towards him. The course he takes to right himself may be very irregular and unreasonable; and such a course, that if universally allowed and pursued in such cases, would throw human society into confusion.
When men obtain a property in any of the professions of this life, they are at the same time also invested with a right to retain a possession of them, till they are deprived of them in some fair and regular proceeding. Every man has a right to hold his estate, and keep possession of his properties, so that no other can lawfully use them as his own, until he either parts with them of his own accord, or until it be taken from him according to some established rule, in a way of open justice. Therefore he who, under pretence of having just demands upon his neighbour, privately takes his goods without his consent, takes them unjustly, and is guilty of stealing.
2. Much less will it make such a private taking not to be stealing, that he who takes, has, in way of kindness or gift, done for the person from whom he takes, as much as is equivalent to the value of what he takes. If a man do
For instance, when any person needs to have any services done for him, where a considerable number of hands are necessary; it is common for the neighbourhood to meet together and join in helping their neighbour, and frequently some provision is made for their entertainment. If any person who hath assisted on such an occasion, and is a partaker at such an entertainment, shall think within himself, the service I have done is worth a great deal more than what I shall eat and drink here, and therefore shall take liberty privately to take of the provision set before him, to carry away with him, purposely concealing the matter from him who hath entertained him, this is gross stealing; and it is a very ridiculous plea which they make to excuse so unmanly and vile an act.
Persons in such cases may say to themselves, that the provision is made for them, and set before them; that it is a time wherein considerable liberty is given, and they think, seeing they have done so much for their host, they may take something more than they eat and drink there. But then let them be open in it; let them acquaint those with it who make the entertainment; and let it not be done in any wise, in a secret, clandestine manner, with the least design or attempt to avoid their notice: on the contrary, let care be taken to give them notice and obtain their consent.
When persons do such things in a private manner, they condemn themselves by their own act; their doings; what they do secretly, shows that they are conscious to themselves, that they go beyond what it is expected they should do, and do what would not be allowed, if it were known. Such an act, however light they may make of it, is abominable theft, and what any person of religion or any sense of the dignity of their own nature, would to the greatest degree abhor and detest.
3. It is not sufficient to make a private taking without consent not to be stealing, that it is but a small matter that is taken. If the thing be of little value, yet if it be worth a purposed concealing from the owner, the value is great enough to render the taking of it proper theft. If it be pretended that the thing is of so small consequence, that it is not worth asking for; then surely it is not worth a purposed concealing from the owner, when it is taken. He who, under this pretence, conceals his taking, in the very act contradicts his own pretence; for his action shows that he apprehends, or at least suspects, that, as small a matter as it is, the owner would not like the taking of it, if he knew it; otherwise the taker would not desire to conceal it.
The owner of the goods, and not other people, is the proper judge, whether what he owns be of such a value, that it is worth his while to keep it, and to refuse his consent to the taking of it from him. He who possesses, and not he who takes away, has a right to judge of what consequence his possessions are to him. He has a right to set what value he pleases on them, and to treat them according to that value. Besides, merely that a thing is of small value, cannot give a right to others, purposely and designedly to take it away, without the knowledge or consent of the owner. Because if this only gives a right, then all have a right to take things of small value; and at this rate a great number of persons, each of them taking from a man that which is of small value, might take away all he has.
Therefore, it will not justify persons, in purposely taking such things as fruit from the trees, or gardens, or fields of their neighbours, without their knowledge or consent, that the things which they take are things of small value: nor is that sufficient to render such an act not an act of theft properly so called. This shows also that the smallness of the value of what is privately taken at feasts and entertainments, doth not render the taking of such things not stealing.
The small value of a thing may in some cases justify an occasional taking of things, so far as we may from thence, and from what is generally allowed, reasonably presume that the owner gives his consent. But if that be the case, and persons really take, as supposing that the owner consents to such occasional taking, then he that takes will not at all endeavour to do what he does secretly, nor in any measure to avoid notice. But merely the smallness of the value of a thing, can never justify a secret taking of what is another’s.
The subject applied—The dishonest warned.
The first use I would make of this doctrine, is to warn against all injustice and dishonesty, as to what appertains to our neighbour’s temporal goods or possessions. Let me warn all to avoid all ways of unjustly invading or usurping what is their neighbour’s, and let me press that exhortation of the apostle,
I warn you to beware of dishonesty in withholding what is your neighbour’s, either by unfaithfulness to your trust in any business which you undertake, or by withholding your neighbour’s just and honest dues. Consider that saying of the apostle,
Beware also of all injustice by deceitful and fraudulent dealing. You doubtless meet with abundance of temptation to fraud, and have need to keep a strong guard upon yourselves. There are many temptations to falsehood or trading, both about what you would buy and what you have to sell. There are, in buying, temptations to do as in
But here I shall take occasion to speak of a particular kind of fraud, which is very aggravated, and is rather a defrauding of God than man. What I mean is, the giving of that which is bad for good in public contributions. Though it be matter of great shame and lamentation that it should be so, yet it is to be feared, from what has sometimes been observed, that there are some who, when there is a public contribution to be made for the poor, or some other pious and charitable use, sometimes take that opportunity to put off their bad money. That which they find, or think, their neighbours will refuse to take at their hands, because they will have opportunity to see what is offered them, and to observe the badness of it, even that they therefore take opportunity to put off to God.
Hereby they endeavour to save their credit; for they apprehend that they shall be concealed. They appear with others to go to the contribution, as it is not known, but that they put in that which is good. But they cheat the church of God, and defraud the expectations of the poor: or rather, they lie to God: for those who receive what is given, stand as Christ’s receivers, and not as acting for themselves in this matter.
They that do thus, do that which is very much of the same nature with that sin, against which God denounces that dreadful curse in
Contributions in the Christian church come in the room of sacrifices in the Jewish church: mercy comes in the room of sacrifice. And what is offered in the way of mercy is as much offered to God, as the sacrifices of old were. For what is done to the poor is done to Christ, and he that hath pity on the poor, lendeth to the Lord;
So those persons who purposely put bad money into contributions, know that what they put in would not be accepted if they should offer to pay their public taxes. Yea, they know that their neighbours would not accept it at their hands; and therefore they are willing to save themselves, by putting it off to God.
This practice has also very much of the nature of the sin of Ananias and Sapphira. What they offered was by way of contribution for charitable uses. The brethren sold what they had, and brought it into a common stock, and put all under the care of deacons, that the poor might every one be supplied. Ananias and Sapphira brought a part of their possessions, and put it into the common stock; and their sin was, that they put it in for more than it really was. It was but a part of what they had, and they put it in, and would have it accepted, as if it had been all. So those among us, of whom I am speaking, put off what they put into the charitable stock, for more than it is. For they put it in, under the notion that it is something of some value; they intend it shall be so taken by the church that sees them go to the contribution, when indeed they put in nothing at all.
Ananias and Sapphira were charged with lying to God, and doing an act of fraud towards God himself, in what they did:
Again, another thing I would warn you against, is, stealing, properly and strictly so called; or designedly taking away any of your neighbour’s goods without his consent or knowledge. And especially I would now take occasion to warn against a practice which is very common in the country, particularly among children and young people; and that is, stealing fruit from their neighbour’s trees or enclosures. There is a licentious liberty taken by many children and young people, in making bold with their neighbour’s fruit; and it is to be feared, that they are too much countenanced in it by their parents and many elder people.
I am sensible, that the great thing which is pleaded, and made very much the ground of this liberty which is taken and so much tolerated, is a very abusive and unreasonable construction and application of that text of Scripture in
It was to eat their fill of grapes when they occasionally came into or passed through their neighbour’s vineyard, and not that they should go thither on purpose to eat grapes. This is manifest by the manner of expression; “When thou comest into thy neighbour’s vineyard, thou mayest eat;
Such were the circumstances of the case, that the consent of the owners of vineyards in general might well be presumed upon, though no such express liberty had been given. You may remember that in the definition of stealing, I observed, that explicit consent is not always necessary; because the case may be so circumstanced, that consent may be well presumed on. And the reason why consent might well be presumed on in the case of eating grapes, of which we are now speaking, is, that there could be no sensible injury, nor any danger of any ill consequences, by which a man would sensibly suffer in the benefit of his vineyard. Hence it is the more easy to determine, what would and what would not be justified by this text, among us. Suppose a particular person among us had a vineyard of the same kind with those which the children of Israel had, it would not justify others in using the same liberty when occasionally passing through it; because it would be a rare thing, and the rarity and scarcity of the fruit would render it of much greater value. Besides, if one man were distinguished by such a possession, to allow of such a liberty would have a much greater tendency to ill consequences, than if they were common, as they were in the land of Canaan. There would be danger of many persons falsely pretending, and making occasions, to pass through the vineyard, for the sake of such rare fruit.
Nor would it be a parallel case, if men in general among us had each of them a few vines. That would be a very different thing from persons in general having large vineyards. Nor would this text, in such a case, warrant men’s eating their fill of grapes when occasionally passing by.—And though all in general had vineyards, as they had in the land of Canaan, this text would not justify men in going into their neighbour’s vineyard on purpose to eat the fruit. No such liberty is given in the text. If there had been such liberty, it might have been of ill consequence. For the sake of saving their own grapes, men might make a practice of going and sending their children into their neighbour’s vineyards, to eat their fill from time to time.
But the liberty given in this text to the children of Israel, seems to be very parallel with the liberty taken among; us, to take up an apple or two and eat, as we are occasionally passing through a neighbour’s orchard; which, as our circumstances are, we may do, and justly presume that we have the owner’s consent. This is a liberty that we take, and find no ill consequences. It was very much so with vineyards in the land of Canaan, as it is with
orchards among us. Apples in some countries are a rare
The consideration of these things will easily show the great abuse that is made of this text, when it is brought to justify such a resorting of children and others to their neighbour’s fruit-trees, as is sometimes, on purpose to take and eat the fruit. Indeed this practice is not only not justified by the law of Moses, but it is in itself unreasonable, and contrary to the law of nature. The consequences of it are pernicious, so that a man can have no dependence on enjoying the fruit of his labour, or the benefit of his property in those things, which possibly he may very much value. He can have no assurance but that he shall be mainly deprived of what he has, and that others will not have the principal benefit of it; and so that his end in planting and cultivating that from which he expected those fruits of the earth, which God hath given for the use, comfort, and delight of mankind, will not be in the main frustrated.
An exhortation to honesty.
Under this use, I shall confine myself to two particulars, many other things having been already spoken to.
1. I shall hence take occasion to exhort parents to restrain their children from stealing, and particularly from being guilty of theft in stealing the fruits of their neighbour’s trees or fields. Christian parents are obliged to bring up their children in the nurture and admonition of the Lord. But how much otherwise do they act, who bring them up in theft! And those parents are guilty of this, who—though they do not directly teach them to steal, by example and setting them about it, yet—tolerate them in it.
Parents should take effectual care, not only to instruct their children better, and to warn them against any such thievish practices, but also thoroughly to restrain them. Children who practise stealing, make themselves vile. Stealing, by the common consent of mankind, is a very vile practice; therefore those parents that will not take thorough care to restrain their children from such a practice, will be guilty of the same sin which God so highly
resented, and awfully punished, in Eli, of which we read,
2. I exhort those who are conscious in themselves that they have heretofore wronged their neighbour to make restitution. This is a duty the obligation to which is exceedingly plain. If a person was wronged in taking away anything that was his, certainly he is wronged also in detaining it; and all the while that a person, who has been guilty of wronging his neighbour, neglects to make restitution, he lives in that wrong. He not only lives impenitent as to that first wrong of which he was guilty, but he continually wrongs his neighbour. A man who hath gotten anything from another wrongfully, goes on to wrong him every day that he neglects to restore it, when he has opportunity to do it. The person injured did not only suffer wrong from the other when his goods were first taken from him, but he suffers new injustice from him all the while they are unjustly kept from him.
Therefore I counsel you who are conscious that you have heretofore, wronged your neighbour, either by fraud, or oppression, or unfaithfulness, or stealing, whether lately or formerly, though it may have been a great while ago, speedily to go and make restitution for all the wrong your neighbour has suffered at your hands. That it was done long ago, doth not quit you from obligation to restore. This is a duty with which you must comply; you cannot be acquitted without it. As long as you neglect it, it will be unreasonable in you to expect any forgiveness of God. For what ground can you have to think that God will pardon you, as long as you wilfully continue in the same wrong, and wrong the same man still every day, by detaining from him that which is his? You in your prayers ask of God, that he would forgive all your sins; but your very prayers are mockery, if you still wilfully continue in those sins.—Indeed, if you go and confess your faults to your neighbour, and he will freely acquit you from making restitution, you will be acquitted from the obligation; for in so doing, your neighbour gives you what before was his. But otherwise you cannot be acquitted.
I would leave this advice with all, for direction in their behaviour on their death-beds. Indeed you should not by any means put it off till you come to die; and you will run the most fearful risk in so doing. But if you will not do it now, while you are in health, I will leave it with you to remember, when you shall come to lie on your deathbeds. Doubtless, then if you have the use of your reason, you will be concerned for the salvation of your poor souls. And let this be one thing then remembered, as absolutely necessary in order to your salvation, that before you die, you must make restitution for whatever wrong you shall have done any of your neighbours; or at least leave orders that such restitution be made; otherwise you will, as it were, go out of the world, and go before your great Judge, with stolen goods in your hands. And certainly it will not be very comfortable or safe, to bring them into his infinitely holy and dreadful presence, when he sits on his throne of judgment, with his eyes as a flame of fire, being more pure than to look on iniquity; when he is about to sentence you to your everlasting unalterable state.
Everyone here present, who has been guilty of wronging his neighbour, and has not made restitution, must die. Let all such therefore remember this counsel now given them, on the day when death shall approach, if they shall be so foolish as to neglect it till that time.
1738
And he left his garment in her hand, and fled, and got him out.
We have here, and in the context, an account of that remarkable behaviour of Joseph in the house of Potiphar, which was the occasion both of his great affliction, and also of his high advancement and prosperity in the land of Egypt.
We read in the beginning of the chapter, how Joseph, after he had been so cruelly treated by his brethren, and sold into Egypt for a slave, was advanced in the house of Potiphar, who had bought him. Joseph was one that feared God, and therefore God was with him; and so influenced the heart of Potiphar his master, that instead of keeping him as a mere slave, to which purpose he was sold, he made him his steward and overseer over his house, and all that he
had was put into his hands; in so much, that we are told,
Concerning this temptation, and his behaviour under it, many things are worthy to be noted. Particularly
We may observe, how great the temptation was, that he was under. It is to be considered, that Joseph was now in his youth; a season of life, when persons are most liable to be overcome by temptations of this nature. And he was in a state of unexpected prosperity in Potiphar’s house; which has a tendency to lift persons up, especially young ones, whereby commonly they more easily fall before temptations.
And then, the superiority of the person that laid the temptation before him, rendered it much the greater. She was his mistress, and he a servant under her. And the manner of her tempting him. She did not only carry herself so towards Joseph, as to give him cause to suspect that he might be admitted to such criminal converse with her; but she directly proposed it to him; plainly manifesting her disposition to it. So that here was no such thing as suspicion of her unwillingness to deter him, but a manifestation of her desire to entice him to it. Yea, she appeared greatly engaged in the matter. And there was not only her desire manifested to entice him, but her authority over him to enforce the temptation. She was his mistress, and he might well imagine, that if he utterly refused a compliance, he should incur her displeasure; and she, being his master’s wife, had power to do much to his disadvantage, and to render his circumstances more uncomfortable in the family.
And the temptation was the greater, in that she did not only tempt him once, but frequently, day by day,
His behaviour was very remarkable under these temptations. He absolutely refused any compliance with them: he made no reply that manifested as though the temptation had gained at all upon him; so much as to hesitate about it, or at all deliberate upon it. He complied in no degree, either to the gross act she proposed, or any thing tending towards it, or that should at all be gratifying to her wicked inclination. And he persisted
resolute and unshaken under her continual solicitations,
In the text we have an account of his behaviour under the last and greatest temptation that he had from her. This temptation was great, as it was at a time when there was nobody in the house but he and his mistress,
Under these circumstances he not only refused her, but fled from her, as he would have done from one that was going to assassinate him; he escaped, as for his life. He not only would not be guilty of such a fact, but neither would he by any means be in the house with her, where he should be in the way of her temptation.—This behaviour of Joseph is doubtless recorded for the instruction of all. Therefore from the words I shall observe, that it is our duty, not only to avoid those things that are themselves sinful, but also, as far as may be, those things that lead and expose to sin.
Why we should avoid what tends to sin.
Thus did Joseph: he not only refused actually to commit uncleanness with his mistress, who enticed him; but refused to be there, where he should be in the way of temptation,
I said, that persons should avoid things that expose to sin, as far as may be; because it is possible that persons may be called to expose themselves to temptation; and when it is so, they may hope for divine strength and protection under temptation.
It may be a man’s indispensable duty to undertake an office, or a work, attended with a great deal of temptation. Thus ordinarily a man ought not to run into the temptation of being persecuted for the true religion; lest the temptation should be too hard for him; but should avoid it, as much as may be: therefore Christ thus directs his disciples,
So in some other cases, the necessity of affairs may call upon men to engage in some business that is peculiarly attended with temptations. But when it is so, they are indeed least exposed to sin; for they are always safest in the way of duty.
But for persons needlessly to expose themselves to temptation, and to do those things that tend to sin, is unwarrantable, and contrary to that excellent example set before us. And that we ought to avoid not only those things that are in themselves sinful, but also those things that lead and expose to sin, is manifest by the following arguments.
1. It is very evident that we ought to use our utmost endeavours to avoid sin; which is inconsistent with needlessly doing those things, that expose and lead to sin. And the greater any evil is, the greater care, and the more earnest endeavours, does it require to avoid it. Those evils that appear to us very great and dreadful, we use proportionably great care to avoid. And therefore the greatest evil of all, requires the greatest and utmost care to avoid it.
Sin is an infinite evil, because committed against an infinitely great and excellent Being, and so a violation of
But how can he be said to use the utmost possible diligence and caution to avoid sin, that voluntarily does those things which naturally expose and lead to sin? How can he be said with the utmost possible caution to avoid an enemy, that voluntarily lays himself in his way? How can he be said to use the utmost possible caution to preserve the life of his child, that suffers it to go on the edge of precipices or pits; or to play on the borders of a deep gulf; or to wander in a wood, that is haunted by beasts of prey?
2. It is evident that we ought to avoid things that expose and lead to sin; because a due sense of the evil of sin, and a just hatred of it, will necessarily have this effect upon us, to cause us so to do.—If we were duly sensible of the evil and dreadful nature of sin, we should have an exceeding dread of it upon our spirits. We should hate it worse than death, and should fear it worse than the devil himself; and dread it even as we dread damnation. But those things that men exceedingly dread, they naturally shun; and they avoid those things that they apprehend expose to them. As a child, that has been greatly terrified by the sight of any wild beast, will by no means be persuaded to go where it apprehends that it shall fall in its way.
As sin in its own nature is infinitely hateful, so in its natural tendency it is infinitely dreadful. It is the tendency of all sin, eternally to undo the soul. Every sin naturally carried hell in it! Therefore, all sin ought to be treated by us as we would treat a thing that is infinitely terrible. If any one sin, yea, the least sin, do not necessarily bring eternal ruin with it, this is owing to nothing but the free grace and mercy of God to us, and not to the nature and tendency of sin itself. But certainly, we ought not to take the less care to avoid sin, or all that tends to it, for the freeness and greatness of God’s mercy to us, through which there is hope of pardon; for that would be indeed a most ungrateful and vile abuse of mercy. Were it made known to us, that if we ever voluntarily committed any particular act of sin, we should be damned without any remedy or escape, should we not exceedingly dread the commission of such? Should we not be very watchful and careful to stand at the greatest distance from that sin; and from every thing that might expose us to it; and that has any tendency to stir up our lusts, or to betray us to such an act of sin? Let us then consider, that though the next voluntary act of known sin shall not necessarily and unavoidably issue in certain damnation, yet it will certainly deserve it. We shall thereby really deserve to be cast off, without any remedy or hope; and it can only be owing to free grace, that it will not certainly and remedilessly be followed with such a punishment. And shall we be guilty of such a vile abuse of God’s mercy to us, as to take encouragement from it, the more boldly to expose ourselves to sin?
3. It is evident that we ought not only to avoid sin, but things that expose and lead to sin; because this is the way we act in things that pertain to our temporal interest.—Men avoid not only those things that are themselves the hurt or ruin of their temporal interest, but also the things that tend or expose to it. Because they love their temporal lives, they will not only actually avoid killing themselves, but they are very careful to avoid those things that bring their lives into danger; though they do not certainly know but they may escape.
They are careful not to pass rivers and deep waters on rotten ice, though they do not certainly know that they shall fall through and be drowned. They will not only avoid those things that would be in themselves the ruin of their estates—as setting their own houses on fire, and burning them up with their substance; taking their money and throwing it into the sea, &c.—but they carefully avoid those things by which their estates are exposed. They have their eyes about them; are careful with whom they deal; are watchful, that they be not overreached in their bargains, and that they do not lay themselves open to knaves and fraudulent persons.
If a man be sick of a dangerous distemper, he is careful to avoid every thing that tends to increase the disorder; not only what he knows to be mortal, but other things that he fears may be prejudicial to him. Men are in this way wont to take care of their temporal interest. And therefore, if we are not as careful to avoid sin, as we are to avoid injury in our temporal interest, it will show a regardless disposition with respect to sin and duty; or that we do not much care though we do sin against God. God’s glory is surely of as much importance and concern as our temporal interest. Certainly we should be as careful not to be exposed to sin against the Majesty of heaven and earth, as men are wont to be of a few pounds; yea, the latter are but mere trifles, compared with the former.
4. We are wont to do thus by our dear earthly friends.—We not only are careful of those things wherein the destruction of their lives, or their hurt and calamity in any respect, directly consist; but are careful to avoid those things that but remotely tend to it. We are careful to prevent all occasions of their loss; and are watchful against that which tends, in any wise, to deprive them of their comfort or good name; and the reason is, because they are very dear to us. In this manner, men are wont to be careful of the good of their own children, and dread the approaches of any mischief that they apprehend they are, or may be, exposed to. And we should take it hard if our friends did not do thus by us.
And surely we ought to treat God as a dear friend: we ought to act towards him, as those that have a sincere love and unfeigned regard to him; and so ought to watch and be careful against all occasions of that which is contrary to his honour and glory. If we have not a temper and desire so to do, it will show that, whatever our pretences are, we are not God’s sincere friends, and have no true love to him.—If we should be offended at any that have professed friendship to us, if they treated us in this manner, and were no more careful of our interest; surely God may justly be offended, that we are no more careful of his glory.
5. We would have God, in his providence towards us, not to order those things that tend to our hurt, or expose our interest; therefore certainly we ought to avoid those things that lead to sin against him.
We desire and love to have God’s providence such towards us, as that our welfare may be well secured. No man loves to live exposed, uncertain and in dangerous circumstances. While he is so, he lives uncomfortably, in that he lives in continual fear. We desire that God would so order things concerning us, that we may be safe from fear of evil; and that no evil may come nigh our dwelling; and that because we dread calamity. So we do not love the appearance and approaches of it; and love to have it at a great distance from us. We desire to have God to be to us as a wall of fire round about us, to defend us; and that he would surround us as the mountains do the valleys, to guard us from every danger, or enemy; that so no evil may come nigh us.
Now this plainly shows, that we ought, in our behaviour towards God, to keep at a great distance from sin, and from all that exposes to it: as we desire God, in his providence to us, should keep calamity and misery at a great distance from us, and not to order those things that expose our welfare.
6. Seeing we are to pray we may not be led into temptation, certainly we ought not to run ourselves into it.—This is one request that Christ directs us to make to God in that form of prayer, which he taught his disciples—“Lead us not into temptation.
7. The apostle directs us to avoid those things that are in themselves lawful, but tend to lead others into sin; surely then we should avoid what tends to lead ourselves into sin.—The apostle directs,
8. There are many precepts of Scripture, which directly and positively imply, that we ought to avoid those things that tend to sin.
This very thing is commanded by Christ,
Again, Christ commanded to separate from us those things that are stumbling-blocks, or occasions of sin, however dear they are to us.
Again, God took great care to forbid the children of Israel those things that tended to lead them into sin. For this reason, he forbad them marrying strange wives, (
Again, The wise man warns us to avoid those things that tend and expose us to sin; especially the sin of uncleanness.
9. A prudent sense of our own weakness, and exposedness to yield to temptation, obliges us to avoid that which leads or exposes to sin.
Whoever knows himself, and is sensible how weak he is, and his constant exposedness to run into sin—how full of corruption his heart is, which, like fuel, is ready to catch fire, and bring destruction upon him—how much he has in him to incline him to sin, and how unable he is to stand of himself—who is sensible of this, and has any regard of his duty, will he not be very watchful against every thing that may lead and expose to sin? On this account
Christ directed us,
The wisest and strongest, and some of the most holy men in the world, have been overthrown by such means. So was David; so was Solomon,—his wives turned away his heart. If such persons so eminent for holiness were this way led into sin, surely it should be a warning to us. “Let him that thinketh he standeth, take heed lest he fall.”
What things lead and expose to sin.
If any thing be made out clearly, from reason and the word of God, to be our duty, this would be enough with all Christians. Will a follower of Christ stand objecting and disputing against what is irrefragably proved and demonstrated to be his duty?
But some may be ready to inquire, How shall we know what things do lead and expose to sin? Let a man do what he will, he cannot avoid sinning, as long as he has such a corrupt heart within him. And there is nothing a man can do, but he may find some temptation in it. And though it be true, that a man ought to avoid those things that lead and expose to sin—and that those things which have a special tendency to expose men to sin, are what we ought to shun, as much as in us lies—yet how shall we judge and determine what things have a natural tendency to sin, or do especially lead to it?
I would answer in some particulars which are plain and easy; and which cannot be denied without the greatest absurdity.
1. That which borders on those sins, to which the lusts of men’s hearts strongly incline them, is of this sort. Men come into the world with many strong and violent lusts in their hearts, and are exceeding prone of themselves to
It was the manner among the Israelites, to build their houses with flat roofs, so that persons might walk on the tops of their houses. And therefore God took care to make it a law among them, that every man should have battlements upon the edges of their roofs; lest any person should fall off and be killed.
2. Those things that tend to feed lusts in the imagination, are of this kind.—They lead and expose men to sin. Those things that have a natural tendency to excite in the mind the imagination of that which is the object of the lust, certainly tend to feed and promote that lust. What can be more evident, than that a presenting of the object tends to stir up the appetite? Reason and experience teach this.—Therefore, all things, whether words or actions,
which have a tendency and expose to sin, tend also to raise in the mind imaginations of what the lust tends to. It is certainly wrong to feed a lust, even in the imagination. It is quite contrary to the holy rules of God’s words.
3. Those things that the experience and observation of mankind show to be ordinarily attended or followed with sin, are of this sort. Experience is a good rule to determine by in things of this nature. How do we know the natural tendency of any thing, but by observation and experience? Men observe and find, that some things are commonly attended and followed with other things; and hence mankind pronounce, that they have a natural tendency to them. We have no other way to know the tendency of any thing. Thus men by observation and experience know that the warmth of the sun, and showers of rain, are attended with the growth of plants; and hence they learn, that they have a tendency to it. So they find by experience, that the bite of some kinds of serpents is commonly followed with illness, and often with death; and hence they learn, that the bite of such serpents has a natural tendency to bring disorder upon the body, and exposes to death.—And so, if experience and common observation shows, that any particular practice or custom is commonly attended with that which is very sinful, we may safely conclude that such a practice tends to sin; that it leads and exposes to it.
Thus we may determine that tavern-haunting and gaming are things that tend to sin; because common experience and observation show, that those practices are attended with a great deal of sin and wickedness. The observation of all ages and all nations, with one voice, declares it. It shows, where taverns are much frequented for drinking and the like, they are especially places of sin, of profaneness, and other wickedness; and it shows, that those towns, where there is much of this, are places where no good generally prevails. And it also shows, that those persons that are given much to frequenting taverns are most commonly vicious persons. And so of gaming; as playing at cards, experience shows, that those persons that practise this, do generally fall into much sin. Hence these practices are become infamous among all sober virtuous persons.
4. Another way by which persons may determine of some things, that they lead and expose to sin, is by their own experience, or what they have found in themselves.—This surely is enough to convince them, that such things actually lead and expose to sin; for what will convince men, if their own experience will not? Thus if men have found by undeniable experience, that any practice or custom stirs up lust in them, and has betrayed them into foolish and sinful behaviour, or sinful thoughts; they may determine that they lead to sin. If they, upon examining themselves, must own that a custom or practice has disposed them to the omission of known duty, such as secret or family prayer, and has indisposed them to reading and religious meditation—or if they find, since they have complied with such a custom, they are less watchful of their hearts, less disposed to any thing that is serious; that the frame of their mind is more light, and their hearts less disposed on the things of another world, and more after vanity—these are sinful effects; and therefore if experience shows a custom or practice to be attended with these things, then experience shows that they lead and expose to sin.
5. We may determine whether a thing be of an evil tendency or not, by the effect that an outpouring of the Spirit of God, and a general flourishing of religion, has with respect to it. If this puts a stop to any practice or custom, and roots it out; surely it argues, that that practice or custom is of no good tendency. For if there be no hurt in it, and it tends to no hurt, why should the Spirit of God destroy it? The Spirit of God has no tendency to destroy any thing that is neither sinful, nor has any tendency to sin. Why should it? Why should we suppose, that he is an enemy to that which has no hurt in it; nor has any tendency to that which is hurtful?
The flourishing of religion has no tendency to abolish or expel any thing that is no way against religion. That which is not against religion, religion will not appear against. It is a rule that holds in all contraries and opposites; the opposition is equal on both sides. So contrary as light is to darkness, so contrary is darkness to light. So contrary as the flourishing of religion is to any custom, just so contrary is that custom to the flourishing of religion. That custom that religion tends to destroy, that custom, if it prevail, tends also to destroy religion. Therefore, if the flourishing of religion, and the outpouring of the Spirit of God, tends to overthrow any custom, that takes place or prevails, we may surely determine, that that custom is either in itself sinful, or tends and exposes to evil.
6. We may determine, by the effect that a general decay of religion has with respect to them, whether they be things of a sinful tendency or not. If they be things that come with a decay of religion, that creep in as that decays, we may determine they are things of no good tendency. The withdrawing of good does not let in good but evil. Evil, not good, comes in, as good gradually ceases. What is it but darkness that comes in, as light withdraws?
Therefore, if there be any decay of religion in the town, or in particular persons, and upon this, any certain customs or practices take place and are allowed, which were wholly abstained from and renounced, when religion was in a more flourishing state; we may safely conclude that such customs and practices are contrary to the nature of true
7. We may in many things determine whether any custom be of a good tendency, by considering what the effect would be, if it was openly and universally owned and practised. There are many things which persons practise somewhat secretly, and which they plead to be not hurtful; but which if they had suitable consideration to discern the consequence of every body openly practising the same, would soon show a most woeful state of things. If therefore there be any custom, that will not bear universal open practice and profession; we may determine that that custom is of an ill tendency. For if it is neither sinful in itself, nor tends to any thing sinful, then it is no matter how open it is: for we need not be afraid of that custom being too prevalent and universal, that has no ill tendency in it.
A serious warning to all, and especially young people.
Thus I have mentioned some general rules, by which to determine and judge, what things are of a bad and sinful tendency. And these things are so plain, that for a person to deny them, would be absurd and ridiculous.—I would now, in the name of God, warn all persons to avoid such things, as appear by these rules to lead and expose to sin. And particularly, I would take occasion to warn young people, as they would approve themselves
fearers of God, to avoid all such things in company, that being tried by these rules, will appear to have a tendency to sin. Avoid all such ways of talking and acting as have a tendency to this; and follow the example of Joseph. Not only gross acts of uncleanness, but all degrees of lasciviousness, both in talking and acting, are strictly forbidden in Scripture; as what should not be so much as once named among saints or Christians.
And I desire that certain customs, too common among young people, may be examined by those rules that have been mentioned. That custom in particular, of young people of different sexes reclining together—however little is made of it, and however ready persons may be to laugh at its being condemned—if it be examined by the rules that have been mentioned, it will appear, past all contradiction, to be one of those things that lead and expose to sin. And I believe experience and fact abundantly bear witness to it. It has been one main thing that has led to the growth of uncleanness in the land. And there are other customs and liberties, customarily used among young people in company, which they who use them know that they lead to sin. They know that they stir up their lusts; and this is the very end for which they do it, to gratify their lusts in some measure. Little do such persons consider, what a holy God they are soon to be judged by, who abominates the impurities of their hearts.—If therefore they do actually stir up and feed lust, then certainly they tend to further degrees and more gross acts. That which stirs up lust, makes it more violent, and does therefore certainly the more expose persons to be overcome by it. How evident and undeniable are these things; and how strange that any should make a derision of them!
Possibly you may be confident of your own strength; and may think with yourself, that you are not in danger, that there is no temptation in these things, but what you are able easily to overcome. But you should consider that the most self-confident are most in danger. Peter was very confident that he should not deny Christ, but how dreadfully otherwise was the event! If others that have fallen into gross sins, should declare how it was with them; doubtless they would say, that they at first thought there was no danger; they were far from the thought that ever they should commit such wickedness; but yet by venturing further and further, they fell at last into the foulest and grossest transgressions. Persons may long withstand temptation, and be suddenly overcome at last. None so much in danger, as the most bold. They are most safe, who are most sensible of their own weakness; most distrustful of their own hearts; and most sensible of their continual need of restraining grace. Young persons, with respect to the sin of uncleanness, are dealt with by the devil, just as some give an account of serpents charming birds and other animals down into their mouths. If the serpent takes them with his eyes, though they seem to be affrighted by it, yet they will not flee away, but will keep the serpent in sight, and approach nearer and nearer to him, till they fall a prey.
Another custom that I desire may be examined by the fore-mentioned rules, is that of young people of both sexes getting together in companies for mirth, and spending the time together till late in the night, in their jollity. I desire our young people to suffer their ears to be open to what I have to say upon this point; as I am the messenger of the Lord of hosts to them; and not determine that they will not hearken, before they have heard what I shall say. I hope there are but few persons among us so abandoned, as to determine that they will go on in a practice, whether they are convinced that it is unlawful or not; or though it should be proved to them to be unlawful by undeniable arguments.—Let us then examine this custom and practice by what has been said. It has been proved undeniably, that we ought not to go on in a practice that leads and exposes to sin; and rules have been laid down to judge what does thus expose and lead to it, which I think are plain and undeniable. Certainly a Christian will not be unwilling to have his practices examined and tried by the rules of reason and God’s word; but will rather rejoice in it. And I desire particularly that the practice may be tried by that sure touch-stone of experience. This is one of the rules of trial that have been mentioned; that any custom which the experience and observation of mankind show to be ordinarily attended with sin, may be concluded to be unlawful. And if we look abroad in the country, I doubt not but these two things will be found.
1. That as to those places where there is most of this carried on among young people, (as there is more of it in some places than others,) it will be found, as a thing that universally holds, that the young people there are commonly a loose, vain, and irreligious generation; little regarding God, heaven or hell, or any thing but vanity. And that commonly in those towns where most frolicking is carried on, there are the most frequent breakings out of gross sins; fornication in particular.
2. If we go though the country, we shall for the most part find, that those persons who are most addicted to this practice, are the furthest from serious thought, and are the vainest and loosest upon other accounts. And whence should this be, if such a practice was not sinful, or had not a natural tendency to lead persons into sin.
Now I appeal to those who have made pretences to serious religion and saving piety. You have formerly pretended to keep up religion in your closets, and in your own souls; now seriously ask yourselves whether or no you have not found, that this practice has indisposed you to serious religion, and taken off your minds from it? Has it not tended to your neglect of secret prayer? And, if you have not wholly neglected it, have you not found, that you have been abundantly more ready to turn it off in any manner, and glad to have done with it? more backward to reading and serious meditation, and such things? And, that your mind has been exceedingly diverted from religion, and that for some time?—I do not send you far off to find out whether this custom be not of bad tendency—not beyond the sea, but your own breast; there let the matter be determined.
Let us now try this custom by the effect which the outpouring of the Spirit of God on a people has with respect to it. This we are under great advantage to do; because there has lately been, in this place, the most remarkable outpouring of the Spirit of God, that has even been in
Supposing such a custom had been begun and set up, by the young people all over the town, in the midst of the time of the late outpouring of the Spirit, all of a sudden; would any wise persons, that have truly the cause of religion at heart, rejoiced at it? Would not every one have concluded, without any hesitation, that there was great danger that it would take off people’s minds from religion, and make them vain; and so put an end to the flourishing of religion? Would not every considerate person have thought thus of it? And if such a custom would have had an ill tendency then, so it will now.
Objection. The town is not in such circumstances now, as it was then: it might have done hurt then, by putting an end to the great concern; but now it may do no hurt; for there is now no such great concern to be interrupted by it.
Answer. Though the town is not is such circumstances now as it was then, yet there ought to be as much engagedness of mind about religion, as much concern among sinners, and as much engagedness among the godly, as then; and it is to our shame that there is not. And if such a practice would have tended to destroy such a religious concern then, it certainly tends to prevent it now. It is a rule that will hold, that what has a tendency to destroy a thing when it is, tends to prevent when it is not. And are we not praying from sabbath to sabbath, and from day to day, for such a concern again? And do not those who pretend to be converted, and yet have lately set up this custom, pray for the same? Are you a convert, a saint, and yet not desire that there should be any more pouring out of the Spirit of God? The town has cause to be ashamed of such converts, if it has any such. And if ye do, why do you do what tends to prevent it.
Again, Let this practice be tried by the effect that a general decay of religion has with respect to it. Now we have a trial: it is now a time that religion is greatly decayed amongst us; and the effect is, that this custom comes in with this decay. Young people begin again to set up their old custom of frolicking, (as it is called,) and spending a great part of the night in it, to the violation of family order. What is the reason, if this custom is not bad, either in its nature or tendency, that it did not come in before, when religion was lively? Why does it stay till it can take the advantage of the withdrawment of religion? This is a sign that it is a custom that shuns a spirit of lively religion, as darkness shuns the light, and never comes in till light withdraws.
And here again, I would send persons to their own experience. How did this practice come in with you in particular; you, that two or three years ago seemed to be so engaged in religion? Did it not come in, did you not begin to practise it, as the sense of religion wore off? And what is the matter? Why did not you set up the practice then, when your heart was taken up about reading, meditation, and secret prayer to God? If this do not at all stand in the way of them, and is no hinderance to them, why was you not engaged in both together? What account can you give of it? Why did you leave off this practice and custom, or abstain from it? To what purpose is this changing? One while it must be avoided as evil, and another while practised and pleaded for as good? The making such an alteration does not look well, nor will it be for the honour of religion in the eye of the world. For whether the practice be lawful or not, yet such a thing will surely be improved to our disadvantage. For your avoiding it then has this appearance in the eye of the country, that then you condemned it; and therefore your now returning to it, will appear to them as backsliding in you. Such changelings are evermore, in the eye of the world, greatly to the dishonour of their profession, let it be what it will.
Indeed, this custom, as it is practised, does not only tend to sin, but is in itself very disorderly, sinful, and shameful. For it is attended late in the night, and in the dead of the night, to the neglect of family prayer, and violating all family order; which is disorder and profaneness. Is it lawful to rob God of his ordinary sacrifices, for the sake of your pleasure, diversion, and jollity? Are you of that mind, that it is a decent thing that
the stated worship of the great God should give way to your mirth, and your diversions? Is this the way of God’s holy children? Those works that are commonly done in the dead of night, seem to have a black mark set upon them by the apostle, and Christians are exhorted to avoid them,
Many of you that have lately set up this practice of frolicking and jollity, profess to be children of the light and of the day; and not to be the children of darkness. Therefore walk as in the day; and do not those works of darkness, that are commonly done at unseasonable hours of the night. Such things are not only condemned by the apostle, but are looked upon as infamous in all ages among sober people, as all past writings
manifest. Therefore it is a thing of bad report, and so forbidden.
Objection. But the wise man allows of this practice, when he says,
Answer. This is nothing to the purpose; for the utmost that any can pretend that it proves, is that it may be used under some circumstances; but not at all, that dancing and other things used by our young people in their frolics are lawful, in those circumstances: any more than what is said in the same chapter,
Objection. If we avoid all such things, it will be the way for our young people to be ignorant how to behave themselves in company.
Answer. But consider what this objection comes to. It certainly comes to this, viz. That the pouring out of the Spirit of God upon a people, tends to banish all good conduct, good breeding, and decent behaviour from among them; and to sink them down into clownishness and barbarity! The Spirit of God did actually put an end to this practice among us.—But who is not ashamed to make such an objection? Will any of our young converts talk thus? Will you, that think you were converted by the late pouring out of the Spirit of God, and are made holy persons, heirs of eternal life, talk so blasphemously of it?
If our young people are resolute still to go on notwithstanding all that has been said, I hope that those of them who call themselves converted, will first find out some rational, satisfying answer to the arguments that have been used against it. This at least may be reasonably expected of them, seeing they make such a profession. You have this day been partaking of the sacrament of the Lord’s supper, and therein solemnly renewed your profession.—If after such light set before you, and such mercy given, you will go on, be it known to you, that your eating now, and at other times, will prove only an eating and drinking judgement to yourselves.
And I desire heads of families, if they have any government over their children, or any command of their own houses, would not tolerate their children in such practices, nor suffer such conventions in their houses.—I do not desire that young people should be abridged of any lawful and proper liberties. But this custom can be of no benefit or service in the world: it tends only to mischief.—Satan doubtless would be glad to have such an interest
amongst us as he used to have; and is therefore striving to steal in, while we are sleeping: but let us rouse up ourselves, and vigorously oppose his encroachments. I shall repeat those words of the apostle,
Dated, December, 1734.
Redeeming the time
Christians should not only study to improve the opportunities they enjoy, for their own advantage, as those who would make a good bargain; but also labour to reclaim others from their evil courses; so that God might defer his anger, and time might be redeemed from that terrible destruction, which, when it should come, would put an end to the time of divine patience. And it may be upon this account, that this reason is added, Because the days are evil. As if the apostle had said, the corruption of the times tends to hasten threatened judgments; but your holy and circumspect walk will tend to redeem time from the devouring jaws of those calamities.—However, thus much is certainly held forth to us in the words; viz. That upon time we should set a high value, and be exceeding careful that it be not lost; and we are therefore exhorted to exercise wisdom and circumspection, in order that we may redeem it. And hence it appears, that time is exceedingly precious.
Why time is precious.
Time is precious for the following reasons:
1. Because a happy or miserable eternity depends on the good or ill improvement of it. Things are precious in proportion to their importance, or to the degree wherein they concern our welfare. Men are wont to set the highest value on those things upon which they are sensible their interest chiefly depends. And this renders time so exceedingly precious, because our eternal welfare depends on the improvement of it.—Indeed our welfare in this world depends upon its improvement. If we improve it not, we shall be in danger of coming to poverty and disgrace; but by a good improvement of it, we may obtain those things which will be useful and comfortable. But it is above all things precious, as our state through eternity depends upon it. The importance of the improvement of time upon other accounts, is in subordination to this.
Gold and silver are esteemed precious by men; but they are of no worth to any man, only as thereby he has an opportunity of avoiding or removing some evil, or of possessing himself of some good. And the greater the evil is which any man hath advantage to escape, or the good which he hath advantage to obtain, by any thing that he possesses, by so much the greater is the value of that thing to him, whatever it be. Thus if a man, by any thing which he hath, may save his life, which he must lose without it, he will look upon that by which he hath the opportunity of escaping so great an evil as death, to be very precious.—Hence it is that time is so exceedingly precious, because by it we have opportunity of escaping everlasting misery, and of obtaining everlasting blessedness and glory. On this depends our escape from an infinite evil, and our attainment of an infinite good.
2. Time is very short, which is another thing that renders it very precious. The scarcity of any commodity occasions men to set a higher value upon it, especially if it be necessary and they cannot do without it. Thus when Samaria was besieged by the Syrians, and provisions were exceedingly scarce,
3. Time ought to be esteemed by us very precious, because we are uncertain of its continuance. We know that it is very short, but we know not how short. We know not how little of it remains, whether a year, or several years, or only a month, a week, or a day. We are every day uncertain whether that day will not be the last, or whether we are to have the whole day. There is nothing that experience doth more verify than this.—If a man had but little provision laid up for a journey or a voyage, and at the same time knew that if his provision should fail, he must perish by the way, he would be the more choice of it.—How much more would many men prize their time, if they knew that they had but a few months, or a few days, more to live! And certainly a wise man will prize his time the more, as he knows not but that it will be so as to himself. This is the case with multitudes now in the world, who at present enjoy health, and see no signs of approaching death: many such, no doubt, are to die the next month, many the next week, yea, many probably to-morrow, and some this night; yet these same persons know nothing of it, and perhaps think nothing of it, and neither they nor their neighbours can say that they are more likely soon to be taken out of the world than others. This teaches us how we ought to prize our time, and how careful we ought to be, that we lose none of it.
4. Time is very precious, because when it is past, it cannot be recovered. There are many things which men possess, which if they part with, they can obtain them again. If a man have parted with something which he had, not knowing the worth of it, or the need he should have of it; he often can regain it, at least with pains and cost. If a man have been overseen in a bargain, and have bartered away or sold something, and afterwards repent of it, he may often obtain a release, and recover what he had parted with.—But it is not so with respect to time; when once that is gone, it is gone for ever; no pains, no cost will recover it. Though we repent ever so much that we let it pass, and did not improve it while we had it, it will be to no purpose. Every part of it is successively offered to us, that we may choose whether we will make it our own, or not. But there is no delay; it will not wait upon us to see whether or no we will comply with the offer. But if we refuse, it is immediately taken away, and never offered more. As to that part of time which is gone, however we have neglected to improve it, it is out of our possession and out of our reach.
If we have lived fifty, or sixty, or seventy years, and have not improved our time, now it cannot be helped; it is eternally gone from us: all that we can do, is to improve the little that remains. Yea, if a man have spent all his life but a few moments unimproved, all that is gone is lost, and only those few remaining moments can possibly be made his own; and if the whole of a man’s time be gone, and it be all lost, it is irrecoverable.—Eternity depends on the improvement of time; but when once the time of life is gone, when once death is come, we have no more to do with time; there is no possibility of obtaining the restoration of it, or another space in which to prepare for eternity. If a man should lose the whole of his worldly substance, and become a bankrupt, it is possible that his loss may be made up. He may have another estate as good. But when the time of life is gone, it is impossible that we should ever obtain another such time. All opportunity of obtaining eternal welfare is utterly and everlastingly gone.
Reflections on time past.
You have now heard of the preciousness of time; and you are the persons concerned, to whom God hath committed that precious talent. You have an eternity before you. When God created you, and gave you reasonable souls, he made you for an endless duration. He gave you time here in order to a preparation for eternity, and your future eternity depends on the improvement of time.—Consider, therefore, what you have done with your past time. You are not now beginning your time, but a great deal is past and gone; and all the wit, and power, and treasure of the universe, cannot recover it. Many of you may well conclude, that more than half of your time is gone; though you should live to the ordinary age of man, your glass is more than half run; and it may be there are but few sands remaining. Your sun is past the meridian, and perhaps just setting, or going into an everlasting eclipse. Consider, therefore, what account you can give of your improvement of past time. How have you let the precious golden sands of your glass run?
Every day that you have enjoyed has been precious; yea, your moments have been precious. But have you not wasted your precious moments, your precious days, yea your precious years? If you should reckon up how many days you have lived, what a sum would there be! and how precious hath every one of those days been! Consider, therefore, what have you done with them? what is become of them all? What can you show of any improvement made, or good done, or benefit obtained, answerable to all this time which you have lived? When you look back, and search, do you not find this past time of your lives in a great measure empty, having not been filled up with any good improvement? And if God, that hath given you your time, should now call you to an account, what account could you give to him?
How much may be done in a year! how much good is there opportunity to do in such a space of time! How much service may persons do for God, and how much for their own souls, if to their utmost they improve it! How much may be done in a day! But what have you done in so many days and years that you have lived? What have you done with the whole time of your youth, you that are past your youth? What is become of all that precious season of life? Hath it not all been in vain to you? Would it not have been as well or better for you, if all that time you had been asleep, or in a state of non-existence?
You have had much time of leisure and freedom from worldly business; consider to what purpose you have spent it. You have not only had ordinary time, but you have had a great deal of holy time. What have you done with all the sabbath-days which you have enjoyed? Consider those things seriously, and let your own consciences make answer.
Who are chiefly deserving of reproof from the subject of the preciousness of time.
How little is the preciousness of time considered, and how little sense of it do the greater part of mankind seem to have! and to how little good purpose do many spend their time! There is nothing more precious, and yet nothing of which men are more prodigal. Time is with many, as silver was in the days of Solomon, as the stones of the street, and nothing accounted of. They act as if time were as plenty as silver was then, and as if they had a great deal more than they needed, and knew not what to do with it. If men were as lavish of their money as they are of their time, if it were as common a thing for them to throw away their money, as it is for them to throw away their time, we should think them beside themselves, and not in the possession of their right minds. Yet time is a thousand times more precious than money; and when it is gone, cannot be purchased for money, cannot be redeemed by silver or gold.—There are several sorts of persons who are reproved by this doctrine, whom I shall particularly mention.
1. Those who spend a great part of their time in idleness, or in doing nothing that turns to any account, either for the good of their souls or bodies; nothing either for their own benefit, or for the benefit of their neighbour, either of the family or of the body-politic to which they belong. There are some persons upon whose hands time seems to lie heavy, who, instead of being concerned to improve it as it passes, and taking care that it
pass not
Some spend much of their time at the tavern, over their cups, and in wandering about from house to house, wasting away their hours in idle and unprofitable talk which will turn to no good account:
2. They are reproved by this doctrine who spend their time in wickedness, who do not merely spend their time in doing nothing to any good purpose, but spend it to ill purposes. Such do not only lose their time, but they do worse; with it they hurt both themselves and others.—Time is precious, as we have heard, because eternity depends upon it. By the improvement of time, we have opportunity of escaping eternal misery, and obtaining eternal blessedness. But those who spend their time in wicked works, not only neglect to improve their time to obtain eternal happiness, or to escape damnation, but they spend it to a quite contrary purpose, viz. to increase their eternal misery, or to render their damnation the more heavy and intolerable.
Some spend much time in revelling, and in unclean talk and practices, in vicious company-keeping, in corrupting and insnaring the minds of others, setting bad examples, and leading others into sin, undoing not only their own souls, but the souls of others. Some spend much of their precious time in detraction and backbiting; in talking against others; in contention, not only quarrelling themselves, but fomenting and stirring up strife and contention. It would have been well for some men, and well for their neighbours, if they had never done any thing at all; for then they would have done neither good nor hurt. But now they have done a great deal more hurt than they have done or ever will do good. There are some persons whom it would have been better for the towns where they live, to have been at the charge of maintaining them in doing nothing, if that would have kept them in a state of inactivity.
Those who have spent much of their time in wickedness, if ever they shall reform, and enter upon a different mode of living, will find, not only that they have wasted the past, but that they have made work for their remaining time, to undo what they have done. How will many men, when they shall have done with time, and shall look back upon their past lives, wish that they had had no time! The time which they spend on earth will be worse to them than if they had spent so much time in hell; for an eternity of more dreadful misery in hell will be the fruit of their time on earth, as they employ it.
3. Those are reproved by this doctrine, who spend their time only in worldly pursuits, neglecting their souls. Such men lose their time, let them be ever so diligent in their worldly business; and though they may be careful not to let any of it pass so, but that it shall some way or other turn to their worldly profit. They that improve time only for their benefit in time, lose it; because time was not given for itself, but for that everlasting duration which succeeds it.—They, therefore, whose time is taken up in caring and labouring for the world only, in inquiring what they shall eat, and what they shall drink, and wherewithal they shall be clothed; in contriving to lay up for themselves treasures upon earth, how to enrich themselves, how to make themselves great in the world, or how to live in comfortable and pleasant circumstances, while here; who busy their minds and employ their strength in these things only, and the stream of whose affections is directed towards these things; they lose their precious time.
Let such, therefore, as have been guilty of thus spending their time, consider it. You have spent a great part of your time, and a great part of your strength, in getting a. little of the world; and how little good doth it afford you, now you have gotten it! What happiness or satisfaction can you reap from it? will it give you peace of conscience, or any rational quietness or comfort? What is your poor, needy, perishing soul the better for it? and what better prospects doth it afford you of your approaching eternity? and what will all that you have acquired avail you when time shall be no longer?
An exhortation to improve time.
Consider what hath been said of the preciousness of time, how much depends upon it, how short and uncertain it is, how irrecoverable it will be when gone. If you have a right conception of these things, you will be more choice of your time than of the most fine gold. Every hour and moment will seem precious to you.—But besides those considerations which have been already set before you, consider also the following.
1. That you are accountable to God for your time. Time is a talent given us by God; he hath set us our day; and it is not for nothing, our day was appointed for some work; therefore he will, at the day’s end, call us to an account. We must give account to him of the improvement of all our time. We are God’s servants; as a servant is accountable to his master, how he spends his time when he is sent forth to work, so are we accountable to God. If men
would aright consider this, and keep it in mind, would they not improve their time otherwise than they do? Would you not behave otherwise than you do, if you considered with yourselves every morning, that you must give an account to God, how you shall have spent that day? and if you considered with yourselves, at the beginning of every evening, that you must give an account to God, how you shall have spent that evening? Christ hath told us, that
2. Consider how much time you have lost already. For your having lost so much, you have the greater need of diligently improving what yet remains. You ought to mourn and lament over your lost time; but that is not all, you must apply yourselves the more diligently to improve the remaining part, that you may redeem lost time.?You who are considerably advanced in life, and have hitherto spent your time in vanities and worldly cares, and have lived in a great measure negligent of the interests of your souls, may well be terrified and amazed, when you think how much time you have lost and wasted away.—In that you have lost so much time, you have the more need of diligence, on three accounts.
(1.) As your opportunity is so much the shorter.—Your time at its whole length is short. But set aside all that you have already lost, and then how much shorter is it! As to that part of your time which you have already lost, it is not to be reckoned into your opportunity; for that will never be any more; and it is no better, but worse to you, than if it never had been.
(2 ) You have the same work to do that you had at first, and that under greater difficulties. Hitherto you have done nothing at all of your work, all remains to be done, and that with vastly greater difficulties and opposition in your way than would have been if you had set about it seasonably. So that the time in which to do your work is not only grown shorter, but your work is grown greater. You not only have the same work to do, but you have more work; for while you have lost your time, you have not only shortened it, but you have been making work for yourselves. How well may this consideration awaken you to a thorough care, not to let things run on in this manner any longer, and rouse you up immediately to apply yourselves to your work with all your might!
(3.) That is the best of your time which you have lost. The first of a man’s time, after he comes to the exercise of
What will make you sensible of the necessity of a diligent improvement of remaining time, if these things will not? Sometimes such considerations as these have another effect, viz. to discourage persons, and to make them think, that seeing they have lost so much time, it is not worth their while to attempt to do any thing now. The devil makes fools of them; for when they are young, he tells them, there is time enough hereafter, there is no need of being in haste, it will be better seeking salvation hereafter; and then they believe him. Afterwards, when their youth is past, he tells them, that now they have lost so much, and the best of their time, that it is not worth their while to attempt to do any thing; and now they believe him too. So that with them no time is good. The season of youth is not a good time; for that is most fit for pleasure and mirth, and there will be enough afterwards; and what comes afterwards is not a good time, because the best of it is gone. Thus are men infatuated and ruined.
But what madness is it for persons to give way to discouragement, so as to neglect their work, because their time is short! What need have they rather to awake out of sleep, thoroughly to rouse up themselves, and to be in good earnest, that if possible they may yet obtain eternal life! Peradventure God may yet give them repentance to the acknowledgment of the truth, that they may be saved. Though it be late in the day, yet God calls upon you to rouse, and to apply yourselves to your work; and will you not hearken to his counsel in this great affair, rather than to the counsel of your mortal enemy?
3. Consider how time is sometimes valued by those who are come near to the end of it. What a sense of its preciousness have poor sinners sometimes, when they are on their death-beds! Such have cried out, O, a thousand worlds for an inch of time! Then time appears to them indeed precious. An inch of time could do them no more good than before, when they were in health, supposing a like disposition to improve it, nor indeed so much; for a man’s time upon a death-bed is attended with far greater disadvantage for such an improvement as will be for the good of his soul, than when he is in health.—But the near approach of death makes men sensible of the inestimable worth of time. Perhaps, when they were in health, they were as insensible of its value as you are, and were as negligent of it. But how are their thoughts altered now! It is not because they are deceived, that they think time to be of such value, but because their eyes are opened; and it is because you are deceived and blind that you do not think as they do.
4. Consider what a value we may conclude is set upon time by those who are past the end of it. What thoughts do you think they have of its preciousness, who have lost all their opportunity for obtaining eternal life, and are gone to hell? Though they were very lavish of their time while they lived, and set no great value upon it; yet how have they changed their judgments! How would they value the opportunity which you have, if they might but have it granted to them! What would they not give for one of your days, under the means of grace!—So will you, first or last, be convinced. But if you be not convinced except in the manner in which they are, it will be too late
There are two ways of making men sensible of the preciousness of time. One is, by showing them the reason why it must be precious, by telling them how much depends on it, how short it is, how uncertain, &c. The other is experience, wherein men are convinced how much depends on the improvement of time. The latter is the most effectual way; for that always convinces, if nothing else doth.—But if persons be not convinced by the former means, the latter will do them no good. If the former be ineffectual, the latter, though it be certain, yet is always too late. Experience never fails to open the eyes of men, though they were never opened before. But if they be first opened by that, it is no way to their benefit. Let all therefore be persuaded to improve their time to their utmost.
Advice respecting the improvement of time.
I shall conclude with advising to three things in particular.
1. Improve the present time without any delay. If you delay and put off its improvement, still more time will be lost; and it will be an evidence that you are not sensible of its preciousness. Talk not of more convenient seasons hereafter; but improve your time while you have it, after the example of the psalmist,
2. Be especially careful to improve those parts of time which are most precious. Though all time is very precious, yet some parts are more precious than others; as, particularly, holy time is more precious than common time. Such time is of great advantage for our everlasting welfare; therefore, above all, improve your sabbaths, and especially the time of public worship, which is the most precious part. Lose it not either in sleep, or in
carelessness, inattention, and wandering imaginations. How sottish are they who waste away, not only their common, but holy time, yea the very season of attendance on the holy ordinances of God!—The time of youth is precious, on many accounts. Therefore, if you be in the enjoyment of this time, take heed that you improve it. Let not the precious days and years of youth slip away without improvement. A time of the strivings of God’s Spirit is more precious than other time. Then God is near; and
we are directed, in
3. Improve well your time of leisure from worldly business. Many persons have a great deal of such time, and all have some. If men be but disposed to it, such time may be improved to great advantage. When we are most free from cares for the body, and business of an outward nature, a happy opportunity for the soul is afforded. Therefore spend not such opportunities unprofitably, nor in such a manner that you will not be able to give a good account thereof to God. Waste them not away wholly in unprofitable visits, or useless diversions or amusements. Diversion should be used only in subserviency to business. So much, and no more, should be used, as doth most fit the mind and body for the work of our general and particular callings.
You have need to improve every talent, advantage, and opportunity, to your utmost, while time lasts; for it will soon be said concerning you, according to the oath of the angel, in
Not dated.
Boast not thyself of to-morrow; for thou knowest not what a day may bring forth.
The design of the wise man in this book of Proverbs, is to give us the precepts of true wisdom, or to teach us how to conduct ourselves wisely in the course of our lives. Wisdom very much consists in making a wise improvement of time, and of the opportunities we enjoy. This is often in Scripture spoken as a great part of true wisdom; as
Therefore the wise man in these books of Proverbs and Ecclesiastes, agreeably to his design, insists on this part of wisdom. He tells us the advantage of seeking Christ early;
1. The precept, not to boast of to-morrow; i.e. not to speak or act as though it were our own. It is absurd for men to boast of that which is not theirs. The wise man would not have us behave ourselves as though any time were ours but the present. He that boasts of to-morrow, acts as though he had to-morrow in his possession, or had something whereby he might depend on it, and call it his own.
2. The reason given for this precept; for thou knowest not what a day may bring forth. It is a good reason why we should not behave ourselves as though the morrow were our own, that indeed it is not; we are not sure of it; we have no hold of future time; we know not whether we shall see the morrow: or if we do know that we shall see it, we know not what we shall see on it.—Hence, we ought to behave ourselves every day, as though we had no dependence on any other.
Needful precautions.
To prevent a misunderstanding of the doctrine, I observe that it is not meant, that we should in every respect behave as though we knew that we should not live another day. Not depending on another day, is a different thing, from concluding, that we shall not live another day. We may have reason for the one, and not for the other. We have good reason not to depend on another day, but we have no reason to conclude, that we shall not live another day.
In some respects we ought to carry ourselves, as though we know we should not live another day, and should improve every day as if it were the last. Particularly, we should live every day as conscientiously and as holily as if we knew it were the last. We should be as careful every day to avoid all sin, as if we knew that that night our souls should be required of us. We should be as careful to do every duty which God requires of us, and take as much care that we have a good account to give to our Judge, of our improvement of that day, as if we concluded that we must be called to give an account before another day.
But in many other respects, we are not obliged to behave ourselves as though we concluded that we should not live to another day. If we had reason to conclude that we should not live another day, some things would not be our duty which now are our duty. As for instance, in such a case it would not be the duty of any person to make provision for his temporal subsistence during another day: to neglect which, as things now are, would be very imprudent and
foolish, as the consequences would show, if every man were to act in this manner. If so, it would never be man’s duty to plough or sow the field, or to lay up for winter; but these things are man’s duty; as
So, on the other hand, if we were certain that we should not live another day, some things would be our duty today, which now are not so. As for instance, it would be proper for us to spend our time in giving our dying counsels, and in setting our houses in order. If it were revealed to us, that we should die before to-morrow morning, we ought to look upon it as a call of God to us, to spend the short remainder of our lives in those things which immediately concern our departure, more than otherwise it would be our duty to do.—Therefore, the words which forbid us to boast of to-morrow, cannot be extended so far as to signify, that we ought in all respects to live, as if we knew we should not see another day. Yet they undoubtedly mean, that we ought not to behave ourselves in any respect, as though we depended on another day.
The precept explained.
Boast not thyself of to-morrow. In this precept two things seem to be forbidden.
1. Boasting ourselves of what shall be on the morrow, or behaving ourselves as though we depended on particular things to come to pass in this world, in some future time. As when men behave themselves, as though they depended on being rich, or promoted to honour hereafter: or as though they were sure of accomplishing any particular design another day. So did the rich man in the gospel, when he did not only promise himself, that he should live many years, but promised himself also, that he should be rich many years. Hence he said to his soul, that he had much goods laid up for many years.
Or if they act as though they depended upon it that they should have considerable opportunity on a death-bed to seek mercy; or whatever they promise themselves should come to pass respecting them in this world, if they act as depending on it, they boast themselves of to-morrow.
2. Another thing implied, is our boasting of future time itself, or acting as though we depended on it, that we should have our lives continued to us another day. Not only is the command of God delivered in the text transgressed by those who behave themselves as depending upon it, that they shall see and obtain such and such things to-morrow; but by those who act as depending upon it, that they shall remain in being in this world to-morrow.
Both these ways of boasting of to-morrow are reproved by the apostle
When men act as though they depend on another day.
1. They will do so, if they set their hearts on the enjoyments of this life. I mean not, if they have any manner of affection to them. We may have some affection to the enjoyments of this world; otherwise they would cease to be enjoyments. If we might have no degree of rejoicing in them, we could not be thankful for them. Persons may in a degree take delight in earthly friends, and other earthly enjoyments. It is agreeable to the wise man’s advice
that we should do so,
The man who doth thus, acts as though he depended on another day, yea many other days, in the world; for it is most evident, that if the enjoyments of this world be of such a nature that they are not to be depended on for one day more, they are not worth the setting of our hearts upon them, or the placing of our happiness in them. We may rejoice in the enjoyments of the world, but not in such a manner as to place the rest of our souls in them. As the
apostle saith, we should rejoice in them as though we rejoiced not,
They who are very much pleased and elated with the enjoyments of the world, certainly behave themselves as though they had much dependence on their continuance for more than one or two days more—They who addict themselves to vain mirth, and lead a jovial life, show that they set their hearts on the enjoyments of the world, and act as those who depend on more days than the present. For if they were sensible that they could not depend on any future time, but that death would put an eternal end to all their carnal mirth before to-morrow, they would have no heart to spend the present day in such a manner as they now do. It would immediately produce in them a disposition far from levity and vanity.
And when persons are very much sunk with the loss of any temporal enjoyments, or with any temporal disappointments, it shows that they set their hearts upon them, and behave as though they boasted of to-morrow, and depended on their long continuance in life. If they had no such dependence, they would not be frustrated, or would not be overwhelmed by their frustration. If they be very much sunk, and the comfort of their lives be destroyed by it, it shows that those temporal enjoyments were too much the foundation on which their comfort stood. That which makes a building totter, and threatens its destruction, is not the taking away of some of the exterior parts of the superstructure, but the removal of some considerable part of the foundation on which the house stands.
2. If men are proud of their worldly circumstances, it shows that they have a dependence on to-morrow; for no man would think it worth his while to vaunt himself in that which is to be depended on only for a day. Though a man have a great estate to-day, he will not be puffed up with it, unless he depend upon having it to-morrow. A man who hath no dependence, but that he may to-morrow be in the grave, where the small and great are upon a level,
That person will not be proud of his rich and fine clothes, who is sensible that he may be stripped by death to-morrow, and sent out of the world, as he came naked into it. He will not to-day be very proud of his personal beauty, who hath no dependence on escaping to-morrow that stroke of death which will mar all his beauty, and make that face which he now thinks so comely, appear ghastly and horrid; when instead of a ruddy and florid countenance, there will be the blood settled, cold and congealed, the flesh stiff and clayey, the teeth set, the eyes fixed and sunk into the head. Nor will he to-day very much affect to beautify and adorn with gaudy and flaunting apparel, that body concerning which he is sensible that it may be wrapped in a winding sheet to-morrow, to be carried to the grave, there to rot, and be covered and filled with worms.
3. When men envy others their worldly enjoyments, their wealth, their worldly ease, or their titles and high places—their sensual pleasures, or any of their worldly circumstances—it shows, that they set their hearts on the things of the world; and that they are not sensible that these things are not to be depended upon for another day. If they were, they would not think them worth their envy. They would appear so worthless in their eyes, that they
would not care who had them, nor who went without them.—So when they contend about worldly possessions and enjoyments, (as almost all the contentions that are in the world are about these things,) it shows that they have dependence on to-morrow; otherwise they would not think the enjoyments of the world worth contending about. They would be very much of the temper recommended by Jesus Christ,
4. Men behave themselves as if they depended on another day, when they rest at ease to-day, in a condition out of which they must be delivered before they die. When
We in this land generally profess, that as we are by sinful nature, we are exposed to eternal death, and that therefore there is a necessity that we get out of a natural condition some time before we die. And those among us who are sensible that they have never passed through any such change as in Scripture is called being born again, though they be not sufficiently convinced that there is any such place as hell, yet have a kind of belief of it; at least they do not conclude that there is no such place, and therefore cannot but be sensible that it would be dreadful to die unconverted. Therefore, if they be in a considerable degree of ease and quietness in their condition, it must be because they have a dependence on being delivered out of such a condition some time before they die.
Inasmuch as they are easy, remaining in such a condition to-day, without any prospect of present deliverance, it shows plainly that they depend on another day. If they did not, they could have no quietness in their spirits; because, if there be no grounds of dependence on any further opportunity, then what they are exposed to, by missing the opportunity which they have to-day, is infinitely dreadful.—Persons who are secure in their sins, under the light of the gospel, unless they be deceived with a false hope, are generally so because they boast themselves of to-morrow. They depend on future opportunity; they flatter themselves with hopes of living long in the world; they depend on what shall come to pass hereafter; they depend on the fulfilment of their good intentions as to what they will do at a more convenient season.
5. Men behave themselves as those who depend on another day, when they neglect any thing to-day which must be done before they die. If there be any thing, which is absolutely necessary to be done some time before death, and the necessity of it be sufficiently declared and shown to the person for whom it is thus necessary, if he neglect setting about it immediately, sincerely, and with all his might, certainly it carries this face with it, that the man depends upon its being done hereafter, and consequently that he shall have opportunity to do it.—Because, as to those things which are absolutely necessary to be done, there is need, not only of a possibility of a future opportunity; but of something which is to be depended on, some good ground to conclude that we shall have future opportunity; therefore, whoever lives under the gospel, and does not this day thoroughly reform his life, by casting away every abomination, and denying every lust—and doth not apply himself to the practice of the whole of his duty towards God and man, and begin to make religion his main business—he acts as one who depends on another day; because he is abundantly taught that these things must be done before he dies.
Those who have been seeking salvation for a great while, in a dull, insincere, and slighty manner, and find no good effect of it, have abundant reason to conclude, that some time before they die, they must not only seek, but strive to enter in at the strait gate, and must be violent for the kingdom of heaven; and therefore, if they do not begin thus to-day, they act as those who depend on another day.—So those who have hitherto lived in the neglect of some particular known duty, whether it be secret prayer, or paying some old debt, which they have long owed to their neighbour—or the duty of confessing some fault to a brother who hath aught against them, or of making restitution for some injury?they act as those who depend on another day.
6. Men behave themselves as though they depended on another day, if they do that to-day which some time or other must be undone. There are many things done by men which must be undone by them. They must go back again from the way which they have gone, or they are ruined to all eternity. Therefore, in doing these things, they act as those who depend on future opportunity to undo them: as when a man cheats or defrauds his neighbour in any thing, he acts as one that boasts of to-morrow: for he must undo what he doth before he dies; he must some time or other make restitution, or divine justice, which oversees all things, and governs the whole world, and will see to it that right be done, will not let go its hold of him.
So when men hearken to temptation, and yield to the solicitations of their lusts to commit any sin, they act as those who depend on another day. They do what must be undone. What they then do must be undone by hearty and thorough repentance, or they are ruined and lost for ever. So if persons have been seeking salvation for a time, and afterwards are guilty of backsliding, and turn back after their hands have been put to the plough, they act as those who depend on another day. For what they now do, they must undo some time or other; they must go back again from their backsliding, and have all their work to do over again. And these things must be undone in this world, while men live; for there will be no undoing of them afterwards; they may be suffered for, but never can be undone.
Why we ought not to boast of to-morrow.
I come now to show, why we ought not thus to boast ourselves of to-morrow; but on the contrary, to behave ourselves today as though we had no dependence on another. And there is this plain and sufficient reason for it, viz. That we have no grounds of dependence on another day. We have neither any foundation to depend upon seeing any particular things come to pass another day, which we may hope or wish for, nor upon enjoying another day in this world. We have nothing for a foundation of dependence that we shall not be in eternity before to-morrow, as both reason and experience show.—We have no promise of God that we shall ever see another day. We are in God’s hands; our lives are in his hands; he hath set our bounds; the number of our months and days are with him; nor hath he told them to us. We see that the life of man at longest is very short, and nothing is more uncertain; and it is a thing universal among mankind, that they know not the day of their death. We see that great natural abilities, and sharpness of wit, and clearness of discernment, do not help to any discovery in this matter. Wise men are as uncertain of the term of their lives as others.
There are so many ways and means whereby the lives of men come to an end, that no circumstances in which a man can be are any security to him from death. That it is but a very little while till to-morrow, is no good ground of dependence that we shall live till then. We see that deaths as sudden as our dying before to-morrow morning, are common in the world. We very often see or hear of sudden deaths. How many suddenly, in a few minutes, pass from a
state of health to a state of death, in the daytime, by several kinds of disease, which give no warning of their approach, and by many unforeseen accidents! How many go to sleep in health, and are found dead in their beds in the morning! So that our present health is no good ground of dependence that we shall live to see another day.?That persons are now in youth is no good ground of dependence upon another day; for sudden unexpected deaths are common even among those who are in the bloom of
youth. Nor is it any ground of dependence in this case, that a man is of a more than ordinary healthy and strong constitution. It is found by experience, that such are liable to sudden death as well as others:
That persons have already lived to see a great many days, and that after they had been often in times past told, that they were uncertain of any future time; or
Serious inquiries.
I shall improve this doctrine, by putting you upon examining yourselves, whether you do not boast yourselves of to-morrow, or whether you do not live in such a manner as you would not, were it not that you depend on future time and future opportunity in the world. Would not your behaviour be very different from what it now is, if you every day lived and acted without any dependence on seeing one day more?—You cannot but acknowledge it to be most reasonable, that you should live and act thus. You cannot but own, that you have no good ground of dependence on another day; and therefore that you cannot act wisely any otherwise than in acting as one who hath no dependence on any such thing. Therefore inquire whether you act wisely and reasonably in this respect.
1. Do you not set your hearts much more on this world, than you would, if you had no dependence on the morrow? Is not the language of the rich man in the gospel, the secret language of your hearts? “Soul, thou hast much goods laid up for many years,
2. Inquire, whether you would not much less meddle with the concerns of others, and be much more employed with your own hearts, if each day you had no dependence on living another day. If you were sensible that you had had no other day to depend upon than this, you would be sensible that you had great affairs of your own to attend to. You would find a great deal of business at home between God and your own soul; and considering that you cannot depend on another day, it would seem to you that you have but a short time in which to do it, and that therefore you have need to be much engaged. You would say as Christ did, I must work while the day lasts, for the night cometh, wherein no man can work. You would find so much to be done, and so much difficulty in doing it, that you would have little leisure, and little heart, to intermeddle with the business of others. Your business would be confined to a much narrower compass. You would have so much to do at home in your closets, and with your own hearts, that you would find no occasion to go abroad for intermeddling business to fill up your time.
But the truth is, men conceive of a great deal of time which they have to be filled up, and hence they want business: they depend on to-morrow, and the day following, and next month, and next year, yea many years to come. When they are young they depend on living to be middle-aged, and when middle-aged they depend on old age, and always put far away the day of death. Let them be young or old, there always seems to them to be a great vacancy between them and death; hence they wander to and fro for business to fill up that vacancy.—Whereas if they were sensible of the uncertainty of life, they would, in the first place, make sure of their own business; the business of their own precious, immortal souls would be done, before they would attend much to the business of other people. They would have no desire or disposition to concern themselves with every private quarrel which breaks out in the neighbourhood. They would not think it much concerned them to inquire into the matter, and to pass their censure on the affair. They would find something else to do, than to set by the hour together, discussing and censuring the conduct of such and such persons, gathering up or rehearsing the stories which are carried about to the disadvantage of this and that person.
We seldom, if ever, see men who are upon sick-beds, and look upon themselves very dangerously sick, disposed to spend their time in this manner; and the reason is, that they look upon it doubtful whether they shall live long. They do not, so much as others, depend on much time to spare; hence their minds are taken up more about their own souls’ concerns, than about the concerns of others. So it would be with persons in health, if their health did not make them depend on a great deal of time in the world.
3. If you each day depend on no other but the present, would you not engage and interest yourselves much less in party designs and schemes, than you are now wont to do? Among a people divided into two parties, as this town hath been for a long time, there is commonly much done by the partizans in forming schemes of.opposition to one another. There is always a strife, who shall get their wills and carry their point. This often engages them, if not in open quarrels, in secret intrigues. That there is so much done in these things, is a certain evidence that they boast themselves of to-morrow, and put death at a distance.
Men would certainly find themselves very much indisposed to such things, if they were so sensible of the uncertainty of life, as to depend on no other day than the present. It is therefore very proper, that you should examine yourselves in this particular, at this time. If you really depended on no other day than the present, would your hearts be so much engaged in strife between two
Brethren, these things ought not so to be among a Christian people; especially among a people that has made the profession which we have made. Nor would they be so if it were not for your dependence on much future time in the world. If you were so sensible of your continual liableness to death, that every day was the last you depended upon, these things certainly would not be so. For let us but consider what are the effects of death with respect to
such things. It puts an end to party-quarrels. Many men hold these quarrels as long as they live. They begin young, and hold on through many great and sore afflictions and chastisements of Providence. The old sore remains, when the supporters of nature bow, and the eyes grow dim, and the hands tremble with age. But death, when that comes, puts an end to all their quarrelling in this world. Death silences the most clamorous, and censorious, and backbiting tongue. When men are dead, they cease to
lay schemes against those of another party; death dashes all their schemes, so for as they have any concern in them.
When men are dead, they cease to bite and devour others; as it is said to have been of old a proverb among the Egyptians, Dead men do not bite. There are many who will bite and devour as long as they live, but death tames them. Men could not be quiet or safe by them while alive, but none will be afraid of them when dead. The bodies of those that made such a noise and tumult when alive, when dead, lie as quietly among the graves of their
neighbours as any others. Their enemies, of whom they strove to get their wills while alive, get their wills of them when they are dead. Nothing can please their enemies better than to have them out of their way. It suits them, that those who were so troublesome to them, are locked up safe in the close grave, where they will no more stand in their way.—There are no more effects of their pride, their craftiness, their hatred and envy.
The time will soon come, when you who have for many years been at times warmly contending one with another, will be very peaceable as to this world. Your dead bodies will probably lie quietly together in the same burying place. If you do not leave off contending before death, now natural will it be for others to have such thoughts as these, when they see your corpses; What! is this the man who used to be so busy in carrying on the designs of his party? Oh, now he has done; now he hath no more any part in any of these things; now it doth not at all concern him, who get their wills, or what party is uppermost. We shall hear his voice no more in our town meetings. He will not sit any more to reproach and laugh at others. He is gone to appear before his Judge, and to receive according to his conduct in life.—The consideration of such things as these would certainly have a mighty effect among us, if we did not put far away the day of death. If all acted every day as not depending on any other day, we should be a peaceable, quiet people.
4. Inquire, whether or no you do not allow yourselves in some things, and endeavour to flatter yourselves that there is no evil in them, which you would by no means dare to do if you had not a dependence on living till tomorrow. It is very common among men, when they are strongly enticed to some sinful practice, by their worldly interest, or by their carnal appetites, to pretend that they do not think there is any evil in it; when indeed they know better. Their pretence is only to serve a present turn. And if they expected to have their souls required of them that night, they would by no means dare to persist in the practice.—Therefore examine the liberties you take by this test. What would you think of them, if you now should have the following news sent you by some messenger from heaven; John, or Thomas, (or whatever your name be,) this night shall thy soul be required of thee. How would such tidings strike you! How would they alter the face of things if doubtless your thoughts would be very quick; you would soon begin to reflect on yourselves, and to examine your past and present conduct. And in what colours would the liberties you now take, appear to you in the case now supposed? Would you then conclude, that there is no evil in them? Would you not be less bold to go forward and meet death, for having continued in such practices? Would you dare to commit such acts again before you die, which now you pretend are lawful? Would not the few hours which you would have to live, be at all the more uncomfortable to you for having done such things? Would you not presently wish that you had let them alone? Yea, would they not appear frightful and terrifying to you? If it be thus, it is a sign that the reason why you now allow yourselves in thorn, and plead for their lawfulness, is that you put death at a distance, and depend on many other days in the world.
5. Inquire, whether you do not some things on the presumption, that you shall hereafter repent of them. Is not this the very thing which causes you to dare to do some things? Is it not the very ground on which you venture to gratify your lusts? Let young people examine all their secret carriage; what they do alone in the dark and in secret corners. God knoweth, and your own hearts know, though men do not. Put the question impartially to your own consciences; is not this the very thing that gives you courage, that God is very merciful, and that he often of his sovereign mercy gives repentance of great sins, and even wilful sins, and in consequence of repentance forgives? And so you hope that one day or other he will do so to you. You intend some time hereafter earnestly to seek; and you hope you shall be awakened. And if you be very earnest, as you intend to be, you hope you shall be converted, and then you shall be forgiven, and it will be as well as if you had never committed such sins.
If this be the case, consider how you boast of to-morrow, and foolishly depend on future opportunity to repent, as well as foolishly presume on the mercy of God to give you repentance, at the same time that you take a course to provoke God, for ever to give you up to a sealed hardness and blindness, and to a most fearful damnation; not considering that God will glorify his revenging justice as well as his mercy; nor remembering the sad example of Esau,
“who for a morsel of meat sold his birthright; and afterwards, when he would have inherited the blessing, he was rejected, for he found no place of repentance, though he sought it carefully with tears.”
6. Inquire, whether you improve this day, as one who doth not depend upon ever having opportunity to keep another sabbath, or to hear or read another discourse. It appears from what hath been already said, that you have no
7. Are you careful to see to it that the grounds of your hope are good? A man who hath some hope of being in a state of acceptance with God, but is not sure, if he had no dependence on any other day’s opportunity of making it sure, would be very strict in examining himself and searching the grounds of his hope, and would not rest in an uncertainty. He would be very thorough in informing himself what might be depended on as good evidence of an interest in Christ, and what not; and would be exceedingly strict in searching his own heart, to see whether there was any thing in him that comes up to the requisites laid down in the Scriptures.—If what appears hopeful in him were dim and obscure, he would set himself very earnestly to obtain that which would be more clear and manifest, and would cry earnestly to God for it, and would apply himself to a diligent use of means in order to it. And good reason why; for he depends on no other opportunity to make his calling and election sure, than what he hath to-day. Inquire therefore whether you be thus thorough in examining your hope. And are you thus careful effectually to see to it, that you are on a sure foundation? If not, then you behave yourselves as those that depend on to-morrow.
How to spend every day.
God hath concealed from us the day of our death, without doubt, partly for this end, that we might be excited to be always ready, and might live as those that are always waiting for the coming of their Lord, agreeably to the counsel which Christ gives us,
How can you reasonably be easy or quiet for one day, or one night, in such a condition, when you know not but your Lord will come this night? And if you should then be found, as you now are, unregenerate, how unprepared would you be for his coming, and how fearful would be the consequence! Be exhorted therefore, for your own sakes, immediately to awake from the sleep of sin, out of sleep, and sleep no more, as not depending on any other day.—Let me exhort you to have no dependence on any future time; to keep every sabbath, and to hear every sermon, as if it were the last. And when you go into your closet, and address yourself to your Father who seeth in secret, do it in no dependence on any future opportunity to perform the same duty. When you that are young go into company for amusement and diversion, consider that it may be the lust opportunity of the like nature that ever you may have. In all your dealings with your neighbours, act as if you were never to make another bargain. Behave in your families every day, as though you depended on no other.—Here I shall offer you two motives.
1. Consider, if you will hearken to this counsel, how much it will tend to your safety and peace in life and death. It is the way really and truly to be ready for death; yea, to be fit to live or fit to die; to be ready for affliction and adversity, and for whatever God in his providence shall bring upon you. It is the way to be in, not only an habitual, but actual preparedness for all changes, and particularly for your last change.—It is the way to
possess your souls in a serene and undisturbed peace, and to enable you to go on with an immovable fortitude of soul, to meet the most frightful changes, to encounter the most formidable enemies, and to be ready with unshaken confidence to triumph over death whenever you meet him; to have your hearts fixed, trusting in God, as one that stands on a firm foundation, and hath for his habitation the munition of rocks, that is not afraid of evil tidings, but laughs at the fear of the enemy. It will
be the way for you to possess that quietness and assurance spoken of,
2. What dismal calamities and miseries mankind are subject to for want of this, for want of behaving themselves every day, as not depending on any future day! The way of the world is, one day foolishly to depend on another, yea on many others. And what is the consequence? Why, the consequence with respect to the greater part of the world is, that they live all their days without any true peace or rest of soul. They are all their lifetime subject to bondage through fear of death. And when death sensibly approaches they are put into a terrible fright. They have a dismal view of their past lives; the ill improvement of their time, and the sins they have been guilty of, stand staring them in the face, and are more frightful to them than so many devils. And when they look forward into that eternity whither they are going, how dismal is the prospect! O how do their hearts shrink at the thought of it! They go before the judgment-seat of God, as those that are dragged thither, while they would gladly, if they could, hide themselves in the caves and dens of the earth.
And what is worse yet than all the disquietude and terror of conscience in this world; the consequence of a contrary behaviour, with respect to the bulk of mankind, is their eternal perdition. They flatter themselves that they shall see another day, and then another, and trust to that, until finally most of them are swallowed up in hell, to lament their folly to all eternity, in the lake that burneth with fire and brimstone.—Consider how it was with all the foolish virgins who trusted to the delay of the bridegroom’s coming: when he came they were surprised, and found unprepared, having no oil in their lamps; and while they went to buy, those who were ready went in with him to the marriage; and the door was shut against them, and they came afterwards crying in vain, Lord, Lord, open to us.
Sept. 1733.
And confessed that they were strangers and pilgrims on the earth. For they that say such things, declare plainly that they seek a country.
The apostle is here setting forth the excellencies of the grace of faith, by the glorious effects and happy issue of it in the saints of the Old Testament. He had spoken in the preceding part of the chapter particularly, of Abel, Enoch, Noah, Abraham and Sarah, Isaac and Jacob. Having enumerated those instances, he takes notice that “these all died in faith, not having received the promises, but having seen them afar off, were persuaded of them, and
embraced them, and confessed that they were strangers,
Two things may be observed here:
1. What these saints confessed of themselves, viz. that they were strangers and pilgrims on the earth.—Thus we have a particular account concerning Abraham, “I am a stranger and a sojourner with you.”
2. The inference that the apostle draws from hence, viz. that they sought another country as their home. “For they that say such things, declare plainly that they seek a country.” In confessing that they were strangers, they plainly declared that this is not their country; that this is not the place where they are at home. And in confessing themselves to be pilgrims, they declared plainly that this is not their settled abode; but that they have respect to some other country, which they seek, and to which they are travelling.
That this life ought to be so spent by us, as to be only a journey or pilgrimage towards heaven.
Here I would observe,
1. That we ought not to rest in the world and its enjoyments, but should desire heaven. We should “seek first the kingdom of God.”
A traveller is not wont to rest in what he meets with, however comfortable and pleasing, on the road. If he passes through pleasant places, flowery meadows, or shady groves; he does not take up his content in these things, but only takes a transient view of them as he goes along. He is not enticed by fine appearances to put off the thought of proceeding. No, but his journey’s end is in his mind. If he meets with comfortable accommodations at an inn, he entertains no thoughts of settling there. He considers that these things are not his own, that he is but a stranger, and when he has refreshed himself, or tarried for a night, he is for going forward. And it is pleasant to him to think that so much of the way is gone.
So should we desire heaven more than the comforts and enjoyments of this life. The apostle mentions it as an encouraging, comfortable consideration to Christians, that they draw nearer their happiness. “Now is our salvation nearer than when we believed.
2. We ought to seek heaven, by travelling in the way that leads thither. This is a way of holiness. We should choose and desire to travel thither in this way and in no other; and part with all those carnal appetites which, as weights, will tend to hinder us.“Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race set before us.”
We should travel on in the way of obedience to all God’s commands, even the difficult as well as the easy; denying all our sinful inclinations and interests. The way to heaven is ascending; we must be content to travel up hill, though it be hard and tiresome, and contrary to the natural bias of our flesh. We should follow Christ; the path he travelled, was the right way to heaven. We should take up our cross and follow him, in meekness and lowliness of heart, obedience and charity, diligence to do good, and patience under afflictions. The way to heaven is a heavenly life; an imitation of those who are in heaven, in their holy enjoyments, loving, adoring, serving, and praising God and the Lamb. Even if we could go to heaven with the gratification of our lusts, we should prefer a way of holiness and conformity to the spiritual self-denying rules of the gospel.
3. We should travel on in this way in a laborious manner.—Long journeys are attended with toil and fatigue; especially if through a wilderness. Persons in such a case
4. Our whole lives ought to be spent in travelling this road.—We ought to begin early. This should be the first concern, when persons become capable of acting. When they first set out in the world, they should set out on this journey.—And we ought to travel on with assiduity. It ought “to be the work of every day., We should often think of our journey’s end; and make it our daily work to travel on in the way that leads to it.—He who is on a journey, is often thinking of the destined place; and it is his daily care and business to get along; and to improve his time to get towards his journey’s end. Thus should heaven be continually in our thoughts; and the immediate entrance or passage to it, viz. death, should be present with us.—We ought to persevere in this way as long as we live.
“Let us run with patience the race that is set before us.”
5. We ought to be continually growing in holiness; and in that respect coming nearer and nearer to heaven—We should be endeavouring to come nearer to heaven, in being more heavenly; becoming more and more like the inhabitants of heaven, in respect of holiness and conformity to God; the knowledge of God and Christ; in clear views of the glory of God, the beauty of Christ, and the excellency of divine things, as we come nearer to the beatific vision.—We
should labour to be continually growing in divine love—that this may be an increasing flame in our hearts, till they ascend wholly in this flame—in obedience and a heavenly conversation; that we may do the will of God on earth as the angels do in heaven; in comfort and spiritual joy; in sensible communion with God and Jesus Christ. Our path should be as “the shining light, that shines more and more to the perfect day.”
6. All other concerns of life ought to be entirely subordinate to this.—When a man is on a journey, all the steps he takes are subordinated to the aim of getting to his journey’s end. And if he carries money or provisions with him, it is to supply him in his journey. So we ought wholly to subordinate all our other business, and all our temporal enjoyments, to this affair of travelling to heaven. When any thing we have becomes a clog and hinderance to us, we should quit it immediately. The use of our worldly enjoyments and possessions, should be with such a view, and in such a manner, as to further us in our way heavenward. Thus we should eat, and drink, and clothe ourselves, and improve the conversation and enjoyment of friends. And whatever business we are setting about, whatever design we are engaging in, we should inquire with ourselves, whether this business or undertaking will forward us in our way to heaven? And if not, we should quit our design.
Why the Christian’s life is a journey, or pilgrimage?
1. This world is not our abiding place. Our continuance here is but very short. Man’s days on the earth are as a shadow. It was never designed by God that this world should be our home. Neither did God give us these temporal accommodations for that end. If God has given us ample estates, and children or other pleasant friends, it is with no such design, that we should be furnished here, as for a settled abode; but with a design that we should use them
for the present, and then leave them in a very little time. When we are called to any secular business, or charged with the care of a family, if we improve our lives to any other purpose, than as a journey toward heaven, all our labour will be lost. If we spend our lives in the pursuit of a temporal happiness; as riches or sensual pleasures; credit and esteem from men; delight in our children, and the prospect of seeing them well brought up, and well settled, &c.—All these things will be of
little significancy to us. Death will blow up all our hopes, and will put an end to these enjoyments. “The places that have known us, will know us no more:” and ” the eye that has seen us, shall see us no more.” We must be taken away for ever from all these things; and it is uncertain when: it may be soon after we are put into the possession of them. And then, where will be all our worldly employments and enjoyments, when we are laid in the silent grave?
2. The future world was designed to be our settled and everlasting abode. There it was intended that we should be fixed; and there alone is a lasting habitation, and a lasting inheritance. The present state is short and transitory; but our state in the other world, is everlasting. And as we are there at first, so we must be without change. Our state in the future world, therefore, being eternal, is of so much greater importance than our state here, that all our concerns in this world should be wholly subordinated to it.
3. Heaven is that place alone where our highest end, and highest good, is to be obtained. God hath made us for himself. ” Of him, and through him, and to him are all things.” Therefore, then do we attain to our highest end, when we are brought to God: but that is by being brought to heaven; for that is God’s throne, the place of his special presence. There is but a very imperfect union with God to be had in this world, a very imperfect knowledge of him in the midst of much darkness; a very imperfect conformity to God, mingled with abundance of estrangement. Here we can serve and glorify God but in a very imperfect manner; our service being mingled with sin, which dishonours God.—But when we get to heaven, (if ever that be,) we shall be brought to a perfect union with God, and have more clear views of him. There we shall be fully conformed to God, without any remaining sin; for “we shall see him as he is.” There we shall serve God perfectly; and glorify him in an exalted manner, even to the utmost of the powers and capacity of our nature. Then we shall perfectly give up ourselves to God; our hearts will be pure and holy offerings, presented in a flame of divine love.
God is the highest good of the reasonable creature; and the enjoyment of him is the only happiness with which our souls can be satisfied.—To go to heaven, fully to enjoy God, is infinitely better than the most pleasant accommodations here. Fathers and mothers, husbands, wives, or children, or the company of earthly friends, are but shadows; but the enjoyment of God is the substance. These are but scattered beams; but God is the sun. These are but streams; but God is the fountain. These are but drops; but God is the ocean.—Therefore it becomes us to spend this life only as a journey towards heaven, as it becomes us to make the seeking of our highest end and proper good, the whole work of our lives; to which we should subordinate all other concerns of life. Why should we labour for, or set our hearts on, any thing else, but that which is our proper end, and true happiness?
4. Our present state, and all that belongs to it, is designed by him that made all things, to be wholly in order to another world.—This world was made for a place of preparation for another. Man’s mortal life was given him, that he might be prepared for his fixed state. And all that
Instruction afforded by the consideration, that life is a journey, or pilgrimage, towards heaven.
1. This doctrine may teach us moderation in our mourning for the loss of such dear friends, who, while they lived, improved their lives to right purposes—If they lived a holy life, then their lives were a journey towards heaven. And why should we be immoderate in mourning, when they are got to their journey’s end? Death, though it appears to us with a frightful aspect, is to them a great blessing. Their end is happy, and better than their beginning.
“The day of their death is better to them than the day of their birth.”
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We are ready to look upon death as their calamity, and to mourn, that those who were so dear to us, should be in the dark grave; that they are there transformed to corruption and worms; taken away from their dear children and enjoyments, &c. as though they were in awful circumstances. But this is owing to our infirmity; they are in a happy condition, inconceivably blessed. They do not mourn, but rejoice with exceeding joy: their mouths are filled
with joyful songs, and they drink at rivers of pleasure. They find no mixture of grief, that they have changed their earthly enjoyments, and the company of mortals, for heaven. Their life here, though in the best circumstances, was attended with much that was adverse and afflictive: but now there is an end to all adversity. “They shall hunger no more, nor thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne, shall feed them, and
shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.”
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It is true, we shall see them no more in this world, yet we ought to consider that we are travelling towards the same place; and why should we break our hearts that they have got there before us! We are following after them, and hope, as soon as we get to our journey’s end, to be with them again, in better circumstances. A degree of mourning for near relations when departed is not inconsistent with Christianity, but very agreeable to it; for as long
as we are flesh and blood, we have animal propensities and affections. But we have just reason that our mourning should be mingled with joy. ” But I would not have you to be ignorant, brethren, concerning them that are asleep, that ye sorrow not, even as others that have no hope: ”
2. If our lives ought to be only a journey towards heaven; how ill do they improve their lives, that spend them in travelling towards hell!—Some men spend their whole lives, from their infancy to their dying day, in going down the broad way to destruction. They not only draw nearer to hell as to time, but they every day grow more ripe for destruction; they are more assimilated to the inhabitants of the infernal world. While others press forward in
the strait and narrow way to life, and laboriously travel up the hill toward Zion, against the inclinations and tendency of the flesh; these run with a swift career down to eternal death. This is the employment of every day, with all wicked men; and the whole day is spent in it. As soon as ever they awake in the morning, they set out anew in the way to hell, and spend every waking moment in it. They begin in early days. “The wicked are estranged from the womb, they go astray as soon as they are
born, speaking lies.”
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3. Hence when persons are converted, they do but begin their work, and set out in the way they have to go.—They never till then do any thing at that work in which their whole lives ought to be spent. Persons before conversion never take a step that way. Then does a man first set out on his journey, when he is brought home to Christ; and so far is he from having done his work, that his care and labour in his Christian work and business is then but begun, in which he must spend the remaining part of his life.
Those persons do ill, who when they are converted, and have obtained a hope of their being in a good condition, do not strive as earnestly as they did before, while they were under awakenings. They ought, henceforward, as long as they live, to be as earnest and laborious, as watchful and careful, as ever; yea, they should increase more and more. It is no just excuse, that now they have obtained conversion. Should not we be as diligent that we may
serve and glorify God, as that we ourselves may be happy? And if we have obtained grace, yet we ought to strive as much that we may obtain the other degrees that are before, as we did to obtain that small degree that is behind. The apostle tells us, that he forgot what was behind, and reached forth towards what was before.
Yea, those who are converted, have now a further reason to strive for grace; for they have seen something of its excellency. A man who has once tasted the blessings of Canaan, has more reason to press towards it, than he had before. And they who are converted, should strive to ” make their calling and election sure.” All those who are converted are not sure of it; and those who are sure, do not know that they shall be always so; and still seeking
and serving God with the utmost diligence, is the way to have assurance, and to have it maintained.
An exhortation, so to spend the present life, that it may only be a journey towards heaven.
Labour to obtain such a disposition of mind that you may choose heaven for your inheritance and home; and may earnestly long for it, and be willing to change this world, and all its enjoyments, for heaven. Labour to have your heart taken up so much about heaven, and heavenly enjoyments, as that you may rejoice when God calls you to leave your best earthly friends and comforts for heaven, there to enjoy God and Christ.
Be persuaded to travel in the way that leads to heaven; viz. in holiness, self-denial, mortification, obedience to all the commands of God, following Christ’s example; in a way of a heavenly life, or imitation of the saints and angels in heaven. Let it be your daily work, from morning till night, and hold out in it to the end; let nothing stop or discourage you, or turn you aside from this road. And let all other concerns be subordinated to this. Consider the reasons that have been mentioned why you should thus spend your life; that this world is not your abiding place, that the future world is to be your everlasting abode; and that the enjoyments and concerns of this world are given entirely in order to another. And consider further for motive,
1. How worthy is heaven that your life should be wholly spent as a journey towards it.—To what better purpose can you spend your life, whether you respect your duty or your interest? What better end can you propose to your journey, than to obtain heaven? You are placed in this world, with a choice given you, that you may travel which way you please; and one way leads to heaven. Now, can you direct your course better than this way? All men have some aim or other in living. Some mainly seek worldly things; they spend their days in such pursuits. But is not heaven, where is fulness of joy for ever, much more worthy to be sought by you? How can you better employ your strength, use your means, and spend your days, than in travelling the road that leads to the everlasting enjoyment of God; to his glorious presence; to the new Jerusalem; to the heavenly mount Zion; where all your desires will be filled, and no danger of ever losing your happiness?—No man is at home in this world, whether he choose heaven or not; here he is but a transient person. Where can you choose your home better than in heaven?
2. This is the way to have death comfortable to us.—To spend our lives so as to be only a journeying towards heaven, is the way to be free from bondage, and to have the prospect and forethought of death comfortable. Does the traveller think of his journey’s end with fear and terror? Is it terrible to him to think that he has almost got to his journey’s end? Were the children of Israel sorry, after forty years’ travel in the wilderness, when they had almost got to Canaan? This is the way to be able to part with the world without grief. Does it grieve the traveller when he has got home, to quit his staff and load of provisions that he had to sustain him by the way?
3. No more of your life will be pleasant to think of when you come to die, than has been spent after this manner.—If you have spent none of your life this way, your whole life will be terrible to you to think of, unless you die under some great delusion. You will see then, that all of your life that has been spent otherwise, is lost. You will then see the vanity of all other aims that you may have proposed to yourself. The thought of what you here possessed and enjoyed, will not be pleasant to you, unless you can think also that you have subordinated them to this purpose.
4. Consider that those who are willing thus to spend their lives as a journey towards heaven may have heaven.—Heaven, however high and glorious, is attainable for such poor worthless creatures as we are. We may attain that glorious region which is the habitation of angels; yea, the dwelling-place of the Son of God; and where is the glorious presence of the great Jehovah. And we may have it freely; without money and without price: if we are but willing to travel the road that leads to it, and bend our course that way as long as we live, we may and shall have heaven for our eternal resting place.
5. Let it be considered, that if our lives be not a journey towards heaven, they will be a journey to hell. All mankind, after they have been here a short while, go to either of the two great receptacles of all that depart out of this world: the one is heaven; whither a small number, in comparison, travel; and the other is hell, whither the bulk of mankind throng. And one or the other of these must be the issue of our course in this world.
I shall conclude by giving a few directions:
1. Labour to get a sense of the vanity of this world; on account of the little satisfaction that is to be enjoyed here; its short continuance, and unserviceableness when we most stand in need of help, viz. on a death-bed.—All men, that live any considerable time in the world, might see enough to convince them of its vanity, if they would but consider.—Be persuaded therefore to exercise consideration, when you see and hear, from time to time, of the death of others. Labour to turn your thoughts this way. Sec the vanity of the world in such a glass.
2. Labour to be much acquainted with heaven.—If you are not acquainted with it, you will not be likely to spend your life as a journey thither. You will not be sensible of its worth, nor will you long for it. Unless you are much conversant in your mind with a better good, it will be exceeding difficult to you to have your hearts loose from these things, and to use them only in subordination to something else, and be ready to part with them for the sake of that better good.—Labour therefore to obtain a realizing sense of a heavenly world, to get a firm belief of its reality, and to be very much conversant with it in your thoughts.
3. Seek heaven only by Jesus Christ.—Christ tells us that he is the way, and the truth, and the life.
4. Let Christians help one another in going this journey.—There are many ways whereby Christians might greatly forward one another in their way to heaven, as by religious conference, &c. Therefore let them be exhorted to go this journey as it were in company, conversing together, and assisting one another. Company is very desirable in a journey, but in none so much as this.—Let them go united, and not fall out by the way, which would be to hinder one another; but use all means they can to help each other up the hill.—This would insure a more successful travelling, and a more joyful meeting at their Father’s house in glory.
Understand, ye brutish among the people: and ye fools, when will ye be wise? He that planted the ear, shall he not hear? he that formed the eye, shall he not see? He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know? The Lord knoweth the thoughts of man, that they are vanity.
This Treatise is a posthumous work, collected from the author’s papers. They were drawn up by him in the form of three short sermons, in his usual way of preparation for the pulpit; but were by no means finished in a manner fit for the public eye. It is presumed, therefore, that the present form is much more suitable to the nature of the subject, than that in which they appeared in the Glasgow edition (1785) of Eighteen Sermons, connected with the
Author’s Life, by Dr. Hopkins. This plan has been occasionally adopted respecting some other courses of sermons, especially posthumous ones; which we have been encouraged to do by several judicious friends, who are well acquainted with the author’s writings. And we own, it is no small inducement in our view, to edit them in this manner in a standard edition, they are much more likely to do good at a future period. A tract may be reprinted with much greater probability of acceptance and success,
than the same in the form of sermons, unfinished by the author, with divisions, transitions, &c. to which the generality of readers are unaccustomed.—W.
Introductory observations.
In these words the following particulars are to be observed. (1.) A certain spiritual disease charged on some persons, viz. darkness, and blindness of mind, appearing in their ignorance and folly. (2.) The great degree of this disease; so as to render the subjects of it fools. Ye fools, when will ye be wise? And so as to reduce them to a degree of brutishness. Ye brutish among the people. This ignorance and folly were to such a degree, as to render men like beasts. (3.) The obstinacy of this disease; expressed in that interrogation, When will ye be wise? Their blindness and folly were not only very great; but deeply rooted and established, resisting all manner of cure. (4.) Of what nature this blindness is. It is especially in things pertaining to God. They were strangely ignorant of his perfections, like beasts: and had foolish notions of him, as though he did not see, nor know; and as though he would not execute justice, by chastising and punishing wicked men. (5.) The unreasonableness and sottishness of the notion they had of God, that he did not hear, did not observe their reproaches of him and his people, is shown by observing that he planted the ear. It is very unreasonable to suppose that he, who gave power of perceiving words to others, should not perceive them himself. And the sottishness of their being insensible of God’s all-seeing eye, and particularly of his seeing their wicked actions, appears, in that God is the being who formed the eye, and gave others a power of seeing. The sottishness of their apprehension of God, as though he did not know what they did, is argued from his being the fountain and original of all knowledge. The unreasonableness of their expecting to escape God’s just chastisements and judgments for sin, is set forth by his chastising even the heathen, who did not sin against that light, or against so great mercies, as the wicked in Israel did; nor had ever made such a profession as they. (6.) We may observe, that this dreadful disease is ascribed to mankind in general. The Lord knoweth the thoughts of Man, that they are vanity. The psalmist had been setting forth the vanity and unreasonableness of the thoughts of some of the children of men; and immediately upon it he observes, that this vanity and foolishness of thought is common and natural to mankind.
From these particulars we may fairly deduce the following doctrinal observation: That there is an extreme and brutish blindness in things of religion, which naturally possesses the hearts of mankind.—This doctrine is not to be understood as any reflection on the capacity of the human nature; for God hath made man with a noble and excellent capacity. The blindness I speak of, is not a merely negative ignorance; such as in trees and stones, that know nothing. They have no faculties of understanding and perception, whereby they should be capable of any knowledge. And inferior animals, though they have sensitive perception, are not capable of any intellectual views. There is no fault to be found with man’s natural faculties. God has given men faculties truly noble and excellent; well capable of true wisdom and divine knowledge. Nor is the blindness I speak of like the ignorance of a new-born infant; which arises from want of necessary opportunity to exert these faculties.
The blindness that is in the heart of man, which is spoken of in the text and doctrine, is neither for want of faculties, nor opportunity to know, but from some positive cause.
This is meant in a popular not a philosophical sense; and is expressive of active, wilful perverseness, rather than the abstract nature of sin, or the obliquity of the natural act—W.
In order to make it appear, that such an extreme brutish blindness, with respect to the things of religion, does naturally possess the hearts of men, I shall show how this is manifest in those things that appear in men’s open profession; and how it is manifest in those things that are found by inward experience, and are visible in men’s practice.
Man’s natural blindness in religion, manifested by those things which appear in men’s open profession.
I would now show, how it is manifest that there is a sottish and brutish blindness in the hearts of men in the things of religion, by those things which appear in men’s open profession.
1. It appears in the grossness of that ignorance and those delusions, which have appeared among mankind. Man has faculties given him whereby he is well capable of inferring the being of the Creator from the creatures. The invisible things of God are very plainly and clearly to be seen by the things that are made; and the perfections of the Divine Being, his eternal power and Godhead, are very manifest in the works of his hands. And yet grossly
absurd notions concerning the Godhead have prevailed in the world. Instead of acknowledging and worshipping the true God, they have fallen off to the worship of idols. Instead of acknowledging the one only true God, they have made a multitude of deities. Instead of worshipping a God, who is an almighty, infinite, all-wise, and holy Spirit, they have worshipped the hosts of heaven, the sun, moon,
The sottishness of men in thus worshipping the lifeless images which they themselves have made, is elegantly and forcibly represented by the prophet Isaiah. “The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms. Yea, he is hungry, and his strength faileth; he drinketh no water, and is faint. The carpenter stretcheth out his rule; he marketh it out with a line: he fitteth it
with planes, and he marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of a man, that it may remain in the house. He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest; he planteth an ash, and the rain doth nourish it. Then shall it be for a man to burn for he will take thereof and warm himself; yea, he kindleth it, and baketh bread; yea, he maketh a god, and worshippeth it:
he maketh it a graven image, and falleth down thereto. He burneth part thereof in the fire: with part thereof he eateth flesh: he roasteth roast, and is satisfied: yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire. And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me, for thou art my god. They have not known, nor understood: for he hath shut their eyes, that they cannot see,
and their hearts, that they cannot understand. And none considereth in his heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire, yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it, and shall I make the residue thereof an abomination? shall I fell down to the stock of a tree?”
Many of the images which the heathen worshipped were made in the most monstrous and terrible shapes they could devise; and the more hideous and frightful they appeared, the better they supposed they would serve their turn for gods. Some of their images were made so as to be the most unclean representations; images of men openly exposing their nakedness. These unclean images, they judged, appeared in a god-like manner, and worthy to be worshipped. Many, instead of worshipping a holy and good God, and infinitely perfect Being, ascribed vices to many of the gods which they worshipped. One god they reckoned notorious for drunkenness; others notorious for uncleanness: to others they ascribed lying and stealing; to others cruelty; and yet looked upon them worthy to be worshipped as gods! Many worshipped devils, who appealed to them, and whom they themselves reckoned to be evil spirits; but yet built temples, and offered sacrifices to them, because they were afraid of them. Many worshipped beasts and birds and fishes; and the most hateful and loathsome animals were most worshipped; particularly, serpents were more commonly worshipped than any other beast. Many worshipped rivers, and trees, and mountains. They worshipped many diseases. There is scarcely any thing of which men have not made gods.
And so far has that principle of blindness prevailed, with respect to the things of religion, that it has in a great measure extinguished all light in the minds of many, even in matters of morality, and things that have but a distant relation to religion. So that many whole nations have professedly approved of many things directly contrary to the light of nature; and the most horrid vices and immoralities have been esteemed harmless, yea, accounted virtues among them; such as revenge, cruelty, and incest. Many nations have openly allowed the practice of sodomy. And with some it has been accounted commendable to marry their nearest relations. Many have even worshipped their gods in their temples with acts of drunkenness and whoredom, and the most abominable lewdness. And the more filthy they were in their uncleanness, they thought their gods the more pleased and delighted with it.
Many nations have been so under the influence of mental blindness, that they have been void of all civility, and have been reduced to a state very little above the beasts in their common customs, and ordinary way of living; and in a great many things far below the beasts: being, if I may so speak, much more beastly than the beasts themselves. Now this has not been, because these men, with whom this has been the case, have not had the same faculties that we have. That we are not as ignorant as they, is not because we have better natural understandings, or that our minds are by nature more clear, and our eyes more discerning; or that our hearts are not naturally so inclined to sottishness and delusion as theirs. But only because God has not left us so much to ourselves, as he has them. He has given us more instruction to help us against our delusions. God has so ordered it in his providence, that we should have his good word to instruct us; and has caused that we should grow up from our infancy under Christian instruction.
2. The extreme blindness and sottishness in things of religion, which is naturally in the hearts of men, appears not only in embracing and professing those errors that are very great, but also those that are so unnatural. They have not only embraced errors which are very contrary to truth, but very contrary to humanity; not only against the light of nature, but against the more innocent inclinations of nature. Such has been, and still is, the blindness of many nations in the world, that they embrace those errors which do not only exclude all true virtue, all holy dispositions; but those that have swallowed up the more harmless inclinations of human nature.
Thus they have embraced many gross delusions, that are as contrary as possible to natural affection. Such as offering up their own children in sacrifice to their idol; which has been a common thing in the heathen world. And the parents have not only offered them up to death, but they have brought them, and offered them up to the most cruel and tormenting deaths: as, to be burnt alive, to be broiled to death in burning brass; which was the way of offering up children to Moloch. The image of the idol being made of brass, in a horrid shape, was heated red hot; and the poor child was laid naked in this burning brass, and so burnt to death. And the parents themselves brought the child to this offering, however sweet and pleasant a child it might be. And thus the innocent child was tormented till it died, without any regard to its piteous cries. And it has been the manner of some nations, to offer in sacrifice the fairest and best beloved child that they had. And thus many thousands of poor babes have been offered up. So strong has been the tendency of the hearts of men to delusion, that it has thus overcome those strong natural affections which men have to the fruit of their own bodies.
And many of these delusions have been against men’s natural love of their own ease, and aversion to pain. Many have worshipped their idols, and do so to this day, with such rites as are most painful and tormenting; cutting, gashing, and mangling their own flesh. Thus they sottishly worshipped Baal of old. “And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them.’’
3. The extreme blindness of the mind of man will appear further, if we consider how general gross ignorance and delusion has been. It has for the most part prevailed through the greater part of the world. For most of the
So it is at this day. Many nations are under popish darkness, and are in such gross delusions that they worship the Virgin Mary, and a great multitude of dead men, whom their church has canonized for saints; some real saints, and others abominably wicked men. So they worship the bread in the sacrament, and account it not only the real body of Christ, but real Christ in body and soul, and divinity. They carry a wafer, a small piece of bread, in procession, fall down before it, adore it, and account it Christ himself, both in his divine and human nature; and yet believe that the body of Christ is in heaven, and in ten thousand different places on earth at the same time. They think they can do works of supererogation; that is, more good works than they are obliged to do, whereby they bring God into debt to them. They whip themselves, and put themselves to other ridiculous penances and sufferings, whereby they think they appease the anger of God for their sins. And they pay money to the priests, to buy the pardon of their sins; yea, they buy indulgences for future crimes, or pardon for sins before they commit them. They think they defend themselves from evil spirits, by sprinkling holy water. They pay money to buy the souls of their departed friends out of purgatory; they worship the relics of dead saints; such as pieces of their bones, their teeth, their hair, pieces of their garments, and the like. And innumerable other such foolish delusions are they under.
A great part of the nations of the world are Mahometans; many of the articles of whose belief are too childish and ridiculous to be publicly mentioned in a solemn assembly.—But the greater part of the inhabitants of the world are to this day gross, barbarous heathens, who have not the knowledge of the true God, but worship idols and devils, with all manner of absurd and foolish rites and ceremonies; and are destitute of even common civility: multitudes of nations being like beasts in human shape.—Now this barbarous ignorance and gross delusion being of such great extent and continuance, shows that the cause is general, and that the defect is in the corrupted nature of mankind; man’s natural blindness and proneness of his heart to delusion.
4. The sottish blindness and folly of the heart of men appears in their being so prone to fall into such gross delusions, soon after they have been favoured with clear light. Were not the minds of men exceeding dark, they never would entertain such absurd notions at all; for they are as contrary as possible to reason: much less would they fall into them, after they had once been instructed in the truth. For, were it not very strange and great sottishness indeed, they would—when they come to be informed of the truth, and have opportunity to compare it with those gross errors—behold such a reasonableness in the truth, and such absurdity in those errors, that they would never be in danger of being deluded by them any more. But yet so it is; mankind, after they have been fully instructed, and have lived in clear light, have, time after time, presently lost the knowledge of the truth, and have exchanged it for the most barbarous and brutish notions.
So it was early after the flood, whereby the wicked world, those that were visibly so, were destroyed; and none were left but those who professed the true religion: and they had such an eminently holy man as Noah to instruct them. And though the true God had so wonderfully and astonishingly manifested himself in that great work of vengeance against his enemies; yet the posterity of Noah, in great part, presently lost the knowledge of the true God,
and fell away to idolatry; and that even while Noah was living. And the ancestors of Abraham were tainted with that idolatry; even Terah his own father. “And Joshua said unto all the people, thus saith the Lord God of Israel, your fathers dwelt on the other side of the flood in old time, even Terah the father of Abraham, and the father of Nachor: and they served other gods. And I took your father Abraham from the other side of the flood,” &c.
And even many of the posterity of Abraham and Isaac—Abraham’s posterity by Hagar and Keturah, and that part of Isaac’s posterity which were of Esau—though the true religion was so thoroughly taught and practised in the houses of those holy patriarchs, and God had from time to time so wonderfully and miraculously manifested himself to them, yet—soon cast off the true God, and fell away to idolatry. For, not very long after, we read of the posterity of Jacob as being the only people of God, that he had in all the earth.—And so the people of that part of the land of Canaan, who were under that holy king Melchizedeck, soon totally cast off the worship of the one only true God, which he taught and maintained. For before Joshua brought in the children of Israel, the inhabitants of that land were wholly given to idolatry. So the people of the land of Uz, who were under the government of so great and holy a man as Job, soon lost the knowledge of the true God, and all those religious truths which were then known among them, and sunk into gross idolatry.
So the posterity of Jacob, themselves—though God had manifested himself to them, and had wrought such wonders for them in the time of Jacob and Joseph, yet—presently fell to worship the gods of Egypt. This appears from the words of Joshua, “Put away the gods which your fathers served on the other side of the flood, and in Egypt.”
And in the apostles’ times, when such great things were done to rouse the attention of mankind, and such great light was spread over many nations, multitudes, after they had been instructed in the Christian religion by the apostles and others, fell away into the grossest heresies, and embraced the most corrupt and absurd notions.—After the Roman empire had been converted from heathenism to Christianity, and the light of the gospel had driven out the sottish ignorance and gross absurdities of pagan idolatry, in which they had continued so long; they soon began to fall away from the truth into antiChristian superstition and idolatry, in which are opinions and practices no less absurd than those of the heathen. And a great part of the christian world fell away to Mahometanism.
And since the reformation, wherein God wonderfully restored gospel light in a great part of the Christian world, which was but about two hundred years ago, many are fallen away again, some to popery, some to gross heresies, and some to atheistical principles: so that the reformed church is greatly diminished.—And as to our nation in particular, which has been a nation favoured with light, since the reformation, above
most, if not any in the world; how soon has it in great part fallen away! A great part of it to atheism, deism, and gross infidelity; and others to Arminianism, and to the Socinian and Arian heresies, to believe that Christ is a created dependent God; and to hold other foolish absurdities! And many have of late openly disputed and denied the moral evil of some of the greatest and most heinous vices.
These things show how desperately prone mankind are to blindness and delusion, how addicted they are to darkness.—God now and then, by his instructions, lifts up some nations out of such gross darkness: but then, how do they sink down into it again, as soon as his hand is withdrawn! like a heavy stone, which, though it may be forced upwards, yet sinks down again; and will continue to sink lower and lower with a swift progress, if there be nothing to restrain it. That is the woeful tendency of the mind of man since the fall, notwithstanding his noble powers and faculties; even to sink down into a kind of brutality, to lose and extinguish all useful light, and to sink lower and lower into darkness.
5. The extreme and brutish blindness that possesses the hearts of men naturally, appears in their being so confident in gross errors and delusions. Some things mentioned already, show how confident and assured they are; particularly, their running such great ventures as offering up their children; and cutting and mangling themselves. Multitudes live and die in the most foolish and absurd notions and principles, and never seem to make any doubt of their being in the right.
The Mahometans seem to make no doubt but that, when they die, they shall go to such a paradise as Mahomet has promised them; where they shall live in all manner of sensual pleasures, and shall spend their time in gratifying the lusts of the flesh. Mahomet promised them, that all who die in war for the defence of the Mahometan religion, shall go to this paradise; and they make no doubt of it. Therefore, many of them, as it were, willingly rush on upon the point of the sword.
The papists, many of them at least, make no doubt of the truth of those foolish notions of a purgatory, and the power of the priests to deliver them out of it, and give them eternal life; and therefore will not spare vast sums of money to purchase deliverance from those imaginary torments. How confident are many heretics in the grossest heresies! and how bold are many deists in their infidelity!
6. The desperateness of that blindness which is in the heart of man, appears, in that no nation or people in the world ever have had any remedy or deliverance from such gross ignorance and delusion, from themselves. No instance can be mentioned of any people whatsoever, who have once fallen into heathenish darkness, or any other gross superstitions and ridiculous opinions in religion, that ever had any remedy by any wisdom of their own; or that have, of themselves, grown wiser by the improvement of their own faculties, and by instructing one another; or that ever had any remedy at all, by the teaching of any wise men, who did not professedly act as moved and directed of God; and did not declare, that they had their instructions, in the first place, from him.
Thus in the heathen world. Before Christ’s time, the whole world, except the Jews, lay in their darkness for a great many hundred years, even beyond all time of which they had any certain history among them. And there was no remedy, nor any appearance of a remedy; they continued, ages after ages, waxing worse and worse, sinking deeper and deeper. Among all the many nations in the world, no one ever bethought themselves, and emerged out of their brutish darkness. There were indeed some nations that emerged out of slavery, cast off the yoke of their enemies, grew great, and conquered great part of the world; but they never conquered the blindness of their own hearts.
There were some nations who excelled in other knowledge; as the Greeks and Romans. They excelled in policy, and in the form of their civil government. They had wise political rulers; they had excellent laws for regulating their civil state; many of which have been imitated, as a pattern, by many Christian nations ever since. They excelled many other nations in arts, government, and civility, almost as much as men in common do beasts. Yet they never could deliver themselves from their heathenism. Though they were so wise in other things, yet in matters of religion they were very absurd and brutish. For even the Greeks and Romans, in their most flourishing state, worshipped innumerable gods; and some to whom they ascribed great vices: and some they worshipped with most obscene and horrid rites. To some they offered human sacrifices. The Romans had a temple dedicated to the furies, which they worshipped. And they had a multitude of childish notions and fables about their gods.
And though there were raised up some wise men and philosophers among the Greeks and Romans, who borrowed some things concerning the true God from the Jews; yet their instructions never were effectual to deliver any one people, or even one city or town, from their barbarous heathenism, or so much as to get any one society, or company of men, to unite in the public worship of the true God. And these philosophers themselves had many grossly absurd opinions, mingled with those scraps of truth which they had gathered up.
And the Jews, when fallen away to idolatry, as they often did, never recovered of themselves. Never any remedy appeared, unless God raised up, and extraordinarily moved, some person to reprove and instruct them.—And in this age of knowledge, an age wherein learning is carried to a great height, even many learned men seem to be carried away with the gross errors and fooleries of the popish religion.
Europe is a part of the world the most famed for arts and sciences of any; and these things have been carried to a much greater height in this age than in many others: yet many learned men in Europe at this day, who greatly excel in human arts and literature, are still under popish darkness. A deceived heart has turned them aside; nor do they seem to have any power to deliver their souls; nor does it come into their minds, that there is a lie in their right hands.
Many men in France and in other countries, who are indeed men of great learning, knowledge, and abilities, yet seem really to think that the church of Rome is the only true church of Christ; and are zealous to uphold and propagate it. And though now, within this hundred years, human learning has been very much promoted, and has risen to a greater height than ever in the world; and has greatly increased not only in our nation, but in France and Italy, and other popish countries; yet there seems to be no such effect of it, as any considerable turning from popish delusions; but the church of Rome has rather increased of late, than otherwise.
And in England, a land wherein learning flourishes as much as in any in the world, and which is perhaps the most favoured with light of any; there are many men of vast learning, and great and strong reason, who have embraced, and do at this day embrace, the gross errors of the Arians and Deists. Our nation, in all its light and learning, is full of infidels, and those that are further from Christianity than the very Mahometans themselves. Of so little avail is human strength, or human reason and learning, as a remedy against the extreme blindness of the human mind. The blindness of the mind, or an inclination to delusion in things of religion, is so strong, that it will overcome the greatest learning, and the strongest natural reason.
Men, if let alone, will not help one another; nor will they help themselves. The disease always proves without remedy, unless God delivers. This was observed of old: “And none considereth in his heart, neither is there knowledge nor understanding to say, I have burnt part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination? shall I fall
down to the stock of a tree? He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?”
If God lets men alone, no light arises; but the darkness grows thicker and thicker. How is it now, at this very day, among all the nations where the light of the gospel has not come? Many of whose ancestors, without doubt, have been in the midnight darkness of heathenism for above three thousand years: and not one people have delivered themselves, who have not had the light of the gospel. And this is not owing to their want of as good natural
abilities as we have; nor is it because they have an inclination
7. The extreme blindness of man’s heart, in matters of religion, appears, by men falling into gross delusions, or continuing in them, at the same time that they have been under great means of instruction from God. We have many instances of this; as Rachel in Jacob’s family; and the Israelites in the wilderness, &c. These last had great means of instruction; yet they set up the golden calf, &c. And after Joshua’s time, they persisted in their delusions and folly, from time to time, even under the reproofs of the prophets; and even in such horrid delusions, so contrary to natural affection, as offering their children in sacrifice to Moloch, burning them alive, in a most cruel manner.
In the time of Christ and the apostles, the Jews had great means of instruction, and most of the nations of the world were put under great advantages to come to the knowledge of the truth; yet what was the effect? It would be easy to pursue these remarks respecting the papists in the time of the reformation, and since—the Arians and Deists in our day, &c.—but what has been said may be quite sufficient, if the reader will but indulge reflection.
8. The exceedingly great blindness of men, in things of religion, appears in the endless disputes and controversies, that there have been, and are, among men, about those things which concern religion.—Of old, the wise men and philosophers among the heathen, were, so to speak, infinitely divided among themselves. Varro, who was one of them, reckons up several hundred opinions about that one point, Wherein man’s happiness consisted? And they were continually in disputes one with another. But the effect of their disputes was not any greater union, or any better agreement in their opinions. They were as much divided after they had disputed many ages, as they were at first; yea, much more.
So there have long been disputes in the Christian world about opinions and principles in religion. There is a vast variety of sects and opinions; and disputes have been carried on, age after age, with great warmth, and thousands of volumes have been written one against another. And all these disputes have not terminated the differences, but they still subsist as much as ever; yea, they increase and multiply more and more. Instead of ending controversies by disputing, one dispute only lays a foundation for another. And thus the world goes on jangling and contending, daily writing and printing; being as it were deluged with controversial books; and all to no purpose.
The increase of human learning does not bring these controversies to an issue, but does really increase and multiply them. There probably never was a time in our nation wherein there was such a vast variety of opinions in matters of religion, as at this day. Every now and then, a new scheme of things is broached, and various and contrary opinions are mixed and jumbled, divided and subdivided; and every new writer is willing to have the credit of some new notion.
And after this manner does this miserable world go on in endless confusion; like a great multitude of fool-hardy persons, who go on in the dark, stumbling and justling one against another, without perceiving any remedy for their own, or affording any for their neighbour’s, calamity.—Thus I have shown how the extreme blindness that possesses the hearts of men is manifest in what appears in their profession.
Men’s extreme blindness manifested by inward experience, and especially in their practices under the gospel.
I come now to show, how this is manifest in those things that are found by inward experience, and are visible in men’s practices under the light of the gospel.
1. This appears in their being so prone to be deceived so many ways, or being liable to such a multiplicity of deceits. There are thousands of delusions in things which concern the affairs of religion, that men commonly are led away with, who yet live under the light of the gospel.—They are many ways deceived about God. They think him to be an exceeding diverse kind of being from what he is; altogether such
an one as themselves.
Men are commonly subject to a great many errors about their duty. They are ready to bring their principles to agree with their practices, instead of bringing their practices to their principles, as they ought to do. They will put innumerable false glosses on the rules of God’s word, to bend them to a compliance with their lusts; and so they ” put darkness for light, and light for darkness; bitter for sweet, and sweet for bitter.”
They are subject to deceits and delusions about the things of this world. They imagine that there is happiness and satisfaction to be found in the profits, pleasures, and honours, which are to be had here. They believe all the deluding flatteries and promises of a vain world. And they will hold that deceit and grand delusion, that these things are the highest good; and will act accordingly; will choose these things for their portion..And they will hold and practise upon that error, that these things are of long continuance, and are to be depended upon.
They are greatly deceived about the things of another world. They undervalue that heavenly glory, which is promised to the saints; and are not much terrified with what they hear of the damnation of hell; they cannot realize it, that its torments are so dreadful as they hear; and are very ready to imagine that they are not eternal, but will some time or other have an end.
They are deceived about the state of good men. They think they are not happy, but live a melancholy life. And they are deceived about the wicked. They envy the state of many of them, as accounting them well off. “They call the proud happy,
They are subject to a thousand deceits and delusions about themselves. They think themselves wise, when they are fools. They are deceived about their own hearts; they think them much better than they really are. They think they see many good things in themselves, when indeed there is nothing good there. They appear lovely in their own eyes, when their hearts are like the inside of a grave, full of dead men’s bones and rotten flesh, crawling worms, and all uncleanness. Or rather, the inward vault of hell, that is a habitation of devils and every foul spirit. Those things in their hearts are highly esteemed by them, which are an abomination in the sight of God.
Men are very prone to be deceived about their own state; to think themselves something when they are nothing; and to suppose themselves ” rich and increased in goods, and to have need of nothing; when they are wretched, and miserable, and poor, and blind, and naked.” They are greatly deceived about the principles they act from. They think they are sincere in that in which there is no sincerity; and that they do those things from love to God, which they do only from love to themselves. They call mere speculative or natural knowledge, spiritual knowledge; and put conscience for grace; a servile, for a childlike fear; and common affections, that are only from natural principles, and have no abiding effect, for high discoveries, and eminent actings of grace. Yea, it is common with men to call their vicious dispositions by the name of some virtue. They call their anger and malice, zeal for a righteous cause, or zeal for the public good; and their covetousness, frugality.
They are vastly deceived about their own righteousness. They think their affections and performances lovely to God
They are greatly deceived about their strength. They think they are able to mend their own hearts, and work some good principles in themselves; when they can do no more towards it, than a dead corpse does towards raising itself to life. They vainly flatter themselves, they are able to come to Christ, when they are not. They are greatly deceived about the stability of their own hearts. They foolishly think their own intentions and resolutions of what good they will do hereafter, to be depended on; when indeed there is no dependence at all to be had on them. They are greatly deceived about their opportunities. They think that the long continuance of their opportunity is to be depended on, and that to-morrow it is to be boasted of; when indeed there is the utmost uncertainty of it. They flatter themselves that they shall have a better opportunity to seek salvation hereafter, than they have now; when there is no probability of it, but a very great improbability.
They are greatly deceived about their own actions and practices. Their own faults are strangely hid from their eyes. They live in ways that are very unbecoming Christians, but yet seem not to be at all sensible of it. Those evil ways of theirs, which are very plain to others, are hid from them. Yea, those very things, which they themselves account great faults in others, they will justify themselves in. Those things for which they will be very angry with others, they at the same time do themselves, and oftentimes in a much higher degree, and never once think of it. While they are zealous to pull the mote out of their brother’s eye, they know not that a beam is in their own eye.
Those sins that they commit, which they are sensible are sins, they are woefully deceived about. They call great sins, little ones; and in their own imaginations, find out many excuses, which make the guilt very small; while the many heinous aggravations are hid from their eyes. They are greatly deceived about themselves, when they compare themselves with others. They esteem themselves better than their neighbours, who are indeed much better than themselves. They are greatly deceived about themselves, when they compare themselves with God. They are very insensible of the difference there is between God and them, and act in many things as if they thought themselves his equals; yea, as if they thought themselves above him. Thus manifold are the deceits and delusions that men fall into.
2. The desperate blindness that is natural to men, appears in their being so ignorant and blind in things that are so clear and plain. Thus if we consider how great God is, and how dreadful sin against him must be, and how much sin we are guilty of, and of what importance it is that his infinite Majesty should be vindicated; how plain is it, that man’s righteousness is insufficient! And yet how greatly will men confide in it! how will they ascribe more to it, than can be ascribed to the righteousness of the sinless and glorious angels of heaven. What can be more plain in itself, than that eternal things are of infinitely greater importance than temporal things? And yet how hard is it thoroughly to convince men of it! How plain is it, that eternal misery in hell is infinitely to be dreaded. And yet how few appear to be thoroughly convinced of this! How plain is it, that life is uncertain! And yet how much otherwise do most men think! How plain is it, that it is the highest prudence in matters of infinite concern to improve the first opportunity, without trusting to another! But yet how few are convinced of this! How reasonable is it, considering that God is a wise and just being, to suppose that there shall be a future state of rewards and punishments, wherein every man shall receive according to his works! And yet, how does this seem like a dream to most men!
What can be in itself more plain and manifest, and easily to be known by us, if it were not for a strange blindness, than we are to ourselves, who are always with, never absent from ourselves; always in our own view, before our own eyes; who have opportunity to look into our own hearts, and see all that passes there? And yet what is there that men are more ignorant of, than they are of themselves? There are many vicious practices, the unlawfulness of which is very plain; the sins are gross, and contrary not only to the word of God, but to the light of nature: and yet men will often plead, there is no harm in such sins; such as, many acts of gross uncleanness; and many acts of fraud, injustice and deceitfulness; and many others that might be mentioned.
There is no one thing whatsoever more plain and manifest, and more demonstrable, than the being of a God. It is manifest in ourselves, in our own bodies and souls, and in every thing about us wherever we turn our eye, whether to heaven, or to the earth, the air, or the seas. And yet how prone is the heart of man to call this into question! So inclined is the heart of man to blindness and delusion, that it is prone to even atheism itself.
3. The great blindness of the heart of man appears, in that so little a thing will deceive him, and confound his judgment. A little self-interest, or only the bait of some short gratification of a sensual appetite, or a little stirring of passion, will blind men’s eyes, and make them argue and judge most strangely and perversely, and draw the most absurd conclusion; such as, if they were indifferent, they would see to be most unreasonable. The devil finds easy work to deceive them a thousand ways; an argument of the great weakness and blindness of our minds. As a little child, weak in understanding, is very easily deceived.
4. The woeful blindness that possesses the hearts of men naturally, appears in their being all totally ignorant of that in God, which they had most need to know; viz. the glory and excellency of his nature. Though our faculties, which we have above the beasts, were chiefly given us, that we might know this; and though without this knowledge all other will signify nothing to us; and our faculties are as capable of it, as of any other knowledge whatsoever—and which is as plainly and abundantly manifested as any thing whatsoever, innumerable ways, both in the word and works of God—yet all men naturally are totally ignorant of this; as ignorant as one born blind is of colours. Natural men of the greatest abilities and learning, are as ignorant of it, as the weakest and the most unlearned; yea, as ignorant as the very stocks and stones; for they see, and can see nothing at all of it.
5. It appears, in that they are so blind in those same things in religious matters, which they are sufficiently sensible of in other matters. In temporal things they are very sensible that it is a point of prudence to improve the first opportunity in things of great importance. But in matters of religion, which are of infinitely the greatest importance, they have not this discernment. In temporal matters they are sensible that it is a
great folly long to delay and put off, when life is in danger, and all depends upon it. But in the concerns of their souls, they are insensible of this truth. So in the concerns of this world, they are sensible it is prudence to improve times of special advantage, and to embrace a good offer when made them. They are sensible that things of long continuance are of greater importance, than those of short duration; yet in religious concerns, none of these things are sensibly discerned. In temporal
things they are sufficiently sensible, that it is a point of prudence to lay up for hereafter, in summer to lay up for winter, and to lay up for their families, after they are dead; but men do not generally discern the prudence of making a proper provision for a future state.—In matters of importance in this world, they are sensible of the wisdom of taking thorough care to be on sure grounds; but in their soul’s concerns they see nothing of this. Our Saviour observed this to be the case with
the Jews when he was upon earth. “Ye hypocrites, ye can discern the face of the sky, and of the earth: but how is it that ye do not discern this time?”
6. The desperate blindness that naturally possesses the
And they have not only great means of instruction in God’s word, but also in providence. They have the evidence of the shortness and uncertainty of life. “He seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.” Yet ” their inward thought is, that their houses shall continue for ever, and their dwelling-places to all generations: they call their lands after their own names. Nevertheless man
being in honour, abideth not: he is like the beasts that perish. This their way is their folly: yet their posterity approve their sayings.”
Such abundant evidence is there, both in what appears in the open profession of men; and also by what is found in their inward experience, and is evident in their practice, of the extreme and brutish ignorance and blindness, which naturally possess their hearts.
Practical inferences and application of the subject.
Having shown how the truth of the doctrine is evident, both by what appears in men’s open profession, and by those things which are found by inward experience, and are manifest by what is visible in men’s practice; I proceed to improve the subject.
I. By this we may see how manifest are the ruins of the fall of man. It is observable in all the kinds of God’s creatures that we behold, that they have those properties and qualities, which are every way proportioned to their end; so that they need no more, they stand in need of no greater degree of perfection, in order well to answer the special use for which they seem to be designed. The brute creatures, birds, beasts, fishes, and insects, though there be innumerable kinds of them, yet all seem to have such a degree of perception and perfection given them, as best suits their place in the creation, their manner of living, and the ends for which they were made. There is no defect visible in them; they are perfect in their kind; there seems to be nothing wanting, in order to their filling up their allotted place in the world. And there can be no reasonable doubt but that it was so at first with mankind. It is not reasonable to suppose, that God would make many thousands of kinds of creatures in this lower world, and one kind the highest of them all, to be the head of the rest; and that all the rest should be complete in their kinds, every way endowed with such qualifications as are proportioned to their use and end: and only this most noble creature of all, left exceeding imperfect, notoriously destitute of what he principally stands in need of to answer the end of his being. The principal faculty by which God has distinguished this noble creature from the rest, is his understanding: but would God so distinguish man in his creation from other creatures, and then seal up that understanding with such an extreme blindness, as to render it useless, as to the principal ends of it; and wholly to disenable him from answering the ends of an intelligent creature, and to make his understanding rather a misery than a blessing to him; and rendering him much more mischievous than useful? Therefore, if the Scripture had not told us so, yet we might safely conclude, that mankind are not now, as they were made at first; but that they are in a fallen state and condition.
II. From what has been said, plainly appears the necessity of divine revelation. The deists deny the Scripture to be the word of God, and hold that there is no revealed religion; that God has given mankind no other rule but his own reason; who is sufficient, without any word or revelation from heaven, to give man a right understanding of divine things, and of his duty. But how is it proved in fact? How much trial has there been, whether man’s reason, without a revelation, would be sufficient or not! The whole world, excepting one nation, had the trial till the coming of Christ. And was not this long enough for trial, whether man’s reason alone was sufficient to instruct him? Those nations, who all that time lay in such gross darkness, and in such a deplorable helpless condition, had the same natural reason that the deists have. And during this time, there was not only one man, or a succession of single persons, that had the trial, whether their own reason would be sufficient to lead them to the knowledge of the truth; but all nations, who all had the same human faculties that we have. If human reason is really sufficient, and there be no need of any thing else, why has it never proved so? Why has it never happened, that so much as one nation, or one city or town, or one assembly of men, have been brought to tolerable notions of divine things, unless it be by the revelation contained in the Scriptures? If it were only one nation that had remained in such darkness, the trial might not be thought so great; because one particular people might he under some disadvantages, which were peculiar. But thus it has been with all nations, except those which have been favoured with the Scriptures, and in all ages. Where is any people, who to this day have ever delivered themselves by their own reason, or have been delivered without light fetched from the Scriptures, or by means of the gospel of Jesus Christ?
If human reason is sufficient without the Scripture, is it not strange that, in these latter ages—since navigation has been so improved, and America and many other parts of the world have been discovered, which were before unknown?no one nation has any where been found already enlightened, and possessed of true notions about the Divine Being and his perfections, by virtue of that human reason they have been possessed of so many thousand years? The many poor, barbarous nations here, in America, had the faculty of reason to do what they pleased with, before the Europeans came hither, and brought over the light of the gospel. If human reason alone was sufficient, it is strange, that no one people were found, in any corner of the land, who were helped by it, in the chief concern of man.
There has been a great trial, as to what men’s reason can do without divine help, in those endless disputes that have been maintained. If human reason alone could help mankind, it might be expected that these disputes would have helped them, and have put an end to men’s darkness. The heathen philosophers had many hundreds of years to try their skill in this way: but all without effect. That divine revelation, which the church of God has been
possessed of, has been in the world “as a light shining in a dark place.’’
If human reason be the only proper means, the means that God has designed for enlightening mankind, is it not very strange, that it has not been sufficient, nor has answered this end in any one instance? All the right speculative knowledge of the true God, which the deists themselves have, has been derived from divine revelation. How
III. This doctrine should make us sensible, how great a mercy it is to mankind, that God has sent his own Son into the world, to be the light of the world.—The subject shows what great need we stand in of some teacher to be sent from God. And even some of the wiser men among the heathen saw the need of this. They saw that they disputed and jangled among themselves without coming to a satisfying discovery of the
truth; and hence they saw, and spoke of, the need there was of a teacher sent from heaven. And it is a wonderful instance of divine mercy that God has so beheld us in our low estate, as to provide such a glorious remedy. He has not merely sent some created angel to instruct us, but his own Son, who is in the bosom of the Father, and of the same nature and essence with him; and therefore infinitely better acquainted with him, and more sufficient to teach
a blind world. He has sent him to be the light of the world, as he says of himself, “I am come a light into the world.”
What reason have we to rejoice, and praise God, that he has made such excellent provision for us; and has set so glorious a sun in our firmament, such a ” Sun of righteousness,” after we had extinguished the light which at first enlightened us; and had, as it were, brought the world into that state, in which it was when “without form, and void, and darkness was on the face of it.”
IV. Hence we may learn, what must be the thing which will bring to pass those glorious days of light, which are spoken of in God’s word.—Though mankind be fallen into such darkness, and the world be mostly in the kingdom of darkness; yet the Scripture often speaks of a glorious day, wherein light shall fill the earth. “For behold the darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee, and
his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising.”
By what we have heard, we may on good grounds conclude, that whenever this is accomplished, it will not be effected by human learning, or by the skill or wisdom of great men. What has been before observed of this learned age, is a presumptive evidence of it; wherein spiritual darkness increases with the increase of learning. God will again make foolish the wisdom of this world; and will, as it were, say in his providence, “Where is the wise? where is the scribe? where is the disputer of this world?”
When this shall be accomplished, it will be by a remarkable pouring out of God’s own Spirit, with the plain preaching of the gospel of his Son; the preaching of the spiritual, mysteriousdoctrine of Christ crucified, which to the learned men of this world are foolishness; those doctrine, which are the stumbling-block of this learned age. ” Not by might, nor by power, but by my Spirit, saith the Lord of hosts.” It will not be by the enticing words of man’s wisdom; but by the demonstration of the Spirit, and of power. Not by the wisdom of this world, nor by the princes of this world, that come to nought: but by the gospel, that contains the wisdom of God in a mystery, even the hidden wisdom, which none of the princes of this world, who have nothing to enlighten them but their own learning, know any thing of.
The Spirit of God, who searches all things, even the deep things of God, must reveal it. For let natural men be never so worldly wise and learned, they receive not the things of the Spirit: they are foolishness to them; nor can they know them, because they are spiritually discerned. This great effect, when it is accomplished, will be a glorious effect indeed: and it will be accomplished in such a manner, as most remarkably to show it to be the work
of God, and his only. It will be a more glorious work of God than that which we read of in the beginning of Genesis. “And the earth was without form and void, and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters: and God said, Let there be light, and there was light.”
1. That of which all who are in a natural condition are the subjects. The doctrine shows, that all such as are in a natural condition, are in a miserable condition: for they are in an extremely dark and blind condition. It is uncomfortable living in darkness. What a sorrowful state would we all be in, if the sun should no more rise upon us, and the moon were to withdraw her shining, and the stars to be put out, and we were to spend the rest of our time in darkness! The world would soon perish in such darkness. It was a great plague in Egypt, when they had a total darkness for three days. They who are deprived of sight, are deprived of the most noble of the senses; they have no benefit of external light, one of the most excellent and needful of all the things which God has made in the visible creation. But they who are without spiritual sight and light, are destitute of that which is far more excellent and necessary.
That natural men are not sensible of their blindness, and the misery they are under by reason of it, is no argument that they are not miserable. For it is very much the nature of this calamity to be hid from itself, or from those who are under it. Fools are not sensible of their folly. Solomon says, “The fool is wiser in his own conceit, than seven men that can render a reason.”
2. Another degree of this misery, is of those who are judicially given up of God, to the blindness of their own minds. The Scripture teaches us that there are some such. “What then; Israel hath not obtained that which he seeketh for, but the election hath obtained it, and the rest were blinded.”
Who the particular persons are, that are thus judicially given up of God to the blindness of their minds, is not known to men. But we have no reason to suppose that there are not multitudes of them; and most in places of the greatest light. There is no manner of reason to sup-
Address to sinners.
The consideration of what has been said of the desperate blindness which possesses the hearts of us all naturally, may well be terrifying to such as are yet in a Christless condition, in this place of light; where the gospel has been so long enjoyed, and where God has in times past so wonderfully poured out his Spirit.
And let such persons, for their awakening, consider the following things:
1. That they are blinded by the god of this world. Their blindness is from hell. This darkness which natural men are under, is from the prince of darkness. This the apostle says expressly of those who remain in unbelief and blindness under the gospel. “But if our gospel be hid, it is hid from them that are lost; in whom the God of this world hath blinded the minds of them that believe not.”
2. Consider how God in his word manifests his abhorrence and wrath towards those who remain so sottishly blind and ignorant, in the midst of light. How does God speak of them! “Have all the workers of iniquity no knowledge?”
3. Consider how much wilfulness there is in your ignorance. Sinners are ready wholly to excuse themselves in their blindness; whereas, as observed already, the blindness that naturally possesses the hearts of men, is not a merely negative thing; but they are blinded by “the deceitfulness of sin.”
4. Consider what is the course that God will take to teach those who will not be taught by the instructions of his word. He will teach them by briers and thorns, and by the flames of hell. Though natural men will remain to all eternity ignorant of the excellency and loveliness of God’s nature, and so will have no spiritual knowledge; yet God in another world will make them thoroughly to understand many things, which senseless unawakened sinners are
sottishly ignorant of in this world. Their eyes in many respects shall be thoroughly opened in hell. Their judgments will be rectified. They shall be of the same judgment with the godly. They shall be convinced of the reality of those things which they would not be convinced of here; as the being of God; his power, holiness, and justice; that the Scriptures are the word of God; that Christ is the Son of God; and that time is short and uncertain. They will be convinced of the vanity of
the world; of the blessed opportunity they had in the world; and how much it is men’s wisdom to improve their time. We read of the rich man, who was so sottishly blind in this world, that “in hell he lift up his eyes, and saw Abraham afar off, and Lazarus in his bosom.”
God will make all men to know the truth of those great things which he speaks of in his word, one way or another; for he will vindicate his own truth. He has undertaken to convince all men. They who will not be convinced in this world, by the gentle and gracious methods which God uses with them now, shall be convinced hereafter by severe means.. If they will not be convinced for salvation, they shall be convinced by damnation. God will make them know
that he is the Lord. And he will make them know that he bears rule. “Consume them in wrath, that they may not be; and let them know that God ruleth in Jacob, unto the ends of the earth.”
What great care we had need all have, that we be not deceived in matters of religion. If our hearts are all naturally possessed with such an extreme brutish ignorance and blindness in things of religion, and we are exceedingly prone to delusion; then surely great care ought to be taken to avoid it. For that we are naturally prone to delusion, shows our danger: but the greater our danger of any calamity is, the greater had our watchfulness need to be—Let us therefore be hence warned to take heed that we be not deceived about our duty; about our own hearts; about our ways; about our state; and about our opportunities. Thousands are deceived in these things, and thousands perish by that means. Multitudes fall on our right hand and on our left, and are ruined eternally by their delusion in these things.
How foolish a thing it is for men to lean to their own understanding, and trust their own hearts. If we are so blind, then our own wisdom is not to be depended on; and that advice of the wise man is most reasonable; “Trust in the Lord with all thine heart, and lean not to thine own understanding.”
Let us therefore become fools; be sensible of our own natural blindness and folly. There is a treasure of wisdom
There are several dispensations, or days of grace, which the church of God has been under from the beginning of time. There is that under the patriarchs; that under the law of Moses; and there is that of the gospel of Jesus Christ, under which we now are. This is the brightest day that ever shone, and exceeds the other, for peculiar advantages. To us who are so happy as to live under the evangelical dispensation, may those words of our Saviour be
directed, which he spake to his disciples, when he was first setting up the Messiah’s kingdom in the world, and gospel-light and power began to spread abroad: “Blessed are the eyes which see the things that ye see. For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.”
The Mosaic dispensation, though darkened with types and figures, yet far exceeded the former: but the gospel dispensation so much exceeds in glory, that it eclipses the glory of the legal, as the stars disappear when the sun ariseth, and goeth forth in his strength.—And the chief thing that renders the gospel so glorious is, that it is the ministration of the Spirit. Under the preaching of it, the Holy Spirit was to be poured out in more plentiful measures;
not only in miraculous gifts, as in the first times of the gospel, but in his internal saving operations, accompanying the outward ministry, to produce numerous conversions to Christ, and give spiritual life to souls that were before dead in trespasses and sins, and so prepare them for eternal life. Thus the apostle speaks, when he runs a comparison between the Old Testament and the New, the law of Moses and the gospel of Jesus Christ: “For the letter killeth, but the Spirit giveth life. But if
the ministration of death, written and engraven in stones, was glorious so that the children of Israel could not stedfastly behold the face of Moses, for the glory of his countenance, which glory was to be done away; how shall not the ministration of the Spirit be rather glorious?”
This blessed time of the gospel hath several other denominations, which may raise our esteem and value for it. It is called by the evangelical prophet, “The acceptable year of the Lord.”
Indeed at the time of the Reformation from popery, when gospel-light broke in upon the church, and dispelled the clouds of antichristian darkness that covered it, the power of divine grace so accompanied the preaching of the word, as that it had admirable success in the conversion and edification of souls; and the blessed fruits thereof appeared in the hearts and lives of its professors. That was one of “the days of the Son of man,” on which the exalted Redeemer rode forth, in his glory and majesty, on the white horse of the pure gospel, conquering and to conquer;” and the bow in his hand, like that of Jonathan, returned not empty. But what a dead and barren time has it now been, for a great while, with all the churches of the Reformation? The golden showers have been restrained; the influences of the Spirit suspended; and the consequence has been, that the gospel has not had any eminent success. Conversions have been rare and dubious; few sons and daughters have been born to God? and the hearts of Christians not so quickened, warmed, and refreshed under the ordinances, as they have been.
That this has been the sad state of religion among us in this land, for many years(except one or two distinguished
And now,—“Behold! The Lord whom we have sought, has suddenly come to his temple.” The dispensation or grace we are now under, is certainly such as neither we nor our fathers have seen; and in some circumstances so wonderful, that I believe there has not been the like since the extraordinary pouring out of the Spirit immediately after our Lord’s ascension. The apostolical times seem to have returned upon us: such a display has there been of the power and grace of the divine Spirit in the assemblies of his people, and such testimonies has he given to the word of the gospel.
I remember a remarkable passage of the late reverend and learned Mr. Howe, which I think it may be worth while to transcribe here. It is in his discourse concerning the “the Prosperous State of the Christian Church before the End of Time, by a plentiful Effusion of the Holy Spirit,” page 80. “In such a time,” says he, “when the Spirit shall be poured forth plentifully, surely ministers shall have their proportionable share. And when such a time as that shall come, I believe you will hear much other kind of sermons (or they will who shall live to such a time) than you are wont to do now-a-days: souls will surely be dealt with at another rate. It is plain, (says he,) too sadly plain, there is a great retraction of the Spirit of God even from us. We know not how to speak living sense into souls; how to get within you: our words die in our mouths, or drop and die between you and us. We even faint when we speak; long experienced unsuccessfulness makes us despond: we speak not as persons that hope to prevail, that expect to make you serious, heavenly, mindful of God, and to walk more like Christians. The methods of alluring and convincing souls, even that some of us have known, are lost from amongst us in a great part. There have been other ways taken, than we can tell now how to fall upon, for the mollifying of the obdurate, and the awakening of the secure, and the convincing and persuading of the obstinate, and the winning of the disaffected. Surely there will be a large share, that will come even to the part of ministers, when such an effusion of the Spirit shall be, as it is expected: that they shall know how to speak to better purpose, with more compassion, with more seriousness, with more authority and allurement, than we now find we can.”
Agreeable to the just expectation of this great and excellent man, we have found it in this remarkable day. A number of preachers have appeared among us, to whom God has given such a large measure of his Spirit, that we are ready sometimes to apply to them the character given of Barnabas, that “he was a good man, and full of the Holy Ghost, and of faith.”
The doctrine they insist on, are the doctrine of the reformation, under the influence whereof the power of godliness so flourished in the last century. The points on which their preaching mainly turns, are those important ones of man’s guilt, corruption, and impotence; supernatural regeneration by the Spirit of God, and free justification by faith in the righteousness of Christ; and the marks of the new birth.—The manner of their preaching is not with the enticing words of man’s wisdom; howbeit, they speak wisdom among them that are perfect. An ardent love to Christ and souls, warms their breasts, and animates their labours. God has made those his ministers active spirits, a flame of fire in his service; and his word in their mouths has been “as a fire, and as a hammer that breaketh the rock in pieces.” In most places where they have laboured, God has evidently wrought with them, and “confirmed the word by signs following.” Such a power and presence of God in religious assemblies, has not been known since God set up his sanctuary amongst us. He has indeed “glorified the house of his glory.”
This work is truly extraordinary, in respect of its extent. It is more or less in the several provinces that measure many hundred miles on this continent. “He sendeth forth his commandment on earth! His word runneth very swiftly.” It has entered and spread in some of the most populous towns, the chief places of concourse and business. And—blessed be God!—it has visited the seats of learning, both here, and in a neighbouring colony. O may the Holy Spirit constantly reside in them both, seize our devoted youth, and form them as polished shafts, successfully to fight the Lord’s battles against the powers of darkness, when they shall be called out to service!—It is extraordinary also with respect to the numbers that have been the subjects of this operation. Stupid sinners have been awakened by hundreds; and the inquiry has been general in some places, “What must I do to be saved.” I verily believe, that in this our metropolis, there were the last winter some thousands under such religious impressions as they never felt before.
The work has been remarkable also for the various sorts of persons that have been under its influence.—These have been of all ages. Some elderly persons have been snatched as brands out of the burning, made monuments of divine mercy, and born to God, though out of due time; as the apostle speaks in his own case.
Some of the greatest sinners have appeared to be turned into real saints: drunkards have become temperate; fornicators and adulterers of a chaste conversation; swearers and profane persons have learned to fear that glorious and fearful Name, the Lord their God; and carnal worldlings have been made to seek first the kingdom of God and his righteousness. Yea, deriders and scoffers at this work and its instruments, have come under its conquering power.
Some of this stamp, who have gone to hear the preacher, (as some did Paul—“What will this babbler say?”)—have not been able to resist the power and the Spirit with which he spake; have sat trembling under the word, and gone away from it weeping; and afterward did cleave unto the preacher, as Dionysius the Areopagite did unto Paul.
The virtuous and civil have been convinced that morality is not to be relied on for life; and so excited to seek after the new birth, and a vital union to Jesus Christ by faith. The formal professor likewise has been awakened out of his dead formalities, brought under the power of godliness; taken off from his false rests, and brought to build his hope
One thing more is worthy of remark; and this is the uniformity of the work. By the accounts I have received in letters, and conversation with ministers and others, who live in different parts of the land where this work is going on, it is the same work that is carried on in one place and another: the method of the Spirit’s operation on the minds of the people is the same; though with some variety of circumstances, as is usual at other times: and the particular appearances with which this work is attended, that have not been so common at other times, are also much the same. These are indeed objected by many against the work; but though conversion is the same work, in the main strokes of it, wherever it is wrought; yet it seems reasonable to suppose that at an extraordinary season wherein God is pleased to carry on a work of his grace in a more observable and glorious manner, in a way which he would have to be taken notice of by the world; at such a time, I say, it seems reasonable to suppose, that there may be some particular appearances in the work of conversion, which are not common at other times—when yet there are true conversions wrought—or some circumstances attending the work may be carried to an unusual degree and height. If it were not thus, the work of the Lord would not be so much regarded and spoken of; and so God would not have so much of the glory of it. Nor would the work itself be like to spread so fast; for God has evidently made use of example and discourse in the carrying of it on.
And as to the fruits of this work, (which we have been bid so often to wait for,) blessed be God! So far as there has been time for observation, they appear to be abiding. I do not mean that none have lost their impressions, or that there are no instances of hypocrisy and apostacy. Scripture and experience lead us to expect these, at such a season. It is to me matter of surprise and thankfulness that as yet there have been no more. But I mean, that
a great number of those who have been awakened are still seeking and striving to enter in at the strait gate. The most of those who have been thought to be converted, continue to give evidence of their being new creatures, and seem to cleave to the Lord with full purpose of heart. To be sure, a new face of things continues in this town: though many circumstances concur to render such a work not so observable here,
i. e. Boston, in New England.
It is more than a twelvemonth since an evening lecture was set up in this town; there are now several: two constantly on Tuesday and Friday evenings; when some of our most capacious houses are well filled with hearers, who by their looks and deportment seem to come to hear that their souls might live. An evening in God’s courts is now esteemed better than many elsewhere. There is also great resort to ministers in private. Our hands continue full of work: and many times we have more than we can discourse with distinctly and separately.—I have been thus large and particular, that persons at a distance, who are desirous to know the present state of religion here, into whose hands these papers will come, may receive some satisfaction.
And now, can any be at a loss to what spirit to ascribe this work? To attribute it, as some do, to the devil, is to make the old serpent like the foolish woman, “who plucked down her house with her hands.”
That some entertain prejudices against this work, and others revile and reproach it, does not make it look less like a work of God: it would else want one mark of its being so; for the spirit of this world, and the spirit which is of God, are contrary the one to the other. I do not wonder that Satan rages, and shows his rage in some that are under his influence, when his kingdom is so shaken, and his subjects desert him by hundreds, I hope by
thousands.—The prejudices of some, I make no doubt, are owing to the want of opportunity to be rightly informed, and their having received misrepresentations from abroad. Others may be offended, because they have not experienced any thing like such a work in themselves; and if these things be so, they must begin again, and get another foundation laid than that on which they have built; and this is what men are hardly brought to. And others, perhaps, may dislike the present work, because it
supports and confirms some principles which they have not yet embraced, and against which such prejudices hang about their minds, as they cannot easily shake off. For it is certain, these fruits do not grow on Arminian ground. I hope none dislike the work, because they have not been used as instruments in it. For if we love our Lord Jesus Christ in sincerity, we shall rejoice to see him increase, though we should decrease. If any are resolutely set to disbelieve this work, to reproach and
oppose it, they must be left to the free sovereign power and mercy of God to enlighten and rescue them. These, if they have had opportunity to be rightly informed, I am ready to think, would have been disbelievers, and opposers of the miracles and mission of our Saviour, had they lived in his days. The malignity which some of them have discovered, to me approaches near to the unpardonable sin; and they had need beware, lest they indeed sin the sin which is unto death: for as I believe it can be
committed in these days, as well as in the days of the apostles, so I think persons are now in more danger of committing it than at other times. At least, let them come under the awe of that word,
But if any are disposed to receive conviction, have a mind open to light, and are really willing to know of the present work whether it be of God, it is with great satisfaction and pleasure I can recommend to them the following sheets; in which they will find the “distinguishing marks” of such a work, as they are to be found in the Holy Scriptures, applied to the uncommon operation that has been on the minds of many in this land. Here the matter is tried by the infallible touchstone of the Holy Scriptures, and is weighed in the balance of the sanctuary, with great judgment and impartiality.
A performance of this kind is seasonable and necessary; and I desire heartily to bless God, who inclined this his servant to undertake it, and has graciously assisted him in it. The Reverend Author is known to be “a scribe instructed unto the kingdom of heaven;” the place where he has been called to exercise his ministry has been famous for experimental religion; and he has had opportunities to observe this work in many places where it has powerfully
appeared, and to converse with numbers that have been the subjects of it. These things qualify him for this undertaking above most. His arguments in favour of the work, are strongly drawn from Scripture, reason, and experience: and I shall believe every candid, judicious reader will say, he writes very free from an enthusiastic or a party spirit. The
I had yet several things to say, which I see I must suppress, or I shall go much beyond the limits of a preface: and I fear I need to ask pardon both of the reader and the publishers for the length I have run already. Only I cannot help expressing my wish, that those who have been conversant in this work, in one place and another, would transmit accounts of it to such a hand as the Reverend Author of this discourse, to be compiled into a narrative, like that of the conversions at Northampton, which was published a few years ago; that so the world may know this surprising dispensation, in the beginning, progress, and various circumstances of it.
This, I apprehend, would be for the honour of the Holy Spirit, whose work and office has been treated so reproachfully in the Christian world. It would be an open attestation to the divinity of a despised gospel: and it might have a happy effect on the other places, where the sound of this marvelous work would by this means be heard. I cannot but think it would be one of the most useful pieces of church history the people of God are blessed with. Perhaps it would come the nearest to the Acts of the Apostles of any thing extant; and all the histories in the world do not come up to that: there we have something as surprising as in the book of Genesis; and a new creation, of another kind, seems to open to our view. But I must forbear.
I will only add my prayer, That the worthy Author of this discourse may long be continued a burning and shining light in the golden candlestick where Christ has placed him, and from thence diffuse his light through these provinces! That the divine Spirit, whose cause is here espoused, would accompany this and the other valuable publications of his servant, with his powerful influences; that they may promote the Redeemer’s interest, serve the ends of vital religion, and so add to the Author’s present joy, and future crown!
Boston, Nov. 20, 1741.
W. COOPER.
Beloved, believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone out into the world.
In the apostolic age, there was the greatest outpouring of the Spirit of God that ever was; both as to his extraordinary influences and gifts, and his ordinary operations, in convincing, converting, enlightening, and sanctifying the souls of men. But as the influences of the true Spirit abounded, so counterfeits did also abound: the devil was abundant in mimicking, both the ordinary and extraordinary influences of the Spirit of God, as is manifest by innumerable passages of the apostles’ writings. This made it very necessary that the church of Christ should be furnished with some certain rules, distinguishing and clear marks, by which she might proceed safely in judging of the true from the false without danger of being imposed upon. The giving of such rules is the plain design of this chapter, where we have this matter more expressly and fully treated of than any where else in the Bible. The apostle, of set purpose, undertakes to supply the church of God with such marks of the true Spirit as may be plain and safe, and well accommodated to use and practice; and that the subject might be clearly and sufficiently handled, he insists upon it throughout the chapter, which makes it wonderful that what is here said is no more taken notice of in this extraordinary day, when there is such an uncommon and extensive operation on the minds of people, such a variety of opinions concerning it, and so much talk about the work of the Spirit.
The apostle’s discourse on this subject is introduced by an occasional mention of the indwelling of the Spirit, as the sure evidence of an interest in Christ. “And he that keepeth his commandments dwelleth in him, and he in him; and hereby we know that he abideth in us, by the Spirit which he hath given us.” Whence we may infer, that the design of the apostle is not only to give marks whereby to distinguish the true Spirit from the false, in his extraordinary gifts of prophecy and miracles, but also in his ordinary influences on the minds of his people, in order to their union to Christ, and being built up in him; which is also manifest from the marks themselves that are given, which we shall hereafter notice.
The words of the text are an introduction to this discourse of the distinguishing signs of the true and false Spirit.—Before the apostle proceeds to lay down these signs, he exhorteth Christians, first, against an over credulousness, and a forwardness to admit every specious appearance as the work of a true Spirit. “Beloved, believe not every spirit, but try the spirits whether they are of God.
ibid.
My design therefore at this time is to show what are the true, certain, and distinguishing evidences of a work of the Spirit of God, by which we may safely proceed in judging of any operation we find in ourselves, or see in others. And here I would observe, that we are to take the Scriptures as our guide in such cases. This is the great and standing rule which God has given to his church, in order to guide them in things relating to the great
concerns of their souls; and it is an infallible and sufficient rule. There are undoubtedly sufficient marks given to guide the church of God in this great affair of judging of spirits, without which it would lie open to woeful delusion, and would be remedilessly exposed to be imposed on and devoured by its enemies. And we need not be afraid to trust these rules. Doubtless that Spirit who indited the Scriptures knew how to give us good rules, by which to distinguish his operations from all that
is falsely pretended to be from him. And this, as I observed before, the Spirit of God has here done of set purpose, and done it more particularly and fully than any where else: so that in my
Negative Signs; or, What are no signs by which we are to judge of a work and especially, What are no evidences that a work is not from the Spirit of God.
I. Nothing can be certainly concluded from this, That a work is carried on in a way very unusual and extraordinary; provided the variety or difference be such, as may still be comprehended within the limits of scripture rules. What the church has been used to, is not a rule by which we are to judge; because there may be new and extraordinary works of God, and he has heretofore evidently wrought in an extraordinary manner. He has brought to pass new things, strange works; and has wrought in such a manner as to surprise both men and angels.
And as God has done thus in times past, so we have no reason to think but that he will do so still. The prophecies of Scripture give us reason to think that God has things to accomplish, which have never yet been seen. No deviation from what has hitherto been usual, let it be never so great, is an argument that a work is not from the Spirit of God, if it be no deviation from his prescribed rule. The Holy Spirit is sovereign in his operation; and we know that he uses a great variety; and we cannot tell how great a variety he may use, within the compass of the rules he himself has fixed. We ought not to limit God where he has not limited himself.
Therefore it is not reasonable to determine that a work is not from God’s Holy Spirit because of the extraordinary degree in which the minds of persons are influenced. If they seem to have an extraordinary conviction of the dreadful nature of sin, and a very uncommon sense of the misery of a Christless condition—or extraordinary views of the certainty and glory of divine things,—and are proportionably moved with very extraordinary affections of fear and sorrow, desire, love, or joy: or if the apparent change be very sudden, and the work be carried on with very unusual swiftness—and the persons affected are very numerous, and many of them are very young, with other unusual circumstances, not infringing upon scripture marks of a work of the Spirit—these things are no argument that the work is not of the Spirit of God.—The extraordinary and unusual degree of influence, and power of operation, if in its nature it be agreeable to the rules and marks given in Scripture, is rather an argument in its favour; for by how much higher the degree which in its nature is agreeable to the rule, so much the more is there of conformity to the rule; and so much the more evident that conformity. When things are in small degrees, though they be really agreeable to the rule, it is not so easily seen whether their nature agrees with the rule.
There is a great aptness in persons to doubt of things that are strange; especially elderly persons, to think that to be right which they have never been used to in their day, and have not heard of in the days of their day, and have not heard of in the days of their fathers. But if it be a good argument that a work is not from the Spirit of God, that it is very unusual, then it was so in the apostles’ days. The work of the Spirit then, was carried on
in a manner that, in very many respects, was altogether new; such as never had been seen or heard since the world stood. The work was then carried on with more visible and remarkable power than ever; nor had there been seen before such mighty and wonderful effects of the Spirit of God in sudden changes, and such great engagedness and zeal in great multitudes—such a sudden alteration in towns, cities, and countries; such a swift progress, and vast extent of the work—and many other extraordinary
circumstances might be mentioned. The great unusualness of the work surprised the Jews; they knew not what to make of it, but could not believe it to be the work of God: many looked upon the persons that were the subjects of it as bereft of reason; as you may see in
And we have reason from scripture prophecy to suppose, that at the commencement of that last and greatest outpouring of the Spirit of God, that is to be in the latter ages of the world, the manner of the work will be very extraordinary, and such as never has yet been seen; so that there shall be occasion then to say, as in
II. A work is not to be judged of by any effects on the bodies of men; such as tears, trembling, groans, loud outcries, agonies of body, or the failing of bodily strength. The influence persons are under, is not to be judged of one way or other, by such effects on the body; and the reason is, because the Scripture nowhere gives us any such rule. We cannot conclude that persons are under the influence of the true Spirit because we see such effects upon their bodies, because this is not given as a mark of the true Spirit; nor on the other hand, have we any reason to conclude, from any such outward appearances, that persons are not under the influence of the Spirit of God, because there is no rule of Scripture given us to judge of spirits by, that does either expressly or indirectly exclude such effects on the body, nor does reason exclude them. It is easily accounted for from the consideration of the nature of divine and eternal things, and the nature of man, and the laws of the union between soul and body, how a right influence, a true and proper sense of things, should have such effects on the body, even those that are of the most extraordinary kind, such as taking away the bodily strength, or throwing the body into great agonies, and extorting loud outcries. There are none of us but do suppose, and would have been ready at any time to say it, that the misery of hell is doubtless so dreadful, and eternity so vast, that if a person should have a clear apprehension of that misery as it is, it would be more that his feeble frame could bear, and especially if at the same time he saw himself in great danger of it, and to be utterly uncertain whether he should be delivered from it, yea, and to have no security from it one day or hour. If we consider human nature, we must not wonder, that when persons have a great sense of that which is so amazingly dreadful, and also have a great view of their own wickedness and God’s anger, that things seem to them to forebode speedy and immediate destruction. We see the nature of man to be such that when he is in danger of some terrible calamity to which he is greatly exposed, he is ready upon every occasion to think, that now it is coming.—When persons’ hearts are full of fear, in time of war, they are ready to tremble at the shaking of a leaf, and to expect the enemy every minute, and to say within themselves, now I shall be slain. If we should suppose that a person saw himself hanging over a great pit, full of fierce and glowing flames, by a thread that he knew to be very weak, and not sufficient to bear his weight, and knew that multitudes had been in such circumstances before, and that most of them had fallen and perished, and saw nothing within reach, that he could take hold of to save him, what distress would he be in! How ready to think that now the thread was breaking, that now, this minute, he should be swallowed up in those dreadful flames! And would not he be ready to cry out in such circumstances? How much more those that see themselves in this manner hanging over an infinitely more dreadful pit, or held over it in the hand of God, who at the same time they see to be exceedingly provoked! No wonder that the wrath of God, when manifested but a little to the soul, overbears human strength.
So it may easily be accounted for, that a true sense of the glorious excellency of the Lord Jesus Christ, and of his wonderful dying love, and the exercise of a truly spiritual love and joy, should be such as very much to overcome the bodily strength. We are all ready to own, that no man can see God and live, and that it is but a very small part of that apprehension of the glory and love of
Some object against such extraordinary appearances, that we have no instances of them recorded in the New Testament, under the extraordinary effusions of the Spirit. Were this allowed, I can see no force in the objection, if neither reason, nor any rule of Scripture, exclude such things; especially considering what was observed under the foregoing particular. I do not know that we have any express mention in the New Testament of any person’s weeping,
or groaning, or sighing through fear of hell, or a sense of God’s anger; but is there any body so foolish as from hence to argue, that in whomsoever these things appear, their convictions are not from the Spirit of God? And the reason why we do not argue thus, is, because these are easily accounted for, from what we know of the nature of man, and from what the Scripture informs us in general, concerning the nature of eternal things, and the nature of the convictions of God’s Spirit; so that
there is no need that any thing should be said in particular concerning these external, circumstantial effects. Nobody supposes that there is any need of express scripture for every external, accidental manifestation of the inward motion of the mind: and though such circumstances are not particularly recorded in sacred history, yet there is a great deal of reason to think, from the general accounts we have, that it could not be otherwise than that such things must be in those days. And there is
also reason to think, that such great outpouring of the Spirit was not wholly without those more extraordinary effects on persons’ bodies. The jailer in particular, seems to have been an instance of that nature, when he, in the utmost distress and amazement, came trembling, and fell down before Paul and Silas. His falling down at that time does not seem to be a designed putting himself into a posture of supplication, or humble address to Paul and Silas; for he seems not to have said anything to
them then; but he first brought them out, and then he says to them, Sirs, what must I do to be saved?
It is a weak objection, that the impressions of enthusiasts have a great effect on their bodies. That the Quakers used to tremble, is no argument that Saul, afterwards Paul, and the jailer, did not tremble from real convictions of conscience. Indeed all such objections from effects on the body, let them be greater or less, seem to be exceeding frivolous; they who argue thence, proceed in the dark, they know not what ground they go upon, nor by what rule they judge. The root and course of things is to be looked at, and the nature of the operations and affections are to be inquired into, and examined by the rule of God’s word, and not the motions of the blood and animal spirits.
III. It is no argument that an operation on the minds of people is not the work of the Spirit of God, that it occasions a great deal of noise about religion. For though true religion be of a contrary nature to that of the Pharisees—which was ostentatious, and delighted to set itself forth to the view of men for their applause—yet such is human nature, that it is morally impossible there should be a great concern, strong affection, and a general engagedness of mind amongst a people, without causing a notable, visible, and open commotion and alteration amongst that people.—Surely, it is no argument that the minds of persons are not under the influence of God’s Spirit, that they are very much moved: for indeed spiritual and eternal things are so great, and of such infinite concern, that there is a great absurdity in men’s being but moderately moved and affected by them; and surely it is no argument that they are not moved by the Spirit of God, that they are affected with these things in some measure as they deserve, or in some proportion to their importance. And when was there ever any such thing since the world stood, as a people in general being greatly affected in any affair whatsoever, without noise or stir? The nature of man will not allow it.
Indeed Christ says,
IV. It is no argument that an operation on the minds of a people, is not the work of the Spirit of God, that many who are the subjects of it, have great impressions made on their imaginations. That persons have many impressions on their imaginations, does not prove that they have nothing else. It is easy to be accounted for, that there should be much of this nature amongst a people, where a great multitude of all kinds of constitutions have their
As God has given us such a faculty as the imagination, and so made us that we cannot think of things spiritual and invisible, without some exercise of this faculty; so, it appears to me, that such is our state and nature, that this faculty is really subservient and helpful to the other faculties of the mind, when a proper use is made of it; though oftentimes, when the imagination is too strong, and the other faculties weak, it overbears, and disturbs them in their exercise. It appears to me manifest, in many instances with which I have been acquainted, that God has really made use of this faculty to truly divine purposes; especially in some that are more ignorant. God seems to condescend to their circumstances, and deal with them as babes; as of old he instructed his church, whilst in a state of ignorance and minority, by types and outward representations. I can see nothing unreasonable in such a position. Let others who have much occasion to deal with souls in spiritual concerns, judge whether experience does not confirm it.
It is no argument that a work is not of the Spirit of God, that some who are the subjects of it have been in a kind of ecstasy, wherein they have been carried beyond themselves, and have had their minds transported into a train of strong and pleasing imaginations, and a kind of visions, as though they were rapt up even to heaven, and there saw glorious sights. I have been acquainted with some such instances, and I see no need of bringing in the help of the devil into the account that we give of these things, nor yet of supposing them to be of the same nature with the visions of the prophets, or St. Paul’s rapture into paradise. Human nature, under these intense exercises and affections, is all that need be brought into the account. If it may be well accounted for, that persons under a true sense of the glorious and wonderful greatness and excellency of divine things, and soul-ravishing views of the beauty and love of Christ, should have the strength of nature overpowered, as I have already shown that it may; then I think it is not at all strange, that amongst great numbers that are thus affected and overborne, there should be some persons of particular constitutions that should have their imaginations thus affected. The effect is no other than what bears a proportion and analogy to other effects of the strong exercise of their minds. It is no wonder, when the thoughts are so fixed, and the affections so strong—and the whole soul so engaged, ravished, and swallowed up—that all other parts of the body are so affected, as to be deprived of their strength, and the whole frame ready to dissolve. Is it any wonder that, in such a case, the brain in particular, (especially in some constitutions,) which we know is most especially affected by intense contemplations and exercises of mind, should be so affected, that its strength and spirits should for a season be diverted, and taken off from impressions made on the organs of external sense, and be wholly employed in a train of pleasing delightful imaginations, corresponding with the present frame of the mind. Some are ready to interpret such things wrong, and to lay too much weight on them, as prophetical visions, divine revelations and sometimes significations from heaven of what shall come to pass; which the issue, in some instances I have known, has shown to be otherwise. But yet, it appears to me that such things are evidently sometimes from the Spirit of God, though indirectly; that is, their extraordinary frame of mind, and that strong and lively sense of divine things which is the occasion of them, is from his Spirit; and also as the mind continues in its holy frame, and retains a divine sense of the excellency of spiritual things even in its rapture; which holy frame and sense is from the Spirit of God, though the imaginations that attend it are but accidental, and therefore there is commonly something or other in them that is confused, improper, and false.
V. It is no sign that a work is not from the Spirit of God, that example is a great means of it. It is surely no argument that an effect is not from God, that means are used in producing it; for we know that it is God’s manner to make use of means in carrying on his work in the world, and it is no more an argument against the divinity of an effect, that this means is made use of, than if it was by any other means. It is agreeable to Scripture that
persons should be influenced by one another’s good example. The Scripture directs us to set good examples to that end,
And as it is a scriptural way of carrying on God’s work, by example, so it is a reasonable way. It is no argument that men are not influenced by reason, that they are influenced by example. This way of persons holding forth truth to one another, has a tendency to enlighten the mind, and to convince reason. None will deny but that for persons to signify things one to another by words, may rationally be supposed to tend to enlighten each other’s minds; but the same thing may be signified by actions, and signified much more fully and effectually. Words are of no use any otherwise than as they convey our own ideas to others; but actions, in some cases, may do it much more fully. There is a language in actions; and in some cases, much more clear and convincing that in words. It is therefore no argument against the goodness of the effect, that persons are greatly affected by seeing other so; yea, though the impression be made only be seeing the tokens of great and extraordinary affection in others in their behaviour, taking for granted what they are affected with, without hearing them say one word.
There may be language sufficient in such a case in their behaviour only, to convey their minds to others, and to signify to them their sense of things more than can possibly be done by words only. If a person should see another under extreme bodily torment, he might receive much clearer ideas, and more convincing evidence of what he suffered by his actions in his misery, than he could do only by the words of an unaffected indifferent relater. In like manner he might receive a greater idea of any thing that is excellent and very delightful, from the behaviour of one that is in actual enjoyment, than by the dull narration of one which is inexperienced and insensible himself. I desire that this matter may be examined by the strictest reason. Is it not manifest, that effects produced in persons’ minds are rational, since not only weak and ignorant people are much influenced by example, but also those that make the greatest boast of strength of reason, are more influenced by reason held forth in this way, than almost any other way. Indeed the religious affections of many when raised by this means, as by hearing the word preached, or any other means, may prove flashy, and soon vanish, as Christ represents the stony-ground hearers; but the affections of some thus moved by example, are abiding, and prove to be of saving issue.
There never yet was a time of remarkable pouring out of the Spirit, and great revival of religion, but that example had a main hand. So it was at the reformation, and
It is no valid objection against examples being so much used, that the Scripture speaks of the word as the principal means of carrying on God’s work; for the word of God is the principal means, nevertheless, by which other means operate and are made effectual. Even the sacraments have no effect but by the word; and so it is that example becomes effectual; for all that is visible to the eye is unintelligible and vain, without the word of God to instruct and guide the mind. It is the word of God that is indeed held forth and applied by example, as the word of the Lord sounded forth to other towns in Macedonia, and Achaia, by the example of those that believe in Thessalonica.
That example should be a great means of propagating the church of God seems to be several ways signified in Scripture: it is signified by Ruth’s following Naomi out of the land of Moab, into the land of Israel, when she resolved that she would not leave her, but would go whither she went, and would lodge where she lodged; and that Naomi’s people should be her people, and Naomi’s God, her God. Ruth, who was the ancestral mother of David, and of Christ
was undoubtedly a great type of the church; upon which account her history is inserted in the canon of Scripture. In her leaving the land of Moab and its gods, to come and put her trust under the shadow of the wings of the God of Israel, we have a type of the conversion not only of the Gentile church but of every sinner, that is naturally an alien and stranger, but in his conversion forgets his own people, and fathers house, and becomes a fellow-citizen with the saints and a true Israelite. The
same seems to be signified in the effect the example of the spouse, when she was sick of love, has on the daughters of Jerusalem, i.e. Visible Christians, who are first awakened, by seeing the spouse in such extraordinary circumstances, and then converted. See
VI. It is no sign that a work is not from the Spirit of God, that many, who seem to be the subjects of it, are guilty of great imprudences and irregularities in their conduct. We are to consider that the end for which God pours out his Spirit, is to make men holy, and not to make them politicians. Is it no wonder that, in a mixed multitude of all sorts—wise and unwise, young and old, of weak and strong natural abilities, under strong impressions of mind—there are many who behave themselves imprudently. There are but few that know how to conduct them under vehement affections of any kind, whether of a temporal or spiritual nature; to do so requires a great deal of discretion, strength, and steadiness of mind. A thousand imprudences will not prove a work to be not of the Spirit of God; yea, if there be not only imprudences, but many things prevailing that are irregular, and really contrary to the rules of God’s holy word. That it should be thus may be well accounted for from the exceeding weakness of human nature, together with the remaining darkness and corruption of those that are yet the subjects of the saving influences of God’s Spirit, and have a real zeal for God.
We have a remarkable instance, in the New Testament, of a people that partook largely of that great effusion of the Spirit in the apostles’ days, among whom there nevertheless abounded imprudences and great irregularities; viz. The church at Corinth. There is scarcely any church more celebrated in the New Testament for being blessed with large measures of the Spirit of God, both in his ordinary influences, in convincing and converting sinners, and also in his extraordinary and miraculous gifts; yet what manifold imprudences, great and sinful irregularities, and strange confusion did they run into, at the Lord’s supper, and in the exercise of church discipline! To which may be added, their indecent manner of attending other parts of public worship, their jarring and contention about their teachers, and even the exercise of their extraordinary gifts of prophecy, speaking with tongues, and the like, wherein they spake and acted by the immediate inspiration of the Spirit of God.
And if we see great imprudences, and even sinful irregularities, in some who are great instruments to carry on the work, it will not prove it not to be the work of God. The apostle Peter himself, who was a great, eminently holy, and inspired apostle—and one of the chief instruments of setting up the Christian church in the world—when he was actually engaged in this work, was guilty of a great and sinful error in his conduct; of which the apostle Paul
speaks,
And in particular, it is no evidence that a work is not of God, if many who are either the subjects or the instrument of it, are guilty of too great forwardness to censure others as unconverted. For this may be through mistakes they have embraced concerning the marks by which they are to judge of the hypocrisy and carnality of others; or from not duly apprehending the latitude the Spirit of God uses in the methods of his operations; or, from want of making due allowance for that infirmity and corruption that may be left in the hearts of the saints; as well as through want of a due sense of their own blindness and weakness, and remaining corruption, whereby spiritual pride may have a secret vent this way, under some disguise, and not be discovered.—If we allow that truly pious men may have a great deal of remaining blindness and corruption, and may be liable to mistakes about the marks of hypocrisy, as undoubtedly all will allow, then it is not unaccountable that they should sometimes run into such errors as these. It is as easy, and upon some accounts more easy to be accounted for, why the remaining corruption of good men should sometimes have an unobserved vent this way, than most other ways; and without doubt(however lamentable) many holy men have erred in this way.
Lukewarmness in religion is abominable, and zeal an excellent grace; yet above all other Christian virtues, this needs to be strictly watched and searched; for it is that with which corruption, and particularly pride and human passion, is exceedingly apt to mix unobserved. And it is observable, that there never was a time of great reformation, to cause a revival of zeal in the church of God, but that it has been attended, in some notable instances,
with irregularity, and a running out some way or other into an undue severity. Thus in the apostles’ days, a great deal of zeal was spent about unclean meats, with heat of spirit in Christians one against another, both parties condemning and censuring one another, as not true Christians; when
VII. Nor are many errors in judgment, and some delusions of Satan intermixed with the work, any argument that the work in general is not of the Spirit of God. However great a spiritual influence may be, it is not to be expected that the Spirit of God should be given now in the same manner as to the apostles, infallibly to guide them in points of Christian doctrine, so that what they taught might be relied on as a rule to the christian church. And if many delusions of Satan appear, at the same time that a great religious concern prevails, it is not an argument that the work in general is not the work of God, any more than it was an argument in Egypt, that there were no true miracles wrought there, by the hand of God, because Jannes and Jambres wrought false miracles at the same time by the hand of the devil. Yea, the same persons may be the subjects of much of the influences of the Spirit of God, and yet in some things be led away by the delusions of Satan, and this be no more of paradox than many other things that are true of real saints, in the present state, where grace dwells with so much corruption, and the new man and the old man subsist together in the same person; and the kingdom of God and the kingdom of the devil remain for a while together in the same heart. Many godly persons have undoubtedly in this and other ages, exposed themselves to woeful delusions, by an aptness to lay too much weight on impulses and impressions, as if they were immediate revelations from God, to signify something future, or to direct them where to go, and what to do.
VIII. If some, who were thought to be wrought upon, fall away into gross errors, or scandalous practices, it is no argument that the work in general is not the work of the Spirit of God. That there are some counterfeits, is no argument that nothing is true: such things are always expected in a time of reformation. If we look into church history, we shall find no instance of any great revival of religion, but what has been attended with many such
things. Instances of this nature in the apostles’ days were innumerable; some fell away into gross heresies, others into vile practices, though they seemed to be the subjects of a work of the Spirit—and were accepted for a while amongst those that were truly so, as their brethren and companions—and were not suspected till they went out from them. And some of these were teachers and officers—and eminent persons in the Christian church—whom God had endowed with miraculous gifts of the Holy Ghost;
as appears by the beginning of the
He had been treated by Jesus himself, in all external things, as if he had truly been a disciple, even investing him with the character of apostle, sending him forth to preach the gospel, and enduing him with miraculous gifts of the Spirit. For though Christ knew him, yet he did not then clothe himself with the character of omniscient Judge, and searcher of hearts, but acted the part of a minister of the visible church; (for he was his Father’s
minister;) and therefore rejected him not, till he had discovered himself by his scandalous practice; thereby giving an example to guides and rulers of the visible church, not to take it upon them to act the part of searcher of hearts, but to be influenced in their administrations by what is visible and open.—There were some instances then of such apostates, as were esteemed eminently full of the grace of God’s Spirit. An instance of this nature probably was Nicolas, one of the seven deacons,
who was looked upon by the Christians in Jerusalem, in the time of that extraordinary pouring out of the Spirit, as a man full of the Holy Ghost, and was chosen out of the multitude of Christians to that office, for that reason; as you may see in But through these heretics assumed his name, it does not follow that he countenanced their enormities. See Calmet’s Dict. Nicolas
So in the time of the reformation from popery, how great was the number of those who for a while seemed to join with the reformers, yet fell away into the grossest and most absurd errors, and abominable practices. And it is particularly observable, that in times of great pouring out of the Spirit to revive religion in the world, a number of those who for a while seemed to partake in it, have fallen off into whimsical and extravagant errors, and gross enthusiasm, boasting of high degrees of spirituality and perfection, censuring and condemning others as carnal. Thus it was with the Gnostics in the apostles’ times; and thus it was with several sects at the reformation, as Anthony Burgess observes in his book called Spiritual Refinings, Part I. Serm. 23. P. 132. “The first worthy reformers, and glorious instruments of God, found a bitter conflict herein, so that they were exercised not only with formalists, and traditionary papists on the one side, but men that pretended themselves to be more enlightened than the reformers were, on the other side: hence they called those that did adhere to the Scripture, and would try revelations by it, Literists and Vowelists, as men acquainted with the words and vowels of the Scripture, having nothing of the Spirit of God: and wheresoever in any town the true doctrine of the gospel brake forth to the displacing of popery, presently such opinions arose, like tares that came up among the good wheat; whereby great divisions were raised, and the reformation made abominable and odious to the world; as if that had been the sun to give heat and warmth to those worms and serpents to crawl out of the ground. Hence they inveighed against Luther, and said he had only promulgated a carnal gospel.”—Some of the leaders of those wild enthusiasts had been for a while highly esteemed by the first reformers, and peculiarly dear to them.—Thus also in England, at the time when vital religion much prevailed in the days of King Charles I, the interregnum, and Oliver Cromwell, such things as these abounded. And so in New England, in her purest days, when vital piety flourished, such kind of things as these broke out. Therefore the devil’s sowing such tares is no proof that a true work of the Spirit of God is not gloriously carried on.
IX. It is no argument that a work is not from the Spirit of God, that it seems to be promoted by ministers insisting very much on the terrors of God’s holy law, and that with a great deal of pathos and earnestness. If there be really a hell of such dreadful and never-ending torments, as is generally supposed, of which multitudes are in great danger—and into which the greater part of men in Christian countries do actually from generation to generation
fall, for want of a sense of its terribleness, and so for want of taking due care to avoid it—then why is it not proper for those who have the care of souls to take great pains to make men sensible of it? Why should they not be told as much of the truth as can be? If I am in danger of going to hell, I should be glad to know as much as possibly I can
I appeal to every one, whether this is not the very course they would take in case of exposedness to any great temporal calamity? If any of you who are heads of families saw one of your children in a house all on fire, and in imminent danger of being soon consumed in the flames, yet seemed to be very insensible of its danger, and neglected to escape after you had often called to it—would you go on to speak to it only in a cold and indifferent manner? Would not you cry aloud, and call earnestly to it, and represent the danger it was in, and its own folly in delaying, in the most lively manner of which you was capable? If you should continue to speak to it only in a cold manner, as you are wont to do in ordinary conversation about indifferent matters, would not those about you begin to think you were bereft of reason yourself? This is not the way of mankind in temporal affairs of great moment, that require earnest heed and great haste, and about which they are greatly concerned. They are not wont to speak to other of their danger, and warn them but a little or in a cold and indifferent manner. Nature teaches men otherwise. If we who have the care of souls, knew what hell was, had seen the state of the damned, or by any other means had become sensible how dreadful their case was—and at the same time knew that the greater part of men went thither, and saw our hearers not sensible of their danger—it would be morally impossible for us to avoid most earnestly setting before them the dreadfulness of that misery, and their great exposedness to it, and even to cry aloud to them.
When ministers preach of hell, and warn sinners to avoid it, in a cold manner—though they may say in words that it is infinitely terrible—they contradict themselves. For actions, as I observed before, have a language as well as words. If a preacher’s words represent the sinner’s state as infinitely dreadful, while his behaviour and manner of speaking contradict it—showing that the preacher does not think so—he defeats his own purpose; for the language of his actions, in such a case, is much more effectual than the bare signification of his words. Not that I think that the law only should be preached: ministers may preach other things too little. The gospel is to be preached as well as the law, and the law is to be preached only to make way for the gospel, and in order that it may be preached more effectually. The main work of ministers is to preach the gospel: “Christ is the end of the law for righteousness.” So that a minister would miss it very much if he should insist so much on the terrors of the law, as to forget his Lord, and neglect to preach the gospel; but yet the law is very much to be insisted on, and the preaching of the gospel is like to be in vain without it.
And certainly such earnestness and affection in speaking is beautiful, as becomes the nature and importance of the subject. Not but that there may be such a thing as an indecent boisterousness in a preacher, something besides what naturally arises from the nature of his subject, and in which the matter and manner do not well agree together. Some talk of it as an unreasonable thing to fright persons to heaven; but I think it is a reasonable thing to endeavour to fright persons away from hell. They stand upon its brink, and are just ready to fall into it, and are senseless of their danger. Is it not a reasonable thing to fright a person out of a house on fire? The word fright is commonly used for sudden, causeless fear, or groundless surprise; but surely a just fear, for which there is good reason, is not to be spoken against under any such name.
What are distinguishing scripture evidences of a work of the Spirit of God.
Having shown, in some instances, what are not evidences that a work wrought among a people, is not a work of the Spirit of God, I now proceed, in the second place, as was proposed, to show positively, what are the sure, distinguishing scripture evidences and marks of a work of the Spirit of God, by which we may proceed in judging of any operation we find in ourselves, or see among a people, without danger of being misled.—And in this, as I said before, I shall confine myself wholly to those marks which are given us by the apostle in the chapter wherein is my text, where this matter is particularly handled, and more plainly and fully than any where else in the Bible. And in speaking to these marks, I shall take them in the order in which I find them in the chapter.
I When the operation is such as to raise their esteem of that Jesus who was born of the Virgin, and was crucified without the gates of Jerusalem; and seems more to confirm and establish their minds in the truth of what the gospel declares to us of his being the Son of God, and the Saviour of men; is a sure sign that it is from the Spirit of God. This sign the apostle gives us in the
So that if the spirit that is at work among a people is plainly observed to work so as to convince them of Christ, and lead them to him—to confirm their minds in the belief of the history of Christ as he appeared in the flesh—and that he is the Son of God, and was sent of God to save sinners; that he is the only Saviour, and that they stand in great need of him; and if he seems to beget in them higher and more honourable thoughts of him than they used to have, and to incline their affections more to him; it is a sure sign that it is the true and right Spirit; however incapable we may be to determine, whether that conviction and affection be in that manner, or to that degree, as to be saving or not.
But the words of the apostle are remarkable; the person to whom the Spirit gives testimony, and for whom he raises their esteem, must be that Jesus who appeared in the flesh, and not another Christ in his stead; nor any mystical fantastical Christ; such as the light within. This the spirit of Quakers extols, while it diminishes their esteem of and dependence upon an outward Christ—or Jesus as he came in the flesh—and leads them off from him; but the spirit that gives testimony for that Jesus, and leads to him, can be no other than the Spirit of God.
The devil has the most bitter and implacable enmity against that person, especially in his character of the Saviour of men; he mortally hates the story and doctrine of his redemption; he never would go about to beget in men more honourable thoughts of him, and lay greater weight
II. When the spirit that is at work operates against the interests of Satan’s kingdom, which lies in encouraging and establishing sin, and cherishing men’s worldly lusts; this is a sure sign that it is a true, and not a false spirit. This sign we have given us in the
What the apostle means by the world, or “the things that are of the world,” we learn by his own words, in the 2d chapter of this epistle,
So that we may safely determine, from what the apostle says, that the spirit that is at work amongst a people, after such a manner, as to lessen men’s esteem of the pleasures, profits, and honours of the world, and to take off their hearts from an eager pursuit after these things; and to engage them in a deep concern about a future state and eternal happiness which the gospel reveals—and puts them upon earnestly seeking the kingdom of God and his righteousness; and the spirit that convinces them of the dreadfulness of sin, the guilt it brings, and the misery to which it exposes; must needs be the Spirit of God.
It is not to be supposed that Satan would convince men of sin, and awaken the conscience; it can no way serve his end, to make that candle of the Lord shine the brighter, and to open the mouth of that vicegerent of God in the soul. It is for his interest, whatever he does, to lull conscience asleep, and keep it quiet. To have that, with its eyes and mouth open in the soul, will tend to clog and hinder all his designs of darkness, and evermore to disturb his affairs, to cross his interest, and disquiet him, so that he can manage nothing to his mind without molestation. Would the devil, when he is about to establish men in sin, take such a course, in the first place, to enlighten and awaken the conscience to see the dreadfulness of sin, and make them exceedingly afraid of it, and sensible of their misery by reason of their past sins, and their great need of deliverance from their guilt? Would he make them more careful, inquisitive, and watchful to discern what is sinful; and to avoid future sins; and so more afraid of the devil’s temptations, and more careful to guard against them? What do those men do with their reason, that suppose that the Spirit that operates thus, is the spirit of the devil?
Possibly some may say, that the devil may even awaken men’s consciences to deceive them, and make them think they have been the subjects of a saving work of the Spirit of God, while they are indeed still in the gall of bitterness. But to this it may be replied, that the man who has an awakened conscience, is the least likely to be deceived of any man in the world; it is the drowsy, insensible, stupid conscience that is most easily blinded. The more
sensible conscience is in a diseased soul, the less easily is it quieted without a real healing. The more sensible conscience is made of the dreadfulness of sin, and of the greatness of a man’s own guilt, the less likely is he to rest in his own righteousness, or to be pacified with nothing but shadows. A man that has been thoroughly terrified with a sense of his own danger and misery, is not easily flattered and made to believe himself safe, without any good grounds. To awaken conscience, and
convince it of the evil of sin, cannot tend to establish it, but certainly tends to make way for sin and Satan’s being cut out. Therefore this is a good argument that the Spirit that operates thus, cannot be the spirit of the devil; except we suppose that Christ knew not how to argue, who told the Pharisees—who supposed that the Spirit by which he wrought, was the spirit of the devil—that Satan would not cast out Satan,
The influence of the Spirit of God is yet more abundantly manifest, if persons have their hearts drawn off from the world, and weaned from the objects of their worldly lusts, and taken off from worldly pursuits, by the sense they have of the excellency of divine things, and the affection they have to those spiritual enjoyments of another world, that are promised in the gospel.
III. The spirit that operates in such a manner, as to cause in men a greater regard to the Holy Scriptures, and establishes them more in their truth and divinity, is certainly the Spirit of God. This rule the apostle gives us in the
IV. Another rule to judge of spirits may be drawn from those compellations given to the opposite spirits, in the last words of the
V. If the spirit that is at work among a people operates as a spirit of love to God and man, it is a sure sign that it is the Spirit of God. This sign the apostle insists upon from the
Therefore, when the spirit that is at work amongst the people, tends this way, and brings many of them to high and exalting thoughts of the Divine Being, and his glorious perfections; and works in them an admiring, delightful sense of the excellency of Jesus Christ; representing him as the chief among ten thousand, and altogether lovely, and makes him precious to the soul; winning and drawing the heart with those motives and incitements to love, of
which the apostle speaks in that passage of Scripture we are upon, viz. The wonderful, free love of God in giving his only-begotten Son to die for us, and the wonderful dying love of Christ to us, who had no love to him, but were his enemies; must needs be the Spirit of God, as
Indeed there is a counterfeit love, that often appears among those who are led by a spirit of delusion. There is commonly in the wildest enthusiasts, a kind of union and affection, arising from self-love, occasioned by their agreeing in those things wherein they greatly differ from all others, and from which they are objects of the ridicule of all the rest of mankind. This naturally will cause them so much the more to prize those peculiarities that
make them the objects of others’ contempt. Thus the ancient Gnostics, and the wild fanatics that appeared at the beginning of the reformation, boasted of their great love one to another; one sect of them, in particular, calling themselves the family of love. But this is quite another thing, than that Christian love I have just described: it is only the working of a natural self-love, and no true benevolence, any more that the union and friendship which may be among a company of pirates,
that are at war with all the rest of the world. There is enough said in this passage of the nature of a truly Christian love, thoroughly to distinguish it from all such counterfeits. It is love that arises from apprehension of the wonderful riches of the free grace and sovereignty of God’s love to us, in Christ Jesus; being attended with a sense of our own utter unworthiness, as in ourselves the enemies and haters of God and Christ, and with a renunciation of all our own excellency and
righteousness. See
He that thus dwells in love, dwells in God, and God in him. What the apostle speaks of as a great evidence of the true Spirit, is God’s love or Christ’s love; as
Thus I have spoken particularly to the several marks the apostle gives us of a work of the true Spirit. There are some of these things which the devil would not do if he could: thus he would not awaken the conscience, and make men sensible of their miserable state by reason of sin, and sensible of their great need of a Saviour; and he would not confirm men in the belief that Jesus is the Son of God, and the Saviour of sinners, or raise men’s value and esteem of him: he would not beget in men’s minds an opinion of the necessity, usefulness, and truth of the Holy Scriptures, or incline them to make much use of them; nor would he show men the truth, in things that concern their souls’ interest; to undeceive them, and lead them out of darkness into light, and give them a view of things as they really are. And there are other things that the devil neither can nor will do; he will not give men a spirit of divine love, or Christian humility and poverty of spirit; nor could he if he would. He cannot give those things he has not himself: these things are as contrary as possible to his nature. And therefore when there is an extraordinary influence or operation appearing on the minds of a people, if these things are found in it, we are safe in determining that it is the work of God, whatever other circumstances it may be attended with, whatever instruments are used, whatever methods are taken to promote it; whatever means a sovereign God, whose judgments are a great deep, employs to carry it on; and whatever motion there may be of the animal spirits, whatever effects may be wrought on men’s bodies. These marks, that the apostle has given us, are sufficient to stand alone, and support themselves. They plainly show the finger of God, and are sufficient to outweigh a thousand such little objections, as many make from oddities, irregularities, errors in conduct, and the delusions and scandals of some professors.
But here some may object to the sufficiency of the marks given, what the apostle Paul says in
To which I answer, that this can be no objection against the sufficiency of these marks to distinguish the true from the false spirit, in those false apostles and prophets, in whom the devil was transformed into an angel of light, because it is principally with a view to them that the apostle gives these marks; as appears by the words of the text, “Believe not every spirit, but try the spirits, whether they are of God;” and this is the reason he gives, because many false prophets are gone out into the world: viz. “There are many gone out into the world who are the ministers of the devil, who transform themselves into the prophets of God, in whom the spirit of the devil is transformed into an angel of light; therefore try the spirits by these rules that I shall give you, that you may be able to distinguish the true spirit from the false, under such a crafty disguise.” Those false prophets the apostle John speaks of, are doubtless the same sort of men with those false apostles, and deceitful workers, that the apostle Paul speaks of, in whom the devil was transformed into an angel of light: and therefore we may be sure that these marks are especially adapted to distinguish between the true Spirit, and the devil transformed into an angel of light, because they are given especially for that end; that is the apostle’s declared purpose and design, to give marks by which the true Spirit may be distinguished from that sort of counterfeits.
And if we look over what is said about these false prophets, and false apostles, (as there is much said about them in the New Testament,) and take notice in what manner the devil was transformed into an angel of light in them, we shall not find any thing that in the least injures the sufficiency of these marks to distinguish the true Spirit from such counterfeits. The devil transformed himself into an angel of light, as there was in them a show, and
great boast, of extraordinary knowledge in divine things;
Having thus fulfilled what I at first proposed, in considering what are the certain, distinguishing marks, by which we may safely proceed in judging of any work that falls under our observation, whether it be the work of the Spirit of God or no; I now proceed to the Application.
Practical inferences.
I. From what has been said, I will venture to draw this inference, viz. That the extraordinary influence that has lately appeared, causing an uncommon concern and engagedness of mind about the things of religion, is undoubtedly, in the general, from the Spirit of God. There are but two things that need to be known in order to such a work’s being judged of, viz. Facts and rules. The rules of the word of God we have had laid before us; and as to facts, there are but two ways that we can come at them, so as to be in a capacity to compare them with the rules, either by our own observation, or by information from others who have had opportunity to observe them.
As to this work, there are many things concerning it that are notorious, and which, unless the apostle John was out in his rules, are sufficient to determine it to be in general the work of God. The Spirit that is at work, takes off persons’ minds from the vanities of the world, and engages them in a deep concern about eternal happiness, and puts them upon earnestly seeking their salvation, and convinces them of the dreadfulness of sin, and of their
own guilty and miserable state as they are by nature. It awakens men’s consciences, and makes them sensible of the dreadfulness of God’s anger, and causes in them a great desire and earnest care and endeavour to obtain his favour. It puts them upon a more diligent improvement of the means of grace which God has appointed; accompanied with a greater regard to the word of God, a desire of hearing and reading it, and of being more conversant with it than they used to be. And it is notoriously
manifest, that the spirit that is at work, in general, operates as a spirit of truth, making persons more sensible of what is really true in those things that concern their eternal salvation: as, that they must die, and that life is very short and uncertain; that there is a great sin-hating God, to whom they are accountable, and who will fix them in an eternal state in another world; and that they stand in great need of a Saviour. It makes persons more sensible of the value of Jesus who was
crucified, and their need of him; and that it puts them upon earnestly seeking an interest in him. It cannot be but that these things should be apparent to people in general through the land; for these things are not done in a corner; the work has not been confined to a few towns, in some remoter parts, but has been carried on in many places all over the land, and in
And here I would observe, that the nature and tendency of a spirit that is at work, may be determined with much greater certainty, and less danger of being imposed upon, when it is observed in a great multitude of people of all sorts, and in various places, than when it is only seen in a few, in some particular place, that have been much conversant one with another. A few particular persons may agree to put a cheat upon others, by a false pretence, and professing things of which they never were conscious. But when the work is spread over great parts of a country, in places distant from one another, among people of all sorts and of all ages, and in multitudes possessed of a sound mind, good understanding, and known integrity; there would be the greatest absurdity in supposing, from all the observation that can be made by all that is heard from and seen in them—for many months together, and by those who are most intimate with them in these affairs, and have long been acquainted with them—that yet it cannot be determined what kind of influence the operation they are under, has upon people’s minds, can it not be determined whether it tends to awaken their consciences, or to stupify them; whether it inclines them more to seek their salvation, or neglect it; whether it seems to confirm them in a belief of the Scriptures, or to lead them to deism; whether it makes them have more regard for the great truths of religion, or less?
And here it is to be observed, that for persons to profess that they are so convinced of certain divine truths, as to esteem and love them in a saving manner; and for them to profess, that they are more convinced or confirmed in the truth of them, than they used to be, and find that they have a greater regard to them than they had before, are two very different things. Persons of honesty and common sense, have much greater right to demand credit to be given to the latter profession, than to the former. Indeed in the former, it is less likely that a people in general should be deceived, than some particular persons. But whether persons’ convictions, and the alteration in their dispositions and affections, be in a degree and manner that is saving, is beside the present question. If there be such effects on people’s judgments, dispositions, and affections, as have been spoken of, whether they be in a degree and manner that is saving or no, it is nevertheless a sign of the influence of the Spirit of God. Scripture rules serve to distinguish the common influences of the Spirit of God, as well as those that are saving, from the influence of other causes.
And as, by the providence of God, I have for some months past been much amongst those who have been the subjects of the work in question; and particularly, have been in the way of seeing and observing those extraordinary things with which many persons have been offended;—such as persons’ crying out aloud, shrieking, being put into great agonies of body, &c.—and have seen the manner and issue of such operations, and the fruits of them, for several months together; many of them being persons with whom I have been intimately acquainted in soul concerns, before and since; so I look upon myself called on this occasion to give my testimony, that—so far as the nature and tendency of such a work is capable of falling under the observation of a by-stander, to whom those that have been the subjects of it have endeavoured to open their hearts, or can be come at by diligent and particular inquiry—this work has all those marks that have been pointed out. And this has been the case in very many instances, in every article; and in many others, all those marks have appeared in a very great degree.
The subjects of these uncommon appearances, have been of two sorts; either those who have been in great distress from an apprehension of their sin and misery; or those who have been overcome with a sweet sense of the greatness, wonderfulness, and excellency of divine things.
Of the multitude of those of the former sort, that I have had opportunity to observe, there have been very few, but their distress has arisen apparently from real proper conviction, and being in a degree sensible of that which was the truth. And though I do not suppose, when such things were observed to be common, that persons have laid themselves under those violent restraints to avoid outward manifestations of their distress, that perhaps they otherwise would have done; yet there have been very few in whom there has been any appearance of feigning or affecting such manifestations, and very many for whom it would have been undoubtedly utterly impossible for them to avoid them. Generally, in these agonies they have appeared to be in the perfect exercise of their reason; and those of them who could speak, have been well able to give an account of the circumstances of their mind, and the cause of their distress, at the time, and were able to remember, and give an account of it afterwards. I have know a very few instances of those, who, in their great extremity, have for a short space been deprived, in some measure, of the use of reason; but among the many hundreds, and it may be thousands, that have lately been brought to such agonies, I never yet knew one lastingly deprived of their reason. In some that I have known, melancholy has evidently been mixed; and when it is so, the difference is very apparent; their distresses are of another kind, and operate quite after another manner, than when their distress is from mere conviction. It is not truth only that distresses them, but many vain shadows and notions that will not give place either to Scripture or reason. Some in their great distress have not been well able to give an account of themselves, or to declare the sense they have of things, or to explain the manner and cause of their trouble to others, that yet I have had no reason to think were not under proper convictions, and in whom there has been manifested a good issue. But this will not be at all wondered at, by those who have had much to do with souls under spiritual difficulties: some things of which they are sensible, are altogether new to them; their ideas and inward sensations are new, and what they therefore know not how to express in words. Some who, on first inquiry, said they knew not what was the matter with them, have on being particularly examined and interrogated, been able to represent their case, though of themselves they could not find expressions and forms of speech to do it.
Some suppose, that terrors producing such effects are only a fright. But certainly there ought to be a distinction made between a very great fear, or extreme distress arising from an apprehension of some dreadful truth—a cause fully proportionable to such an effect—and a needless, causeless fright. The latter is of two kinds; either, first, when persons are terrified with that which is not the truth; (of which I have seen very few instances unless in case of melancholy;) or, secondly, when they are in a fright from some terrible outward appearance and noise, and a general notion thence arising. These apprehend, that there is something or other terrible, they know not what; without having in their minds any particular truth whatever. Of such a kind of fright I have seen very little appearance, among either old or young.
Those who are in such extremity, commonly express a great sense of their exceeding wickedness, the multitude and aggravations of their actual sins; their dreadful pollution, enmity, and perverseness; their obstinacy and hardness of heart; a sense of their great guilt in the sight of God; and the dreadfulness of the punishment due to sin. Very often they have a lively idea of the horrible pit of eternal misery; and at the same time it appears to them
that the great God who has them in his hands, is exceedingly angry, and his wrath appears amazingly terrible to them. God appears to them so much provoked, and his great wrath so increased; that they are apprehensive of great danger, and that he will not bear with them any longer; but will now forthwith cut them off, and send them down to the dreadful pit they have in view; at the same time seeing no refuge. They see more and more of the vanity of every thing they use to trust to, and with
which they flattered themselves, till they are brought wholly to despair in all, and to see that they are at the disposal of the
Some object against it as great confusion, when there is a number together in such circumstances making a noise; and say, God cannot be the author of it; because he is the God of order, not of confusion. But let it be considered, what is the proper notion of confusion, but the breaking that order of things, whereby they are properly disposed, and duly directed to their end, so that the order and due connexion of means being broken, they fail of their end. Now the conviction of sinners for their conversion is the obtaining of the end of religious means. Not but that I think the persons thus extraordinarily moved, should endeavour to refrain from such outward manifestations, what they well can, and should refrain to their utmost, at the time of their solemn worship. But if God is pleased to convince the consciences of persons, so that they cannot avoid great outward manifestations, even to interrupting and breaking off those public means they were attending, I do not think this is confusion, or an unhappy interruption, any more than if a company should meet on the field to pray for rain, and should be broken off from their exercise by a plentiful shower. Would to God that all the public assemblies in the land were broken off from their public exercises with such confusion as this the next sabbath day! We need not be sorry for breaking the order of means, by obtaining the end to which that order is directed. He who is going to fetch a treasure, need not be sorry that he is stopped, by meeting the treasure in the midst of his journey.
Besides those who are overcome with conviction and distress, I have seen many of late, who have had their bodily strength taken away with a sense of the glorious excellency of the Redeemer, and the wonders of his dying love; with a very uncommon sense of their own littleness and exceeding vileness attending it, with all expressions and appearances of the greatest abasement and abhorrence of themselves. Not only new converts, but many who were, as we hope, formerly converted, have had their love and joy attended with a flood of tears, and a great appearance of contrition and humiliation, especially for their having lived no more to God’s glory since their conversion. These have had a far greater sight of their vileness, and the evil of their hearts, than ever they had; with an exceeding earnestness of desire to live better for the time to come, but attended with greater self-diffidence than ever: and many have been overcome with pity to the souls of others, and longing for their salvation.—And many other things I might mention, in this extraordinary work, answering to every one of those marks which have been insisted on. So that if the apostle John knew how to give signs of a work of the true Spirit, this is such a work.
Providence has cast my lot in a place where the work of God has formerly been carried on. I had the happiness to be settled in that place two years with the venerable Stoddard; and was then acquainted with a number who, during that season, were wrought upon under his ministry. I have been intimately acquainted with the experiences of many others who were wrought upon under his ministry, before that period, in a manner agreeable to the
doctrine of all orthodox divines. And of late, a work has been carried on there, with very much of uncommon operations; but it is evidently the same work that was carried on there, in different periods, though attended with some new circumstances. And certainly we must throw by all talk of conversion and Christian experience; and not only so, but we must throw by our Bibles, and give up revealed religion; if this be not in general the work of God. Not that I suppose the degree of the Spirit’s
influence is to be determined by the degree of effect on men’s bodies; or, that those are always the best experiences which have the greatest influence on the body. And as to the imprudencies, irregularities, and mixture of delusion that has been observed; it is not at all to be wondered at, that a reformation, after a long-continued and almost universal deadness, should at first, when the revival is new, be attended with such things. In the first creation God did not make a complete world at
once; but there was a great deal of imperfection, darkness, and mixture of chaos and confusion, after God first said, “Let there be light,” before the whole stood forth in perfect form. When God at first began his great work for the deliverance of his people, after their long-continued bondage in Egypt, there were false wonders mixed with the true for a while; which hardened the unbelieving Egyptians, and made them to doubt of the divinity of the whole work. When the children of Israel first
went to bring up the ark of God, after it had been neglected, and had been long absent, they sought not the Lord after the due order,
The imprudences and errors that have attended this work, are the less to be wondered at, if it be considered, that chiefly young persons have been the subjects of it, who have less steadiness and experience, and being in the heat of youth, are much more ready to run to extremes. Satan will keep men secure as long as he can; but when he can do that no longer, he often endeavours to drive them to extremes, and so to dishonour God, and wound religion
in that way. And doubtless it has been one occasion of much misconduct, that in many places, people see plainly that their ministers have an ill opinion of the work; and therefore, with just reason, durst not apply themselves to them as their guides in it; and so are without guides.—No wonder then that when a people are as sheep without a shepherd, they wander out of the way. A people in such circumstances, stand in great and continual need of guides,
The work which has been carried on there this year, has been much purer than that which was wrought there six years before: it has seemed to be more purely spiritual; free from natural and corrupt mixtures, and any thing savouring of enthusiastic wildness and extravagance. It has wrought more by deep humiliation and abasement before God and men; and they have been much freer from imprudences and irregularities. And particularly there has been a
remarkable difference in this respect, that whereas many before, in their comforts and rejoicings, did too much forget their distance from God, and were ready in their conversation together of the things of God, and of their own experiences, to talk with too much lightness; but now they seem to have no disposition that way, but rejoice with a more solemn, reverential, humble joy, as God directs. (
II. Let us all be hence warned, by no means to oppose, or do any thing in the least to clog or hinder, the work; but, on the contrary, do our utmost to promote it. Now Christ is come down from heaven in a remarkable and wonderful work of his Spirit, it becomes all his professed disciples to acknowledge him, and give him honour.
The example of the Jews in Christ’s and the apostles’ times, is enough to beget in those who do not acknowledge this work, a great jealousy of themselves, and to make them exceeding cautious of what they say or do. Christ then was in the world, and the world knew him not: he came to his own professing people, and his own received him not. That coming of Christ had been much spoken of in the prophecies of Scripture which they had in their hands, and
it had been long expected; and yet because Christ came in a manner they did not expect, and which was not agreeable to their carnal reason, they would not own him. Nay, they opposed him, counted him a madman, and pronounced the spirit that he wrought by to be the spirit of the devil. They stood and wondered at the great things done, and knew not what to make of them; but yet they met with so many stumbling-blocks, that they finally could not acknowledge him. And when the Spirit of God came to
be poured out so wonderfully in the apostles’ days, they looked upon it as confusion and distraction. They were astonished by what they saw and heard, but not convinced. And especially was the work of God then rejected by those that were most conceited of their own understanding and knowledge, agreeable to
There is another, a spiritual coming of Christ, to set up his kingdom in the world, that is as much spoken of in scripture prophecy as that first coming, and which has long been expected by the church of God. We have reason to think, from what is said of this, that it will be, in many respects, parallel with the other. And certainly, that low state into which the visible church of God has lately been sunk is very parallel with the state of the
Jewish church, when Christ came; and therefore no wonder at all, that when Christ comes, his work should appear a strange work to most; yea, it would be wonder if it should be otherwise. Whether the present work be the beginning of that great and frequently predicted coming of Christ to set up his kingdom, or not, it is evident, from what has been said, that it is a work of the same Spirit, and of the same nature. And there is no reason to doubt, but that the conduct of persons who continue
long to refuse acknowledging Christ in the work—especially those who are set to be teachers in his church—will be in like manner provoking to God, as it was in the Jews of old, while refusing to acknowledge Christ; notwithstanding what they may plead of the great stumbling-blocks that are in the way, and the cause they have to doubt of the work. The teachers of the Jewish church found innumerable stumbling-blocks, that were to them insuperable. Many things appeared in Christ, and in the work of
the Spirit after his ascension, which were exceeding strange to them; they seemed assured that they had just cause for their scruples. Christ and his work were to the Jews a stumbling-block; “But blessed is he,” says Christ, “whosoever shall not be offended in me.
It is not to be supposed that the great Jehovah had bowed the heavens, and appeared here now for so long a time, in such a glorious work of his power and grace in so extensive a manner, in the most public places of the land, and in almost all parts of it—without giving such evidences of his presence, that great numbers, and even many teachers in his church, can remain guiltless in his sight, without ever receiving and acknowledging him, and giving
him honour, and appearing to rejoice in his gracious presence; or without so much as once giving him thanks for so glorious and blessed a work of his grace, wherein his goodness does more appear, than if he had bestowed on us all the temporal blessings that the world affords. A long-continued silence in such a case is undoubtedly provoking to God; especially in ministers. It is a secret kind a opposition, that really tends to hinder the work. Such silent ministers stand in the way of the work
of God, as Christ said of old, “He that is not with us is against us.” Those who stand wondering at this strange work, not knowing what to make of it, and refusing to receive it—and ready it may be sometimes to speak contemptibly of it, as was the case with the Jews of old would do well to consider, and to tremble at St. Paul’s words to them,
I would entreat those who quiet themselves, that they proceed on a principle of prudence, and are waiting to see the issue of things and what fruits those that are the subjects of this work will bring forth in their lives and conversations—to consider, whether this will justify a long refraining form acknowledging Christ when he appears so wonderfully and graciously present in the land. It is probable that many of those who are thus waiting, know
not for what they are waiting. If they wait to see a work of God without difficulties and stumbling-blocks, it will be like the fool’s waiting at the river side to have the water all run by. A work of God without stumbling-blocks is never to be expected. “It must need be that offences come.” There never yet was any great manifestation that God made of himself to the world, without many difficulties attending it. It is with the works of God, as with his word: they seem at first full of things
that are strange, inconsistent, and difficult to the carnal unbelieving hearts of men. Christ and his work always was, and always will be, a stone of stumbling, and rock of offence, a gin and a snare to many. The prophet Hosea, (
It is probable that the stumbling-blocks that now attend this work, will in some respects be increased, and not diminished. We probably shall see more instances of apostacy and gross iniquity among professors. And if one kind of stumbling-blocks are removed, it is to be expected that others will come. It is with Christ’s works as it was with his parables; things that are difficult to men’s dark minds are ordered of purpose, for the trial of their dispositions and spiritual sense; and that those of corrupt minds and of an unbelieving, perverse, cavilling spirit, “seeing might see and not understand.” Those who are now waiting to see the issue of this work, think they shall be better able to determine by and by; but probably many of them are mistaken. The Jews that saw Christ’s miracles, waited to see better evidences of his being the Messiah; they wanted a sign from heaven; but they waited in vain; their stumbling-blocks did not diminish, but increase. They found no end to them, and so were more and more hardened in unbelief. Many have been praying for that glorious reformation spoken of in Scripture, who knew not what they have been praying for, (as it was with the Jews when they prayed for the coming of Christ,) and who, if it should come, would not acknowledge or receive it.
This pretended prudence, in persons waiting so long before they acknowledged this work, will probably in the end prove the greatest imprudence. Hereby they will fail of any share of so great a blessing, and will miss the most precious opportunity of obtaining divine light, grace, and comfort, heavenly and eternal benefits, that God ever gave in New England. While the glorious fountain is set open in so wonderful a manner, and multitudes flock to it
and receive a rich supply for the wants of their souls, they stand at a distance, doubting, wondering, and receiving nothing, and are like to continue thus till the precious season is past.—It is indeed to be wondered at, that those who have doubted of the work, which has been attended with such uncommon external appearances, should be easy in their doubts, without taking thorough pains to inform themselves, by going where such things have been to be seen, narrowly observing and diligently
inquiring into them; not contenting themselves with observing two or three instances, nor resting till they were fully informed by their own observation. I do not doubt but that if this course had been taken, it would have convinced all whose minds are not shut up against conviction. How greatly have they erred, who only from the uncertain reproofs of others, have ventured to speak slightly of these things! That caution of an unbelieving Jew might teach them more prudence,
If there be any who still resolutely go on to speak contemptibly of these things, I would beg of them to take heed that they be not guilty of the unpardonable sin. When the Holy Spirit is much poured out, and men’s lusts, lukewarmness, and hypocrisy are reproached by its powerful operations, then is the most likely time of any, for this sin to be committed. If the work goes on, it is well if among the many that show an enmity against it, some be not
guilty of this sin, if none have been already. Those who maliciously oppose and reproach this work, and call it the work of the devil, want but one thing of the unpardonable sin, and that is, doing it against inward conviction. And though some are so prudent, as not openly to oppose and reproach this work, yet it is to be feared—at this day, when the Lord is going forth so gloriously against his enemies—that many who are silent and inactive, especially ministers, will bring that curse of the
angel of the Lord upon themselves,
Since the great God has come down from heaven, and manifested himself in so wonderful a manner in this land, it is vain for any of us to expect any other than to be greatly affected by it in our spiritual state and circumstances, respecting the favour of God, one way or other. Those who do not become more happy by it, will become far more guilty and miserable. It is always so; such a season as proves an acceptable year, and a time of great favour to
them who accept and improve it, proves a day of vengeance to others.
III. To apply myself to those who are the friends of this work, who have been partakers of it, and are zealous to promote it. Let me earnestly exhort such to give diligent heed to themselves to avoid all errors and misconduct, and whatever may darken and obscure the work; and to give no occasion to those who stand ready to reproach it. The apostle was careful to cut off occasion from those that desired occasion. The same apostle exhorts Titus, to
maintain a strict care and watch over himself, that both his preaching and behaviour might be such as “could not be condemned; that he who was of the contrary part might be ashamed, having no evil thing to say of them,”
Humility and self-diffidence, and an entire dependence on our Lord Jesus Christ, will be our best defense. Let us therefore maintain the strictest watch against spiritual pride, or being lifted up with extraordinary experiences and comforts, and the high favours of heaven, that any of us may have received. We had need, after such favours, in a special manner to keep a strict and jealous eye upon our own hearts, lest there should arise self-exalting
reflections upon what we have received, and high thoughts of ourselves, as being now some of the most eminent of saints and peculiar favourites of heaven, and that the secret of the Lord is especially with us. Let us not presume, that we above all are fit to be advanced as the great instructors and censors of this evil generation; and, in a high conceit of our own wisdom and discerning, assume to ourselves the airs of prophets, or extraordinary ambassadors of heaven. When we have great
discoveries of God made to our souls, we should not shine bright in our own eyes. Moses, when he had been conversing with God in the mount, though his face shone so as to dazzle the eyes of Aaron and the people, yet he did not shine in his own eyes; “he wist not that his face shone.” Let none think themselves out of danger of this spiritual pride, even in their best frames. God saw that the apostle Paul (though probably the most eminent saint that ever lived) was not out of danger of it, no not
when he had just been conversing with God in the third heaven: see
Some of the true friends of the work of God’s Spirit have erred in giving too much heed to impulses and strong impressions on their minds, as though they were immediate significations from heaven to them, of something that should come to pass, or something that it was the mind and will of God that they should do, which was not signified or revealed any where in the Bible without those impulses. These impressions, if they are truly from the Spirit of
God, are of a quite different nature from his gracious influences on the hearts of the saints: they are of the nature of the extraordinary gifts of the Spirit, and are properly inspiration, such as the prophets and apostles and others had of old; which the apostle distinguishes from the grace of the Spirit,
One reason why some have been ready to lay weight on such impulses, is an opinion they have had, that the glory of the approaching happy days of the church would partly consist in restoring those extraordinary gifts of the Spirit. This opinion, I believe, arises partly through want of duly considering and comparing the nature and value of those two kinds of influences of the Spirit, viz. Those that are ordinary and gracious, and those
that are extraordinary and miraculous. The former are by far the most excellent and glorious; as the apostle largely shows. (
The ordinary sanctifying influences of the Spirit of God are the end of all extraordinary gifts, as the apostle shows,
When the apostle, in this chapter, speaks of prophecies, tongues, and revelations ceasing, and vanishing away in the church—when the Christian church should be advanced from a state of minority to a state of manhood—he seems to have respect to its coming to an adult state in this world, as well as in heaven; for he speaks of such a state of manhood, wherein those three things, Faith, Hope, and Charity, should remain after miracles and revelation had
ceased; as in the
Therefore I do not expect a restoration of these miraculous gifts in the approaching glorious times of the church, nor do I desire it. It appears to me, that it would add nothing to the glory of those times, but rather diminish from it. For my part, I had rather enjoy the sweet influences of the Spirit, showing Christ’s spiritual divine beauty, infinite grace, and dying love, drawing forth the holy exercises of faith, divine love, sweet complacence, and humble joy in God, one quarter of an hour, than to have prophetical visions and revelations the whole year. It appears to me much more probable that God should give immediate revelation to his saints in the dark times of prophecy, than now in the approach of the most glorious and perfect state of his church on earth. It does not appear to me that there is any need of those extraordinary gifts to introduce this happy state, and set up the kingdom of God through the world; I have seen so much of the power of God in a more excellent way, as to convince me that God can easily do it without.
I would therefore entreat the people of God to be very cautious how they give heed to such things. I have seen them fail in very many instances, and know by experience that impressions being made with great power, and upon the minds of true, yea eminent,—saints even in the midst of extraordinary exercises of grace, and sweet communion with God, and attended with texts of Scripture strongly impressed on the mind—are no sure signs of their being revelations from heaven. I have known such impressions fail, in some instances, attended with all these circumstances. They who leave the sure word of prophecy which God has given us as a light shining in a dark place—to follow such impressions and impulses, leave the guidance of the polar star, to follow a Jack with a lantern. No wonder therefore that sometimes they are led into woeful extravagancies.
Moreover, seeing inspiration is not to be expected, let us not despise human learning. They who assert that human learning is of little or no use in the work of the ministry, do not well consider what they say; if they did, they would not say it. By human learning I mean, and suppose others mean, the improvement of common knowledge by human and outward means. And therefore to say, that human learning is of no use, is as much as to say that the education of a child, or that the common knowledge which a grown man has more than a little child, is of no use. At this rate, a child of four years old is as fit for a teacher in the church of God, with the same degree of grace—and capable of doing as much to advance the kingdom of Christ, by his instruction—as a very knowing man of thirty years of age. If adult persons have greater ability and advantage to do service, because they have more knowledge than a little child, then doubtless if they have more human knowledge still, with the same degree of grace, they would have still greater ability and advantage to do service. An increase of knowledge, without doubt, increases a man’s advantage either to do good or hurt, according as he is disposed. It is too manifest to be denied, that God made great use of human learning in the apostle Paul, as he also did in Moses and Solomon.
And if knowledge, obtained by human means, is not to be despised, then it will follow that the means of obtaining it are not to be neglected, viz. study; and that this is of great use in order to a preparation for publicly instructing others. And though having the heart full of the powerful influences of the Spirit of God, may at some time enable persons to speak profitably, yea, very excellently, without study; yet this will not warrant us needlessly to cast ourselves down from the pinnacle of the temple, depending upon it that the angel of the Lord will bear us up, and keep us from dashing our foot against a stone, when there is another way to go down, though it be not so quick. And I would pray, that method, in public discourses, which tends greatly to help both the understanding and memory, may not be wholly neglected.
Another thing I would beg the dear children of God more fully to consider of, is, how far, and upon what grounds, the rules of the Holy Scriptures will truly justify their passing censures upon other professing Christians, as hypocrites, and ignorant of real religion. We all know that there is a judging and censuring of some sort or other, that the Scripture very often and very strictly forbids. I desire that those rules of Scripture may be looked
into, and thoroughly weighed; and that it may be considered whether our taking it upon us to discern the state of other and to pass sentence upon them as wicked men, though professing Christians, and of a good visible conversation—be not really forbidden by Christ in the New Testament. If it be, then doubtless the disciples of Christ ought to avoid this practice, however sufficient they may think themselves for it, or however needful, or of good tendency, they may think it. It is plain that the
sort of judgment which God claims as his prerogative, whatever that be, is forbidden. We know that a certain judging of the hearts of the children of men, is often spoken of as the great prerogative of God, and which belongs only to him; as in
Again, whatsoever kind of judging is the proper work and business of the day of judgment, is what we are forbidden, as in
I am less charitable, and less uncharitable than once I was. I find more things in wicked men that may counterfeit, and make a fair show of, piety; and more ways that the remaining corruption of the godly may make them appear like carnal men, formalists, and dead hypocrites, than once I knew of. The longer I live, the less I wonder that God challenges it as his prerogative to try the hearts of the children of men, and directs that this business should be let alone till harvest. I desire to adore the wisdom of God, and his goodness to me and my fellow-creatures, that he has not committed this great business into the hands of such a poor, weak, and dim-sighted creature—one of so much blindness, pride, partiality, prejudice, and deceitfulness of heart—but has committed it into the hands of one infinitely fitter for it, and has made it his prerogative.
The talk of some persons, and the account they give of their experiences, is exceedingly satisfying, and such as forbids and banishes the thought of their being any other than the precious children of God. It obliges, and as it were forces, full charity; but yet we must allow the Scriptures to stand good that speak of every thing in the saint, belonging to the spiritual and divine life, as hidden. (
The instance of Judas is remarkable; whom though he had been so much amongst the rest of the disciples, all persons of true experience, yet his associates never seemed to have entertained a thought of his being any other than a true disciple, till he discovered himself by his scandalous practice.—And the instance of Ahitophel is also very remarkable; David did not suspect him, though so wise and holy a man, so great a divine, and had such a
great acquaintance with Scripture. He knew more than all his teachers, more than the ancients, was grown old in experience, and was in the greatest ripeness of his judgment. He was a great prophet, and was intimately acquainted with Ahitophel, he being his familiar friend, and most intimate companion in religious and spiritual concerns. Yet David not only never discovered him to be a hypocrite, but relied upon him as a true saint. He relished his religious discourse, it was sweet to him
and he counted him an eminent saint; so that he made him above any other man his guide and counsellor in soul matters; but yet he was not only no saint, but a notoriously wicked man, a murderous, vile wretch.
To suppose that men have ability and right do determine the state of the souls of visible Christians, and so to make an open separation between saints and hypocrites, that true saints may be of one visible company, and hypocrites of another, separated by a partition that men make, carries in it an inconsistency: for it supposes that God has given men power to make another visible church, within his visible church; for by visible Christians or visible saints is meant, persons who have a right to be received as such in the eye of a public charity. None can have a right to exclude any one of this visible church but in the way of that regular ecclesiastical proceeding, which God has established in his visible church.—I beg of those who have a true zeal for promoting this work of God, well to consider these things. I am persuaded, that as many of them as have much to do with souls, if they do not hearken to me now, will be of the same mind when they have had more experience.
And another thing that I would entreat the zealous friends of this glorious work of God to avoid, is managing the controversy with opposers with too much heat, and appearance of an angry zeal; and particularly insisting very much in public prayer and preaching, on the persecution of opposers. If their persecution were ten times so great as it is, me thinks it would not be best to say so much about it. If it becomes Christians to be like lambs, not
apt to complain and cry when they are hurt; it becomes them to be dumb and not to open their mouth, after the example of our dear Redeemer; and not to be like swine, that are apt to scream aloud when they are touched. We should not be ready presently to think and speak of tire from heaven, when the Samaritans oppose us, and will not receive us into their villages. God’s zealous ministers would do well to think of the direction the apostle Paul gave to a zealous minister,
I would humbly recommend to those that love the Lord Jesus Christ, and would advance his kingdom, a good attendance to that excellent rule of prudence which Christ has left us,
The following is the original title more at large; which the editors are disposed to preserve, as it contains a more particular exhibition of the nature and design of the work. How suitable the work itself is, in reference to the present state of things, we leave to the reader’s own reflection.
“An Humble Attempt to promote an explicit agreement and visible union of God’s people through the world, in extraordinary prayer, for the revival, of religion, and the advancement of Christ’s kingdom on earth, pursuant to scripture promises and prophecies concerning the last time,
occasioned
By a late memorial published by a number of ministers in Scotland, and sent over to America; giving an account of a certain concert for prayer, which has already been come into by many ministers and others in Great Britain and some other parts, and in which they desire the general concurrence of their Christian brethren every where.
containing
A copy of the said memorial with a more particular view of the affair it relates to; a variety of arguments and persuasives to comply with the motion therein made, for united and extraordinary prayer; and answers to some objections.
together with
Seasonable considerations on the aspects of providence in many late wonderful dispensations, and the present state of things in the church and moral world; pointing out the fulfilling of the Scriptures, and the voice of God to his people, in these events. ”
If any inquire why the ensuing work is re-published, I would beg leave to lay before them the following intelligence.
At an association of the ministers and messengers of the Baptist Churches in the counties of Northampton, Leicester, &c. held at Nottingham, in the year 1784, a resolution was termed to establish through the association, a meeting of prayer for the general revival and spread of religion. This was to be observed the first Monday evening in every calendar month, by all the churches. It still continues.—In 1786, another Baptist association commonly called the Midland, held that year at Aulcester, in the county of Warwick, entered into the same resolution. Many other churches, particularly in Yorkshire, have adopted, and now follow, the above practice. We have the pleasure also to find, that several Pædobaptist churches statedly meet on those evenings for the same purpose.
The re-publication of the following work is with the avowed design of promoting the above agreement and practice. Those concerned in its first institution, never intended it should be confined to any peculiar connexion, or particular denomination. Rather they ardently wished it might become general among the real friends of truth and holiness. The advocates of error are indefatigable in their endeavours to overthrow the distinguishing and interesting doctrine of Christianity; those doctrine which are the grounds of our hope, and sources of our joy. Surely it becomes the followers of Christ, to use every effort, in order to strengthen the things which remain.
By re-publishing the following work, I do not consider myself as becoming answerable for every sentiment it contains. An author and an editor are very distinct characters. Should any entertain different views respecting some of the prophecies in the inspired page, from those that are here advanced, yet such may, and I hope will, approve of the general design.
In the present imperfect state, we may reasonably expect a diversity of sentiments upon religious matters. Each ought to think for himself; and every one has a right, on proper occasions, to show his opinion. Yet all should remember, that there are but two parties in the world, each engaged in opposite causes; the cause of God and of Satan; of holiness and sin; of heaven and hell. The advancement of the one, and the downfall of the other, must appear exceedingly desirable to every real friend of God and man. If such in some respects entertain different sentiments, and practise distinguishing modes of worship, surely they may unite in the above business. O for thousands upon thousands, divided into small bands in their respective cities, towns, villages, and neighbourhood, all met at the same time, and in pursuit of one end, offering up their united prayers, like so many ascending clouds of incense before the Most High!—May he shower down blessings on all the scattered tribes of Zion! Grace, great grace be with all them that love the Lord Jesus Christ in sincerity! Amen!
Olney, May 4th, 1789.
JOHN SUTCLIFF.
The ruin of Satan’s miserable kingdom, and the advancement of the universal and happy reign of Christ on the earth, were included, and hinted at, in the sentence denounced on the serpent, that the seed of the woman should bruise his head. What was a terrible threatening to Satan, in the surprised ears of our first guilty parents, implied a joyful prophecy, to keep them from despair, and enliven their hopes, for themselves and their descendants, of obtaining by this seed of her an eternal triumph over him who had so sadly foiled them. And it is likely, that their hope and faith immediately arose, laid hold on the reviving prophecy, earnestly desired its happy accomplishment, and transmitted it to their posterity.
But though this prophecy was at first only delivered in the form of a threatening to Satan, it was afterwards directly given in the form of a promise to Abraham, though still in general terms, that in his seed should all the nations of the earth he blessed. Yet this general promise was more clearly by degrees explained in the following ages, to mean a divine King, no other than the Son of God assuming human nature of the seed of Abraham, Isaac, Jacob, and David; that should be born of a virgin in Bethlehem of Judah; and at first despised, abused, rejected, and put to death; but should rise to immortal life, ascend to heaven, and thence extend his blessed kingdom over all nations; not by outward force, but inward overcoming influence, by his word and Spirit making them his willing people in the day of his power; and reigning in glorious light and holiness, love and peace, for ever: and the advancement of this universal and happy reign has been the earnest desire and prayer of the saints in all ages to the present day.
But how great the honour, and how lively the encouragement, given in Scripture to those their prayers, by representing them as offered by Christ himself with the fragrant incense of his own merits and intercession, on the golden altar before the throne, and ascending together in one grateful perfume to God! And how cheering to every saint is that promise, from the rising of the sun, even to the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering! How pleasing to God and all the heavenly hosts to see, as the sun goes round the globe, this grateful incense rising from every part on high! and the more extensive and incessant are these prayers, ascending from the circle of the earth, the more does this blessed promise go into its desired fulfilment, and the holy God is more pleased and glorified. To promote the increase and constancy of these acceptable prayers, is the great intention both of the pious memorial of our reverend and dear brethren, in Scotland, and of the worthy author of this exciting essay. And this design we cannot but recommend to all who desire the coming of this blissful kingdom in its promised extent and glory, in this wretched world.
As to the author’s ingenious observation on the prophecies, we entirely leave them to the reader’s judgment; with only observing, though it is the apprehension of many learned men, that there is to be a very general slaughter of the witnesses of Christ, when about finishing their testimony to the pure worship and truths of the gospel, about three or four years before the seventh angel sounds his trumpet for the ruin of antichrist;—yet we cannot see that this is any just objection against our joint and earnest prayers for the glorious age succeeding, or for the hastening of it.
For if such a terrible time is coming in Europe, which we in depending America are likely to share in; the more need we have of joining in earnest and constant prayers for extraordinary suffering graces for ourselves and others. And that such a time is coming on the members of Christ, is no more an objection against their prayers for the hastening of the following glory, than it was before the incarnation of him their head, that his most bitter sufferings were to precede the spreading of this joyous kingdom among nations. And the nearer the day approaches, the more need we have to be awakened to continual watchfulness and prayer.
May God pour out on all his people abundantly the Spirit of grace and supplications, and prepare them for the amazing changes hastening on the earth, both for previous trials and for following glories.
This preface was signed by Joseph Sewell, Thomas Prince, John Webb, Thomas Foxcroft, and Joshua Gee.
Boston, New England, January 12th, 1748.
Thus saith the Lord of hosts, It shall yet come to pass, that there shall come people, and the inhabitants of many cities: and the inhabitants of one city shall go to another, saying, Let us go speedily to pray before, theLord, and to seek the Lord of hosts: I will go also. Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord.
THE TEXT OPENED, AND AN ACCOUNT GIVEN OF THE AFFAIR PROPOSED IN THE MEMORIAL FROM SCOTLAND.
Explanatory Introduction.
In this chapter we have a prophecy of a future glorious advancement of the church of God; wherein it is evident, that something further is intended than ever was fulfilled to the Jewish nation under the Old Testament. For here are plain prophecies of such things as never were fulfilled before the coming of the Messiah; particularly, what is said in the two last verses in the chapter, of many people and strong nations worshipping and seeking the true God; and of so great an accession of Gentile nations to the church of God, that by far the greater part of the visible worshippers should consist of this new accession, so that they should be to the other as ten to one.—A certain number for an uncertain. There never happened any thing, from the time of the prophet Zechariah to the coming of Christ, to answer this prophecy: and it can have no fulfilment, but either, in the calling of the Gentiles, in and after the days of the apostles; or, in the future glorious enlargement of the church of God in the latter ages of the world, so often foretold by the prophets of the Old Testament, and by the prophet Zechariah in particular, in the latter part of his prophecy. It is most probable, that what the Spirit of God has chiefly respect to, is that last and greatest enlargement and most glorious advancement of the church of God on earth; in the benefits of which especially the Jewish nation were to have a share, a very eminent and distinguished share.
There is a great agreement between what is here said, and other prophecies that must manifestly have respect to the church’s latter-day glory: As As may be seen by comparing ver. 3. with
So that however the prophet, in some parts of this chapter, may have respect to future smiles of heaven on the Jewish nation, lately returned from the Babylonish captivity, and resettled in the land of Canaan, in a great increase of their numbers and wealth, and the return of more captives from Chaldea and other countries, &c. yet the Spirit of God has doubtless respect to things far greater than these, and of which these were but faint resemblances. We find it common in the prophecies of the Old Testament, that when the prophets are speaking of divine favours and blessings on the Jews, attending or following their return from the Babylonish captivity, the Spirit of God takes occasion from thence to speak of the incomparably greater blessings on the church, that shall attend and follow her deliverance from the spiritual or mystical Babylon, of which those were a type; and then speaks almost wholly of these latter and vastly greater things, so as to seem to forget the former.
And whereas the prophet, in this chapter, speaks of God bringing his people again from the east and west to Jerusalem, (
Observations on the text.
In the text we have an account how this future glorious advancement of the church of God should be introduced; viz. By great multitudes in different towns and countries taking up a joint resolution, and coming into an express and visible agreement, that they will, by united and extraordinary prayer, seek to God, that he would come and manifest himself, and grant the tokens and fruits of his gracious presence.—Particularly we may observe,
1. The duty, with the attendance on which the glorious event foretold shall be brought on; viz. The duty of prayer.—Prayer, some suppose, is here to be taken synechdochically for the whole of divine worship; prayer being a principal part of worship in the days of the gospel, when sacrifices are abolished. If so, this is to be understood only as a prophecy of a great revival of religion, and of
the true worship of God among his visible people, the accession of others to the church, and turning of multitudes from idolatry to the worship of the true God. But it appears to me reasonable to suppose, that something more special is intended, with regard to the duty of prayer; considering that prayer is here expressly and repeatedly mentioned; and also considering how parallel this place is with many other prophecies, that speak of an extraordinary spirit of prayer, as
preceding and introducing that glorious day of religious revival, and advancement of the church’s peace and prosperity, so often foretold. Add to this, the agreeableness of what is here said, with what is said afterwards by the same prophet, of the pouring out of a spirit of grace and supplication, as that with which this great revival of religion shall begin. (
2. The good, that shall be sought by prayer; which is God himself. It is said once and again, “They shall go to pray before the Lord, and to seek the Lord of hosts.”
But certainly that expression of seeking the Lord, is very commonly used to signify something more; it implies that God himself is the great good desired and sought after; that the blessings pursued are God’s gracious presence, the blessed manifestations of him, union and intercourse with him; or, in short, God’s manifestations and communications of himself by his Holy Spirit. Thus the psalmist desired God,
thirsted after him, and sought him. (
And it seems reasonable to understand the phrase, seeking the Lord of hosts, in this sense here; and not as merely signifying the same thing with praying to God: not only because the expression is repeatedly added to praying before the Lord, in the text; but also because the phrase, taken in this sense, is exactly agreeable to other parallel prophetic representations. Thus God’s people seeking, by earnest prayer,
the promised restoration of the church of God, after the Babylonish captivity, and the great apostacy that occasioned it, is’ called their seeking God, and searching for him; and God’s granting this promised revival and restoration is called his being found of them.
And when God, in answer to their prayers and succeeding their endeavours, delivers, restores, and advances his church, according to his promise, then he is said to answer, and come, and say, Here am I, and to show himself; and they are said to find him, and see him plainly. (
3. We may observe who they are, that shall be united in thus seeking the Lord of hosts: the inhabitants of many cities, and of many countries, yea, many people, and strong nations, great multitudes in different parts of the world shall conspire in this business. From the representation made in the prophecy, it appears rational to suppose, that it will be fulfilled something after this manner: There shall be given much of
a spirit of prayer to God’s people, in many places, disposing them to come into an express agreement, unitedly to pray to God in an extraordinary manner, that he would appear for the help of his church, and in mercy to mankind, and pour out his Spirit, revive his work, and advance his spiritual kingdom in the world, as he has promised. This disposition to prayer, and union in it, will gradually spread more and more, and increase to greater degrees; with which at length will
gradually be introduced a revival of religion, and a disposition to greater engagedness in the worship and service of God, amongst his professing people. This being observed, will be the means of awakening others, making them sensible of the wants of their souls, and exciting in them a great concern for their spiritual and everlasting good, and putting them upon earnestly crying to God for spiritual mercies, and
In this manner religion shall be propagated, till the awakening reaches those that are in the highest stations, and till whole nations be awakened, and there be at length an accession of many of the chief nations of the world to the church of God. Thus after the inhabitants of many cities of Israel, or of God’s professing people, have taken up and pursued a joint resolution, to go and pray before the Lord, and seek the
Lord of hosts, others shall be drawn to worship and serve him with them; till at length many people and strong nations shall join themselves to them; and there shall, in process of time, be a vast accession to the church, so that it shall be ten times as large as it was before; yea, at length, all nations shall be converted unto God. Thus (
4. We may observe, the mode of their union in this duty. It is a visible union, an union by explicit agreement, a joint resolution declared by one to another, being first proposed by some, and readily and expressly followed by others. The inhabitants of one city shall apply themselves to the inhabitants of another, saying, Let us go, &c. Those to whom the motion is made, shall comply with it, the proposal shall take with many, it shall be a prevailing, spreading thing; one shall follow another’s example, one and another shall say, I will go also. Some suppose, that those words, I will go also, are to be taken as the words of him that makes the proposal; as much as to say, I do not propose that to you, which I am not willing to do myself. I desire you to go, and am ready to go with you. But this is to suppose no more to be expressed in these latter words, than was expressed before in the proposal itself; for these words, let us go, signify as much. It seems to me much more natural, to understand these latter words as importing the consent of those to whom the proposal is made, or the reply of one and another that falls in with it. This is much more agreeable to the plain design of the text, which is to represent the concurrence of great numbers in this affair; and more agreeable to the representation made in the next verse, of one following another, many taking hold of the skirt of him that is a Jew.
And though, if the words be thus understood, we must suppose an ellipsis in the text, something understood that is not expressed, as if it had been said, those of other cities shall say, I will go also; yet, this is not difficult to be supposed, for such ellipses are very common in Scripture. We have one exactly parallel with it in
5. We may observe the manner of prayer agreed on, or the manner in which they agree, to engage in and perform the duty. Let us go SPEEDILY to pray; or as it is in the margin, Let us go continually. The words literally translated are, Let us go in going. Such an ingemination, or doubling of words, is very common in the Hebrew language, when it is intended that a thing shall be very strongly expressed.
It generally implies the superlative degree of a thing; as the holy of holies signifies the most holy. But it commonly denotes, not only the utmost degree of a thing, but also the utmost certainty; as when God said to Abraham, “In multiplying, I will multiply thy seed,” (
In short, as the ingemination of words in the Hebrew, generally denotes the strength of expression, so it is used to signify almost all those things that are wont to be signified by the various forms of strong speech in other languages. It signifies not only the utmost degree of a thing, and its great certainty; but also the peremptoriness and terribleness of a threatening, the greatness and positiveness of a promise, the strictness of a command, and the earnestness of a request. When God says to Adam, ” Dying thou shall die,” it is equivalent to such strong expressions in English, as, Thou shalt die surely, or indeed; or, Thou shalt die with a witness. So when it is said in the text, “Let us go in going, and pray before the Lord,” the strength of the expression represents the earnestness of those that make the proposal, their great engagedness in the affair. And with respect to the duly proposed, it may be understood to signify that they should be speedy, fervent, and constant in it; or, in one word, that it should be thoroughly performed.
6. We may learn from the tenor of this prophecy, together with the context, that this union in such prayer is foretold as a becoming and happy thing, what would be acceptable to God, and attended with glorious success.
From the whole we may infer, that it is a very suitable thing, and well-pleasing to God, for many people, in different parts of the world, by express agreement, to come into a visible union in extraordinary, speedy, fervent, and constant prayer, for those great effusions of the Holy Spirit, which shall bring on that advancement of Christ’s church and kingdom, that God has so often promised shall be in the latter ages of the world. And so from hence I would infer the duty of God’s people, with regard to the Memorial lately sent over into America from Scotland, by a number of ministers there, proposing a method for such an union as has been spoken of, in extraordinary prayer, for this great mercy.
And it being the special design of this discourse, to persuade such as are friends to the interests of Christ’s kingdom, to a compliance with the proposal and request made in that Memorial, I shall, First, give a short historical account of the affair to which it relates, from letters, papers, and pamphlets, that have come over from Scotland. Secondly, I shall annex the Memorial itself. And then, I shall offer some arguments and motives, tending to induce the friends of religion to fall in with what is proposed; and lastly, make answer to some objections that may possibly be made against it.
An historical account of the concert to which the Memorial relates.
In October, A. D. 1744, a number of ministers in Scotland, taking into consideration the state of God’s church, and of the world of mankind, judged that the providence of God, at such a day, did loudly call upon such as were concerned for the welfare of Zion, to united extraordinary applications to the God of all grace, suitably acknowledging him as the fountain of all the spiritual benefits and blessings of his church, and earnestly praying
to him, that he would appear in His glory, and favour Zion, and manifest his compassion to the world of mankind, by an abundant effusion of his Holy Spirit on all the churches, and the whole habitable earth, to revive true religion in all parts of Christendom, and to deliver all nations from their great and manifold spiritual calamities and miseries, and bless them with the unspeakable benefits of the kingdom of our glorious Redeemer, and fill the whole earth,
with his glory. Consulting one another on the subject, they looked upon themselves, for their own part, obliged to engage in this duty; and, as far as in them lay, to persuade others to the same: and to endeavour to find out and fix on some method, that should most effectually tend to promote and uphold
After seeking to God by prayer for direction, they determined on the following method, as what they would conform to in their own practice, and propose to be practised by others, for the two years next following, viz. To set apart some time on Saturday evening, and sabbath morning, every week, for the purpose aforesaid, as other duties would allow to every one respectively; and more solemnly, the first Tuesday of each quarter, (beginning with the first Tuesday of November, then next ensuing,) either the whole day, or part of the day, as persons find themselves disposed, or think their circumstances will allow: the time to be spent either in private praying societies, or in public meetings, or alone in secret, as shall be found most practicable, or judged most convenient, by such as are willing, in some way or other, to join in this affair. Not that any should make promises, or be looked upon as under strict bonds in any respect, constantly and without fail to observe every one of these days, whatever their circumstances should be, or however other duties and necessary affairs might interfere; or that persons should look upon themselves bound with regard to these days in any wise as though the time were holy, or the setting of them apart for religious purposes were established by sacred authority. But yet, as a proper guard against negligence and unsteadiness, and a prudent preservative from yielding to a disposition to which persons might be liable, through the prevalence of indolence and listlessness to excuse themselves on trivial occasions, it was proposed, that those who united in this affair should resolve with themselves, that if, by urgent business, or otherwise, they were hindered from joining with others on the very day agreed on, yet they would not wholly neglect bearing their part in the duty proposed, but would take the first convenient day following for that purpose.
The reason why Saturday evening and Lord’s-day morning were indeed most convenient for the weekly seasons, was, that these times being so near the time of dispensing gospel ordinances through the Christian world, which are the great means, in the use of which God is wont to grant his Spirit to mankind, and the principal means that the Spirit of God makes use of to carry on his work of grace, it may be well supposed that the minds of Christians in general will at these seasons be especially disengaged from secular affairs, and disposed to pious meditations and the duties of devotion, and more naturally led to seek the communications of the Holy Spirit, and success of the means of grace. And as to the quarterly times, it was thought helpful to memory, that they should be on one or other of the first days of each quarter: Tuesday was preferred to Monday, because in some places people might have public prayers and a sermon on the stated day, which might not be so convenient on Monday, as on some day at a greater distance from the sabbath.
It was reckoned a chief use of such an agreement and method as this, that it would be a good expedient for maintaining and keeping up, amongst the people of God, the great Christian duty of prayerfulness for the coming of Christ’s kingdom. Those things to which we are too little inclined, through sloth, carnality, or a fulness of our own worldly and private concerns and which are to be attended to at some seasons or other, but have no special seasons stated for them are apt to be forgotten, or put off from time to time, and as it were adjourned without a day. But when we fix on certain seasons, which we resolve, unless extraordinarily hindered, to devote to the duty, it tends to prevent forgetfulness, and a settled negligence of it. The certain returns of the season will naturally refresh the memory; will tend to put us in mind of the precept of Christ, and the obligations that lie on all his followers, to abound in such a duty, and renewedly engage us to the consideration of the importance, necessity, and unspeakable value of the mercy sought; and so, by frequent renovation, to keep alive the consideration and sense of these things at all times.
Thus the first promoters of this agreement judged, that it would be subservient to more abundant prayerfulness for effusions of the Holy Spirit at all times through the year, both in secret and social worship; particularly as to this last, in congregations, families, and other praying societies. And they also judged, that such an agreed union would tend to animate and encourage God’s people in the duty proposed; and that particular persons and societies, knowing that great multitudes of their fellow-Christians, in so many distant places, were at the same time (as a token of the union of their hearts with them in this affair) by agreement engaged in the same holy exercise, would naturally be enlivened in the duty by such a consideration.
It was not thought best to propose, at first, a longer time for the continuance of this precise method, than two years: it being considered, that it is not possible, before any trial, so well to judge of the expedience of a particular method, and certain circumstances of managing such an affair, as after some time of experience. And it was not known, but that after long consideration, and some trial, it might be thought best to alter some circumstances; or whether others, that had not vet been consulted, might not propose a better method. The time first agreed on, though but short, was thought sufficient to give opportunity for judgment and experience, and for such as were disposed to unite in an affair of such a nature, in distant places, mutually to communicate their sentiments on the subject.
The way which those who first projected, and came into this agreement, thought best for giving notice of it, and proposing it to others, was not by the press, but by personal conversation with such as they could conveniently have immediate access to, and by private correspondence with others at a distance. At first it was intended, that some formal paper, proposing the matter, should be sent about for proper amendments and improvements, and then concurrence: but on more mature deliberation, it was considered how this might give a handle to objections; (which they thought it best, to the utmost, to avoid in the infancy of the affair;) and how practicable it was, without any such formality, to spread the substance of the proposal by private letters, together with a request to their correspondents mutually to communicate their thoughts. Therefore this was fixed on, as the preferable method at the beginning. Accordingly, they proposed, and endeavoured to promote the affair, in this way; and with such success, that great numbers in Scotland and England fell in with the proposal, and some in North America. As to Scotland, it was complied with by numbers in, the four chief towns, Edinburgh, Glasgow, Aberdeen, and Dundee, and many country towns and congregations in various parts of the land. One of the ministers who was primarily concerned in this affair, in a letter to one of his correspondents, speaks of an explicit declaration of the concurrence of the praying societies in Edinburgh, which they had made in a letter. The number of the praying societies in that city is very considerable. Mr. Kobe, of Kilsyth, (in a letter to Mr. Prince, of Boston, dated Nov. 3, 1743,) says, there were then above thirty societies of young people there newly erected, some of which consisted of upwards of thirty members. As to Glasgow, this union was unanimously agreed to by about forty-five praying societies there; as an eminent minister in that city informs in a letter.
The two years first agreed on ended last November. A little before this time expired, a number of ministers in Scotland agreed on a Memorial to be printed, and sent abroad to their brethren in various parts, proposing to them, and requesting of them, to join in the continuance of this method of united prayer, and endeavouring to promote it. Copies of which Memorial have lately been sent over to New England, (to the number of near 500,) directed to be distributed in almost every country in this province of the Massachusetts Bay, and also in several parts of Connecticut, New Hampshire, Rhode Island, New York, New Jersey, Pennsylvania, Maryland, Virginia, Carolina, and Georgia. Most of these, I suppose, were sent to one of the congregational ministers in Boston, with a letter subscribed by twelve ministers in Scotland, about the affair: many of them to another of the said ministers of Boston; and some to a minister in Connecticut. It being short, I shall here insert a copy of it at length.
A memorial from several ministers in Scotland, to their brethren in different places, for continuing a Concert for Prayer, first entered into in the year 1744.
Whereas it was the chief scope of this concert to promote more abundant application to a duty that is perpetually binding, prayer that our Lord’s kingdom may come, joined with praises: and it contained some circumstantial expedients, apprehended to be very subservient to that design, relating to stated times for such exercises, so far as this would not interfere with other duties; particularly a part of Saturday
evening and sabbath morning, every week; and more solemnly of some one of the first days of each of the four great divisions of the year, that is, of each quarter; as the first Tuesday, or first convenient day after;
The meaning is, the first Tuesdays of February, May, August, and November, or the first convenient days after these.
II. To induce those already engaged to adhere, and others to accede to this concert; it seems of importance to observe, that declarations of concurrence, the communicating and spreading of which are so evidently useful, are to be understood in such a latitude, as to keep at the greatest distance from entangling men’s minds: not as binding men to set apart any stated days from secular affairs, or even to fix on any part of such and such precise days, whether it be convenient or not: not as absolute promises in any respect; but as friendly, harmonious resolutions, with liberty to alter circumstances as shall be found expedient. On account of all which latitude, and that the circumstantial part extends only to a few years, it is apprehended, the concert cannot be liable to the objections against periodical religious times of human appointment.
III. It is also humbly offered to the consideration of ministers, and others furnished with gifts for the most public instructions, whether it might not be of great use, by the blessing of God, if short and nervous scriptural persuasives and directions to the duty in view, were composed and published, (either by particular authors, or several joining together; which last way might sometimes have peculiar advantages,) and that from time to time, without top great intervals; the better to keep alive on men’s minds a just sense of the obligations to a duty so important in itself, and in which many may be in danger to faint and turn remiss, without such repeated incitements: and whether it would not also be of great use, if ministers would be pleased to preach frequently on the importance and necessity of prayer for the coming of our Lord’s kingdom; particularly near the quarterly days, or on these days themselves, where there is public worship at that time.
IV. They who have found it incumbent on them to publish this Memorial at this time, having peculiar advantages for spreading it, do entreat that the desire of concurrence and assistance contained in it, may by no means be understood as restricted to any particular denomination or party, or to those who are of such or such opinions about any former instances of remarkable religious concern; but to be extended to all, who shall vouchsafe any attention to this paper, and have at heart the interest of vital Christianity, and the power of godliness; and who, however differing about other things, are convinced of the importance of fervent prayer, to promote that common interest, and of scripture persuasives to promote such prayer.
V. As the first printed account of this concert was not a proposal of it, as a thing then to begin, but a narration of it, as a design already set on foot, which had been brought about with much harmony, by means of private letters; so the farther continuance, and, it is hoped, the farther spreading of it, seems in a promising way of being promoted by the same means; as importunate desires of renewing the concert have been transmitted already from a very distant corner abroad, where the regard to it has of late increased: but notwithstanding what may be done by private letters, it is humbly expected, that a memorial spread in this manner, may, by God’s blessing, further promote the good ends in view; as it may be usefully referred to in letters, and may reach where they will not.
VI. Whereas in a valuable letter, from the corner just now mentioned, as a place where a regard to the concert has lately increased, it is proposed, that it should be continued for seven years, or at least for a much longer time than what was specified in the first agreement; those concerned in this Memorial, who would wish rather to receive and spread directions and proposals on this head, than to be the first authors of any, apprehend no inconvenience, for their part, in agreeing to the seven years, with the latitude above described, which reserves liberty to make such circumstantial alterations, as may be hereafter found expedient: on the contrary it seems of importance, that the labour of spreading a concert, which has already extended to so distant parts, and may, it is hoped, extend further, may not need to be renewed sooner, at least much sooner; as it is uncertain but that may endanger the dropping of it; and it seems probable, there will be less zeal in spreading it, if the time proposed for its continuance be too inconsiderable. Meantime, declarations of concurrence for a less number of years may greatly promote the good ends in view; though it seems very expedient, that it should exceed what was first agreed on; seeing it is found on trial, that that time, instead of being too long, was much too short.
VII. If any person who formerly agreed to this concert, should now discontinue it; would it not look too like that fainting in prayer, against which we are so expressly warned in Scripture? And would not this be the more unsuitable at this time, in any within the British dominions, when they have the united calls of such public chastisements and deliverances,
Alluding, probably, to the rebellion in 1743, and the defeat of the rebels..-W.
N. B. The minister in Boston afore-mentioned to whom most of the copies of this Memorial were sent, who, I suppose, has had later and more full intelligence than I have had concerning the proposal, in a letter, The motions seem to come from above, and to be wonderfully spreading in Scotland, England, Wales, Ireland, and in North America.
MOTIVES TO A COMPLIANCE WITH WHAT IS PROPOSED IN THE MEMORIAL.
I now proceed to the second thing intended in this Discourse, viz. to offer to consideration some things, which may tend to induce the people of God to comply with the proposal and request, made to them in the Memorial.
The latter-day glory not yet accomplished.
It is evident from the Scripture, that there is yet remaining a great advancement of the interest of religion See
It is natural and reasonable to suppose, that the whole world should finally be given to Christ, as one whose right it is to reign, as the proper heir of him who is originally the King of all nations, and the possessor of heaven and earth. And the Scripture teaches us, that God the Father hath constituted his Son, as God-man, in his kingdom of grace, or mediatorial kingdom, to be the heir of the world, that he might in this kingdom have “the
heathen for his inheritance, and the utmost ends of the earth for his possession.”
God has suffered many earthly princes to extend their conquests over a great part of the face of the earth, and to possess a dominion of vast extent, and one monarchy to conquer and succeed another, the latter being still the greater; it is reasonable to suppose, that a much greater glory in this respect should be reserved for Christ, God’s own Son and rightful heir, who has purchased the dominion by so great and hard a service: it is reasonable to
suppose, that his dominion should be far the largest, and his conquests vastly the greatest and most extensive. And thus the Scriptures represent the matter, in Nebuchadnezzar’s vision, and the prophet’s interpretation,
The like representation is made in the
The universal prevalence of true religion in the latter days, is sometimes expressed by its reaching to the “utmost ends of the earth,” (
It would be unreasonable to say, these are only bold figures, used after the manner of the eastern nations, to express the great extent of the Christian church, at and after the days of Constantine. To say so, would be in effect to say, that it would have been impossible for God, if he had desired it, plainly to have foretold any thing that should absolutely have extended to all nations of the earth. I question whether it be
possible to find out a more strong expression, to signify an absolute universality of the knowledge of the true religion through the habitable world, than that in
It seems evident, that the time will come, when there will not be one nation remaining in the world, which shall not embrace the true religion, in that God has expressly revealed, that no one such nation shall be left standing on the earth;
The prophecies of the New Testament do no less evidently show, that a time will come when the gospel shall universally prevail, and the kingdom of Christ be extended over the whole habitable earth, in the most proper sense. Christ says, (
The apostle, in the
In the last great conflict between the church of Christ and her enemies, before the commencement of the glorious time of the church’s peace and rest, the kings of the earth, and the WHOLE WORLD, are represented as gathered together,
Now will any be so unreasonable as to say, that all these things do not signify more than that one third part of the world should be brought into the church of Christ; beyond which it cannot be pretended that the Christian religion has ever vet reached, in its greatest extent? Those countries which belonged to the Roman empire, that were brought to the profession of Christianity after the reign of Constantine, are but a small part of what the habitable world now is. As to extent of ground, they altogether bear, I suppose, no greater proportion to it, than the land of Canaan did to the Roman empire. And our Redeemer in his kingdom of grace has hitherto possessed but a little part of the world, in its most flourishing state, since arts are arisen to their greatest height; and a very great part of the world is but lately discovered, and much remains undiscovered to this day. These things make it very evident, that the main fulfilment of those prophecies, that speak of the glorious advancement of Christ’s kingdom on earth, is still to come.
And as there has been nothing as yet, with regard to the flourishing of religion, and the advancement of Christ’s kingdom, of such extent as to answer the prophecies, so neither has there been any thing of that duration that is foretold. The prophecies speak of Jerusalem being made the joy of the whole earth, and also the Joy of many generations. (
But the church of Christ has never yet enjoyed a state of peace and prosperity for any long time; on the contrary, the time for her rest, and of the flourishing state of religion, have ever been very short. Hitherto the church may say, (as in
Another thing which makes it exceedingly manifest, that the day of the church’s greatest advancement on earth, which is foretold in Scripture, has never yet come, is, that it is so plainly and expressly revealed, this day shall succeed the last of the four monarchies, even the Roman, in its last state, wherein it is divided into ten kingdoms, and after the destruction of antichrist, signified by the little
horn, whose reign is contemporary with the reign of the ten kings. These things are very plain in the
The latter-day glory unspeakably great,
The future promised advancement of the kingdom of Christ is an event unspeakably happy and glorious. The Scriptures speak of it as a time wherein God and his Son Jesus Christ will be most eminently glorified on earth; a time, wherein God, who till then had dwelt between the cherubims and concealed himself in the holy of holies, in the secret of his tabernacle, behind the veil, in the thick darkness should openly shine forth, and
all flesh should see his glory, and God’s people in general have as great a privilege as the High Priest alone had once a year, or as Moses had in the mount. A time this, wherein the “temple of God in heaven should be opened, and there should be seen the ark of his testament;” (
It is represented as a time of vast increase of knowledge and understanding, especially in divine things; a time wherein God would “destroy the face of the covering cast over all people, and the veil spread over all nations;” (
A time shall come wherein religion and true Christianity shall in every respect be uppermost in the world; wherein God will cause his church to “arise and shake herself from the dust, and put on her beautiful garments, and sit down on a throne; and the poor shall be raised from the dust, and the beggar from the dunghill, and shall be set among princes, and made to inherit the throne of God’s glory;” a time wherein vital piety shall take
possession of thrones and palaces, and those that are in most exalted stations shall be eminent in holiness, (
A time shall come wherein all heresies and false doctrine shall be exploded, and the church of God shall not be rent with a variety of jarring opinions, (
A time approaches wherein this whole great society shall appear in glorious beauty, in genuine amiable Christianity and excellent order, as “a city compact together, the perfection of beauty, an eternal excellency,” shining with a reflection of the glory of Jehovah risen upon it, which shall be attractive and ravishing to all kings and nations, and it shall appear “as a bride adorned for her husband.” A time of great temporal prosperity; of great
health; (
A time of great and universal joy, we are taught to expect, will take place through all the earth, when “from the utmost ends of the earth shall be heard songs, even glory to the righteous,” and God’s people “shall with joy draw water out of the wells of salvation.” God shall “prepare in his holy mountain a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined,” which feast is
represented,
Such being the state of things in this future promised glorious day of the church’s prosperity, surely it is worth praying for. Nor is there any one thing whatsoever, if we viewed things aright, for which a regard to the glory of God, a concern for the kingdom and honour of our Redeemer, a love to his people, pity to perishing sinners love to our fellow-creatures in general, compassion to mankind under their various and sore calamities and miseries, a desire of their temporal and spiritual prosperity, love to our country, our neighbours, and friends, yea, and to our own souls would dispose us to be so much in prayer, as for the dawning of this happy day, and the accomplishment of this glorious event.
How much Christ prayed and laboured and suffered, in order to the glory and happiness of that day.
the sum of the blessings Christ sought, by what he did and suffered in the work of redemption, was the Holy Spirit. Thus is the affair of our redemption constituted; the Father provides and gives the Redeemer, and the price of redemption is offered to him, and he grants the benefit purchased; the Son is the Redeemer who gives the price, and also is the price offered; and the Holy Spirit is the grand blessing obtained by
the price offered, and bestowed on the redeemed. The Holy Spirit, in his indwelling presence, his influences and fruits, is the sum of all grace, holiness, comfort, and joy; or, in one word, of all the spiritual good Christ purchased for men in this world: and is also the sum of all perfection, glory, and eternal joy, that he purchased for them in another world. The Holy Spirit is the subject matter of the promises, both of the eternal covenant of redemption, and also of the covenant of
grace. This is the grand subject of the promises of the Old Testament, so often recorded in the prophecies of Messiah’s kingdom; and the chief subject of the promises of the New Testament; and particularly of the covenant of grace delivered by Jesus Christ to his disciples, as his last will and testament, in the 14th, 15th, and 16th chapters of John; the grand legacy that he bequeathed to them, in his last and dying discourse with them. Therefore the Holy Spirit is so often called
the Spirit of promise, and emphatically, the promise, the promise of the Father, &c.
This being the great blessing Christ purchased by his labours and sufferings on earth, it was that which he received of the Father when he ascended into heaven, and entered into the holy of holies with his own blood, that he might communicate it to those whom he had redeemed.
But of all the time we have been speaking of, this is the chief season for the bestowment of this blessing; the main season of success to all that Christ did and suffered in the work of our redemption. Before this, the Spirit of God is given but very sparingly, and but few are saved; but then it will be far otherwise; wickedness shall be rare The number of the inhabitants of the earth will doubtless then be vastly multiplied; and the number of redeemed ones much more. If we should suppose that glorious day to last no more than literally a thousand years, and that at the beginning of that thousand years the world of mankind should be but just as numerous as it is now, and that the number should be doubled, during that time of great health and peace and the universal blessing of
heaven, once only in a hundred years, the number at the end of a thousand years would be more than n thousand times greater than it is now; and if it should be doubled once in fifty years, (which probably the number of the inhabitants of New England has ordinarily been, in about half that time.) then at the end of the thousand years, there would be more than a million inhabitants on the face of the earth, where there is one now. And there is reason 1o think that through the greater part of this
period, at least, the number of saints will, in their increase, bear a proportion to the increase of the number of inhabitants. And it must he considered, that if the number of mankind at the beginning of this period be no more than equal to the present number, yet we may doubtless conclude, that the number of true saints will be immensely greater; when instead of the few true and thorough Christians now in some few countries, every nation on the face of the whole earth shall be converted to
Christianity, and every country shall be full of true Christians; so that the successive multiplication of true saints through the thousand years, will begin with that vast advantage, beyond the multiplication of mankind; where the latter is begun from units, the other doubtless will begin with. hundreds, if not thousands. How much greater then will be the number of true converts, that will be brought to a participation of the benefits of Christ’s redemption, during that period, than in all
other times put together! I think, the foregoing things considered, we shall be very moderate in our conjectures, if we say, it is probable that there will be a hundred thousand times more, that will actually be redeemed to God by Christ’s blood, during that period of the church’s prosperity, than ever had been before, from the beginning of the world to that time.
This time is represented in Scripture, as the proper appointed season of Christ’s salvation; eminently the elect season, the accepted time, and day of salvation.
The comparatively little saving good there is in the world, as the fruit of Christ’s redemption, before that time, is as it were granted by way of anticipation; as we anticipate something of the sun s light by reflection before the proper time of the sun’s rule; and as the first-fruits are gathered before the harvest. Then more especially will be the fulfilment of those great promises, made by God the Father to the Son,
for his pouring out his soul unto death; (
Now therefore, if this is what Jesus Christ, our great Redeemer and the head of the church, did so much desire, and set his heart upon, from all eternity, and for which he did and suffered so much, offering up strong crying and team, and his precious blood, to obtain it; surely his disciples and members should also earnestly seek it, and be much in prayer for it.
The whole creation travails in pain.
the whole, creation is, as it were, earnestly waiting for that day, and constantly groaning and travailing in pain to bring forth the felicity and glory of it. For that day is above all other times, excepting the day of judgment, the day of the manifestation of the sons of God, and of their glorious liberty: and therefore, that elegant representation the apostle makes of the earnest expectation and
travail of the creation, in
It is by the immediate influence of God upon things according to those constant methods which we call the laws of nature, that they are ever obedient to man’s will, or that we can use them at all. This influence God continues in order to make them obedient to man’s will, though wicked. This is a sure sign, that the present state of things is not lasting: it is confusion; and God would not suffer it to be, but that he designs in a little time to put an end to it. Seeing it is to he but a little while, God chooses rather to subject the creature to man’s wickedness, than to disturb and interrupt the course of nature according to its stated laws: but it is, as it were, a force upon the creature; for the creature is abused in it, perverted to far meaner purposes, than those for which the author of its nature made and adapted it. The creature therefore is unwillingly subject; and but for a short time; and, as it were, hopes for an alteration. It is a bondage which the creature is subject to, from which it was partly delivered when Christ came, and when the gospel was promulgated in the world; and will be more fully delivered at the commencement of the glorious day we are speaking of, and perfectly at the day of judgment. This agrees with the context; for the apostle was speaking of the present suffering state of the church. The reason why the church in this world is in a suffering state, is, that the world is subject to the sin and corruption of mankind. By vanity and corruption in Scripture, is very commonly meant sin, or wickedness; as might be shown in very many places, would my intended brevity allow.
Though the creature is thus subject to vanity, yet does not it rest in this subjection, but is constantly acting and exerting itself, in order to that glorious liberty that God has appointed at the time we are speaking of, and, as it were, reaching forth towards it. All the changes brought to pass in the world, from age to age, are ordered by infinite wisdom, in one respect or other to prepare the way for that glorious issue of things, when truth
and righteousness shall finally prevail, and he, whose right it is, shall take the kingdom. All the creatures, in all their operations and motions, continually tend to this. As in a clock, all the motions of the whole system of wheels and movements, tend to the striking of the hammer at the appointed time. All the revolutions and restless motions of the sun and other heavenly bodies, from day to day, from year to year, and from age to age, are continually tending thither; as
The creature thus earnestly expecting this glorious manifestation and liberty of the children of God, and travailing in pain in order to it, the Scriptures, by a like figure, very often show, that when this shall be accomplished, the whole inanimate creation shall greatly rejoice: “That the heavens shall sing, the earth be glad, the mountains break forth into singing, the hills be joyful together, the trees clap their hands, the lower parts of the
earth shout, the sea roar and the fulness thereof, and the floods clap their hands.”
See
All the intelligent elect creation, all God’s holy creatures in heaven and earth, are truly and properly waiting for, and earnestly expecting, that event. It is abundantly represented in Scripture as the spirit and character of all true saints, that they set their hearts upon, love, long, wait, and pray for the promised glory of that day; they are spoken of as those that “prefer Jerusalem to their chief joy,” (
The glorious inhabitants of the heavenly world the saints and angels there, who rejoice when one sinner repents are earnestly waiting, in an assured and joyful dependence on God’s promises of that conversion of the world and marriage of the Lamb, which shall take place when that glorious day comes: and therefore they are represented as all with one accord rejoicing, and praising God with such mighty exultation and triumph, when it is accomplished,
Precepts, encouragements, and examples.
the word of God is full of precepts, encouragements, and examples, tending to excite and induce the people of God to be much in prayer for this mercy. The Spirit of God is the chief of blessings, for it is the sum of all spiritual blessings; which we need infinitely more than others, and wherein our true and eternal happiness consists. That which is the sum of the blessings Christ purchased, is the sum of the
blessings Christians have to pray for; but that, as was observed before, is the Holy Spirit. Therefore, when the disciples came to Christ, desiring him to teach them to pray, (
The Scriptures do not only direct and encourage us, in general, to pray for the Holy Spirit above all things else; but it is the expressly revealed will of God, that his church should be very much in prayer for that glorious outpouring of the Spirit, which is to be in the latter days, and for what shall be accomplished by it. God, speaking of that blessed event,
In this passage the prophet doubtless has respect to the same glorious restoration and advancement of his church that is spoken of in the next chapter, and in all the following chapters to the end of the book.
I know of no place in the Bible, where so strange an expression is made use of to signify importunity in prayer, as is used in
It is a just observation of a certain eminent minister of the church of Scotland, in a discourse lately published on social prayer, in which, speaking of pleading for the success of the gospel, as required by the Lord’s prayer, he says, “That notwithstanding of its being so compendious, yet the one half of it, that is, three petitions in six, and these the first prescribed, do all relate to this great case: so that to put any one of
these petitions apart, or all of them together, is upon the matter, to pray that the dispensation of the gospel may be blessed with divine power.” That glorious day is the proper and appointed time, above all others, for bringing to pass the things requested in each of these petitions. The prophecies every where represent that as the time, which God has especially appointed for glorifying his own great name in this world, causing “his glory to be revealed, that all flesh may see it
together,” causing it “openly to be manifested in the sight of the heathen,” filling the whole world with the light of his glory to such a degree, that “the moon shall be confounded and the sun ashamed” before that brighter glory; the appointed time for glorifying and magnifying the name of Jesus Christ, causing “every knee to bow and every tongue to confess to him.” This is the proper time of God’s kingdom coming, or of Christ coming in his kingdom: that is, the very time
foretold in the
And that is the very time foretold in the
Besides what has been observed of the Lord’s prayer, if we look through the whole Bible, and observe all the examples of prayer that we find there recorded, we shall not find so many prayers for any other mercy, as for the deliverance, restoration, and prosperity of the church, and the advancement of God’s glory and kingdom of grace in the world. If we well consider the prayers recorded in the book of Psalms, I
believe we shall see reason to think, that a very great, if not the greater, part of them, are prayers uttered, either in the name of Christ, or in the name of the church, for such a mercy: and, undoubtedly, the greatest part of the book of Psalms is made up of prayers for this mercy, prophecies of it, and prophetical praises for it.
The prophets, in their prophecies of the restoration and advancement of the church, very often speak of it as what shall he done in answer to the prayers of God’s people.
In order to Christ being mystically born, in the advancement of true religion, and the great increase of true converts, who are spoken of as having Christ formed in them, the Scriptures represent it as requisite, that the church should first be “in travail, crying in pain to be delivered;”
The Scripture does not only abundantly manifest it to be the duty of God’s people to be much in prayer for this great mercy, but it also abounds with manifold considerations to encourage them in it, and animate them with hopes of success. There is perhaps no one thing that the Bible so much promises, in order to encourage the faith, hope, and prayers of the saints, as this; which affords to God’s people the clearest evidences that it
is their duty to be much in prayer for this mercy. For, undoubtedly, that which God abundantly makes the subject of his promises, God’s people should abundantly make the subject of their prayers. It also affords them the strongest assurances that their prayers shall be successful. With what confidence may we go before God, and pray for that, of which we have so many exceeding precious and glorious promises to plead! The very first promise of God to fallen man,
(
The Scripture gives us great reason to think, that when once there comes to appear much of a spirit of prayer in the church of God for this mercy, then it will soon be accomplished. It is evidently with reference to this mercy, that God makes the promise in
Who knows but that the generation here spoken of, may be this present generation? One thing mentioned in the character of that future generation, is certainly true concerning the present, viz. That it is destitute. The church of God is in very low, sorrowful, and needy circumstances; and if the next thing there supposed, were also verified in us, viz. That we were made sensible of our great calamity,
and brought to cry earnestly to God for help, I am persuaded the third would be also verified, viz. That our prayers would be turned into joyful praise, for God’s gracious answers of them. It is spoken of as a sign and evidence, that the time to favour Zion is come, when God’s servants are brought by their prayerfulness for her restoration, in an eminent manner, to show that they favour her stones and dust; (
God has respect to the prayers of his saints in all his government of the world; as we may observe by the representation made
God, in wonderful grace, is pleased to represent himself, as it were, at the command of his people with regard to mercies of this nature, so as to be ready to bestow them whenever they shall earnestly pray for them;
God speaks of himself as standing ready to be gracious to his church, and to appear for its restoration, and only waiting for such an opportunity to bestow this mercy, when he shall hear the cries of his people for it, that he may bestow it in answer to their prayers.
When his church is in a low state, and oppressed by her enemies, and cries to him, he will swiftly fly to her relief, as birds fly at the cry of their young; (
Scripture instances and examples of success in prayer give great encouragement to pray for this mercy. Most of the remarkable deliverances and restorations of the church of God, mentioned in the Scriptures, were in answer to prayer. For instance, the redemption of the church of God from the Egyptian bondage.
It was in answer to prayer, that God delivered his church from the mighty hosts of the Assyrians, in Hezekiah’s time; which dispensation is a type of the great things God will do for the Christian church in the latter days. The restoration of the church of God from the Babylonish captivity, as abundantly appears both by scripture prophecies, and histories, was in answer to extraordinary prayer.
See
The Spirit of God was poured out upon Christ himself, in answer to prayer;
As there is so great and manifold reason from the word of God, to think that if a spirit of earnest prayer for that great effusion of the Spirit of God which I am speaking of,
Motives to excite us.
we are presented with many motives in the dispensations of divine providence, at this day, to excite us to be much in prayer for this mercy. There is much in providence to show us our need of it, and put us on desiring it. The great outward calamities, in which the world is involved; and particularly the bloody war that embroils and wastes the nations of Christendom, and in which our nation has so great a share, may well make all that believe God’s word, and love mankind, earnestly long and pray for that day, when the wolf shall dwell with the lamb, and the nations shall beat their swords into plow-shares.
But especially do the spiritual calamities and miseries of the present time, show our great need of that blessed effusion of God’s Spirit: there having been, for so long a time, so great a withholding of the Spirit, from the greater part of the Christian world, and such dismal consequences of it, in the great decay of vital piety, and the exceeding prevalence of infidelity, heresy, and all manner of vice and wickedness. Of this a most affecting account has lately been published in a pamphlet, printed in London, and reprinted in Scotland, entitled Britain’s Remembrancer; by which it seems that luxury, and wickedness of almost every kind, is well nigh come to the utmost extremity in the nation; and if vice should continue to prevail and increase for one generation more, as it has the generation past, it looks as though the nation could hardly continue in being, but must sink under the weight of its own corruption and wickedness.
And the state of things in the other parts of the British dominions, besides England, is very deplorable. The church of Scotland has very much lost her glory, greatly departing from her ancient purity, and excellent order; and has of late been bleeding with great and manifold wounds, occasioned by their divisions and hot contentions. And there are frequent complaints from thence, by those that lament the corruptions of that land, of sin and wickedness of innumerable kinds, abounding and prevailing of late, among all ranks of men. And how lamentable is the moral and religious state of these American colonies! of New England in particular! How much is that kind of religion which was professed, much experience, and practice, in the first and apparently the best times in New England, grown and growing out of credit! What fierce and violent contentions have been of late among ministers and people, about things of a religions nature! How much is the gospel-ministry grown into contempt! and the work of the ministry, in many respects, laid under uncommon difficulties, and even in danger of sinking amongst us! How many of our congregations and churches rending in pieces! Church discipline weakened, and ordinances less and less regarded! What wild and extravagant notions, gross delusions of the devil, and strange practices, have prevailed, and do still prevail in many places, under a pretext of extraordinary purity, spirituality, liberty, and zeal against formality, usurpation, and conformity to the world! How strong, deeply rooted, and general, are the prejudices that prevail against vital religion and the power of godliness, and almost every thing that appertains to it, or tends to it! How apparently are the hearts of people, every where, uncommonly shut up against all means and endeavours to awaken sinners and revive religion! Vice and immorality, of all kinds, withal increasing and unusually prevailing! May not an attentive view and consideration of such a state of things well influence the people that favour the dust of Zion, to earnestness in their cries to God for a general outpouring of his Spirit, which alone can be an effectual remedy for these evils?
Besides, the fresh attempts made by the antiChristian powers against the protestant interest, in their late endeavours to restore a popish government in Great Britain, the chief bulwark of the protestant cause; as also the persecution lately revived against the protestants in France; may well give occasion to the people of God, to renewed and extraordinary earnestness in their prayers to him, for the fulfilment of the promised downfall of antichrist, and that liberty and glory of his church that shall follow.
As there is much in the present state of things to show us our great need of this mercy, and to cause us to desire it; so there is very much to convince us, that God alone can bestow it; and show us our entire and absolute dependence on him for it. The insufficiency of human abilities to bring to pass any such happy change in the world as is foretold, or to afford any remedy to mankind from such miseries as have been mentioned, does
now remarkably appear. Those observations of the apostle,
The exceeding weakness of mankind, and their insufficiency in themselves for bringing to pass any thing great and good in the world, with regard to its moral and spiritual state, remarkably appears in many things that have attended and followed the extraordinary religious commotion, that has lately been in many parts of Great Britain and America. The infirmity of human nature has been manifested, in a very affecting
manner, in the various passions of men, and the innumerable ways in which they have been moved, as a reed shaken with the wind, on occasion of the changes and incidents, both public and private, of such a state of things. How many errors and extremes are we liable to! How quickly blinded, misled, and confounded! And how easily does Satan make fools of men, if confident in their own wisdom and strength, and left to themselves! Many, in the late wonderful season, were ready to admire and
trust in men, as if all depended on such and such instruments; at least, ascribed too much to their skill and zeal, because God was pleased to employ them a little while to do extraordinary
As the present state of things may well excite earnest desires after the promised general revival and advancement of true religion, and serve to show our dependence on God for it, so there are many things in providence, of late, that tend to encourage us in prayer for such a mercy. That infidelity, heresy, and vice do so prevail, and that corruption and wickedness are risen to such an extreme height, is exceeding deplorable; but yet,
I think, considering God’s promises to his church, and the ordinary method of his dispensations, hope may justly be gathered from it, that the present state of things will not last long, but that a happy change is nigh. We know, that God never will desert the cause of truth and holiness, nor suffer the gates of hell to prevail against the church; and that usually, from the beginning of the world, the state of the church has appeared most dark, just before some remarkable deliverance and
advancement: “Many a time, may Israel say, Had not the Lord been on our side, then our enemies would have swallowed us up quick. The waters had overwhelmed us.
And not only God’s manner of dealing with his church in former ages, and many things in the promises and prophecies of his word, but also several things appertaining to present and late aspects of divine providence, seem to give reason to hope that the change will be such, as to magnify God’s free grace and sovereign mercy, and not his revenging justice and wrath. There are certain times, which are days of vengeance, appointed for the more special
displays of God’s justice and indignation. God has also his days of mercy, accepted times, chosen seasons, wherein it is his pleasure to show mercy, and nothing shall hinder it; times appointed for the magnifying of the Redeemer and his merits, and for the triumphs of his grace, wherein his grace shall triumph over men’s unworthiness in its greatest height. And if we consider God’s late dealings with our nation and this land, it appears to me that there is much to make us think that this is
such a day.
Particularly God’s preserving and delivering the nation, when in so great danger of ruin by the late rebellion; and his preserving New England, and the other British colonies in America, in so remarkable a manner, from the great armament from France, prepared and sent against us the last year; and the almost miraculous success given us against our enemies at Cape-Breton the year before, disappointing their renewed preparations and fresh
attempt against these colonies, this present year, (1747.) by delivering up the strength of their fleet into the hands of the English, as they were in their way hither And also in protecting us from time to time from armies by land that have come against us from Canada, since the beginning of the present war with France. Besides many strange instances of protection of particular forts and settlements, showing a manifest interposition of the hand of heaven, to the observation of some of our
enemies, and even of the savages. And added to these, the late unexpected restoring of the greater part of our many captives in Canada, by those that held them prisoners there. It appears to me, that God has gone much out of his usual way. in his exercises of mercy, patience, and long suffering, in these instances.
God’s patience was very wonderful of old, towards the ten tribes, and the people of Judah and Jerusalem, and afterwards to the Jews in the times of Christ and the apostles; but it seems to me, all things considered, not equal to his patience and mercy to us. God does not only forbear to destroy us, notwithstanding all our provocations. but he has wrought great things for us, wherein his hand has been most visible, and his arm made bare; especially those two instances in America, God succeeding us against Cape-Breton, and confounding the Armada from France the last year; dispensations of providence, which, if considered in all their circumstances, were so wonderfully and apparently manifesting an extraordinary divine interposition, that they come perhaps the nearest to a parallel with God’s wonderful works of old, in the times of Moses, Joshua, and Hezekiah, of any that have been in these latter ages of the world. And it is to my present purpose to observe, that God was pleased to do great things for us in both these instances, in answer to extraordinary prayer. Such remarkable appearances of a spirit of prayer, on any particular public occasion, have not been in the land, at any time within my observation and memory, as on occasion of the affair of Cape-Breton. And it is worthy to be remembered, that God sent that great storm on the fleet of our enemies the last year, that finally dispersed, and utterly confounded them, and caused them wholly to give over their designs against us, the very night after our day of public fasting and prayer, for our protection and their confusion.
Thus, although it be a day of great apostacy and provocation, yet it is apparently a day of the wonderful works of God; wonders of power and mercy; which may well lead us to think on those two places of Scripture;
The late remarkable religious awakenings, in many parts of the Christian world, may justly encourage us in prayer for the promised glorious and universal outpouring of the Spirit of God. “About the year 1732 or 1733, God was pleased to pour out his Spirit on the people of Saltizburg in Germany, who were living under popish darkness, in a most uncommon manner; so that above twenty thousand of them, merely by reading the Bible, which they made a shift to get in their own language, were determined to throw off popery, and embrace the reformed religion; yea, and to become so very zealous for the truth and gospel of Jesus Christ, as to be willing to suffer the loss of all things in the world, and actually to forsake their houses, lands, goods, and relations, that they might enjoy the pure preaching of the gospel; with great earnestness, and tears in their eyes, beseeching protestant ministers to preach to them, in different places where they came, when banished from their own country.” In the year 1734 and 1735, there appeared a very great and general awakening, in the county of Hampshire, in the province of the Massachusetts Bay, in New England, and also in many parts of Connecticut. Since this, there has been a far more extensive awakening of many thousands in England, Wales, and Scotland, and almost all the British provinces in North America. There has also been something remarkable of the same kind, in some places in the united Netherlands; and about two years ago, a very great awakening and reformation of many of the Indians, in the Jerseys, and Pennsylvania, even among such as never embraced Christianity before: and within these two years, a great awakening in Virginia and Maryland.
Notwithstanding the great diversity of opinions about the issue of some of these awakenings, yet I know of none, who have denied that there have been great awakenings of late, in these times and places, and that multitudes have been brought to more than common concern for their salvation, and for a time were made more than ordinarily afraid of sin, and brought to reform their former vicious courses, and take much pains for their salvation. If I
should be of the opinion of those who think, that these awakenings arid striving of God’s Spirit have been generally not well improved, and so, as to most, have ended in enthusiasm and delusion; yet, that the Spirit of God has been of late so wonderfully striving with such multitudes in so many different parts of the world, and even to this day, in one place or other, continues to awaken men is what I should take great encouragement from, that God was about to do something more glorious, and
would, before he finishes, bring things to a greater ripeness, and not finally suffer
The beauty and good tendency of such union.
HOW condecent, how beautiful, and of good tendency would it be, for multitudes of Christians, in various parts of the world, by explicit agreement, to unite in such prayer as is proposed to us. Union is one of the most amiable things that pertains to human society; yea, it is one of the most beautiful and happy things on earth, which indeed makes earth most like heaven. God has made of one blood all nations
of men, to dwell on all the face of the earth; hereby teaching us this moral lesson, that it becomes mankind all to be united as one family. And this is agreeable to the nature God has given men, disposing them to society; and the circumstances in which he has placed them, so many ways obliging and necessitating them to it. A civil union, or an harmonious agreement among men in the management of their secular concerns, is amiable; but much more a pious union, and sweet agreement
in the great business for which man was created, even the business of religion; the life and soul of which is love. Union is spoken of in Scripture as the peculiar beauty of the church of Christ,
As it is the glory of the church of Christ, that in all her members, however dispersed, she is thus one, one holy society, one city, one family, one body; so it is very desirable, that this union should be manifested, and become visible. It is highly desirable, that her distant members should act as one, in those things that concern the common interest of the whole body, and in those duties and exercises wherein they have to do with their common Lord and Head, as seeking of him the common prosperity. As it becomes all the members of a particular family, who are strictly united, and have in so many respects one common interest, to unite in prayer to God for the things they need; and as it becomes a nation, at certain seasons, visibly to unite in prayer for those public mercies that concern the interest of the whole nation: so, it becomes the church of Christ which is one holy nation, a peculiar people, one heavenly family, more strictly united, in many respects, and having infinitely greater interests that, are common to the whole, than any other society visibly to unite, and expressly to agree together, in prayer to God for the common prosperity; and above all, that common prosperity and advancement, so unspeakably great and glorious, which God hath so abundantly promised to fulfil in the latter days.
It becomes Christians, with whose character a narrow selfish spirit, above all others, disagrees, to be much in prayer for that public mercy, wherein consists the welfare and happiness of the whole body of Christ, of which they are members, and the greatest good of mankind. And union or agreement in prayer is especially becoming, when Christians pray for that mercy, which above all other things concerns them unitedly, and tends to the relief, prosperity, and glory of the whole body, as well as of each individual member.
Such an union in prayer for the general outpouring of the Spirit of God, would not only be beautiful, but profitable too. It would tend very much to promote union and charity between distant members of the church of Christ, to promote public spirit, love to the church of God, and concern for the interest of Zion; as well as be an amiable exercise and manifestation of such a spirit. Union in religious duties, especially in the duty of prayer, in praying one with and for another, and jointly for their common welfare, above almost all other things, tends to promote mutual affection and endearment. And if ministers and people should, by particular agreement and joint resolution, set themselves, in a solemn and extraordinary manner, from time to time, to pray for the revival of. religion in the world, it would naturally tend more to awaken in them a concern about things of this nature, and more of a desire after such a mercy. It would engage them to more attention to such an affair, make them more inquisitive about it, more ready to use endeavours to promote what they, with so many others, spend so much time in praying for. It would make them more ready to rejoice, and praise God, when they see or hear of any thing of that nature or tendency. And, in a particular manner, it would naturally tend to engage ministers the business of whose lives it should be, to seek the welfare of the church of Christ, and the advancement of his kingdom to greater diligence and earnestness in their work; and it would have a tendency to the spiritual profit and advantage of each particular person. For persons to be thus engaged in extraordinary prayer for the revival and flourishing state of religion in the world, will naturally lead each one to reflect on himself, and consider how religion flourishes in his own heart, and how far his example contributes to that for which he is praying.
On the whole there is great and particular encourage-went given in the word of God, to express union and agreement, in prayer. Daniel, when he had a great thing to request of God, viz. That he by his Holy Spirit would miraculously reveal to him a great secret, which none of the wise men, astrologers, magicians, or soothsayers of Babylon could find out, he goes to Hananiah, Mishael, and Azariah, his companions, and they agree together, that they will unitedly desire mercies of the God of heaven, concerning this secret; and their joint request was soon granted. God put great honour upon them, above all the wise men of Babylon, not only to their great joy, but also to the admiration and astonishment of Nebuchadnezzar, insomuch, that the great and haughty monarch, as we are told, fell upon his face and worshipped Daniel, and owned that his God was of a truth a God of gods, and he greatly promoted Daniel and his praying companions in the province of Babylon, Esther, when she had a yet more important request to make, for the saving of the church of God, and whole Jewish nation, dispersed through the empire of Persia, when on the brink of ruin, sends to all the Jews in the city Shushan, to pray and fast with her and her maidens; and their united prayers prevail; so that the event was wonderful. Instead of the intended destruction of the Jews, their enemies are destroyed every where, and they are defended, honoured, and promoted; their sorrow and distress is turned into great gladness, feasting, triumph, and mutual joyful congratulations.
The encouragement to explicit agreement in prayer is great from such instances as these; but it is yet greater from those wonderful words of our blessed Redeemer,
I COME now, as was proposed, in the third place, to answer and obviate some objections, which some may be ready to make against what has been proposed to us.
Such agreement superstitions, answered.
some may be ready to say, that for Christians in such a manner to set apart certain seasons, every week, and every quarter, to be religiously observed and kept for the purposes proposed, from year to year, would be, in effect, to establish certain periodical times of human invention and appointment, to be kept holy to God; and so to do the very thing, that has ever been objected against, by a very great part of the most eminent Christians and divines among protestants, as what men have no right to do; it being for them to add to God’s institutions, and introduce their own inventions and establishments into the stated worship of God, and lay unwarrantable bonds on men’s consciences, and do what naturally tends to superstition.
To this I would say, there can be no justice in such an objection against this proposal, as made to us in the fore-mentioned Memorial. Indeed, that caution appears in the project itself, and in the manner in which it is proposed to us, that there is not so much as any colour for the objection. The proposal is such, and so well guarded, that there seems to be no room for the weakest Christian who well observes it, to understand those things to be implied in it, which have indeed been objected against by many eminent Christians and divines among protestants, as entangling men’s consciences, and adding to divine institutions, &c. Here is no pretence of establishing any thing by authority; no appearance of any claim of power in the proposers, or right to have any regard paid to their determinations or proposals, by virtue of any deference due to them, in any respect. So far from that, they expressly propose what they have thought of to others, for their amendments and improvements, declaring that they choose rather to receive and spread the directions and proposals of others, than to be the first authors of any.
No times, not sanctified by God’s own institution, are proposed to be observed more than others, under any notion of such times being, in any respect, more holy, or more honourable, or worthy of any preference, or distinguishing regard; either as being sanctified, or made honourable, by authority, or by any great events of divine providence, or any relation to any holy persons or things; but only as circumstantially convenient, helpful to memory, especially free from worldly business, near to the times of the administration of public ordinances, &c. None attempts to lay any bonds on others, with respect to this matter; or to desire that they should lay any bonds on themselves; or look on themselves as under any obligations, either by power or promise; or so much as come into any absolute determination in their own minds, to set apart any stated days from secular affairs; or even to fix on any part of such days, without liberty to alter circumstances, as shall be found expedient; and also liberty left to a future alteration of judgment, as to expediency, on future trial and consideration. All that is proposed is, that such as fall in with what is proposed in their judgments and inclinations, while they do so should strengthen, assist, and encourage their brethren that are of the same mind, by visibly consenting and joining with them in the affair. Is here any thing like making laws in matters of conscience and religion, or adding men’s institutions to God’s; or any show of imposition, or superstitious esteeming and preferring one day above another, or any possible ground of entanglement of any one’s conscience?
For men to go about by law to establish and limit circumstances of worship, not established or limited by any law of God, such as precise time, place, and order, may be in many respects of dangerous tendency. But surely it cannot be unlawful or improper, for Christians to come into some agreement, with regard to these circumstances: for it is impossible to carry on any social worship without it. There is no institution of Scripture requiring any people to meet together to worship God in such a spot of ground, or at such an hour of the day; but yet these must be determined by agreement; or else there will be no social worship, in any place, or any hour. So we are not determined by institution, what the precise order of the different parts of worship shall be; what shall precede, and what shall follow; whether praying or singing shall be first, and what shall be next, and what shall conclude: but yet some order must be agreed on, by the congregation that unite in worship; otherwise they cannot jointly carry on divine worship, in any way of method at all. If a congregation of Christians agree to begin their public worship with prayer, next to sing, then to attend on the preaching of the word, and to conclude with prayer; and do by consent carry on their worship in this order from year to year; though this order is not appointed in Scripture, none will call it superstition. And if a great number of congregations, through a whole land, or more lands than one, do, by a common consent, keep the same method of public worship; none will pretend to find fault with it. But yet for any to go about to bind all to such a method, would be usurpation and imposition. And if such a precise order should be regarded as sacred, as though no other could be acceptable to God, this would be superstition. If a particular number of Christians shall agree, that besides the stated public worship of the sabbath, they will, when their circumstances allow, meet together, to carry on some religious exercises, on a sabbath-day night, for their mutual edification; or if several societies agree to meet together in different places at that time; this is no superstition; though there be no institution for it. If people in different congregations, voluntarily agree to take turns to meet together in the house of God, to worship him and hear a public lecture, once a month, or once in six weeks; it is not unlawful though there be no institution for it: but yet, to do this as a thing sacred, indispensable, and binding on men’s consciences, would be superstition. If Christians of several neighbouring congregations, instead of a lecture, agree on some special occasion to keep a circular fast, each congregation taking its turn in a certain time and order, fixed on by consent; or if, instead of keeping fast by turns, on different days, one on one week and one on another, they shall all agree to keep a fast on the same day, and to do this either once or frequently, according as they shall judge their own circumstances, or the dispensations of the divine providence, or the importance of the mercy they seek, require; is there any more superstition in this?
That such agreement is whimsical and pharisaical, answered.
some may be ready to say, there seems to be something whimsical in its being insisted on that God’s people in different places should put up their prayers for this mercy at the same time; as though their prayers would be more forcible on that account; and as if God would not be so likely to hear prayers offered up by many, though they happened not to pray at the same time, as he would if he heard them all at the same moment.
To this I would say, if such an objection be made, it must be through misunderstanding. It is not signified or implied in any thing said in the proposal, or in any arguments made use of to enforce it, that I have seen, that the prayers of a great number in different places, will be more forcible, merely because of that circumstance, of their being put up at the same time. It is indeed supposed, that it will be very expedient, that certain times for united prayer should be agreed on: which it may be, without implying the thing supposed in the objection, on the following accounts.
1. This seems to be a proper expedient for promoting and maintaining an union among Christians of distant places, in extraordinary prayer for such a mercy. It appears, from what was before observed, that there ought to be extraordinary prayers among Christians for this mercy; and that it is fit God’s people should agree and unite in it. Though there be no reason to suppose that prayers will be more prevalent, merely from the circumstance, that different persons pray exactly at the same time; yet there will be more reason to hope, that prayers for such mercy will be prevalent, when God’s people are very much in prayer for it, and when many of them are united in it. If therefore agreeing on certain times for united and extraordinary prayer, be a likely means to promote an union of many in extraordinary prayer, then there is more reason to hope, that there will be prevalent prayer for such a mercy, on occasion of certain times for extraordinary prayer being agreed on. But that agreeing on certain times for united extraordinary prayer, is a likely and proper means to promote and maintain such prayer; I think will be easily evident to any one that considers the matter. If there should be only a loose agreement or consent to it as a duty, or a thing fit and proper, that Christians should be much in prayer for the revival of religion, and much more in it than they used to be, without agreeing on particular times, how liable would such a lax agreement be to be soon forgotten, and that extraordinary prayerfulness, which is fixed to no certain times, to be totally neglected! To be sure, distant parts of the church of Christ could have no confidence in one another, that this would not be the case. If these ministers in Scot/and, for instance, instead of the proposal they have made, had sent abroad only a general proposal, that God’s people should, for the time to come, be much in more prayer for the advancement of Christ’s kingdom, than had been common among Christians heretofore; and they should hear their proposals were generally allowed to be good; and that ministers and people, in one place and another, owned that it was a very proper thing; could they, from this only, have the like grounds of dependence, that God’s people, in various parts of the Christian world, would indeed henceforward act unitedly, in maintaining extraordinary prayer for this mercy? and how much more promising would it be, if they should not only hear, that the duty in general was approved of, but also that particular times were actually fixed on for the purpose, and an agreement and joint resolution was come into, that they would, unless extraordinarily hindered, set apart such particular seasons to be spent in this duty, from time to time, maintaining this practice for a certain number of years!
2. For God’s people in distant places to agree on certain times for extraordinary prayer, wherein they will unitedly put up their requests to God, is a means fit and proper to be used, in order to the visibility of their union in such prayer. Union among God’s people in prayer is truly beautiful, as before shown; it is beautiful in the eyes of Christ, and it is justly beautiful and amiable in the eves of Christians. And if so, then it must needs be desirable to Christians that such union should be visible. If it would be a lovely sight in the eyes of the church of Christ, and much to their comfort, to behold various and different parts of the church united in extraordinary prayer for the general outpouring of the Spirit, then it must be desirable to them that such an union should be viable, that they may behold it. But the agreement and union of a multitude in their worship becomes visible, by an agreement in some external visible circumstances. Worship itself becomes visible worship, by something external and visible belonging to the worship, and no other way: therefore, union and agreement of many in worship becomes visible no other way, but by union and agreement in the external and visible acts and circumstances of the worship. Such union and agreement becomes visible, particularly by an agreement in those two visible circumstances, time and place. When a number of Christians live near together, and their number and situation is convenient, and they have a desire visibly to unite in any acts of worship, they are wont to make their union and agreement visible by an union in both these circumstances. But when a much greater number of Christians, dwelling in distant places so that they cannot unite by worshipping in the same place, yet desire a visible union in some extraordinary worship; they are wont to make their union and agreement visible, by agreeing only in the former of those circumstances, viz. that of time. This is common in the appointment of public fasts and thanksgivings; the same day is appointed, for the performance of that extraordinary worship, as a visible note of union. To this common sense leads Christians in all countries. And the wisdom of God seems to dictate the same thing in appointing that his people, in their stated and ordinary public worship every week, should manifest this union and communion one with another, as one holy society; by offering up their worship on the same day; for the greater glory of their common Lord, and the greater edification and comfort of the whole body.
If any yet find fault with the proposal of certain times to be agreed on by God’s people in different places, in the manner set forth in the Memorial, I would ask, Whether they object against any such thing, as a visible agreement of God’s people, in different parts of the world, in extraordinary prayer, for the coming of Christ’s kingdom? Whether such a thing being visible, would not be much for the public honour of God’s name? And
whether it would not tend to Christians’ assistance, and encouragement in the duty, and also to their mutual comfort, by a manifestation of that union which is amiable to Christ and Christians, and to promote a Christian union among professing Christians in general? And whether we have not reason to think from the word of God, that before that great revival of religion foretold is accomplished, there will be a visible union of the people of God, in various parts of the world, in extraordinary
prayer for this mercy? If these things are allowed, I would then ask further, whether any method can be thought of or devised, whereby an express agreement, and visible union of God’s people, in different parts of the world, can be maintained, but this, or some other equivalent to it? If there be any express agreement about any extraordinary prayer at all, it must first be proposed by some, and others must fall in, as represented in my text. And if extraordinary prayer be agreed on, and
maintained by many in different places, visibly one to another, then it must be agreed with regard to some circumstances, what extraordinary prayer shall be kept up; and this must be seen and heard of, from one to another. But how shall this be, when no times are agreed upon, and it is never known, by those in different parts, when, or how often, any others do attend this extraordinary prayer? The consequence must necessarily be, that it can never be known how far, or in what
respect, others join with them in extraordinary prayer, or whether they do it at all; and not so much as one circumstance of extraordinary prayer will be visible; and indeed nothing will be visible about it. So that I think any body that well considers the matter, will see that he who determines to oppose such a method as is proposed to us in the Memorial, and all others equivalent to it, is, in effect, determined to oppose there ever being any such thing at all, as an
agree
3. Though it would not be reasonable to suppose, that merely such a circumstance, as many people praying at the same time, will directly have any prevalence with God; yet such a circumstance may reasonably be supposed to have influence on the minds of men. Will any deny, that it has any reasonable tendency to encourage, animate, or in any respect to help the mind of a Christian in serving God in any duty of religion, to join with a Christian congregation, and to see an assembly of his dear brethren around him, at the same time engaged with him in the same duty? And supposing one in this assembly of saints is blind, but has ground of satisfaction that there is present a multitude of God’s people united with him in the same service; will any deny, that his supposing this, and being satisfied of it, can have any reasonable influence upon his mind, to excite and encourage him, or in any respect to assist him, in his worship? The encouragement that one has in worship, by others being united with him, is not merely by the external senses, but by the knowledge the mind has of that union, or the satisfaction the understanding has that others, at that time, have their minds engaged with him in the same service; which may be, when those unitedly engaged are at a distance one from another, as well as when they are present. If one be present in a worshipping assembly, and sees their external behaviour; their union with him in worship, he does not see; and what he sees, encourages him in worship, only as an evidence of that union and concurrence which is out of sight. And a person may have such evidence of this, concerning absent worshippers, as may give him satisfaction of their union with him, no less than if they were present. And therefore the consideration of others being at the same time engaged with him in worship, though absent, may as reasonably animate and encourage him in his worship, as if they were present.
There is no wisdom in finding fault with human nature, as God has made it. Things that exist now, are in themselves no more important, than the like things, in time past, or in time to come: yet, it is evident, that the consideration of things being present, at least in most cases, especially affects human nature. For instance, if a man could be certainly informed, that his dear child at a distance was now under some extreme suffering; or, that an absent most dear friend was at this time thinking of him, and in the exercise of great affection towards him, or in the performance of some great deed of friendship; or, if a pious parent should know that now his child was in the act of some enormous wickedness; or that, on the contrary, he was now in some eminent exercise of grace, and in the performance of an extraordinary deed of virtue and piety; would not those things be more affecting to human nature, for being considered as things at the present time, than if considered as at some distance of time, either past or future? Hundreds of other instances might be mentioned wherein it is no less plain, that the consideration of the present existence of things, gives them advantage to affect the minds of men. Yea, it is undoubtedly so with things in general, that take any hold at all of our affections, and towards which we are not indifferent. And if the mind of a particular child of God is disposed to be affected by the consideration of the religion of other saints, and of their union and concurrence with him in any particular duty or act of religion, I can see no reason why the human mind should not be more moved by the object of its affection, when considered as present, as well in this case, as in any other case: yea, I think, we may on good grounds determine there is none.
Nor may we look upon it as an instance of the peculiar weakness of human nature, that men are more affected with things considered as present, than those that are distant: but it seems to be a thing common to finite minds, and so to all created intelligent beings. Thus, the angels in heaven have peculiar joy, on occasion of the conversion of a sinner, when recent, beyond what they have in that which has been long past. If any therefore shall call it silly and whimsical in any, to value and regard such a circumstance, in things of religion, as their existing at the present time, so as to be the more affected with them for that; they must call the host of angels in heaven a parcel of silly and whimsical beings.
I remember, the Spectator, (whom none will call a whimsical author,) somewhere speaking of different ways of dear, friends mutually expressing their affection, and maintaining a kind of intercourse, in absence one from another, mentions such an instance as this, with much approbation, viz. That two friends, who were greatly endeared one to another, when about to part, and to be for a considerable time necessarily absent, that they might have the comfort of the enjoyment of daily mutual expressions of friendship in their absence; agreed that they would, every day, precisely at such an hour, retire from all company and business, to pray for one another. Which agreement they so valued and so strictly observed, that when the hour came, scarce any thing would hinder them. And rather than miss this opportunity, they would suddenly break off conversation, and abruptly leave company they were engaged with. If this be a desirable way of intercourse of particular friends, is it not a desirable and amiable way of maintaining intercourse and fellowship between brethren in Christ Jesus, and the various members of the holy family of God, in different parts of the world, to come into an agreement, that they will set apart certain times, which they will spend with one accord, in extraordinary prayer to their heavenly Father, for the advancement of the kingdom, and the glory of their common dear Lord and Saviour, and for each other’s prosperity and happiness, and the greatest good of all their fellow-creatures through the world?
Some perhaps may suppose, that it looks too much like Pharisaism, when persons engage in any such extraordinary religious exercises, beyond what is appointed by express institution, for them thus designedly to make it manifest abroad in the world, and so openly to distinguish themselves from others. But all open engagement in extraordinary exercises of religion, not expressly enjoined by institution, is not Pharisaism, nor has ever been so reputed in the Christian church. As when a particular church or congregation of Christians agree together to keep a day of fasting and prayer, on some special occasion; or when public days of fasting and thanksgiving are kept, throughout a Christian province or country: and though it be ordinarily the manner for the civil magistrate to lead in setting apart such days; yet that alters not the case: if it be Pharisaism in the society openly to agree in such extraordinary exercises of religion, it is not less Pharisaism, for the heads of the society leading in the affair. And if the civil magistrate was not of the society of Christians, nor concerned himself in their affairs; yet this would not render it the less suitable for Christians, on proper occasions, jointly, and visibly one to another, to engage in such extraordinary exercises of religion, and to keep days of fasting and thanksgiving by agreement.
It cannot be objected against what is proposed in the Memorial, that it would look like affecting singularity, and open distinction from others in extraordinary religion, like the Pharisees of old: because it is evident the very design of the Memorial is not to promote singularity and distinction, but as much as possible to avoid and prevent it. The end of the Memorial is not to limit the thing proposed, that it may be
practised only by a few, in distinction from the generality; but on the contrary to make it as general among professing Christians as possible. Some had complied with the extraordinary duty proposed, and therein had been distinguished from others, for two years, before the Memorial was published; and they were more distinguished than they desired; and therefore sent abroad this Memorial, that the practice might be more spread, and become more general, that they might be less
distinguished. What they evidently seek, is to bring to pass as general a compliance as possible of Christians of all denominations, entreating, that the desire of concurrence and assistance, contained in the Memorial, may by no means be understood as restricting to any particular denomination or party, or those who me of such or such opinions about any former instances of remarkable religious concern; but to be extended to all, who shall vouchsafe any attention to the
proposal, and have at heart the interest of vital Christianity, and the power of godliness: and who, however differing about other
That such agreement is premature, answered.
another objection, very likely to arise in the minds of many against such extraordinary prayer for the speedy coming of Christ’s kingdom, is, that we have no reason to expect it, till there first come a time of most extreme calamity to the church, and a prevalence of her antiChristian enemies against her; even that which is represented in
It is indeed an opinion that seems pretty much to have obtained, that before the fulfilment of the promises relating to the church’s latter-day glory, there must come a most terrible time, a lime of extreme suffering, and dreadful persecution of the church of Christ; wherein Satan and antichrist are to obtain their greatest victory over her, and she is to be brought lower than ever by her enemies. This opinion has chiefly risen from the manner of interpreting and applying the fore-mentioned prophecy of the slaying of the witnesses; and must needs be a great hinderance, with regard to such an affair as is proposed to us in the Memorial. If persons expect no other, than that the more the glorious times of Christ’s kingdom are hastened, the sooner will come this dreadful time, wherein the generality of God’s people must suffer so extremely, and the church of Christ be almost extinguished, and blotted out from under heaven; how can it be otherwise than a great damp to their hope, their courage and activity, in praying for, and reaching after the speedy introduction of those glorious promised times? As long as this opinion is retained, it will undoubtedly ever have this unhappy influence on the minds of those that wish well to Zion. It will tend to damp and keep down joyful expectation in prayer; and even in great measure to prevent all earnest, animated, and encouraged prayer, in God’s people, for this mercy, at any time before it is actually fulfilled. For they who proceed on this hypothesis in their prayers, must, at the same time that they pray for this glorious day, naturally conclude within themselves, that they shall never live to see on earth any dawning of it, but only the dismal time that shall precede it; in which the far greater part of God’s people who shall live till then, shall die under the extreme cruelties of their persecutors. And the more they expect that God will answer their prayers, by speedily bringing on the promised glorious day, the more must they expect themselves to have a share in those dreadful things, that nature shrinks at, and also expect to see what a renewed nature dreads; even the prevailing of God’s enemies, and the almost total extinction of true religion in the world. And on this hypothesis, these discouragements are like to attend the prayers of God’s people, till that dismal time be actually come: and when that is come, those who had been prophesying and praying in sackcloth, shall generally be slain: and after that time is over, then the glorious day shall immediately commence. So that this notion tends to discourage all earnest prayer in the church of God for that glorious coming of Christ’s kingdom, till it be actually come; and that is to hinder its ever being at all.
This opinion being of such hurtful tendency, it is a thousand pities it should be retained, if truly there be no good ground for it. Therefore in answer to this objection,
I would, with all humility and modesty, examine the foundation of that opinion, of such a dreadful time of victory of antichrist over the church, yet to be expected: and particularly shall endeavour to show that the slaying of the witnesses, foretold,
1. The time wherein the witnesses lie dead in the streets of the great city, doubtless, signifies the time wherein the true church of Christ is lowest of all, most of all prevailed against by antichrist, and nearest to an utter extinction; the time wherein there is left the least visibility of the church of Christ yet subsisting in the world, least remains of any thing appertaining to true religion, whence a revival of it can be expected, and wherein all means of it are most abolished, and the state of the church is in all respects furthest from any hopes of its ever flourishing again. For before this, the witnesses prophesy in sackcloth; but now they are dead: before this, they were kept low indeed, yet there was life, and power to bring plagues on their enemies, and so much of true religion left, as to be a continual torment to them. But now their enemies rejoice and feast, have a general public triumph, as having obtained a full victory over them. They have now entirely extirpated them, are completely delivered from them, and from all that might give them any fear of being troubled with them any more. This time, wherever it be fixed, doubtless, is the time, not only wherein fewest professors of the true religion are left in the world; but a time wherein the truth shall be farthest put of sight, and out of reach, and most forgotten; wherein there are left fewest beams of light, or traces of truth, fewest means of information, and opportunities of coming to the knowledge of the truth; and so a time of the most barbarous ignorance, most destitute of all history, monuments, and memory of things appertaining to true religion, or things the knowledge of which hath any tendency to bring truth again to light; and most destitute of learning, study, and inquiry.
Now, if we consider the present state of mankind, is it credible that a time will yet come, exceeding, in these respects, all times before the reformation? and that such a time will come before the fall of antichrist, unless we set that at a much greater distance, than the farthest that any have yet supposed? It is next to impossible, that such a change should be brought about in so short a time: it cannot be without a miracle. In order to it, not only must the popish nations so prevail, as utterly to extirpate the protestant religion through the earth; but must do many other things, far more impossible for them to effect, in order to cover the world with so gross and confirmed a darkness, and to bury all light and truth in so deep an oblivion, and so far out of all means and hopes of a revival. And not only must a vast change be made in the protestant world, but the popish nations must be strangely metamorphosed; and they themselves must be terribly persecuted by some other power, in order to bring them to such a change: nor would persecution without extirpation be sufficient for it. If there should be another universal deluge, it might be sufficient to bring things to such a pass; provided a few ignorant barbarous persons only were preserved in an ark: and it would require some catastrophe not much short of this to effect it
2. At the reformation, in the days of Luther, Calvin, and others their contemporaries, the threatened destruction of antichrist, the dreadful enemy that had long oppressed and worn out the saints, was begun. Nor was it a small beginning; for antichrist hath fallen, at least half-way to the ground, from that height of power and grandeur he was in before. Then began the vials of God’s wrath to be poured out on the throne of
the beast, to the great shaking of its foundations, and diminution of its extent; so that the pope lost near half of his former dominions: and as to degree of authority and influence over what is left, he is not possessed of what he had before. God now at length, in answer to the long-continued cries of his people, awakened as one out of sleep, and began to deliver his church from her exceeding low state, under the great oppression of this grand enemy, and to restore her from her
exile and bondage in the spiritual Babylon and Egypt. It is not agreeable to the analogy of God’s dispensations, that after this he should desert his people, hide himself from them even more than before, leave them more than ever in the hands of their enemy; and is it credible that all this advantage of the church against antichrist should be entirely given up and lost, his power and tyranny be more confirmed, the church more entirely subdued than ever before, and further from all
help and means of recovery? This is not God’s way of dealing with his people, or with their enemies. His work of salvation is perfect: when he has begun such a work he will carry it on: when he once causes the day of deliverance to dawn to his people, after such a long night of dismal darkness, he will not extinguish the light, and cause them to return again to
The destruction that God often foretold and threatened to ancient Babylon (which is often referred to in the revelation, as a great type of the antiChristian church) was gradually accomplished, by various steps at a great distance of time one from another. It was begun in the conquest of Cyrus; and was further accomplished by Darius, about eighteen years after, by a yet greater destruction, wherein it was brought
much nearer to utter desolation; but it was about two hundred and twenty-three years after this, before the ruin of it was perfected, and the prophecies against it fully accomplished, in its being made an utter and perpetual desolation, without any human inhabitant, becoming the dwelling-place for owls, dragons, and other doleful creatures. But yet when God had once begun to destroy her, he went on till he finished, and never suffered her any more to recover and establish her former
empire. So the restitution of the Jewish church, after the Babylonish captivity, was by various steps; there were several times of return of the Jews from captivity, and several distinct decrees of the Persian emperors, for restoring and rebuilding Jerusalem, and re-establishing, the Jewish church and state. It was also done in turbulent times; there were great interruptions, checks, and violent oppositions, and times wherein the enemy did much prevail. But yet when God had once begun the work,
he also made an end; he never suffered the enemies of the Jews to bring Jerusalem to such a state of desolation as it had been in before, till the promised restoration was complete. Again, the deliverance of God’s church from the oppression of Antiochus Epiphanes, (another known type of antichrist,) was gradual; they were first assisted a little by the Maccabees; afterwards, the promised deliverance was completed in the recovery of Jerusalem, the restoration of the temple, the miserable
end of Antiochus, and the consequent more full deliverance of the whole land. But after God once began to appear for the help of his church in that instance, though it had seemed dead and past all hope, he never suffered Antiochus to prevail to that degree again. The utmost strength of this great monarch was used, from time to time, in order to it, and his vast empire was engaged against a handful that opposed them; yet God never forsook the work of his own hands; when he had begun to deliver
his people, he also made an end. And so Haman, that proud and inveterate enemy of the Jews, who thought to extirpate the whole nation, (who also was probably another type of antichrist,) when he began to fell before Esther and Mordecai, never stayed, till his ruin and the church’s deliverance were complete; Haman’s wife speaks of it as an argument of his approaching inevitable full destruction, that he “had begun to fall,”
3. If antiChristian tyranny and darkness should hereafter so prevail against the protestant church the true religion and every thing appertaining to it as to bring things to the pass fore-mentioned, this would not so properly answer the prophecy of slaving the two witnesses; for doubtless, one reason why they are called two witnesses, is, that the number of witnesses for the truth was (though sufficient yet) very small. This was remarkably the case in the dark times of popery; but since the reformation, the number of those appearing on the side of true religion has not been so small. The visible church of Christ has been vastly large, in comparison of what it was before. The number of protestants has sometimes been thought nearly equal to that of the papists; and, doubtless, the number of true saints has been far greater than before.
4. It seems to be signified in prophecy, that after the reformation antichrist should never prevail against the church of Christ any more, as he had done before. I cannot but think, that whoever reads and well considers what the learned Mr. Lowman has written on the five first vials, (
The Scripture takes notice of the great policy and subtlety of the powers that support this kingdom,
Hitherto this prophecy has been very signally fulfilled; since the reformation, the kingdom of antichrist has been remarkably filled with darkness in this respect. Innumerable have been the crafty devices and great attempts of the church of Rome, wherein they have exerted their utmost policy and power, to recover their lost dominions, and again to subjugate the protestant nations the northern
5. The hypothesis of those who suppose that the slaying of the witnesses yet remains to be fulfilled, makes the prophecies of the Revelation to be inconsistent one with another. According to their hypothesis, that battle (
But these things cannot be. The battle, Compared with
In the conflict that the beast shall have with the witnesses, the “beast kills them, and their dead bodies lie unburied;” as though they were to be meat for the beasts of the earth, and fowls of heaven: but in the last battle, it is represented that Christ and his church “shall slay their enemies, and give their dead bodies to be meat for the fowls of heaven.” ( Here if any one shall say, that the ascension of the witnesses into heaven in the sight of their enemies, may, as has more generally been supposed, signify the church’s last victory and triumph over her antiChristian enemies, and final deliverance from them and yet the battle between antichrist and the witnesses, spoken of,
Upon the whole, I think there appears to be no reason from the prophecy concerning the two witnesses.
That the fall of antichrist is at a great distance, answered.
A very learned and ingenious expositor of the Revelation, Mr. Lowman, sets the fall of antichrist, and consequently the coming of Christ’s kingdom, at great distance; supposing that the twelve hundred and sixty years of antichrist’s reign did not begin till the year seven hundred and fifty-six; and consequently that it will not end till after the year two thousand; and this opinion he confirms by a great variety of arguments.
If this objection be allowed to be valid, and that which ought to determine persons in an affair of this nature, in connexion with the duty before proved, then the following things must be supposed; viz. That it is the will of God his people be much in prayer for this event; and particularly, that a little before its accomplishment his people be earnestly seeking, and importunately crying to God for it; but yet that it was God’s design,
before this time of extraordinary prayer and importunity, his church should understand precisely when the appointed time should be; and that accordingly he has now actually brought the fixed time to light, by means of Mr. Lowman. But is it reasonable to suppose, that this should be God’s manner of dealing with his church; first to make known to them the precise time which he has unalterably fixed for showing
It may be many ways for the comfort and benefit of God’s church in her afflicted state, to know that the reign of antichrist is to be no more than one thousand two hundred and sixty years; and some things in general may be argued concerning the approach of it, when it is near: as the Jews could argue the approach of Christ’s first coming, from Daniel’s prophecy of the seventy weeks, though they knew not precisely when that seventy
weeks would end. But it is not reasonable to expect that God should make known to us beforehand the precise time of Christ’s coming in his kingdom. The disciples desired to know this, and manifested their desire to their Lord; but he told them plainly, that “it was not for them to know the times and seasons, which the Father hath put in his own power;” (
It is the revealed will of God, that he should be inquired of by his people, by extraordinary prayer, concerning this great mercy, to do it for them, before it be fulfilled. And if any suppose, that it is now found out precisely when the time is to be, and (the time being at a considerable distance) that now is not a proper season to begin this extraordinary prayer, I would, on this supposition, ask, When we shall begin? How long before the fixed
and known time of the bestowment of this mercy comes, shall we begin to cry earnestly to God that this mercy may come, and that Christ would make haste and be like a roe, &c. For us to delay, supposing that we know the time to be far off, is not agreeable to the language of God’s people in my text, “Come, let us go speedily, and pray before the Lord, and seek the Lord of hosts.”
I acknowledge that Mr. Lowman’s Exposition of the Revelation is, on many accounts, excellently written, giving great light into some parts of that prophecy; and especially his interpretation of the five first vials; yet his opinion with respect to the time, times, and half a time of antichrist’s reign, is the less to be regarded, because it is expressly declared it should be sealed up and hid, and not known till the time
of the end of this period. Daniel, in the last chapter of his prophecy, gives us an account, how the angel told him of a future time of great trouble and affliction to the church of God, and then said to him,
I think there can be no doubt but that this space of the church’s great trouble, about the end of which Daniel inquires, is the same with what is spoken of, Mr. Lowman’s own words in his preface, p. 24, 25. are here worthy to be related: “It will (says he) ever be a point of wisdom, not to be over-busy or over-confident in any thing, especially in fixing periods of time, or determining seasons; which it may be are not to be determined, it may be are not fit to be known. It is a maxim of greater wisdom than is usually thought. ‘Seek not to know what should not be revealed.’ Such are many future
events. The precise time of our Saviour’s coming to judgment was not revealed, because not fit to be revealed. The uncertainty of his appearance was of greater service to preserve a care of religion, than the revelation of it would have been; for the uncertainty itself gives many useful exhortations: ‘Watch, for ye know not what hour the Son of man cometh. Suppose then some of the events described in this prophecy should be of doubtful application suppose the precise time of the downfall of the
beast, the slaying and resurrection of the witnesses, and the beginning of the thousand years’ happy state of the church, should not be so determined, but it would admit co different calculations; may it not be wise, and therefore fit, it should be so? The certainty of those events in a proper time, though that time should not be precisely determined, will answer the greater ends of useful instruction. And if the revelation should go no further than this, it would yet be a revelation of great
benefit and advantage; as the certainty of the day of judgment in its proper time surely is, though of that day and hour knoweth no man.”
Though it is not for us to know the precise time of the fall of antichrist, yet I humbly conceive that we have no reason to suppose the event principally intended in the prophecies of antichrist’s destruction to be at so great a distance, as Mr. Lowman places it; but have reason to think it to be much nearer. Not that I would set up myself as a person of equal judgment with Mr. Lowman in matters of this nature. As he differs from most other approved expositors of the Apocalypse in this matter; so I hope it will not appear vanity and presumption in me to differ from this particular expositor, and to agree with the greater number. And since his opinion stands so much in the way of that great and important affair, to promote which is the very end of this whole discourse, I hope it will not look as though I affected to appear considerable among the interpreters of prophecy, and as a person of skill in these mysterious matters, when I offer some reasons against Mr. Lowman’s opinion. It is surely great pity that it should be received as a thing clear and abundantly confirmed, that the glorious day of antichrist’s fall is at so great a distance, so directly tending to discourage all earnest endeavours after its speedy accomplishment, unless there be good and plain ground for it. I would therefore offer some things to consideration, which I think may justly make us look upon the opinion of this learned interpreter not so indubitable, as to hinder our praying and hoping for its being fulfilled much sooner.
The period of antichrist’s reign, as this author has fixed it, seems to be the main point insisted on in his Exposition of the Revelation; which he supposes a great many things in the scheme of prophecies delivered in that book concur to establish. But there are several things in that scheme which appear to me justly liable to exception.
Whereas it is represented, The word Therion, signifies a wild savage beast, as Mr. Lowman himself observes, page 187.
It was therefore worthy of God, agreeable to his manner, and might well be expected, that when he was reckoning up the several successive heads of this beast, and Constantine and his successors came in the way, and there was occasion to mention them, to set a mark, or note of distinction, on them, signifying that they did not properly belong to the beast, nor were to be reckoned as belonging to the heads; and therefore are to be skipped over in
the reckoning; and antichrist, though the eighth head of the Roman empire, is to be reckoned the seventh head of the beast. This appears to me abundantly the most just and natural interpretation of
Constantine was the instrument of giving a mortal wound to the heathen Roman empire; and giving it a mortal wound in its head, viz. the heathen emperors then reigning, Maxentius and Licinius. But more eminently was this glorious change in the empire owing to the power of God’s word, the prevalence of the glorious gospel, by which Constantine himself was converted, and so became the instrument of the overthrow of the heathen
empire in the east and west. The change that was then brought to pass, is represented as the destruction of the heathen empire, or the old heathen world; and therefore seems to be compared to that dissolution of heaven and earth that shall be at the day of judgment. (
It is said of that head of the empire that shall be next after the sixth head, and next before antichrist, and that is not reckoned as properly one of the number of the heads of the beast, that “when it comes, it shall continue a short space.”
Besides, if the government Rome was under, from the time that Augustulus abdicated to the time when the pope was confirmed in his temporal dominion, was meant by the seventh head that was to be between the imperial head and the papal, there would doubtless have been two different heads mentioned, instead of one, between the emperor and the pope; viz. First, the Gothic princes, who reigned near one hundred years. Secondly, the exarchs of Ravenna, who governed for about one hundred and eighty-five years. The Gothic kingdom was much more properly a distinct government from the imperial, than the exarchate of Ravenna. For during the exarchate, Rome was under the government of the emperor, as much as it was in Constantine’s time.
In Ver. 10, 17, 19. Mr. Lowman greatly insists upon it, that what is spoken as continuing one thousand two hundred and sixty days, is not so much any spiritual authority or ecclesiastical power of the pope over the nations of christendom, as his temporal government and dominion in that individual city of Rome; and therefore to determine when these one thousand two hundred and sixty days or years began, and when they will end, we must consider when the pope
first received this his temporal power over the city of Rome, and the neighbouring regions, called St. Peter’s patrimony. But I can see no good reason for this. Indeed it is strange if it be so. God has been pleased in the revelations and prophecies, which he has given for the benefit of his church in general, to speak much concerning an antiChristian power that should persecute the saints, and scatter the power of the holy people, and be an occasion of great affliction to the church of Christ;
and has declared often, that his dominion shall continue so long, and no longer; and for the comfort of his church in general, Christ hath sworn with great solemnity, that the continuance of this persecuting power shall be limited;
However, I do not deny that the time when Mr. Lowman supposes the reign of the beast began, even the time when Pepin confirmed to the pope his temporal dominions in Italy, was a time of the great increase and advancement of the power of antichrist in the world, and a notable epoch. And if I may be allowed humbly to offer what appears to me to be the truth with relation to the rise and fall of antichrist; it is this: As the power of
antichrist, and the corruption of the apostate church, rose not at once., but by several notable steps and degrees; so it will IN THE LIKE MANNER FALL: and, that DIVERS steps and seasons of destruction to the spiritual Babylon, and revival of the true church, are prophesied of under one. And yet it may be true, that there is some It was certainly thus with regard to the prophecies of the destruction of old Babylon, and the church’s deliverance from captivity and oppression by that city and kingdom; which is abundantly alluded to in these prophecies of the Revelation, as a noted type of the oppression of the church of Christ by the church of Rome, calling the latter so often by the name of Babylon, and the church of Christ, Jerusalem. The captivity of the Jews by
the Babylonians was not perfected at once, but was brought on by several notable steps. So neither was the restoration of the Jewish church, after the captivity, perfected at once. It was several times foretold, that the duration of the captivity should be seventy years; and also that after seventy years were accomplished, God would destroy Babylon; (
There are, as I apprehend, good reasons to hope, that the work of God’s Holy Spirit which in its progress will overthrow the kingdom of antichrist, and in its issue destroy Satan’s visible kingdom on earth, will begin in a like time. The prophecy of the 6th vial, (
It is very plain, from
The prophecies of Babylon’s destruction, from time to time, take notice of this way of destroying her, by drying up the waters of the river Euphrates, to prepare the way for her enemies;
Hence I think it may without dispute be determined, that by the river Euphrates in the prophecy of this vial, is meant something appertaining to the mystical Babylon, or the antiChristian church and kingdom, that serves it, in a way answerable to that in which the river Euphrates served old Babylon, and the removal of which will in like manner prepare the way for the enemies to destroy her. And therefore what we have to do in the first place, in order to find out what is intended by the river Euphrates in this prophecy, is to consider how the literal Euphrates served old Babylon. And it may be noted, that Euphrates was of remarkable benefit to that city in two respects: it served the city as a supply; it was let through the midst of the city by an artificial canal, and ran through the midst of the palace of the king of Babylon; that part of his palace called the old palace, standing on one side, and the other part called the new palace, on the other; with communications from one part to another, above the waters, by a bridge, and under the waters, by a vaulted or arched passage; that the city, and especially the palace, might be plentifully supplied with water. Another way that the waters of Euphrates served Babylon, was as an impediment and obstacle in the way of its enemies, to hinder their access to destroy it. For there was a last moat round the city, without the walls, of prodigious width and depth, filled with the water of the river, to hinder the access of her besiegers: and at each end of the city, the river served instead of walls. And therefore when Cyrus had dried up the river, the moat was emptied, and the channel of the river under the walls left dry; and so his way was prepared.
Therefore it is natural to suppose, that by drying up the waters of the river Euphrates, in the prophecy of the destruction of the new Babylon, to prepare the way of her enemies, is meant the drying up her incomes and supplies; and the removal of those things which hitherto have been the chief obstacles in the way of those who in this book are represented as at war with her, and seeking her
destruction; ( See
This prophecy represents to us two cities very contrary the one to the other; viz. New Baby/on and the New Jerusalem, and a river running through the midst of each. The New Jerusalem, which signifies the church of Christ, especially in her best estate, is described as having “a river running through the midst of it,”
The new Jerusalem is called in this book the Paradise of God; and therefore is represented as having the tree of life growing in it, (
When the waters that supply this mystical Babylon come to be dried up in this sense, it will prepare the way for the enemies of antiChristian corruption, that seek her overthrow. The wealth of the church of Rome, and of the powers that support it, is very much its defence. After the streams of her revenues and riches are dried up, or When Joab had taken that part of the city of Rabbah which was called the city of waters, whence the city had its supply of water, the fountains of the brook Jabbok being probably there and which was also called the royal city, probably because there the king had his palace and gardens, on account of its peculiar pleasantness the conquest of the rest of the city was easy. His message to David implies, that the city now might be taken at
pleasure, (
As the river Euphrates served the city Babylon for supply; so, as before observed, it served as an impediment or obstacle to hinder the access of its enemies: for there was a vast moat round the city, filled with the water of the river, which was left empty when Euphrates was dried up. And therefore we may suppose, that another thing meant by the effect of the sixth vial, is the removal of those
things which hitherto have been the chief obstacles to the progress of true religion, and the victory of the church of Christ over her enemies. These have been the corrupt doctrine and practices which have prevailed in protestant countries, the doubts and difficulties that attend many doctrine of the true religion, and the many divisions and contentions that subsist among protestants. The removal of those would wonderfully prepare the way for
Christ and his armies to go forward and prevail against their enemies, in a glorious propagation of true religion. So that this vial, which is to prepare the way for Christ and his people, seems to have respect to that remarkable preparing of the way for Christ, by levelling mountains, exalting valleys, drying up rivers, and removing stumbling-blocks, which is often spoken of in the prophecies, as what shall next precede the church’s latter-day glory; (as
If any should object against understanding the river Euphrates, in
All the seven vials bring terrible judgments upon antichrist, but there seems to be something distinguishing in the three last, the fifth, sixth and seventh, viz. That they more directly tend to overthrow his kingdom; and accordingly, each of them is attended with a great reviving of religion. The fifth vial was attended with such a revival and reformation, as greatly weakened and diminished the throne or kingdom of the beast, and went far towards its ruin. It seems as though the sixth vial should he much more so; for it is the distinguishing note of this vial that it is the preparatory, which more than any other vial prepares the way for Christ’s coming to destroy the kingdom of antichrist, and to set up his own kingdom in the world.
Besides, those things which belong to the preparation of Christ’s way, so often represented by levelling mountains, drying up rivers, &c. viz. Unravelling intricacies, and removing difficulties attending Christian doctrine; distinguishing between true religion and its false appearances; detecting and exploring errors and corrupt principles; reforming the wicked lives of professors, which have been the chief stumbling-blocks and obstacles that have hitherto hindered the progress of true religion: these things are the proper work of the Spirit of God, promoting and advancing divine light and true piety, and can he the effect of nothing else.
And that the beginning of that glorious work of God’s Spirit, which shall finally bring on the church’s latter-day glory, will accompany that other effect of this vial turning the streams of the wealth of the world, bringing its treasures, and the gains of its trade and navigation, into the true protestant church of Christ seems very manifest, because this very effect is spoken of as that which shall be at the beginning of this glorious
work.
Agreeably to what has been supposed, that an extraordinary outpouring of the Spirit of God is to accompany this sixth vial; so the beginning of a work of extraordinary awakening has already attended the probable beginning of it, continued in one place or other for many
If, notwithstanding all I have said, it be still judged there is sufficient reason to determine, that the ruin of antichrist is at a very great distance; and if all I have said as arguing that the beginning of that glorious revival of religion, which in its continuance and progress will destroy the kingdom of antichrist, is not very far off be judged to be of no force; yet it will not follow, that our complying with what is proposed to us in the late Memorial from Scotland, will be in vain, or not followed with such spiritual blessings, as will richly recompense the pains of such extraordinary prayer for the Holy Spirit, and the revival of religion. If God does not grant that greatest of all effusions of his Spirit, so soon as we desire; yet we shall have the conscious satisfaction of having employed ourselves in a manner that is certainly agreeable to Christ’s will and frequent commands in being much in prayer for this mercy, much more than has heretofore been common with Christians and there will be all reason to hope, that we shall receive some blessed token of his acceptance. If the fall of mystical Babylon, and the work of God’s Spirit that shall bring it to pass, be at several hundred years distance; yet, it follows not that there will be no happy revivals of religion before that time, which shall be richly worth the most diligent, earnest, and constant prayer.
The charge of novelty, answered.
I would say something to one objection more, and then hasten to the conclusion of this discourse. Some may be ready to object, that what is proposed in this Memorial is a new thing, such as never was put in practice in the church of God before.
If there be something circumstantially new in it, this cannot be a sufficient objection. The duty of prayer is no new duty. For many of God’s people expressly to agree, as touching something they shall ask in prayer, is no new thing. For God’s people to agree on circumstances of time and place for united prayer, according to their own discretion, is no new thing. For many, in different places, to agree to offer up extraordinary prayers to God, at the same time, as a token of their union, is no new thing; but has been commonly practised in the appointment of days of fasting and prayer for special mercies. And if the people of God should engage in the duty of prayer for the coming of Christ’s kingdom, in a new manner that they resolve not to be so negligent in this duty, as has been common with professors of religion heretofore, but will be more frequent and fervent in it this would be such a new thing as ought to be, and would be only to reform a former negligence. And for the people of God in various parts of the world, visibly, and by express agreement, to unite for this extraordinary prayer, is no more than their duty; and no more than what it is foretold the people of God should actually do, before the time comes of the church’s promised glory on earth. And if this be a duty, then it is a duty to come into some method to render this practicable: but it is not practicable (as was shown before) but by this method, or some other equivalent.
And as to this particular method, proposed to promote union in extraordinary prayer God’s people in various parts setting apart fixed seasons, to return at certain periods, wherein they agree to offer up their prayers at the same time it is not so new as some may possibly imagine. This may appear by what follows; which is a part of a paper, dispersed abroad in Great Britain and Ireland, from London, in the year 1712,
being the latter end of Queen Anne’s reign, and very extensively complied with, entitled, “A serious call from the city to the country, to join with them in setting apart some time, viz. from seven to eight, every Tuesday morning, for the solemn seeking of God, each one in his closet, now in this so critical a juncture.
“You have formerly been called upon to the like duty, and have complied with it; and that not without success. It is now thought highly seasonable to renew the call. It is hoped that you will not be more backward, when it is so apparent that there is even greater need. It is scarce imaginable how a professing people should stand in greater need of prayer, than we do at this day. You were formerly bespoke from that very pertinent text,
“Postscript. It is desired and hoped, that if any are hindered from attending this work at the above mentioned
God speedily and wonderfully heard and answered those who were united in that extraordinary prayer, in suddenly scattering those black clouds which threatened the nation and the protestant interest with ruin, at that time; in bringing about, in so remarkable a manner, that happy change in the state of affairs in the nation, which was after the queen’s death, by bringing in King George the First, just at the time when the enemies of the religion and liberties of the nation had ripened their designs to be put in speedy execution. And we see in the beginning of this extract, that what is proposed, is mentioned as being no new thing, but that God’s people in Great Britain had formerly been called upon to the like duty, and had complied, not without success. Such agreements have several times been proposed in Scotland, before this which is now proposed to us; there was a proposal published for this very practice, in the year 1732, and another in 1735. So that it appears this objection of novelty is built on a mistake.
SECT. VI.
Concluding considerations.
NOW, upon the whole, I desire every serious Christian who may read this discourse, calmly and deliberately to consider, whether he can excuse himself from complying with what has been proposed to us, and requested of us, by those ministers of Christ in Scotland, who are the authors of the late Memorial. God has stirred up a part of his church, in a distant part of the world, to be in an extraordinary manner seeking and crying to him, that he would appear to favour Zion, as he has promised. And they are applying themselves to us, to join with them; and make that very proposal to us, which is spoken of in my text, and in like manner and circumstances. The members of one church, in one country, are coming to others in distant countries, saying, Let us go speedily and constantly to pray before the Lord, and to seek the Lord of hosts. Will it not become us readily to say, I will go also? What these servants of Christ ask of us, is not silver or gold, or any of our outward substance, or that we would put ourselves to any cost, or do any thing that will be likely to expose us to any remarkable trouble, difficulty, or suffering in our outward interest; but only that we would help together with them, by our prayers to God, for the greatest mercy in the world; a mercy which as much concerns us as them; for the glory of their Lord and ours; for the great advancement of our common interest and happiness, and the happiness of our fellow-creatures, through all nations; a mercy, of which, at this day especially, there is great need; a mercy, which we, in this land, do stand in particular need of; a mercy, which the word of God requires us to make the subject matter of our prayers above all other mercies, and gives us more encouragement to pray earnestly and unitedly to him for, than any other mercy; and a mercy, which the providence of God towards the world of mankind, at this day, loudly calls the people of God to pray for. I think, we cannot reasonably doubt but that these ministers have acted a part becoming disciples of the great Messiah, and ministers of his kingdom; and have done the will of God, according to his word, in setting forward such an affair at this day, and in proposing it to us. And therefore, I desire it may be considered, whether we shall not really sin against God, in refusing to comply with their proposal and request, or in neglecting it, and turning it by, with but little notice and attention; therein disregarding that which is truly a call of God to us.
The ministers that make this proposal to us, are no separatists or schismatics; are no promoters of public disorders, nor of any wildness or extravagance in matters of religion; but are quiet, peaceable members and ministers of the church of Scotland, who have lamented the late divisions and breaches of that church. If any shall say, they cannot judge of their character, but must take it on trust from others, because they conceal their names; in answer to this, I would say, That I presume no sober person will say that he has any reason to suspect them to be any other than gentlemen of honest intention. Be assured, there is no appearance of any thing else but an upright design in their proposal; and that they have not mentioned their names, is an argument of it. It may well be presumed, from the manner of their expressing themselves in the Memorial itself, they concealed their names from what perhaps may be called an excess of modesty; choosing to be at the greatest distance from appearing to set forth themselves to the view of the world, as the heads of a great affair, and the first projectors and movers of something extraordinary. And therefore, they are careful to tell us, that they do not propose the affair, but as a thing already set on foot; and do not tell us who first projected it. The proposal is made to us in a very proper and prudent manner, with all appearance of Christian modesty and sincerity, and with a very prudent guard against any thing that looks like superstition, or whatsoever might entangle a tender conscience. Far from any appearance of design to promote a particular party, or denomination of Christians, in opposition to others, with all appearance of the contrary, it is their charitable request, that none would by any means conceive of any such thing to be in their view, and that all of every denomination and opinion concerning the late religious commotions would join with them in seeking the common interest of the kingdom of Christ. And therefore, I think, none can be in the way of their duty in neglecting a proposal in itself excellent, and which they have reason to think is made with upright intentions, merely because the proposers modestly conceal their names. I do not see how any serious person, who has even an ill opinion of late religious stirs, can have any colour of reason to refuse a compliance with this proposal, on that account. The more disorders, extravagancies, and delusions of the devil have lately prevailed, the more need have we to pray earnestly to God, for his Holy Spirit, to promote true religion, in opposition to the grand deceiver, and all his works. And the more such prayer as is proposed, is answered, the more effectually will all that is contrary to sober and pure religion be extirpated and exploded.
One would think that each who favours the dust of Zion, when he hears that God is stirring up a considerable number of his ministers and people to unite in extraordinary prayer, for the revival of religion and the advancement of his kingdom, should greatly rejoice on this occasion. If we lay to heart the present calamities of the church of Christ, and long for that blessed alteration which God has promised, one would think it should be natural to rejoice at the appearance of something in so dark a day, which is so promising a token. Would not our friends that were lately in captivity in Canada, who earnestly longed for deliverance, have rejoiced to have heard of any thing that seemed to forebode the approach of their redemption? And particularly, may we not suppose such of them as were religious persons, would greatly have rejoiced to have understood that there was stirred up in Goers people an extraordinary spirit of prayer for their redemption? I do not know why it would not be as natural for us to rejoice at the like hopeful token of the redemption of Zion, if we made her interest our own, and preferred Jerusalem above our chief joy.
If we are indeed called of God to comply with the proposal now made to us, then let me beseech all who sincerely love the interest of real Christianity, notwithstanding any diversity of opinion and former disputes, now to unite, in this affair, with one heart and voice: and let us go speedily to pray before the Lord. There is no need that one should wait for another. If we can get others our neighbours to join with us, and so can conveniently spend the quarterly seasons with praying societies, this is desirable; but if not, why should we wholly neglect the duty proposed? Why should not we perform it by ourselves, uniting in heart and practice, as far as we are able, with those who in distant places are engaged in that duty at that time?
If it be agreeable to the mind and will of God, that we should comply with the Memorial, by praying for the coming of Christ’s kingdom, in the manner therein proposed,
And I hope, that such as are convinced it is their duty to comply with and encourage this design, will remember we ought not only to go speedily to pray before the Lord, and to seek his mercy, but also to go constantly. We should unite in our practice these two things, which our Saviour unites in his precept, PRAYING and not fainting. If we should continue some years, and nothing remarkable in providence should appear as though God
heard and answered, we should act very unbecoming believers, if we should therefore begin to be disheartened, and grow dull and slack in seeking of God so great a mercy. It is very apparent from the word of God, that he is wont often to try the faith and patience of his people, when crying to him for some great and important mercy, by withholding the mercy sought, for a season; and not only so, but at first to cause an increase of dark appearances. And yet he, without fail, at last succeeds
those who continue instant in prayer with all perseverance, and “will not let him go except he blesses.” It is now proposed that this extraordinary united prayer should continue for seven years, from November 1746. Perhaps some who appear forward to engage, may begin to think the time long, before the seven years are out; and may account it a dull story, to go on for so long time, praying in this extraordinary method, while all yet continues dark without any dawnings of the
wished-for light, or appearance in providence of the near approach of the desired mercy. But let it be considered, whether it will not be a poor business, if our faith and patience is so short-winded, that we cannot be willing to wait upon God for seven years, in a way of taking this little pains, in seeking a mercy so infinitely vast. For my part, I sincerely wish and hope, that there may not be an end of extraordinary united prayer, among God’s people, for the effusions of the blessed
Spirit, when the seven years are ended; but that it will be continued, either in this method, or some other, by a new agreement, that will be entered into with greater engagedness, and more abundant alacrity, than this is; and that extraordinary united prayer for such a mercy will be further propagated and extended, than it can be expected to be in seven years. But, at the same time, I hope God’s people, who unite in this agreement, will see some tokens for good before these seven
years are out, that shall give them to see, God has not said to the seed of Jacob, Seek ye me in vain; and shall serve greatly to animate and encourage them to go on in united prayers for the advancement of Christ’s kingdom, with increasing fervency. But whatever our hopes may be in this respect, we must be content to be ignorant of the times and seasons, which the Father hath put in his power; and must be willing that God should answer prayer, and fulfil his own glorious
promises, in his own time; remembering such instructions, counsels, and promises, of the word of God as these,
THERE are two ways of representing and recommending true religion and virtue to the world; the one, by doctrine and precept; the other, by instance and example; both are abundantly used in the Holy Scriptures. Not only are the grounds, nature, design, and importance of religion clearly exhibited in the doctrine of scripture its exercise and practice plainly delineated, and abundantly enforced, in its commands and counsels but there we have many excellent examples of religion, in its power and practice, set before us, in the histories both of the Old and New Testament.
JESUS CHRIST, the great Prophet of God, when he came to be “the light of the world” to teach and enforce true religion, in a greater degree than ever had been before made use of both these methods. In his doctrine, he not only declared the mind and will of God the nature and properties of that virtue which becomes creatures of our make and in our circumstances more clearly and fully than ever it had been before; and more powerfully enforced it by what he declared of the obligations and inducements to holiness; but he also in his own practice gave a most perfect example of the virtue he taught. He exhibited to the world such an illustrious pattern of humility, divine love, discreet zeal, self-denial, obedience, patience, resignation, fortitude, meekness, forgiveness, compassion, benevolence, and universal holiness, as neither men nor angels ever saw before.
God also in his providence has been wont to make use of both these methods to hold forth light to mankind, and inducements to their duty, in all ages. He has from time to time raised up eminent teachers, to exhibit and bear testimony to the truth by their doctrine, and to oppose the errors, darkness, and wickedness of the world; and he has also raised up some eminent persons who have set bright examples of that religion which is taught and prescribed in the word of God; whose examples have, in the course of divine providence, been set forth to public view. These have a great tendency both to engage the attention of men to the doctrine and rules taught, and also to confirm and enforce them; especially when these bright examples have been exhibited in the same persons who have been eminent teachers. Hereby the world has had opportunity to see a confirmation of the truth, efficacy, and amiableness of the religion taught, in the practice of the same persons who have most clearly and forcibly taught it; and above all, when these bright examples have been set by eminent teachers, in a variety of unusual circumstances of remarkable trial; and when God has withal remarkably distinguished them with wonderful success of their instructions and labours.
Such an instance we have in the excellent person, whose life is published in the following pages. His example is attended with a great variety of circumstances tending to engage the attention of religious people, especially in these parts of the world. He was one of distinguished natural abilities; as all are sensible, who had acquaintance with him. As a minister of the gospel, he was called to unusual services in that work; and his ministry was attended with very remarkable and unusual events. His course of religion began before the late times of extraordinary religious commotion; yet he was not an idle spectator, but had a near concern in many things that passed at that time. He had a very extensive acquaintance with those who have been the subjects of the late religious operations, in places far distant, in people of different nations, education, manners, and customs. He had a peculiar opportunity of acquaintance with the false appearances and counterfeits of religion; was the instrument of a most remarkable awakening, a wonderful and abiding alteration and moral transformation of subjects who peculiarly render the change rare and astonishing.
In the following account, the reader will have an opportunity to see, not only what were the external circumstances and remarkable incidents of the life of this person, and how he spent his time from day to day, as to his external behaviour; but also what passed in his own heart. Here he will see the wonderful change he experienced in his mind and disposition, the manner in which that change was brought to pass, how it continued, what were its consequences in his inward frames, thoughts, affections, and secret exercises, through many vicissitudes and trials, for more than eight years.
He will also see, how all ended at last, in his sentiments, frame, and behaviour, during a long season of the gradual and sensible approach of death, under a lingering illness; and what were the effects of his religion in dying circumstances, or in the last stages of his illness. The account being written, the reader may have opportunity at his leisure to compare the various parts of the story, and deliberately to view and weigh the whole, and consider how far what is related is agreeable to the dictates of right reason and the holy word of God.
There is one thing in Mr. Brainerd, easily discernible by the following account of his life, which may be called an imperfection in him, which though not properly an imperfection of a moral nature, yet may possibly be made an objection against the extraordinary appearances of religion and devotion in him, by such as seek for objections against every thing that can be produced in favour of true vital religion; and that is, that he was, by his constitution and natural temper, so prone to melancholy and dejection of spirit. There are some who think that all serious strict religion is a melancholy thing, and that what is called Christian experience, is little else besides melancholy vapours disturbing the brain, and exciting enthusiastic imaginations. But that Mr. Brainerd’s temper or constitution inclined him to despondency, is no just ground to suspect his extraordinary devotion to be only the fruit of a warm imagination. I doubt not but that all who have well observed mankind, will readily grant, that not all who by their natural constitution or temper are most disposed to dejection, are the most susceptive of lively and strong impressions on their imagination, or the most subject to those vehement affections, which are the fruits of such impressions. But they must well know, that many who are of a very gay and sanguine natural temper are vastly more so; and if their affections are turned into a religious channel, are much more exposed to enthusiasm, than many of the former. As to Mr. Brainerd in particular, notwithstanding his inclination to despondency, he was evidently one of those who usually are the furthest from a teeming imagination; being of a penetrating genius, of clear thought, of close reasoning, and a very exact judgment; as all know, who knew him. As he had a great insight into human nature, and was very discerning and judicious in general; so he excelled in his judgment and knowledge in divinity, but especially in things appertaining to inward experimental religion. He most accurately distinguished between real, solid piety, and enthusiasm; between those affections that are rational and scriptural having their foundation in light and judgment and those that are founded in whimsical conceits, strong impressions on the imagination, and vehement emotions of the animal spirits. He was exceedingly sensible of men’s exposedness to these things; how much they had prevailed, and what multitudes had been deceived by them; of their pernicious consequences, and the fearful mischief they had done in the Christian world. He greatly abhorred such a religion, and was abundant in bearing testimony against it, living and dying; and was quick to discern when any thing of that nature arose, though in its first buddings, and appearing under the most fair and plausible disguises. He had a talent for describing the various workings of this imaginary, enthusiastic religion evincing its falseness and vanity, and demonstrating the great difference between this and true spiritual devotion which I scarcely ever knew equalled in any person.
His judiciousness did not only appear in distinguishing among the experiences of others, but also among the various exercises of his own mind; particularly in discerning what within himself was to be laid to the score of melancholy; in which he exceeded all melancholy persons that ever I was acquainted with. This was doubtless owing to a peculiar strength in his judgment; for it is a rare thing indeed, that melancholy people are well sensible of their own disease, and fully convinced that such and such things are to be ascribed to it, as are its genuine operations and fruits. Mr. Brainerd did not obtain that degree of skill at once, but gradually; as the reader may discern by the following account of his life. In the former part of his religious course, he imputed much of that kind of gloominess of mind and those dark thoughts to spiritual desertion, which in the latter part of his life he was abundantly sensible were owing to the disease of melancholy; accordingly he often expressly speaks of them in his diary as arising from this cause. He often in conversation spoke of the difference between melancholy and godly sorrow, true humiliation and spiritual desertion, and the great danger of mistaking the one for the other, and the very hurtful nature of melancholy; discoursing with great judgment upon it, and doubtless much more judiciously for what he knew by his own experience.
But besides what may be argued from Mr. Brainerd’s strength of judgment, it is apparent in fact, that he was not a person of a warm imagination. His inward experiences, whether in his convictions or his conversion, and his religious views and impressions through the course of his life, were not excited by strong and lively images formed in his imagination; nothing at all appears of it in his diary from beginning to end. He told me on his death-bed, that although once, when he was very young in years and experience, he was deceived into a high opinion of such things looking on them as superior attainments in religion, beyond what he had ever arrived at was ambitious of them, and earnestly sought them; yet he never could obtain them. He moreover declared, that he never in his life had a strong impression on his imagination, of any outward form, external glory, or any thing of that nature; which kind of impressions abound among enthusiastic people.
As Mr. Brainerd’s religious impressions, views, and affections in their nature were vastly different from enthusiasm; so were their effects in him as contrary to it as possible. Nothing like enthusiasm puffs men up with a high conceit of their own wisdom, holiness, eminence, and sufficiency; and makes them so bold, forward, assuming, and arrogant. But the reader will see, that Mr. Brainerd’s religion constantly disposed him to a most mean thought of himself, an abasing sense of his own exceeding sinfulness, deficiency, unprofitableness, and ignorance; looking on himself as worse than others; disposing him to universal benevolence and meekness; in honour to prefer others, and to treat all with kindness and respect. And when melancholy prevailed, and though the effects of it were very prejudicial to him, yet it had not the effects of enthusiasm; but operated by dark and discouraging thoughts of himself, as ignorant, wicked, and wholly unfit for the work of the ministry, or even to be seen among mankind. Indeed, at the time forementioned, when he had not learned well to distinguish between enthusiasm and solid religion, he joined, and kept company with, some who were tinged with no small degree of the former. For a season he partook with them in a degree of their dispositions and behaviours; though, as was observed before, he could not obtain those things wherein their enthusiasm itself consisted, and so could not become like them in that respect, however he erroneously desired and sought it. But certainly it is not at all to be wondered at, that a youth, a young convert, one who had his heart so swallowed up in religion, and who so earnestly desired his flourishing state and who had so little opportunity for reading, observation, and experience should for a while be dazzled and deceived with the glaring appearances of mistaken devotion and zeal; especially considering the extraordinary circumstances of that day. He told me on his death-bed, that while he was in these circumstances he was out of his element, and did violence to himself, while complying, in his conduct, with persons of a fierce and imprudent zeal, from his great veneration of some whom he looked upon as better than himself. So that it would be very unreasonable, that his error at that time should nevertheless be esteemed a just ground of prejudice against the whole of his religion, and his character in general; especially considering, how greatly his mind was soon changed, and how exceedingly he afterwards lamented his error, and abhorred himself for his imprudent zeal and misconduct at that time, even to the breaking of his heart, and almost to the overbearing of his natural strength; and how much of a Christian spirit he showed, in condemning himself for that misconduct, as the reader will see.
What has been now mentioned of Mr. Brainerd, is so far from being a just ground of prejudice against what is related in the following account of his life, that, if duly considered, it will render the history the more serviceable. For by his thus joining for a season with enthusiasts, he had a more full and intimate acquaintance with what belonged to that
Another imperfection in Mr. Brainerd, which may be observed in the following account of his life, was his being excessive in his labours; not taking due care to proportion his fatigues to his strength. Indeed the case was very often such, by the seeming calls of Providence, as made it extremely difficult for him to avoid doing more than his strength would well admit of; yea, his circumstances and the business of his mission among the Indians were such, that great fatigues and hardships were altogether inevitable. However, he was finally convinced, that he had erred in this matter, and that he ought to have taken more thorough care, and been more resolute to withstand temptations to such degrees of labour as injured his health; and accordingly warned his brother, who succeeds him in his mission, to be careful to avoid this error.
Besides the imperfections already mentioned, it is readily allowed, that there were some imperfections which ran through his whole life, and were mixed with all his religious affections and exercises; some mixture of what was natural with that which was spiritual; as it evermore is in the best saints in this world. Doubtless, natural temper had some influence in the religious exercises and experiences of Mr. Brainerd, as there most apparently was in the exercises of devout David, and the apostles Peter, John, and Paul. There was undoubtedly very often some influence of his natural disposition to dejection, in his religious mourning; some mixture of melancholy with truly godly sorrow and real Christian humility; some mixture of the natural fire of youth with his holy zeal for God; and some influence of natural principles mixed with grace in various other respects, as it ever was and ever will be with the saints while on this side heaven. Perhaps none were more sensible of Mr. Brainerd’s imperfections than he himself; or could distinguish more accurately than he, between what was natural and what was spiritual. It is easy for the judicious reader to observe, that his graces ripened, the religious exercises of his heart became more and more pure, and he more and more distinguished in his judgment, the longer he lived: he had much to teach and purify him, and he failed not to make his advantage.
But notwithstanding all these imperfections, I am persuaded every pious and judicious reader will acknowledge, that what is here set before him is indeed a remarkable instance of true and eminent Christian piety in heart and practice tending greatly to confirm the reality of vital religion, and the power of godliness that it is most worthy of imitation, and many ways calculated to promote the spiritual benefit of the careful observer.
It is fit the reader should be aware, that what Mr. Brainerd wrote in his diary, out of which the following account of his life is chiefly taken, was written only for his own private use, and not to get honour and applause in the world, nor with any design that the world should ever see it, either while he lived or after his death; excepting some few things that he wrote in a dying state, after he had been persuaded, with difficulty, not entirely to suppress all his private writings. He showed himself almost invincibly averse to the publishing of any part of his diary after his death; and when he was thought to be dying at Boston, he gave the most strict, peremptory orders to the contrary. But being by some of his friends there prevailed upon to withdraw so strict and absolute a prohibition, he was pleased finally to yield so far as that “his papers should be left in my hands, that I might dispose of them as I thought would be most for God’s glory and the interest of religion.”
But a few days before his death, he ordered some part of his diary to be destroyed, which renders the account of his life the less complete. And there are some parts of his diary here left out for brevity’s sake, that would, I am sensible, have been a great advantage to the history, if they had been inserted; particularly the account of his wonderful successes among the Indians; which for substance is the same in his private diary with that which has already been made public, in the journal he kept by order of the society in Scotland, for their information. That account, I am of opinion, would be more entertaining and more profitable, if it were published as it is written in his diary, in connexion with his secret religion and the inward exercises of his mind, and also with the preceding and following parts of the story of his life. But because that account has been published already, I have therefore omitted that part. However, this defect may in a great measure be made up to the reader, by the public journal. But it is time to end this preface, that the reader may be no longer detained from the history itself.
JONATHAN EDWARDS
N. B. Those parts of the following Life and Diary which are not in turned commas, are the words of the publisher, President Edwards. They contain the substance of Mr. Brainerd’s Diary for the time specified. By this mode, needless repetitions were prevented.
FROM HIS BIRTH, TO THE TIME WHEN HE BEGAN TO STUDY FOR THE MINISTRY.
Mr. David Brainerd was born April 20, 1718, at Haddam, a town of Hartford, in Connecticut, New England. His father was the worshipful Hezekiah Brainerd, Esq. one of his Majesty’s council for that colony; who was the son of Daniel Brainerd, Esq. a justice of the peace, and a deacon of the church of Christ in Haddam. His mother was Mrs. Dorothy Hobart, daughter to the Reverend Mr. Jeremiah Hobart; who preached awhile at Topsfield, then removed to Hempstead on Long-Island, and afterwards by reason of numbers turning Quakers, and many others being so irreligious, that they would do nothing towards the support of the gospel settled in the work of the ministry at Haddam; where he died in the 85th year of his age. He went to the public worship in the forenoon, and died in his chair between meetings. This reverend gentleman was a son of the Reverend Peter Hobart; who was, first, minister of the gospel at Hingham, in the county of Norfolk in England; and, by reason of the persecution of the Puritans, removed with his family to New England, and was settled in the ministry at Hingham, in Massachusetts. He had five sons, viz. Joshua, Jeremiah, Gershom, Japheth, and Nehemiah. His son Joshua was minister at Southold on Long-Island. Jeremiah was Mr. David Brainerd’s grandfather, minister at Haddam, &c. as before observed; Gershom was minister of Groton in Connecticut; Japheth was a physician; he went in the quality of a doctor of a ship to England, (before the time of taking his second degree at college,) and designed to go from thence to the East Indies; but never was heard of more. Nehemiah was sometime fellow of Harvard college, and afterwards minister at Newton in Massachusetts. The mother of Mrs. Dorothy Hobart (who was afterwards Brainerd) was a daughter of the Reverend Samuel Whiting, minister of the gospel, first at Boston in Lincolnshire, and afterwards at Lynn in Massachusetts, New England. He had three sons who were ministers of the gospel.
David Brainerd was the third son of his parents. They had five sons, and four daughters. Their eldest son is Hezekiah Brainerd, Esq. a justice of the peace, and for several years past a representative of the town of Haddam, in the general assembly of Connecticut colony; the second was the Reverend Nehemiah Brainerd, a worthy minister at Eastbury in Connecticut, who died of a consumption, Nov. 10, 1742; the fourth is Mr. John Brainerd, who succeeds
his brother David as missionary to the Indians, and pastor of the same church of Christian Indians in New Jersey; and the fifth was Israel, lately student at Yale college in New-Haven, who died since his brother David. Mrs. Dorothy Brainerd having lived about five years a widow, died when her son, of whose life I am about to give an account, was about fourteen years of age: so that in his youth he was left both fatherless and motherless. What account he has given of himself, and his own life,
may be seen in what follows.
In Mr. Brainerd’s account of himself here, and continued in his Diary, the reader will find a growing interest and pleasure as he proceeds; in which is beautifully exemplified what the inspired penman declares, “The path of the just is as the morning light, that shineth more and more unto the perfect day.” And indeed even his diction and style of writing assume a gradual improvement W.
“I was from my youth somewhat sober, and inclined rather to melancholy than the contrary extreme; but do not remember any thing of conviction of sin, worthy of remark, till I was, I believe, about seven or eight years of age. Then I became concerned for my soul, and terrified at the thoughts of death, and was driven to the performance of duties: but it appeared a melancholy business, that destroyed my eagerness for play. And though, alas! this religious concern was but short-lived, I sometimes attended secret prayer; and thus lived at “ease in Zion, without God in the world,’’ and without much concern, as I remember, till I was above thirteen years of age. But some time in the winter 1732, I was roused out of carnal security, by I scarce know what means at first; but was much excited by the prevailing of a mortal sickness in Haddam. I was frequent, constant, and somewhat fervent in duties; and took delight in reading, especially Mr. Janeway’s Token for Children. I felt sometimes much melted in duties, and took great delight in the performance of them; and I sometimes hoped that I was converted, or at least in a good and hopeful way for heaven and happiness, not knowing what conversion was. The Spirit of God at this time proceeded far with me; I was remarkably dead to the world, and my thoughts were almost wholly employed about my soul’s concerns; and I may indeed say, “Almost I was persuaded to be a Christian” I was also exceedingly distressed and melancholy at the death of my mother, in March, 1732. But afterwards my religious concern began to decline, and by degrees I fell back into a considerable degree of security, though I still attended secret prayer.
“About the 15th of April, 1733, I removed from my father’s house to East Haddam, where I spent four years; but still “without God in the world,” though, for the most part, I went a round of secret duty. I was not much addicted to young company, or frolicking, as it is called, but this I know, that when I did go into such company, I never returned with so good a conscience as when I went; it always added new guilt, made me afraid to come to the throne of grace, and spoiled those good frames I was wont sometimes to please myself with. But, alas! all my good frames were but self-righteousness, not founded on a desire for the glory of God.
“About the latter end of April, 1737, being full nineteen years of age, I removed to Durham, to work on my farm, and so continued about one year; frequently longing, from a natural inclination, after a liberal education. When about twenty years of age, I applied myself to study; and was now engaged more than ever in the duties of religion. I became very strict, and watchful over my thoughts, words, and actions; and thought I must be sober indeed, because I designed to devote myself to the ministry; and imagined I did dedicate myself to the Lord.
“Some time in April, 1738, I went to Mr. Fiske’s, and lived with him during his life.
Mr. Fiske was the pastor of the church in Haddam.
“After Mr. Fiske’s death, I proceeded in my learning with my brother; was still very constant in religious duties, and often wondered at the levity of professors; it was a trouble to me, that they were so careless in religious matters. Thus I proceeded a considerable length on a self-righteous foundation; and should have been entirely lost and undone, had not the mere mercy of God prevented.
“Some time in the beginning of winter, 1738, it pleased God, on one sabbath-day morning, as I was walking out for some secret duties, to give me on a sudden such a sense of my danger, and the wrath of God, that I stood amazed, and my former good frames, that I had pleased myself with, all presently vanished. From the view I had of my sin and vileness, I was much distressed all that day, fearing the vengeance of God would soon overtake me. I was much dejected, kept much alone, and sometimes envied the birds and beasts their happiness, because they were not exposed to eternal misery, as I evidently saw I was. And thus I lived from day to day, being frequently in great distress: sometimes there appeared mountains before me -to obstruct my hopes of mercy; and the work of conversion appeared so great, that I thought I should never be the subject of it. I used, however, to pray and cry to God, and perform other duties with great earnestness; and thus hoped by some means to make the case better.
“And though, hundreds of times, I renounced all pretences of any worth in my duties, as I thought, even while performing them, and often confessed to God that I deserved nothing, for the very best of them, but eternal condemnation; yet still I had a secret hope of recommending myself to God by my religious duties. When I prayed affectionately, and my heart seemed in some measure to melt, I hoped God would be thereby moved to pity me, my prayers then looked with some appearance of goodness in them, and I seemed to mourn for sin. And then I could in some measure venture on the mercy of God in Christ, as I thought, though the preponderating thought, the foundation of my hope, was some imagination of goodness in my heart-meltings, flowing of affections in duty, extraordinary enlargements, &c. Though at times the gate appeared so very strait, that it looked next to impossible to enter, yet, at other times, I flattered myself that it was not so very difficult, and hoped I should by diligence and watchfulness soon gain the point. Sometimes after enlargement in duty and considerable affection, I hoped I had made a good step towards heaven; imagined that God was affected as I was, and that he would hear such sincere cries, as I called them. And so sometimes, when I withdrew for secret duties in great distress, I returned comfortable; and thus healed myself with my duties.
“Some time in February, 1739, I set apart a day for secret fasting and prayer, and spent the day in almost incessant cries to God for mercy, that he would open my eyes to see the evil of sin, and the way of life by Jesus Christ. And God was pleased that day to make considerable discoveries of my heart to me. But still I trusted in all the duties I performed; though there was no manner of goodness in them, there being in them no respect to the glory of God, nor any such principle in my heart. Yet, God was pleased to make my endeavours that day a means to show me my helplessness in some measure.
“Sometimes I was greatly encouraged, and imagined that God loved me, and was pleased with me; and thought I should soon be fully reconciled to God. But the whole was founded on mere presumption, arising from enlargement in duty, or flowing of affections, or some good resolutions, and the like. And when, at times, great distress began to arise, on a sight of my vileness, nakedness, and inability to deliver myself from a sovereign God, I used to put off the discovery, as what I could not bear. Once, I remember, a terrible pang of distress seized me, and the thoughts of renouncing myself, and standing naked before God, stripped of all goodness, were so dreadful to me, that I was ready to say to them as Felix to Paul, ‘Go thy way for this time.’ Thus, though I daily longed for greater conviction of sin, supposing that I must see more of my dreadful state in order to a remedy; yet when the discoveries of my vile, hellish heart, were made to me, the sight was so dreadful, and showed me so plainly my exposedness to damnation, that I could not endure it. I constantly strove after whatever qualifications I imagined others obtained before the reception of Christ, in order to recommend me to his favour. Sometimes I felt the power of a hard heart, and supposed it must be softened before Christ would accept of me; and when I felt any meltings of heart, I hoped now the work was almost done. Hence, when my distress still remained, I was wont to murmur at God’s dealings with me; and thought, when others felt their hearts softened, God showed them mercy; but my distress remained still.
“Sometimes I grew remiss and sluggish, without any great convictions of sin, for a considerable time together; but after such a season, convictions seized me more violently. One night I remember in particular, when I was walking solitarily abroad, I had opened to me such a view of my sin, that I feared the ground would cleave asunder under my feet, and become my grave; and would send my soul quick into hell, before I could get home. And though I was forced to go to bed, lest my distress should be discovered by others, which I much feared; yet I scarcely durst sleep at all, for I thought it would be a great wonder if I should be out of hell in the morning. And though my distress was sometimes thus great, yet I greatly dreaded the loss of convictions, and returning back to a state of carnal security, and to my former insensibility of impending wrath; which made me exceeding exact in my behaviour, lest I should stifle the motions of God’s Holy Spirit. When at any time I took a view of my convictions, and thought the degree of them to be considerable, I was wont to trust in them; but this confidence, and the hopes of soon making some notable advances towards deliverance, would ease my mind, and I soon became more senseless and remiss: but then again, when I discerned my convictions to grow languid, and I thought them about to leave me, this immediately alarmed and distressed me. Sometimes I expected to take a large step, and get very far towards conversion, by some particular opportunity or means I had in view.
“The many disappointments, great distresses, and perplexity I met with, put me into a most horrible frame of contesting with the Almighty; with an inward vehemence and virulence finding fault with his ways of dealing with mankind. I found great fault with the imputation of Adam’s sin to his posterity; and my wicked heart often wished for some other way of salvation, than by Jesus Christ. Being like the troubled sea, my thoughts confused, I
used to contrive to escape the wrath of God by some other means. I had strange projects, full of atheism, contriving to disappoint God’s designs and decrees concerning me, or to escape his notice, and hide myself from him. But when, upon reflection, I saw these projects were vain, and would not serve me, and that I could contrive nothing for my own relief; this would throw my mind into the most horrid frame, to wish there was no God, or to wish there were some
other God that could control him, &c. These thoughts and desires were the secret inclinations of my heart, frequently acting before I was aware; but, alas! they were mine, although I was affrighted when I came to reflect on them. When I considered,
“Being sensible of the necessity of a deep humiliation in order to a saving close with Christ, I used to set myself to work in my own heart those convictions that were requisite in such an humiliation; as, a conviction that God would be just, if he cast me off for ever; that if ever God should bestow mercy on me, it would be mere grace, though I should be in distress many years first, and be never so much engaged in duty; that God was not in the least obliged to pity me the more for all past duties, cries, and tears, &c. I strove to my utmost to bring myself to a firm belief of these things and a hearty assent to them; and hoped that now I was brought off from myself, truly humbled, and that I bowed to the divine sovereignty. I was wont to tell God in my prayers, that now I had those very dispositions of soul that he required, and on which he showed mercy to others, and thereupon to beg and plead for mercy to me. But when I found no relief, and was still oppressed with guilt, and fears of wrath, my soul was in a tumult, and my heart rose against God, as dealing hardly with me. Yet then my conscience flew in my face, putting me in mind of my late confession to God of his justice in my condemnation, &c. And this giving me a sight of the badness of my heart, threw me again into distress, and I wished I had watched my heart more narrowly, to keep it from breaking out against God’s dealings with me; and I even wished I had not pleaded for mercy on account of my humiliation, because thereby I had lost all my seeming goodness. Thus, scores of times, I vainly imagined myself humbled and prepared for saving mercy. And while I was in this distressed, bewildered, and tumultuous state of mind, the corruption of my heart was especially irritated with the following things.
“1. The strictness of the divine law. For I found it was impossible for me, after my utmost pains, to answer its demands. I often made new resolutions, and as often broke them. I imputed the whole to carelessness and the want of being more watchful, and used to call myself a fool for my negligence. But when, upon a stronger resolution, and greater endeavours, and close application to fasting and prayer, I found all attempts fail; then I quarrelled with the law of God, as unreasonably rigid. I thought, if it extended only to my outward actions and behaviours I could bear with it; but I found it condemned me for my evil thoughts, and sins of my heart, which I could not possibly prevent. I was extremely loth to own my utter helplessness in this matter: but after repeated disappointments, thought that, rather than perish, I could do a little more still; especially if such and such circumstances might but attend my endeavours and strivings. I hoped, that I should strive more earnestly than ever, if the matter came to extremity though I never could find the time to do my utmost, in the manner I intended and this hope of future more favourable circumstances, and of doing something great hereafter, kept me from utter despair in myself, and from seeing myself fallen into the hands of a sovereign God, and dependent on nothing but free and boundless grace.
“2. Another thing was, that faith alone, was the condition of salvation; that God would not come down to lower terms, and that he would not promise life and salvation upon my sincere and hearty prayers and endeavours. That word,
“3. Another thing was, that I could not find out what faith was; or what it was to believe, and come to Christ. I read the calls of Christ to the weary and heavy laden; but could find no way that he directed them to come in. I thought I would gladly come, if I knew how, though the path of duty were never so difficult. I read Mr. Stoddard’s Guide to Christ, (which I trust was, in the hand of God, the happy means of my conversion,) and my heart rose against the author; for though he told me my very heart all along under convictions, and seemed to be very beneficial to me in his directions; yet here he failed, he did not tell me any thing I could do that would bring me to Christ, but left me as it were with a great gulf between, without any direction to get through. For I was not yet effectually and experimentally taught, that there could be no way prescribed, whereby a natural man could, of his own strength, obtain that which is supernatural, and which the highest angel cannot give.
“4. Another thing to which I found a great inward opposition, was the sovereignty of God. I could not bear that it should be wholly at God’s pleasure to save or damn me, just as he would. That passage,
“All this time the Spirit of God was powerfully at work with me; and I was inwardly pressed to relinquish all self-confidence, all hopes of ever helping myself by any means whatsoever: and the conviction of my lost estate was sometimes so clear and manifest before my eyes, that it was as if it had been declared to me in so many words, ‘It is done, it is done, for ever impossible to deliver yourself.’ For about three or four days my soul was thus greatly distressed. At some turns, for a few moments, I seemed to myself lost and undone; but then would shrink back immediately from the sight, because I dared not venture myself into the hands of God, as wholly helpless, and at the disposal of his sovereign pleasure. I dared not see that important truth concerning myself, that I was dead in trespasses and sins. But when I had as it were thrust away these views of myself at any time, I felt distressed to have the same discoveries of myself again; for I greatly feared being given over of God to final stupidity. When I thought of putting it off to a more convenient season, the conviction was so close and powerful, with regard to the present time, that it was the best, and probably the only time, that I dared not put it off.
“It was the sight of truth concerning myself, truth respecting my state, as a creature fallen and alienated from God, and that consequently could make no demands on God for mercy, but must subscribe to the absolute sovereignty of the Divine Being; the sight of the truth, I say, my soul shrank away from, and trembled to think of beholding. Thus, he that doth evil, as all unregenerate men continually do, hates
the light of truth, neither cares to come to it, because it will reprove his deeds, and show him his just deserts,
“But after a considerable time spent in such like exercises and distresses, one morning, while I was walking in a solitary place, as usual, I at once saw that all my contrivances and projects to effect or procure deliverance and salvation for myself, were utterly in vain; I was brought quite to a stand, as finding myself totally lost. I had thought many times before, that the difficulties in my way were very great; but now I saw, in another and very different light, that it was for ever impossible for me to do any thing towards helping or delivering myself. I then thought of blaming myself, that I had not done more, and been more engaged, while I had opportunity for it seemed now as if the season of doing was for ever over and gone but I instantly saw, that let me have done what I would, it would no more have tended to my helping myself, than what I had done; that I had made all the pleas I ever could have made to all eternity; and that all my pleas were vain. The tumult that had been before in my mind, was now quieted; and I was something eased of that distress, which I felt, while struggling against a sight of myself, and of the divine sovereignty. I had the greatest certainty that my state was for ever miserable, for all that I could do; and wondered that I had never been sensible of it before.
“While I remained in this state, my notions respecting my duties were quite different from what I had ever entertained in times past. Before this, the more I did in duty, the more hard I thought it would be for God to cast me off; though at the same time I confessed, and thought I saw, that there was no goodness or merit in my duties; but now the more I did in prayer or any other duty, the more I saw I was indebted to God for allowing me to ask for mercy; for I saw it was self-interest had led me to pray, and that I had never once prayed from any respect to the glory of God. Now I saw there was no necessary connexion between my prayers and the bestowment of divine mercy; that they laid not the least obligation upon God to bestow his grace upon me; and that there was no more virtue or goodness in them, than there would be in my paddling with my hand in the water, (which was the comparison I had then in my mind,) and this because they were not performed from any love or regard to God. I saw that I had been heaping up my devotions before God, fasting, praying, &c. pretending, and indeed really thinking sometimes, that I was aiming at the glory of God; whereas I never once truly intended it, but only my own happiness. I saw, that as I had never done any thing for God, I had no claim on any thing from him, but perdition, on account of my hypocrisy and mockery. Oh how different did my duties now appear from what they used to do! I used to charge them with sin and imperfection; but this was only on account of the wanderings and vain thoughts attending them, and not because I had no regard to God in them; for this I thought I had. But when I saw evidently that I had regard to nothing but self-interest, then they appeared a vile mockery of God, self-worship, and a continual course of lies; so that I now saw that something worse had attended my duties, than barely a few wanderings, &c.; for the whole was nothing but self-worship, and a horrid abuse of God.
“I continued, as I remember, in this state of mind, from Friday morning till the sabbath evening following, (July 12, 1739,) when I was walking again in the same solitary place, where I was brought to see myself lost and helpless, as before mentioned. Here, in a mournful melancholy state, I was attempting to pray; but found no heart to engage in that or any other duty; my former concern, exercise, and religious affections were now gone. I thought the Spirit of God had quite left me; but still was not distressed: yet disconsolate, as if there was nothing in heaven or earth could make me happy. Having been thus endeavouring to pray though, as I thought, very stupid and senseless for near half an hour, then, as I was walking in a dark thick grove, unspeakable glory seemed to open to the view and apprehension of my soul. I do not mean any external brightness, for I saw no such thing; nor do I intend any imagination of a body of light, somewhere in the third heavens, or any thing of that nature; but it was a new inward apprehension or view that I had of God, such as I never had before, nor any thing which had the least resemblance of it. I stood still, wondered, and admired! I knew that I never had seen before any thing comparable to it for excellency and beauty; it was widely different from all the conceptions that ever I had of God, or things divine. I had no particular apprehension of any one person in the Trinity, either the Father, the Son, or the Holy Ghost; but it appeared to be divine glory. My soul rejoiced with joy unspeakable, to see such a God, such a glorious Divine Being; and I was inwardly pleased and satisfied that he should be God over all for ever and ever. My soul was so captivated and delighted with the excellency, loveliness, greatness, and other perfections of God, that I was even swallowed up in him; at least to that degree, that I had no thought (as I remember) at first about my own salvation, and scarce reflected there was such a creature as myself.
“Thus God, I trust, brought me to a hearty disposition to exalt him, and set him on the throne, and principally and ultimately to aim at his honour and glory, as King of the universe. I continued in this state of inward joy, peace, and astonishment, till near dark, without any sensible abatement; and then began to think and examine what I had seen; and felt sweetly composed in my mind all the evening following. I felt myself in a new world, and every thing about me appeared with a different aspect from what it was wont to do. At this time, the way of salvation opened to me with such infinite wisdom, suitableness, and excellency, that I wondered I should ever think of any other way of salvation; was amazed that I had not dropped my own contrivances, and complied with this lovely, blessed, and excellent way before. If I could have been saved by my own duties, or any other way that I had formerly contrived, my whole soul would now have refused it. I wondered that all the world did not see and comply with this way of salvation, entirely by the righteousness of Christ.
“The sweet relish of what I then felt, continued with me for several days, almost constantly, in a greater or less degree; I could not but sweetly rejoice in God, lying down and rising up. The next Lord’s day I felt something of the same kind, though not so powerful as before. But not long after I was again involved in thick darkness, and under great distress; yet not of the same kind with my distress under convictions. I was guilty, afraid, and ashamed to come before God; was exceedingly pressed with a sense of guilt: but it was not long before I felt, I trust, true repentance and joy in God. About the latter end of August, I again fell under great darkness; it seemed as if the presence of God was clean gone for ever; though I was not so much distressed about my spiritual state, as I was at my being shut out from God’s presence, as I then sensibly was. But it pleased the Lord to return graciously to me, not long after.
“In the beginning of September I went to college,
Yale college, in New-Haven
“In Jan. 1740, the measles spread much in college; and I having taken the distemper, went home to Haddam. But some days before I was taken sick, I seemed to be greatly deserted, and my soul mourned the absence of the Comforter exceedingly. It seemed to me all comfort was for ever gone; I prayed and cried to God for help, yet found no present comfort or relief. But through divine goodness, a night or two before I was taken ill, while I was walking alone in a very retired place, and engaged in meditation and prayer, I enjoyed a sweet refreshing visit, as I trust, from above; so that my soul was raised far above the fears of death. Indeed I rather longed for death, than feared it. O how much more refreshing this one season was, than all the pleasures and delights that earth can afford! After a day or two I was taken with the measles, and was very ill indeed, so that I almost despaired of life; but had no distressing fears of death at all. However, through divine goodness I soon recovered; yet, by reason of hard and close studies, and being much exposed on account of my freshmanship, I had but little time for spiritual duties: my soul often mourned for want of more time and opportunity to be alone with God. In the spring and summer following, I had better advantages for retirement, and enjoyed more comfort in religion. Though indeed my ambition in my studies greatly wronged the activity and vigour of my spiritual life; yet this was usually the case with me, that “in the multitude of my thoughts within me, God’s comforts principally delighted my soul;” these were my greatest consolations day by day.
“One day I remember, in particular, (I think it was in June, 1740,) I walked to a considerable distance from the college, in the fields alone at noon, and in prayer found such unspeakable sweetness and delight in God, that I thought, if I must continue still in this evil world, I wanted always to be there, to behold God’s glory. My soul dearly loved all mankind, and longed exceedingly that they should enjoy what I enjoyed. It seemed to be a little resemblance of heaven. On Lord’s day, July 6, being sacrament-day, I found some divine life and spiritual refreshment in that holy ordinance. When I came from the Lord’s table, I wondered how my fellow-students could live as I was sensible most did. Next Lord’s day, July 13, I had some special sweetness in religion. Again, Lord’s day, July 20, my soul was in a sweet and precious frame.
“Some time in August following, I became so weakly and disordered, by too close application to my studies, that I was advised by my tutor to go home, and disengage my mind from study, as much as I could; for I was grown so weak, that I began to spit blood. I took his advice, and endeavoured to lay aside my studies. But being brought very low, I looked death in the face more stedfastly; and the Lord was pleased to give me renewedly a sweet sense and relish of divine things; and particularly, October 13, I found divine help and consolation in the precious duties of secret prayer and self-examination, and my soul took delight in the blessed God: so likewise on the 17th of October.
“Saturday, Oct. 18. In my morning devotions, my soul was exceedingly melted, and bitterly mourned over my exceeding sinfulness and vileness. I never before had felt so pungent and deep a sense of the odious nature of sin, as at this time. My soul was then unusually carried forth in love to God, and had a lively sense of God’s love to me. And this love and hope, at that time, cast out fear. Both morning and evening I spent some time in self-examination, to find the truth of grace, as also my fitness to approach to God at his table the next day; and through infinite grace, found the Holy Spirit influencing my soul with love to God, as a witness within myself.
“Lord’s day, Oct. 19. In the morning I felt my soul hungering and thirsting after righteousness. In the forenoon, while I was looking on the sacramental elements, and thinking that Jesus Christ would soon be “set forth crucified before me,” my soul was filled with light and love, so that I was almost in an ecstasy; my body was so weak, I could scarcely stand. I felt at the same time an exceeding tenderness and most fervent love towards all mankind; so that my soul and all the powers of it seemed, as it were, to melt into softness and sweetness. But during the communion, there was some abatement of this life and fervour. This love and joy cast out fear; and my soul longed for perfect grace and glory. This frame continued till the evening, when my soul was sweetly spiritual in secret duties.
“Monday, Oct. 20. I again found the assistance of the Holy Spirit in secret duties, both morning and evening, and life and comfort in religion through the whole day. Tuesday, Oct. 21. I had likewise experience of the goodness of God in “shedding abroad his love in my heart,” and giving me delight and consolation in religious duties; and all the remaining part of the week, my soul seemed to be taken up with divine things. I now so longed after God, and to be freed from sin, that when I felt myself recovering, and thought I must return to college again, which had proved so hurtful to my spiritual interest the year past, I could not but be grieved, and I thought I had much rather have died; for it distressed me to think of getting away from God. But before I went, I enjoyed several other sweet and precious seasons of communion with God, (particularly Oct. 30, and Nov. 4,) wherein my soul enjoyed unspeakable comfort.
“I returned to college about Nov. 6, and, through the goodness of God, felt the power of religion almost daily, for the space of six weeks. Nov. 28. In my evening devotion, I enjoyed precious discoveries of God, and was unspeakably refreshed with that passage,
“Tuesday, Dec. 9. I was in a comfortable frame of soul most of the day; but especially in evening devotions, when God was pleased wonderfully to assist and strengthen me; so that I thought nothing should ever move me from the love of God in Christ Jesus my Lord. O! one hour with God infinitely exceeds all the pleasures and delights of this lower world.
“Some time towards the latter end of January, 1741, I grew more cold and dull in religion, by means of my old temptation, viz. ambition in my studies. But through divine goodness, a great and general awakening spread itself over the college, about the latter end of February, in which I was much quickened, and more abundantly engaged in religion.”
This awakening was at the beginning of that extraordinary religious commotion through the land, which is fresh in every one’s memory. It was for a time very great and general at New-Haven; and the college had no small share in it. That society was greatly reformed, the students in general became serious, many of them remarkably so, and much engaged in the concerns of their eternal salvation. And however undesirable the issue
of the awakenings of that day have appeared in many others, there have been manifestly happy and abiding effects of the impressions then made on the minds of many of the members of that college. And by all that I can learn concerning Mr. Brainerd, there can be no reason to doubt but that he had much of God’s gracious presence, and of the lively actings of true grace, at that time: but yet he was afterwards abundantly sensible, that his religions experiences and affections at that
time were not free from a corrupt mixture, nor his conduct to be acquitted from many things that were imprudent and blamable; which he greatly lamented himself, and was desirous that others should not make an ill use of such an example. And therefore, although
It could not be otherwise than that one whose heart had been so prepared and drawn to God, as Mr. Brainerd’s had been, should be mightily enlarged, animated, and engaged at the sight of such an alteration made in the college, the town, and country; and so great an appearance of men reforming their lives, and turning from their profaneness and immorality to seriousness and concern for their salvation, and of religion reviving and flourishing almost every where. But as an intemperate, imprudent zeal, and a degree of enthusiasm, soon crept in, and mingled itself with that revival of religion; and so great and general an awakening being quite a new thing in the land, at least as to all the living inhabitants of it; neither people nor ministers had learned thoroughly to distinguish between solid religion and its delusive counterfeits. Even many ministers of the gospel, of long standing and the best reputation, were for a time overpowered with the glaring appearances of the latter; and therefore, surely it was not to be wondered at, that young Brainerd, but a sophomore at college, should be so; who was not only young in years, but very young in religion and experience. He had enjoyed but little advantage for the study of divinity, and still less for observing the circumstances and events of such an extraordinary state of things. To think it strange, a man must divest himself of all reason. In these disadvantageous circumstances, Brainerd had the unhappiness to have a tincture of that intemperate, indiscreet zeal, which was at that time too prevalent; and was led, from his high opinion of others whom he looked upon as better than himself, into such errors as were really contrary to the habitual temper of his mind. One instance of his misconduct at that time, gave great offence to the rulers of the college, even to that degree that they expelled him the society; which it is necessary should here be particularly related, with its circumstances.
During the awakening at college, there were several religious students who associated together for mutual conversation and assistance in spiritual things. These were wont freely to open themselves one to another, as special and intimate friends: Brainerd was one of this company. And it once happened, that he and two or three more of these intimate friends were in the hall together, after Mr. Whittelsey, one of the tutors, had been to prayer there with the scholars; no other person now remaining in the hall but Brainerd and his companions. Mr. Whittelsey having been unusually pathetical in his prayer, one of Brainerd’s friends on this occasion asked him what he thought of Mr. Whittelsey; he made answer, “He has no more grace than this chair.” One of the freshmen happening at that time to be near the hall (though not in the room) over-heard those words. This person, though he heard no name mentioned, and knew not who was thus censured, informed a certain woman in the town, withal telling her his own suspicion, viz. that he believed Brainerd said this of some one or other of the rulers of the college. Whereupon she went and informed the rector, who sent for this freshman and examined him. He told the rector the words he heard Brainerd utter, and informed him who were in the room with him at that time. Upon which the rector sent for them: they were very backward to inform against their friend what they looked upon as private conversation, and especially as none but they had heard or knew of whom he had uttered those words: yet the rector compelled them to declare what he said, and of whom he said it. Brainerd looked on himself very ill used in the management of this affair; and thought, that it was injuriously extorted from his friends, and then injuriously required of him as if he had been guilty of some open, notorious crime to make a public confession, and to humble himself before the whole college in the hall, for what he had said only in private conversation. He not complying with this demand, and having gone once to the separate meeting at New-Haven, when forbidden by the rector; and also having been accused by one person of saying concerning the rector, “that he wondered he did not expect to drop down dead for fining the scholars who followed Mr. Tennent to Milford, though there was no proof of it; (and Mr. Brainerd ever professed that he did not remember his saying any thing to that purpose;) for these things he was expelled the college.
Now, how far the circumstances and exigencies of that day might justify such great severity in the governors of the college, I will not undertake to determine; it being my aim, not to bring reproach on the authority of the college, but only to do justice to the memory of a person, who was I think eminently one of those whose memory is blessed. The reader will see, in the sequel of the story of Mr. Brainerd’s life,
Particularly under the date, Wednesday, Sept. 11, 1743
FROM ABOUT THE TIME THAT HE FIRST BEGAN TO DEVOTE HIMSELF MORE ESPECIALLY TO THE STUDY OF DIVINITY, TILL HE WAS EXAMINED AND LICENSED TO PREACH, BY THE ASSOCIATION OF MINISTERS BELONGING TO THE EASTERN DISTRICT OF THE COUNTY OF FAIRFIELD, IN CONNECTICUT.
Mr. Brainerd, the Spring after his expulsion, went to live with the Reverend Mr. Mills, of Ripton, to pursue his studies with him, in order to his being fitted for the work of the ministry; where he spent the greater part of the time, till the Association licensed him to preach; but frequently rode to visit the neighbouring ministers, particularly Mr. Cooke of Stratford, Mr. Graham of Southbury, and Mr. Bellamy of Bethlehem. While with Mr. Mills, he began the third book of his diary, in which the account he wrote of himself, is as follows.
“Thursday, April 1, 1742. I seem to be declining, with respect to my life and warmth in divine things; had not so free access to God in prayer as usual of late. O that God would humble me deeply in the dust before him! I deserve hell every day, for not loving my Lord more, who has, I trust, loved me, and given himself for me; and every time I am enabled to exercise any grace renewedly, I am renewedly indebted to the God of all grace for special assistance. Where then is boasting? Surely it is excluded, when we think how we are dependent on God for the being and every act of grace. Oh, if ever I get to heaven, it will be because God will, and nothing else; for I never did any thing of myself, but get away from God! My soul will be astonished at the unsearchable riches of divine grace, when I arrive at the mansions, which the blessed Saviour is gone before to prepare.
“Friday, April 2. In the afternoon I felt, in secret
“Saturday, April 3. Was very much amiss this morning, and had a bad night. I thought, if God would take me to himself now, my soul would exceedingly rejoice. O that I may be always humble and resigned to God, and that he would cause my soul to be more fixed on himself, that I may be more fitted both for doing and suffering!
“Lord’s day, April 4. My heart was wandering and lifeless. In the evening God gave me faith in prayer, made my soul melt in some measure, and gave me to taste a divine sweetness. O my blessed God! Let me climb up near to him, and love, and long, and plead, and wrestle, and stretch after him, and for deliverance from the body of sin and death. Alas! my soul mourned to think I should ever lose sight of its beloved again. ‘O come, Lord Jesus, Amen.’”
On the evening of the next day, he complains, that he seemed to be void of all relish of divine things, felt much of the prevalence of corruption, and saw in himself a disposition to all manner of sin; which brought a very great gloom on his mind, and cast him down into the depths of melancholy; so that he speaks of himself as amazed, having no comfort, but filled with horror, seeing no comfort in heaven or earth.
“Tuesday, April 6. I walked out this morning to the same place where I was last night, and felt as I did then; but was somewhat relieved by reading some passages in my diary, and seemed to feel as if I might pray to the great God again with freedom; but was suddenly struck with a damp, from the sense I had of my own vileness. Then I cried to God to cleanse me from my exceeding filthiness, to give me repentance and pardon. I then began to find it sweet to pray; and could think of undergoing the greatest sufferings, in the cause of Christ, with pleasure; and found myself willing, if God should so order it, to suffer banishment from my native land, among the heathen, that I might do something for their salvation, in distresses and deaths of any kind. Then God gave me to wrestle earnestly for others, for the kingdom of Christ in the world, and for dear Christian friends. I felt weaned from the world, and from my own reputation amongst men, willing to be despised, and to be a gazing-stock for the world to behold. It is impossible for me to express how I then felt: I had not much joy, but some sense of the majesty of God, which made me as it were tremble. I saw myself mean and vile, which made me more willing that God should do what he would with me; it was all infinitely reasonable.
“Wednesday, April 7. I had not so much fervency, but felt something as I did yesterday morning, in prayer. At noon I spent some time in secret, with some fervency, but scarce any sweetness; and felt very dull in the evening.
“Thursday, April 8. Had raised hopes to-day respecting the heathen. O that God would bring in great numbers of them to Jesus Christ! I cannot but hope I shall see that glorious day. Every thing in this world seems exceeding vile and little to me: I look so on myself. I had some little dawn of comfort to-day in prayer; but especially to-night, I think I had some faith and power of intercession with God. I was enabled to plead with God for the growth of grace in myself; and many of the dear children of God then lay with weight upon my soul. Blessed be the Lord! It is good to wrestle for divine blessings.
“Friday, April 9. Most of my time in morning devotion was spent without sensible sweetness; yet I had one delightful prospect of arriving at the heavenly world. I am more amazed than ever at such thoughts; for I see myself infinitely vile and unworthy. I feel very heartless and dull; and though I long for the presence of God, and seem constantly to reach towards God in desires; yet I cannot feel that divine and heavenly sweetness that I used to enjoy. No poor creature stands in need of divine grace more than I, and none abuse it more than I have done, and still do.
“Saturday, April 10. Spent much time in secret prayer this morning, and not without some comfort in divine things; and, I hope, had some faith in exercise: but am so low, and feel so little of the sensible presence of God, that I hardly know what to call faith, and am made to possess the sins of my youth, and the dreadful sin of my nature. I am all sin; I cannot think, nor act, but every motion is sin. I feel some faint hopes, that God will, of his infinite mercy, return again with showers of converting grace to poor gospel-abusing sinners; and my hopes of being employed in the cause of God, which of late have been almost extinct, seem now a little revived. O that all my late distresses and awful apprehensions might prove but Christ’s school, to make me fit for greater service, by teaching me the great lesson of humility!
“Lord’s day, April 11. In the morning I felt but little life, excepting that my heart was somewhat drawn out in thankfulness to God for his amazing grace and condescension to me, in past influences and assistances of his Spirit. Afterwards, I had some sweetness in the thoughts of arriving at the heavenly world. O for the happy day! After public worship God gave me special assistance in prayer; I wrestled with my dear Lord, with much sweetness; and intercession was made a delightful employment to me. In the evening, as I was viewing the light in the north, I was delighted in contemplation on the glorious morning of the resurrection.
“Monday, April 12. This morning the Lord was pleased to lift up the light of his countenance upon me in secret prayer, and made the season very precious to my soul. And though I have been so depressed of late, respecting my hopes of future serviceableness in the cause of God; yet now I had much encouragement respecting that matter. I was especially assisted to intercede and plead for poor souls, and for the enlargement of Christ’s kingdom in the world, and for special grace for myself, to fit me for special services. I felt exceedingly calm, and quite resigned to God, respecting my future employment, when and where he pleased. My faith lifted me above the world, and removed all those mountains, that I could not look over of late. I wanted not the favour of man to lean upon; for I knew Christ’s favour was infinitely better, and that it was no matter when, nor where, nor how Christ should send me, nor what trials he should still exercise me with, if I might be prepared for his work and will. I now found revived, in my mind, the wonderful discovery of infinite wisdom in all the dispensations of God towards me, which I had a little before I met with my great trial at college; every thing appeared full of divine wisdom.
“Tuesday, April 13. I saw myself to be very mean and vile; and wondered at those that showed me respect. Afterwards I was somewhat comforted in secret retirement, and assisted to wrestle with God, with some power, spirituality, and sweetness. Blessed be the Lord, he is never unmindful of me, but always sends me needed supplies; and, from time to time, when I am like one dead, he raises me to life. O that I may never distrust infinite goodness!
“Wednesday, April 14. My soul longed for communion with Christ, and for the mortification of indwelling corruption, especially spiritual pride. O there is a sweet day coming, wherein the weary will be at rest! My soul has enjoyed much sweetness this day in the hopes of its speedy arrival.
“Thursday, April 15. My desires apparently centred in God, and I found a sensible attraction of soul after him sundry times to-day. I know I long for God, and a conformity to his will, in inward purity and holiness, ten thousand times more than for any thing here below.
“Friday and Saturday, April 16, 17. I seldom prayed without some sensible joy in the Lord. Sometimes I longed much to he dissolved, and to be with Christ. O that God would enable me to grow in grace every day! Alas! In America, they begin to keep the Lord’s day from six o’clock on Saturday evening.
“Lord’s day, April 18. I retired early this morning into the woods for prayer; had the assistance of God’s Spirit, and faith in exercise; and was enabled to plead with fervency for the advancement of Christ’s kingdom in the world, and to intercede for dear absent friends. At noon, God enabled me to wrestle with him, and to feel, as I trust, the power of divine love in prayer. At night I saw myself infinitely indebted to God, and had a view of my shortcomings: it seemed to me, that I had done as it were nothing for God, and that I never had lived to him but a few hours of my life.
“Monday, April 19. I set apart this day for fasting, and prayer to God for his grace; especially to prepare me for the work of the ministry, to give me divine aid and direction in my preparations for that great work, and in his own time to send me into his harvest. Accordingly, in the morning, I endeavoured to plead for the divine presence for the day, and not without some life. In the forenoon, I felt the power of intercession for precious, immortal souls; for the advancement of the kingdom of my dear Lord and Saviour in the word; and withal, a most sweet resignation, and even consolation and joy in the thoughts of suffering hardships, distresses, and even death itself, in the promotion of it; and had special enlargement in pleading for the enlightening and conversion of the poor heathen. In the afternoon, God was with me of a truth. O it was blessed company indeed! God enabled me so to agonize in prayer, that I was quite wet with perspiration, though in the shade, and the cool wind. My soul was drawn out very much for the world; for multitudes of souls. I think I had more enlargement for sinners, than for the children of God; though I felt as if I could spend my life in cries for both. I enjoyed great sweetness in communion with my dear Saviour. I think I never in my life felt such an entire weanedness from this world, and so much resigned to God in every thing. O that I may always live to and upon my blessed God! Amen, Amen.
“Tuesday, April 20. This day I am twenty-four years of age. O how much mercy have I received the year past! How often has God caused his goodness to pass before me! And how poorly have I answered the vows I made this time twelvemonth, to be wholly the Lord’s, to be for ever devoted to his service! The Lord help me to live more to his glory for the time to come. This has been a sweet, a happy day to me: blessed be God. I think my soul was never so drawn out in intercession for others, as it has been this night. Had a most fervent wrestle with the Lord tonight for my enemies; and I hardly ever so longed to live to God, and to be altogether devoted to him; I wanted to wear out my life in his service, and for his glory.
“Wednesday, April 21. Felt much calmness and resignation, and God again enabled me to wrestle for numbers of souls, and had much fervency in the sweet duty of intercession. I enjoyed of late more sweetness in intercession for others, than in any other part of prayer. My blessed Lord really let me come near to him, and plead with him.”
The frame of mind, and exercises of soul, that he expresses the three days next following, Thursday, Friday, and Saturday, are much of the same kind with those expressed the two days past.
“Lord’s day, April 25. This morning I spent about two hours in secret duties, and was enabled more than ordinarily to agonize for immortal souls; though it was early in the morning, and the sun scarcely shined at all, yet my body was quite wet with sweat. I felt much pressed now, as frequently of late, to plead for the meekness and calmness of the Lamb of God in my soul; and through divine goodness felt much of it this morning. O
it is a sweet disposition, heartily to forgive all injuries done us; to wish our greatest enemies as well as we do our own souls! Blessed Jesus, may I daily be more and more conformed to thee. At night I was exceedingly melted with divine love, and had some feeling sense of the blessedness of the upper world. Those words hung upon me, with much divine sweetness,
’Farewell, vain world; my soul can bid adieu; My Saviour’s taught me to abandon you. Your charms may gratify a sensual mind; Not please a soul wholly for God design’d. Forbear to entice, cease then my soul to call; ‘Tis fix’d through grace; my God shall be my all. While he thus lets me heavenly glories view,Your beauties fade, my heart’s no room for you.’
“The Lord refreshed my soul with many sweet passages of his word. O the new Jerusalem! my soul longed for it. O the song of Moses and the Lamb! And that blessed song, that no man can learn, but they who are redeemed from the earth! and the glorious white robes, that were given to the souls under the altar!
’Lord, I’m a stranger here alone;Earth no true comforts can afford; Yet, absent from my dearest one, My soul delights to cry, My Lord. Jesus, my Lord, my only love, Possess my soul, nor thence depart; Grant me kind visits, heavenly Dove; My God shall then have all my heart.’
“Monday, April 26. Continued in a sweet frame of mind; but in the afternoon felt something of spiritual pride stirring. God was pleased to make it an humbling season at first; though afterwards he gave me sweetness. O my soul exceedingly longs for that blessed state of perfect deliverance from all sin! At night, God enabled me to give my soul up to him, to cast myself upon him, to be ordered and disposed of according to his sovereign pleasure; and I enjoyed great peace and consolation in so doing. My soul took sweet delight in God; my thoughts freely and sweetly centred in him. O that I could spend every moment of my life to his glory!
“Tuesday, April 27. I retired pretty early for secret devotions; and in prayer God was pleased to pour such ineffable comforts into my soul, that I could do nothing for some time but say over and over,’ O my sweet Saviour! ‘O my sweet Saviour! whom have I in heaven but thee? and there is none upon earth that I desire beside thee.’ If I had had a thousand lives, my soul would gladly have laid them all down at once to have been with Christ. My soul never enjoyed so much of heaven before; it was the most refined and the most spiritual season of communion with God I ever yet felt. I never felt so great a degree of resignation in my life. In the afternoon I withdrew to meet with my God, but found myself much declined, and God made it an humbling season to my soul. I mourned over the body of death that is in me. It grieved me exceedingly, that I could not pray to and praise God with my heart full of divine heavenly love. O that my soul might never offer any dead, cold services to my God! In the evening had not so much divine love, as in the morning; but had a sweet season of fervent intercession.
“Wednesday, April 28. I withdrew to my usual place of retirement in great peace and tranquillity, spent about two hours in secret duties, and felt much as I did yesterday morning, only weaker and more overcome. I seemed to depend wholly on my dear Lord; wholly weaned from all other dependences. I knew not what to say to my God, but only lean on his bosom, as it were, and breathe
“Thursday, April 29. I was kept off at a distance from God; but had some enlargement in intercession for precious souls.
“Friday, April 30. I was somewhat dejected in spirit: nothing grieves me so much, as that I cannot live constantly to God’s glory. I could bear any desertion or spiritual conflicts, if I could but have my heart all the while burning within me with love to God and desires of his glory. But this is impossible; for when I feel these, I cannot be dejected in my soul, but only rejoice in my Saviour, who has delivered me from the reigning power, and will shortly deliver me from the indwelling of sin.
“Saturday, May 1. I was enabled to cry to God with fervency for ministerial qualifications, that he would appear for the advancement of his own kingdom, and that he would bring in the heathen, &c. Had much assistance in my studies. This has been a profitable week to me; I have enjoyed many communications of the blessed Spirit in my soul.
“Lord’s day, May 2. God was pleased this morning to give me such a sight of myself, as made me appear very vile in my own eyes. I felt corruption stirring in my heart, which I could by no means suppress; felt more and more deserted; was exceeding weak, and almost sick with my inward trials.
“Monday, May 3. Had a sense of vile ingratitude. In the morning I withdrew to my usual place of retirement, and mourned for my abuse of my dear Lord: spent the day in fasting and prayer. God gave me much power of wrestling for his cause and kingdom; and it was a happy day to my soul. God was with me all the day, and I was more above the world than ever in my life.”
Through the remaining part of this week he complains almost every day of desertion, inward trials and conflicts, attended with dejection of spirit; but yet speaks of times of relief and sweetness, and daily refreshing visits of the divine Spirit, affording special assistance and comfort, and enabling, at some times, to much fervency and enlargement in religious duties.
“Lord’s day, May, 9. I think I never felt so much of the cursed pride of my heart, as well as the stubbornness of my will, before. Oh dreadful! what a vile wretch I am! I could submit to be nothing, and to lie down in the dust. O that God would humble me in the dust! I felt myself such a sinner, all day, that I had scarce any comfort. O when shall I be delivered from the body of this death! I greatly feared, lest through stupidity and carelessness I should lose the benefit of these trials. O that they might be sanctified to my soul! Nothing seemed to touch me but only this, that I was a sinner. Had a fervency and refreshment in social prayer in the evening.
“Monday, May 10. I rode to New-Haven; saw some Christian friends there; and had comfort in joining in prayer with them, and hearing of the goodness of God to them, since I last saw them.
“Tuesday, May 11. I rode from New-Haven to Weathersfeld; was very dull most of the day; had little spirituality in this journey, though I often longed to be alone with God; was much perplexed with vile thoughts; was sometimes afraid of every thing: but God was my helper. Catched a little time for retirement in the evening, to my comfort and rejoicing. Alas! I cannot live in the midst of a tumult. I long to enjoy God alone.
“Wednesday, May 12. I had a distressing view of the pride, enmity, and vileness of my heart. Afterwards had sweet refreshment in conversing, and worshipping God, with Christian friends.
“Thursday, May 13. Saw so much of the wickedness of my heart, that I longed to get away from myself. I never before thought there was so much spiritual pride in my soul. I felt almost pressed to death with my own vileness. Oh what a body of death is there in me! Lord, deliver my soul. I could not find any convenient place for retirement, and was greatly exercised. Rode to Hartford in the afternoon: had some refreshment and comfort in religious exercises with Christian friends; but longed for more retirement. O the closest walk with God is the sweetest heaven that can be enjoyed on earth!
“Friday, May 14. I waited on a council of ministers convened at Hartford, and spread before them the treatment I had met with from the rector and tutors of Yale college; who thought it adviseable to intercede for me with the rector and trustees, and to entreat them to restore me to my former privileges in college.
The application which was then made on his behalf, had not the desired success.
“Saturday, May 15. I rode from Hartford to Hebron; was somewhat dejected on the road; appeared exceeding vile in my own eyes, saw much pride and stubbornness in my heart. Indeed I never saw such a week as this before; for I have been almost ready to die with the view of the wickedness of my heart. I could not have thought I had such a body of death in me. Oh that God would deliver my soul!”
The three next days (which he spent at Hebron, Lebanon, and Norwich) he complains still of dulness and desertion, and expresses a sense of his vileness, and longing to hide himself in some cave or den of the earth: but yet speaks of some intervals of comfort and soul-refreshment each day.
“Wednesday, May 19. (At Millington) I was so amazingly deserted this morning, that I seemed to feel a sort of horror in my soul. Alas! when God withdraws, what is there that can afford any comfort to the soul!”
Through the eight days next following he expresses more calmness and comfort, and considerable life, fervency, and sweetness in religion.
“Friday, May 28. (At New-Haven) I think I scarce ever felt so calm in my life; I rejoiced in resignation, and giving myself up to God, to be wholly and entirely devoted to him for ever.”
On the three following days there was, by the account he gives, a continuance of the same excellent frame of mind, last expressed: but it seems not to be altogether to so great a degree.
“Tuesday, June 1. Had much of the presence of God in family prayer, and had some comfort in secret. I was greatly refreshed from the word of God this morning, which appeared exceeding sweet to me: some things that appeared mysterious, were opened to me. O that the kingdom of the dear Saviour might come with power, and the healing waters of the sanctuary spread far and wide for the healing of the nations! Came to Ripton; but was very weak. However, being visited by a number of young people in the evening, I prayed with them.”
The remaining part of this week he speaks of being much diverted and hindered in the business of religion, by great weakness of body, and necessary affairs he had to attend; and complains of having but little power in religion; but signifies, that God hereby showed him he was like a helpless infant cast out in the open field.
“Lord’s day, June 6. I feel much deserted: but all
“Monday, June 7. Felt still powerless in secret prayer. Afterwards I prayed and conversed with some little life. God feeds me with crumbs: blessed be his name for any thing. I felt a great desire, that all God’s people might know how mean and little and vile I am; that they might see I am nothing, that so they might pray for me aright, and not have the least dependence upon me.
“Tuesday, June 8. I enjoyed one sweet and precious season this day: I never felt it so sweet to be nothing, and less than nothing, and to be accounted nothing.”
The three next days he complains of desertion, and want of fervency in religion; but yet his diary shows that every day his heart was engaged in religion, as his great, and, as it were, only business.
“Saturday, June 12. Spent much time in prayer this morning, and enjoyed much sweetness: felt insatiable longings after God much of the day. I wondered how poor souls do to live that have no God. The world, with all its enjoyments, quite vanished. I see myself very helpless: but I have a blessed God to go to. I longed exceedingly to be dissolved, and to be with Christ, to behold his glory. Oh, my weak, weary soul longs to arrive at my Father’s house!
“Lord’s day, June 13. Felt something calm and resigned in the public worship: at the sacrament saw myself very vile and worthless. O that I may always lie low in the dust. My soul seemed steadily to go forth after God, in longing desires to live upon him.
“Monday, June 14. Felt something of the sweetness of communion with God, and the constraining force of his love: how admirably it captivates the soul, and makes all the desires and affections to centre in God! I set apart this day for secret fasting and prayer, to entreat God to direct and bless me with regard to the great work I have in view, of preaching the gospel; and that the Lord would return to me, and show me the light of his countenance. Had little life and power in the forenoon: near the middle of the afternoon, God enabled me to wrestle ardently in intercession for absent friends: but just at night, the Lord visited me marvellously in prayer: I think my soul never was in such an agony before. I felt no restraint; for the treasures of divine grace were opened to me. I wrestled for absent friends, for the ingathering of souls, for multitudes of poor souls, and for many that I thought were the children of God, personally, in many distant places. I was in such an agony, from sun half an hour high, till near dark, that I was all over wet with sweat; but yet it seemed to me that I had wasted away the day, and had done nothing. Oh, my dear Jesus did sweat blood for poor souls! I longed for more compassion towards them. Felt still in a sweet frame, under a sense of divine love and grace; and went to bed in such a frame, with my heart set on God.
“Tuesday, June 15. Had the most ardent longings after God that ever I felt in my life: at noon, in my secret retirement, I could do nothing but tell my dear Lord, in a sweet calm, that he knew I longed for nothing but himself, nothing but holiness; that he had given me these desires, and he only could give me the thing desired. I never seemed to be so unhinged from myself, and to be so wholly devoted to God. My heart was swallowed up in God most of the day. In the evening I had such a view of the soul being as it were enlarged, to contain more holiness, that it seemed ready to separate from my body. I then wrestled in an agony for divine blessings; had my heart drawn out in prayer for some Christian friends, beyond what I ever had before. I feel differently now from whatever I did under any enjoyments before; more engaged to live to God for ever. and less pleased with my own frames. I am not satisfied with my frames, nor feel at all more easy after such strugglings than before; for it seems far too little, if I could always be so. Oh how short do I fall of my duty in my sweetest moments!”
In his diary for the two next days he expresses something of the same frame, but in a far less degree.
Here end the 30 first pages of the third volume of his diary, which he speaks of in the beginning of this volume, (as observed before,) as containing a specimen of his ordinary manner of living, through the whole space of time, from the beginning of those two volumes that were destroyed.
“Friday, June 18. Considering my great unfitness for the work of the ministry, my present deadness, and total inability to do any thing for the glory of God that way, feeling myself very helpless, and at a great loss what the Lord would have me to do; I set apart this day for prayer to God, and spent most of the day in that duty, but amazingly deserted most of the day. Yet I found God graciously near, once in particular; while I was pleading for more compassion for immortal souls, my heart seemed to be opened at once, and I was enabled to cry with great ardency, for a few minutes. Oh, I was distressed to think, that I should offer such dead, cold services to the living God! My soul seemed to breathe after holiness, a life of constant devotedness to God. But I am almost lost sometimes in the pursuit of this blessedness, and ready to sink, because I continually fall short and miss of my desire. O that the Lord would help me to hold out, yet a little while, till the happy hour of deliverance comes!
“Saturday, June 19. Felt much disordered; my spirits were very low: but yet enjoyed some freedom and sweetness in the duties of religion. Blessed be God.
“Lord’s day, June 20. Spent much time alone. My soul longed to be holy, and reached after God; but seemed not to obtain my desire. I hungered and thirsted; but was not refreshed and satisfied. My soul hung on God, as my only portion. O that I could grow in grace more abundantly every day!”
The next day he speaks of his having assistance in his studies, and power, fervency, and comfort in prayer.
“Tuesday, June 22. In the morning spent about two hours in prayer and meditation, with considerable delight. Towards night, felt my soul go out in longing desires after God, in secret retirement. In the evening, was sweetly composed and resigned to God’s will; was enabled to leave myself and all my concerns with him, and to have my whole dependence upon him. My secret retirement was very refreshing to my soul; it appeared such a happiness to have God for my portion, that I had rather be any other creature in this lower creation, than not come to the enjoyment of God. I had rather be a beast, than a man without God, if I were to live here to eternity. Lord, endear thyself more to me!”
In his diary for the next seven days he expresses a variety of exercises of mind. He speaks of great longings after God and holiness, and earnest desires for the conversion of others; of fervency in prayer, power to wrestle with God, composure, comfort, and sweetness, from time to time; but expresses a sense of the vile abomination of his heart, and bitterly complains of his barrenness, and the pressing body of death; and says, he “saw clearly that whatever he enjoyed, better than hell, was of free grace.” He complains of being exceeding low, much below the character of a child of God; and is sometimes very disconsolate and dejected.
“Wednesday, June 30. Spent this day alone in the woods, in fasting and prayer; underwent the most dreadful conflicts in my soul that ever I felt, in some respects. I saw myself so vile, that I was ready to say, “I shall now perish by the hand of Saul.” I thought, and almost concluded, I had no power to stand for the cause of God, but was almost “afraid of the shaking of a leaf.” Spent almost the whole day in prayer, incessantly. I could not bear to think of Christians showing me any respect. I almost despaired of doing any service in the world: I could not feel any hope or comfort respecting the heathen, which used to afford me some refreshment in the darkest hours of this nature. I spent the day in the bitterness of my soul. Near night, I felt a little better; and afterwards enjoyed some sweetness in secret prayer.
“Thursday, July 1. Had some sweetness in prayer this morning. Felt exceeding sweetly in secret prayer to-night, and desired nothing so ardently as that God should do with me just as he pleased.
“Friday, July 2. Felt composed in secret prayer in the morning. My desires ascended to God this day, as I was travelling: and was comfortable in the evening. Blessed be God for all my consolations.
“Saturday, July 3. My heart seemed again to sink.
“Lord’s day, July 4. Had considerable assistance. In the evening I withdrew, and enjoyed a happy season in secret prayer. God was pleased to give me the exercise of faith, and thereby brought the invisible and eternal world near to my soul; which appeared sweetly to me. I hoped, that my weary pilgrimage in the world would be short; and that it would not be long before I was brought to my heavenly home and Father’s house. I was resigned to God’s will, to tarry his time, to do his work, and suffer his pleasure. I felt thankfulness to God for all my pressing desertions of late; for I am persuaded they have been made a means of making me more humble, and much more resigned. I felt pleased, to be little, to be nothing, and to lie in the dust. I enjoyed life and consolation in pleading for the dear children of God, and the kingdom of Christ in the world; and my soul earnestly breathed after holiness, and the enjoyment of God. O come, Lord Jesus, come quickly.“
By his diary for the remaining days of this week, it appears that he enjoyed considerable composure and tranquillity, and had sweetness and fervency of spirit in prayer, from day to day.
“Lord’s day, July 11. Was deserted, and exceedingly dejected, in the morning. In the afternoon, had some life and assistance, and felt resigned. I saw myself exceeding vile.”
On the two next days he expresses inward comfort, resignation, and strength in God.
“Wednesday, July 14. Felt a kind of humble resigned sweetness: spent a considerable time in secret, giving myself up wholly to the Lord. Heard Mr. Bellamy preach towards night: felt very sweetly part of the time: longed for nearer access to God.“
The four next days he expresses considerable comfort and fervency of spirit, in Christian conversation and religious exercises.
“Monday, July 19. My desires seem especially to be carried out after weanedness from the world, perfect deadness to it, and to be even crucified to all its allurements. My soul longs to feel itself more of a pilgrim and stranger here below; that nothing may divert me from pressing through the lonely desert, till I arrive at my Father’s house.
“Tuesday, July 20. It was sweet to give away myself to God, to be disposed of at his pleasure; and had some feeling sense of the sweetness of being a pilgrim on earth.“
The next day he expresses himself as determined to be wholly devoted to God; and it appears by his diary, that he spent the whole day in a most diligent exercise of religion, and exceeding comfortably.
“Thursday, July 22. Journeying from Southbury to Ripton, I called at a house by the way; where being very kindly entertained and refreshed, I was filled with amazement and shame, that God should stir up the hearts of any to show so much kindness to such a dead dog as I; was made sensible, in some measure, how exceedingly vile it is, not to be wholly devoted to God. I wondered that God would suffer any of his creatures to feed and sustain me from time to time.”
In his diary for the six next days are expressed various exercises and experiences; such as, sweet composure and fervency of spirit in meditation and prayer, weanedness from the world, being sensibly a pilgrim and stranger on the earth, engagedness of mind to spend every inch of time for God, &c.
“Thursday, July 29. I was examined by the Association met at Danbury, as to my learning, and also my experiences in religion, and received a licence from them to preach the gospel of Christ. Afterwards felt much devoted to God; joined in prayer with one of the ministers, my peculiar friend, in a convenient place; went to bed resolving to live devoted to God all my days.
FROM THE TIME OF HIS BEING LICENSED TO PREACH BY THE ASSOCIATION, TILL HE WAS EXAMINED IN NEW YORK, BY THE CORRESPONDENTS, OR COMMISSIONERS OF THE SOCIETY IN SCOTLAND FOR PROPAGATING CHRISTIAN KNOWLEDGE, AND APPROVED AND APPOINTED AS THEIR MISSIONARY TO THE INDIANS.
“Friday, July 30, 1742. Rode from Danbury to Southbury; preached there from
“Saturday, July 31. Exceeding calm and composed, and was greatly refreshed and encouraged.”
It appears by his diary, that he continued in this sweetness and tranquillity almost through the whole of the next week.
“Lord’s day, Aug. 8. In the morning I felt comfortably in secret prayer; my soul was refreshed with the hopes of the heathen coming home to Christ; was much resigned to God, and thought it was no matter what became of me. Preached both parts of the day at Bethlehem, from
It appears by his diary, that he continued through the three next days engaged with all his might in the business of religion, and in almost a constant enjoyment of the comforts of it.
“Thursday, Aug. 12. This morning and last night I was exercised with sore inward trials: I had no power to pray; but seemed shut out from God. I had in a great measure lost my hopes of God sending me among the heathen afar off, and of seeing them flock home to Christ. I saw so much of my hellish vileness, that I appeared worse to myself than any devil: I wondered that God would let me live, and wondered that people did not stone me, much
more that they would ever hear me preach! It seemed as though I never could nor should preach any more; yet about nine or ten o’clock, the people came over, and I was forced to preach. And blessed be God, he gave me his presence and Spirit in prayer and preaching: so that I was much assisted, and spake with power from It was in a place near Kent, in the western borders of Connecticut, where there is a number of Indians.
It appears that the two next days he had much comfort, and had his heart much engaged in religion.
“Lord’s day, Aug. 15. Felt much comfort and devotedness to God this day. At night it was refreshing to get alone with God, and pour out my soul. O who can conceive of the sweetness of communion with the blessed God, but those who have experience of it! Glory to God for ever, that I may taste heaven below.
“Monday, Aug. 16. Had some comfort in secret prayer, in the morning Felt sweetly sundry times in prayer this day: but was much perplexed in the evening with vain conversation.
“Tuesday, Aug. 17. Exceedingly depressed in spirit, it cuts and wounds my heart, to think how much self-exaltation, spiritual pride, and warmth of temper, I have formerly had intermingled with my endeavours to promote God’s work: and sometimes I long to lie down at the feet of opposers, and confess what a poor imperfect creature I have been, and still am. Oh, the Lord forgive me, and make me for the future “wise as a serpent, and harmless as a dove!” Afterwards enjoyed considerable comfort and delight of soul.
“Thursday, Aug. 19. This day, being about to go from Mr. Bellamy’s at Bethlehem, where I had resided some time, I prayed with him, and two or three other Christian friends. We gave ourselves to God with all our hearts, to be his for ever: eternity looked very near to me, while I was praying. If I never should see these Christians again in this world, it seemed but a few moments before I should meet them in another world.
“Friday, Aug. 20. I appeared so vile to myself, that I hardly dared to think of being seen especially on account of spiritual pride. However, to-night I enjoyed a sweet hour alone with God (at Ripton): I was lifted above the frowns and flatteries of this lower world, had a sweet relish of heavenly joys, and my soul did as it were get into the eternal world, and really taste of heaven. I had a sweet season of intercession for dear friends in Christ; and God helped me to cry fervently for Zion. Blessed be God for this season.
“Saturday, Aug. 21. Was much perplexed in the morning. Towards noon enjoyed more of God in secret, was enabled to see that it was best to throw myself into the hands of God, to be disposed of according to his pleasure, and rejoiced in such thoughts. In the afternoon rode to New-Haven; was much confused all the way. Just at night underwent such a dreadful conflict as I have scarce ever felt. I saw myself exceedingly vile and unworthy; so that I was guilty, and ashamed that any body should bestow any favour on me, or show me any respect.
“Lord’s day, Aug. 22. In the morning, continued still in perplexity. In the evening, enjoyed that comfort that seemed to me sufficient to overbalance all my late distresses. I saw that God is the only soul-satisfying portion, and I really found satisfaction in him. My soul was much enlarged in sweet intercession for my fellowmen every where, and for many Christian friends in particular, in distant places.
“Monday, Aug. 23. Had a sweet season in secret prayer: the Lord drew near to my soul, and filled me with peace and divine consolation. O my soul tasted the sweetness of the upper world; and was drawn out in prayer for the world, that it might come home to Christ! Had much comfort in the thoughts and hopes of the ingathering of the heathen; was greatly assisted in intercession for Christian friends.”
He continued still in the same frame of mind the next day, but in a lesser degree.
“Wednesday, Aug. 25. In family prayer, God helped me to climb up near him, so that I scarce ever got nearer.”
The four next days, he appears to have been the subject of desertion, and of comfort, and fervency in religion, interchangeably, together with a sense of vileness and unprofitableness.
“Monday, Aug. 30. Felt something comfortably in the morning; conversed sweetly with some friends; was in a serious composed frame; and prayed at a certain house with some degree of sweetness. Afterwards, at another house, prayed privately with a dear Christian friend or two; and I think I scarce ever launched so far into the eternal world as then; I got so far out on the broad ocean that my soul with joy triumphed over all the evils on the shores of mortality. I think time, and all its gay amusements and cruel disappointments, never appeared so inconsiderable to me before. I was in a sweet frame; I saw myself nothing, and my soul reached after God with intense desire. O! I saw what I owed to God, in such a manner, as I scarce ever did: I knew I had never lived a moment to him as I should do; indeed it appeared to me I had never done any thing in Christianity: my soul longed with a vehement desire to live to God. In the evening, sung and prayed with a number of Christians: felt the powers of the world to come in my soul, in prayer. Afterwards prayed again privately, with a dear Christian or two, and found the presence of God; was something humbled in my secret retirement: felt my ingratitude, because I was not wholly swallowed up in God.”
He was in a sweet frame great part of the next day.
“Wednesday, Sept. 1. Went to Judea, to the ordination of Mr. Judd. Dear Mr. Bellamy preached from
“Thursday, Sept. 2. About two in the afternoon I preached from
On Friday, Sept. 3. He complains of having but little life in the things of God, the former part of the day, but afterwards speaks of sweetness and enlargement.
“Saturday, Sept. 4. Much out of health, exceedingly depressed in my soul, and at an awful distance from God. Towards night spent some time in profitable thoughts on
“Lord’s day, Sept. 5. Preached all day: was somewhat strengthened and assisted in the afternoon; more especially in the evening: had a sense of my unspeakable short-comings in all my duties. I found, alas! that I had never lived to God in my life.
“Monday, Sept. 6. Was informed, that they only waited for an opportunity to apprehend me for preaching at New-Haven lately, that so they might imprison me. This made me more solemn and serious, and to quit all hopes of the world’s friendship: it brought me to a further sense of my vileness, and just desert of this, and much more, from the hand of God, though not from the hand of man. Retired into a convenient place in the woods, and spread the matter before God.
“Tuesday, Sept. 7. Had some relish of divine things in the morning. Afterwards felt more barren and melancholy. Rode to New-Haven, to a friend’s house at a distance from the town; that I might remain undiscovered, and yet have opportunity to do business privately with friends which come to commencement.
“Wednesday, Sept. 8. Felt very sweetly when I first rose in the morning. In family prayer had some enlargement, but not much spirituality, till eternity came up before me, and looked near: I found some sweetness in the thoughts of bidding a dying farewell to this tiresome world. Though some time ago I reckoned upon seeing my dear friends at commencement; yet being now denied the opportunity, for fear of imprisonment, I felt
totally resigned, and as contented to spend this day alone in the woods, as I could have done, if I had been allowed to go to town. Felt exceedingly weaned from the world to-day. In the afternoon I discoursed on divine things with a dear Christian friend, whereby we were both refreshed. Then I prayed, with a sweet sense of the blessedness of communion with God: I think I scarce ever enjoyed more of God in any one prayer. O it was a blessed season indeed to my soul; I know not that ever I saw so
much of my own nothingness in my life; never wondered so, that God allowed me to preach his word. This has been a sweet and comfortable day to my soul. Blessed be God. Prayed again with my dear friend, with something of
“Thursday, Sept. 9. Spent much of the day alone: enjoyed the presence of God in some comfortable degree: was visited by some dear friends, and prayed with them: wrote sundry letters to friends; felt religion in my soul while writing: enjoyed sweet meditations on some scriptures. In the evening, went very privately into town, from the place of my residence at the farms, and conversed with some dear friends; felt sweetly in singing hymns with them: and made my escape to the farms again, without being discovered by any enemies, as I knew of. Thus the Lord preserves me continually.
“Friday, Sept. 10. Longed with intense desire after God; my whole soul seemed impatient to be conformed to him, and to become ‘holy, as he is holy.’ In the afternoon, prayed with a dear friend privately, and had the presence of God with us; our souls united together to reach after a blessed immortality, to be unclothed of the body of sin and death, and to enter the blessed world, where no unclean thing enters. O, with what intense desire did our souls long for that blessed day, that we might be freed from sin, and for ever live to and in our God! In the evening, took leave of that house; but first kneeled down and prayed; the Lord was of a truth in the midst of us; it was a sweet parting season; felt in myself much sweetness and affection in the things of God. Blessed be God for every such divine gale of his Spirit, to speed me on in my way to the new Jerusalem! Felt some sweetness afterwards, and spent the evening in conversation with friends, and prayed with some life, and retired to rest very late.”
The five next days he appears to have been in an exceeding comfortable frame of mind, for the most part, and to have been the subject of the like heavenly exercises as are often expressed in preceding passages of his diary; such as, having his heart much engaged for God, wrestling with him in prayer with power and ardency; enjoying at times sweet calmness and composure of mind, giving himself up to God to be his for ever, with great complacence of mind; being wholly resigned to the will of God, that he might do with him what he pleased; longing to improve time, having the eternal world as it were brought nigh; longing after God and holiness, earnestly desiring a complete conformity to him, and wondering how poor souls do to exist without God.
“Thursday, Sept. 16. At night enjoyed much of God in secret prayer: felt an uncommon resignation, to be and do what God pleased. Some days past I felt great perplexity on account of my past conduct: my bitterness, and want of Christian kindness and love, has been very distressing to my soul: the Lord forgive me my unchristian warmth, and want of a spirit of meekness!”
The next day he speaks of much resignation, calmness, and peace of mind, and near views of the eternal world.
“Saturday, Sept. 18. Felt some compassion for souls, and mourned I had no more. I feel much more kindness, meekness, gentleness, and love towards all mankind, than ever. I long to be at the feet of my enemies and persecutors: enjoyed some sweetness, in feeling my soul conformed to Christ Jesus, and given away to him for ever.”
The next day he speaks of much dejection and discouragement, from an apprehension of his own unfitness ever to do any good in preaching; but blesses God for all dispensations of providence and grace; finding that by all God weaned him more from the world, and made him more resigned.
The next ten days he appears to have been for the most part under great degrees of melancholy, exceedingly dejected and discouraged: speaks of his being ready to give up all for gone respecting the cause of Christ, and exceedingly longing to die: yet had some sweet seasons and intervals of comfort, and special assistance and enlargement in the duties of religion, and in performing public services, and considerable success in them.
“Thursday, Sept. 30. Still very low in spirits; I did not know how to engage in any work or business, especially to correct some disorders among Christians; felt as though I had no power to be faithful in that regard. However, towards noon I preached from
Through this and the two following weeks he passed through a variety of exercises: he was frequently dejected, and felt inward distresses; and sometimes sunk into the depths of melancholy: at which turns he was not exercised about the state of his soul, with regard to the favour of God, and his interest in Christ, but about his own sinful infirmities, and unfitness for God’s service. His mind appears sometimes extremely depressed and sunk with a sense of inexpressible vileness. But in the mean time he speaks of many seasons of comfort and spiritual refreshment, wherein his heart was encouraged and strengthened in God, and sweetly resigned to his will; of some seasons of very high degrees of spiritual consolation, and of his great longings after holiness and conformity to God; of his great fear of offending God, and of his heart being sweetly melted in religious duties; of his longing for the advancement of Christ’s kingdom, of his having at times much assistance in preaching, and of remarkable effects on the auditory.
“Lord’s day, Oct. 17. Had a considerable sense of my helplessness and inability; saw that I must be dependent on God for all I want; and especially when I went to the place of public worship. I found I could not speak a word for God without his special help and assistance. I went into the assembly trembling, as I frequently do, under a sense of my insufficiency to do any thing in the cause of God, as I ought to do. But it pleased God to afford me much assistance, and there seemed to be a considerable effect on the hearers. In the evening I felt a disposition to praise God, for his goodness to me, that he had enabled me in some measure to be faithful; and my soul rejoiced to think, that I had thus performed the work of one day more, and was one day nearer my eternal, and I trust my heavenly, home. O that I might be “faithful to the death, fulfilling as an hireling my day,” till the shades of the evening of life shall free my soul from the toils of the day! This evening, in secret prayer, I felt exceeding solemn, and such longing desires after deliverance from sin, and after conformity to God, as melted my heart. Oh, I longed to be “delivered from this body of death!” I felt inward pleasing pain, that I could not be conformed to God entirely, fully, and for ever. I scarce ever preach without being first visited with inward conflicts and sore trials. Blessed be the Lord for these trials and distresses as they are blessed for my humbling.
“Monday, Oct. 18. In the morning I felt some sweetness, but still pressed through trials of soul. My life is a constant mixture of consolations and conflicts, and will be so till I arrive at the world of spirits.
“Tuesday, Oct. 19. This morning and last night I felt a sweet longing in my soul after holiness. My soul seemed so to reach and stretch towards the mark of perfect sanctity, that it was ready to break with longings.
“Wednesday, Oct. 20. Exceeding infirm in body, exercised with much pain, and very lifeless in divine things. Felt a little sweetness in the evening.
“Thursday, Oct. 21. Had a very deep sense of the vanity of the world most of the day; had little more regard to it than if I had been to go into eternity the next hour. Through divine goodness, I felt very serious and solemn. O, I love to live on the brink of eternity, in my views and meditations! This gives me a sweet, awful, and reverential sense and apprehension of God and divine things, when I see myself as it were standing before the judgment-seat of Christ.
“Friday, Oct. 22. Uncommonly weaned from the world to-day: my soul delighted to be a stranger and pilgrim on the earth; I felt a disposition in me never to have any thing to do with this world. The character given of some of the ancient people of God, in
“Saturday, Oct. 23. Somewhat perplexed and confused. Rode this day from Bethlehem to Simsbury.
“Lord’s day, Oct. 24. Felt so vile and unworthy, that I scarce knew how to converse with human creatures.
“Monday, Oct. 25. [At Turky-Hills] In the evening I enjoyed the divine presence in secret prayer. It was a sweet and comfortable season to me; my soul longed for God, for the living God: enjoyed a sweet solemnity of spirit, and longing desire after the recovery of the divine image in my soul. ‘Then shall I be satisfied, when I shall awake in God’s likeness,’ and never before.
“Tuesday, Oct. 26. [At West-Suffield] Underwent the most dreadful distresses, under a sense of my own unworthiness. It seemed to me, I deserved rather to be driven out of the place, than to have any body treat me with any kindness, or come to hear me preach. And verily my spirits were so depressed at this time, (as at many others,) that it was impossible I should treat immortal souls with faithfulness. I could not deal closely and faithfully with them, I felt so infinitely vile in myself. Oh, what dust and ashes I am, to think of preaching the gospel to others! Indeed I never can be faithful for one moment, but shall certainly ‘daub with untempered mortar,’ if God do not grant me special help. In the evening I went to the meeting-house, and it looked to me near as easy for one to rise out of the grave and preach, as for me. However, God afforded me some life and power, both in prayer and sermon; and was pleased to lift me up, and show me that he could enable me to preach. O the wonderful goodness of God to so vile a sinner! Returned to my quarters; and enjoyed some sweetness in prayer alone, and mourned that I could not live more to God.
“Wednesday, Oct. 27. I spent the forenoon in prayer and meditation; was not a little concerned about preaching in the afternoon: felt exceedingly without strength, and very helpless indeed; and went into the meeting-house, ashamed to see any come to hear such an unspeakably worthless wretch. However, God enabled me to speak with clearness, power, and pungency. But there was some noise and tumult in the assembly, that I did not well like; and endeavoured to bear public testimony against it with moderation and mildness, through the current of my discourse. In the evening, was enabled to be in some measure thankful and devoted to God.”
The frames and exercises of his mind during the four next days were mostly very similar to those of the two days past; excepting intervals of considerable degrees of divine peace and consolation.
The things expressed within the space of the three following days are such as these; some seasons of dejection, mourning for being so destitute of the exercises of grace, longing to be delivered from sin, pressing after more of God, seasons of sweet consolation, precious and intimate converse with God in secret prayer, sweetness of Christian conversation, &c. Within this time he rode from Sufileld to Eastbury, Hebron, and Lebanon.
“Thursday, Nov. 4. [At Lebanon] Saw much of my nothingness most of this day: but felt concerned that I had no more sense of my insufficiency and unworthiness. O it is sweet lying in the dust! But it is distressing to feel in my soul that hell of corruption, which still remains in me. In the afternoon, had a sense of the sweetness of a strict, close, and constant devotedness to God, and my soul was comforted with his consolations.
My soul felt a pleasing, yet painful concern, lest I should spend some moments without God. O may I always live to God! In the evening, I was visited by some friends, and spent the time in prayer and such conversation as tended to our edification. It was a comfortable season to my soul: I felt an intense desire to spend every moment for God. God is unspeakably gracious to me continually. In times past, he has given me inexpressible sweetness in the performance of duty. Frequently
my soul has enjoyed much of God; but has been ready to say, ‘Lord, it is good to be here;’ and so to indulge sloth, while I have lived on the sweetness of my feelings. But of late, God has been pleased to keep my soul hungry, almost continually; so that I have been filled with a kind of pleasing pain. When I really enjoy God, I feel my desires of him the more insatiable, and my thirstings after holiness the more unquenchable; and the Lord will not allow me to feel as though I were
fully supplied and satisfied, but keeps me still reaching forward. I feel barren and empty, as though I could not live without more of God; I feel ashamed and guilty before him. Oh! I see that ‘the law is spiritual, but I am carnal.’ I do not, I cannot live to God. Oh for holiness! Oh for more of God in my soul! Oh this pleasing pain! It makes my soul press after God; the language of it is, ‘Then shall I be satisfied, when I awake in God’s likeness,’ (
These insatiable desires after God and holiness continued the two next days, with a great sense of his own exceeding unworthiness, and the nothingness of the things of this world.
“Lord’s day, Nov. 7. [At Millington] It seemed as if such an unholy wretch as I never could arrive at that blessedness, to be ‘holy, as God is holy.’ At noon I longed for sanctification, and conformity to God. Oh, that is the all, the all! The Lord help me to press after God for ever.
“Monday, Nov. 8. Towards night enjoyed much sweetness in secret prayer, so that my soul longed for an arrival in the heavenly country, the blessed paradise of God. Through divine goodness, I have scarce seen the day, for two months, but death has looked so pleasant to me at one time or other of the day, that I could have rejoiced the present should be my last, notwithstanding my pressing inward trials and conflicts. I trust the Lord will finally make me a conqueror, and more than a conqueror; and that I shall be able to use that triumphant language, ‘O death, where is thy sting!’ And, ‘O grave, where is thy victory!’”
Within the next ten days the following things are expressed: longing and wrestling to be holy, and to live to God; a desire that every single thought might be for God; feeling guilty, that his thoughts were no more swallowed up in God; sweet solemnity and calmness of mind; submission and resignation to God; great weanedness from the world; abasement in the dust; grief at some vain conversation that was observed; sweetness from time to time in secret prayer, and in conversing and praying with Christian friends. And every day he appears to have been greatly engaged in the great business of religion and living to God, without interruption.
“Friday, Nov. 19. [At New-Haven] Received a letter from the Reverend Mr. Pemberton of New York, desiring me speedily to go down thither, and consult about the Indian affairs in those parts; and to meet certain gentlemen there who were intrusted with those affairs. My mind was instantly seized with concern; so I retired with two or three Christian friends, and prayed; and indeed it was a sweet time with me. I was enabled to leave myself and all my concerns with God; and taking leave of friends, I rode to Ripton, and was comforted in an opportunity to see and converse with dear Mr. Mills.”
In the four next following days he was sometimes oppressed with the weight of that great affair, about which Mr. Pemberton had written to him; but was enabled from time to time to “cast his burden on the Lord,” and to commit himself and all his concerns to him. He continued
“Wednesday, Nov. 24. Came to New York: felt still much concerned about the importance of my business; put up many earnest requests to God for his help and direction; was confused with the noise and tumult of the city; enjoyed but little time alone with God: but my soul longed after him.
“Thursday, Nov. 25. Spent much time in prayer and supplication: was examined by some gentlemen, of my Christian experiences, and my acquaintance with divinity, and some other studies, in order to my improvement in that important affair of gospellizing the heathen;
These gentlemen who examined Mr. Brainerd, were the correspondents in New York, New Jersey, and Pennsylvania, of the honourable Society in Scotland for propagating Christian Knowledge; to whom was committed the management of their affairs in those parts, and who were now met at New York.
FROM THE TIME OF HIS EXAMINATION BY THE CORRESPONDENTS OF THE SOCIETY FOR PROPAGATING CHRISTIAN KNOWLEDGE, AND BEING APPOINTED THEIR MISSIONARY, TO HIS FIRST ENTRANCE ON THE BUSINESS OF HIS MISSION AMONG THE INDIANS AT KAUNAUMEEK.
“Friday, Nov. 26. Had still a sense of my great vileness, and endeavoured as much as I could to keep alone. Oh, what a nothing, what dust and ashes am I! Enjoyed some peace and comfort in spreading my complaints before the God of all grace.
”Saturday, Nov. 27. Committed my soul to God with some degree of comfort; left New York about nine in the morning; came away with a distressing sense still of my unspeakable unworthiness. Surely I may well love all my brethren; for none of them all is so vile as I; whatever they do outwardly, yet it seems to me none is conscious of so much guilt before God. Oh my leanness, my barrenness, my carnality, and past bitterness, and want of a gospel-temper! These things oppress my soul. Rode from New York, thirty miles, to White Plains, and most of the way continued lifting up my heart to God for mercy and purifying grace: and spent the evening much dejected in spirit.”
The three next days he continued in this frame, in a great sense of his own vileness, with an evident mixture of melancholy, in no small degree; but had some intervals of comfort, and God’s sensible presence with him.
“Wednesday, Dec. 1. My soul breathed after God, in sweet spiritual and longing desires of conformity to him; my soul was brought to rest itself and all on his rich grace, and felt strength and encouragement to do or suffer any thing that Divine Providence should allot me. Rode about twenty miles from Stratfield to Newton.”
Within the space of the next nine days he went a journey from Newton to Haddam, his native town; and after staying there some days, returned again into the western part of Connecticut, and came to Southbury. In his account of the frames and exercises of his mind, during this space of time, are such things as these: frequent turns of dejection; a sense of his vileness, emptiness, and an unfathomable abyss of desperate wickedness in his heart, attended with a conviction that he had never seen but little of it; bitterly mourning over his barrenness, being greatly grieved that he could not live to God, to whom he owed his all ten thousand times, crying out, “My leanness, my leanness!” a sense of the meetness and suitableness of his lying in the dust beneath the feet of infinite majesty; fervency and ardour in prayer; longing to live to God; being afflicted with some impertinent trifling conversation that he heard; but enjoying sweetness in Christian conversation.
“Saturday, Dec. 11. Conversed with a dear friend, to whom I had thought of giving a liberal education, and being at the whole charge of it, that he might be fitted for the gospel-ministry.
Mr. Brainerd, having now undertaken the business of a missionary to the Indians, and expecting in a little time to leave his native country, to go among the savages into the wilderness, far distant, and spend the remainder of his life among them and having some estate left him by his father, and thinking he should have no occasion for it among them, (though afterwards, as he told me, he found himself mistaken) set himself to think which way he
might spend it most to the glory of God; and no way presenting to his thoughts wherein he could do more good with it, than by being at the charge of educating some young person for the ministry, who appeared to be of good abilities, and well disposed, he fixed upon the person here spoken of to this end. Accordingly he was soon put to learning; and Mr. Brainerd continued to be at the charge of his education from year to year, so long as he lived, which was till this young man was carried through
his third year in college.
“Lord’s day, Dec. 12. I felt, in the morning as if I had little or no power either to pray or preach; and felt a distressing need of divine help. I went to meeting trembling; but it pleased God to assist me in prayer and sermon. I think my soul scarce ever penetrated so far into the immaterial world, in any one prayer that ever I made, nor were my devotions ever so free from gross conceptions and imaginations framed from beholding
material objects. I preached with some sweetness, from
“Monday, Dec. 13. Joined in prayer with Mr. Bellamy; and found sweetness and composure in parting with him, as he went a journey. Enjoyed some sweetness through the day; and just at night rode down to Woodbury.
“Tuesday, Dec. 14. Some perplexity hung on my mind; I was distressed last night and this morning, for the interest of Zion, especially on account of the false appearances of religion, that do but rather breed confusion, especially in some places. I cried to God for help, to enable me to bear testimony against those things, which instead of promoting, do but hinder the progress of vital piety. In the afternoon rode down to
Southbury; and conversed again with my friend about the important affair of his pursuing the work of the ministry; and he appeared much inclined to devote himself to that work, if God should succeed his attempts to qualify himself for so great a work. In the evening I preached from
“Wednesday, Dec. 15. Enjoyed something of God to-day, both in secret and social prayer; but was sensible of much barrenness, and defect in duty, as well as my inability to help myself for the time to come, or to perform It had been determined by the commissioners, who employed Mr. Brainerd as a missionary, that he should go as soon as might be conveniently to the Indians living near the Forks of Delaware river in Pennsylvania, and the Indians on Susquehannah river; which being far off, where also he would be exposed to many hardships and dangers, was the occasion of his taking leave of his friends in this manner.
“Thursday, Dec. 16. Rode down to Derby; and had some sweet thoughts on the road: especially on the essence of our salvation by Christ, from those words, Thou shalt call his name Jesus, &c.
“Friday, Dec. 17. Spent much time in sweet conversation on spiritual things with dear Mr. Humphreys. Rode to Ripton; spent some time in prayer with dear Christian friends.
“Saturday, Dec. 18. Spent much time in prayer in the woods; and seemed raised above the things of the world: my soul was strong in the Lord of hosts; but was sensible of great barrenness.
“Lord’s day, Dec. 19. At the sacrament of the Lord’s supper, I seemed strong in the Lord; and the world, with all its frowns and flatteries, in a great measure disappeared, so that my soul had nothing to do with them: and I felt a disposition to be wholly and for ever the Lord’s. In the evening, enjoyed something of the divine presence; had a humbling sense of my vileness, barrenness, and sinfulness. Oh, it wounded me, to think of the misimprovement of time! God be merciful to me a sinner.
“Monday, Dec. 20. Spent this day in prayer, reading, and writing; and enjoyed some assistance, especially in correcting some thoughts on a certain subject; but had a mournful sense of my barrenness.
“Tuesday, Dec. 21. Had a sense of my insufficiency for any public work and business, as well as to live to God. I rode over to Derby, and preached there. It pleased God to give me very sweet assistance and enlargement, and to enable me to speak with a soft, tender power and energy. We had afterwards a comfortable evening in singing and prayer. God enabled me to pray with as much spirituality and sweetness as I have done for some time: my mind seemed to be unclothed of sense and imagination, and was in a measure let into the immaterial world of spirits. This day was, I trust, through infinite goodness, made very profitable to a number of us, to advance our souls in holiness and conformity to God: the glory be to him for ever. Amen. How blessed it is to grow more and more like God.
“Wednesday, Dec. 22. Enjoyed some assistance in preaching at Ripton; but my soul mourned within me for my barrenness.
“Thursday, Dec. 23. Enjoyed, I trust, something of God this morning in secret. Oh how divinely sweet is it to come into the secret of his presence, and abide in his pavilion! Took an affectionate leave of friends, not expecting to see them again for a very considerable time, if ever in this world. Rode with Mr. Humphreys to his house at Derby; spent the time in sweet conversation; my soul was refreshed and sweetly melted with divine things. Oh that I was always consecrated to God! Near night, I rode to New-Haven, and there enjoyed some sweetness in prayer and conversation, with some dear Christian friends. My mind was sweetly serious and composed; but alas! I too much lost the sense of divine things.”
He continued much in the same frame of mind, and in like exercises, the two following days.
“Lord’s day, Dec. 26. Felt much sweetness and tenderness in prayer, especially my whole soul seemed to love my worst enemies, and was enabled to pray for those that are strangers and enemies to God with a great degree of softness and pathetic fervour. In the evening, rode from New-Haven to Branford, after I had kneeled down and prayed with a number of dear Christian friends in a very retired place in the woods, and so parted.
“Monday, Dec. 27. Enjoyed a precious season indeed; had a sweet melting sense of divine things, of the pure spirituality of the religion of Christ Jesus. In the evening, I preached from
“Tuesday, Dec. 28. Rode from Branford to Haddam. In the morning, my clearness and sweetness in divine things continued; but afterwards my spiritual life sensibly declined.”
The next twelve days he was for the most part extremely dejected, discouraged, and distressed; and was evidently very much under the power of melancholy. There are from day to day most bitter complaints of exceeding vileness, ignorance, and corruption; an amazing load of guilt, unworthiness even to creep on God’s earth, everlasting uselessness, fitness for nothing, &c. and sometimes expressions even of horror at the thoughts of ever preaching again. But yet in this time of great dejection, he speaks of several intervals of divine help and comfort.
The three next days, which were spent at Hebron and the Crank, (a parish in Lebanon,) he had relief, and enjoyed considerable comfort.
“Friday, Jan. 14, 1743. My spiritual conflicts to-day were unspeakably dreadful, heavier than the mountains and overflowing floods. I seemed enclosed, as it were, in hell itself: I was deprived of all sense of God, even of the being of a God; and that was my misery. I had no awful apprehensions of God as angry. This was distress the nearest akin to the damneds’ torments, that I ever endured: their torment, I am sure, will consist much in
a privation of God, and consequently of all good. This taught me the absolute dependence of a creature upon God the Creator, for every crumb of happiness it enjoys. Oh! I feel that if there is no God, though I might live for ever here, and enjoy not only this, but all other worlds, I should be ten thousand times more miserable than a toad. My soul was in such anguish I could not eat; but felt as I suppose a poor wretch would that is just going to the place of
execution. I was almost swallowed up with anguish, when I saw people gathering together, to hear me preach. However, I went in that distress to the house of God, and found not much relief in the first prayer: it seemed as if God would let loose the people upon me to destroy me; nor were the thoughts of death distressing to me, like my own vileness. But afterwards, in my discourse from
The two next days his comfort continues, and he seems to enjoy an almost continual sweetness of soul in the duties and exercises of religion and Christian conversation. On Monday was a return of the gloom he had been under the Friday before. He rode to Coventry this day, and the latter part of the day had more freedom. On Tuesday he rode to Canterbury, and continued more comfortable.
“Wednesday, Jan. 19. [At Canterbury] In the afternoon preached the lecture at the meeting-house; felt some tenderness, and something of the gospel-temper: exhorted the people to love one another, and not to set up their own frames as a standard to try all their brethren by. But was much pressed, most of the day, with a sense of my own badness, inward impurity, and unspeakable corruption. Spent the evening in loving, Christian conversation.
“Thursday, Jan. 20. Rode to my brother’s house between Norwich and Lebanon; and preached in the evening to a number of people: enjoyed neither freedom nor spirituality, but saw myself exceeding unworthy.
“Friday, Jan. 21. Had great inward conflicts; enjoyed but little comfort. Went to see Mr. Williams of Lebanon,
The next day he was much dejected.
“Lord’s day, Jan. 23. I scarce ever felt myself so unfit to exist, as now: saw I was not worthy of a place among the Indians, where I am going, if God permit: thought I should be ashamed to look them in the face, and much more to have any respect shown me there. Indeed I felt myself banished from the earth, as if all places were too good for such a wretch. I thought I should be ashamed to go among the very savages of Africa; I appeared to myself a creature fit for nothing, neither heaven nor earth. None know, but those who feel it, what the soul endures that is sensibly shut out from the presence of God: alas! it is more bitter than death.”
On Monday he rode to Stoningtown, Mr. Fish’s parish. On Tuesday he expresses considerable degrees of spiritual comfort and refreshment.
“Wednesday, Jan. 26. Preached to a pretty large assembly at Mr. Fish’s meeting-house; insisted on humility, and stedfastness in keeping God’s commands; and that through humility we should prefer one another in love, and not make our own frames the rule by which we judge others. I felt sweetly calm, and full of brotherly love; and never more free from party spirit. I hope some good will follow; that Christians will be freed from false joy, and party zeal, and censuring one another.”
On Thursday, after considerable time spent in prayer and Christian conversation, he rode to New London.
“Friday, Jan. 28. Here I found some fallen into extravagances; too much carried away with a false zeal and bitterness. Oh, the want of a gospel-temper is greatly to be lamented. Spent the evening in conversing about some points of conduct in both ministers and private Christians; but did not agree with them. God had not taught them with briers and thorns to be of a kind disposition towards mankind.”
On Saturday he rode to East Haddam, and spent the three following days there. In that space of time he speaks of his feeling weanedness from the world, a sense of the nearness of eternity, special assistance in praying for the enlargement of Christ’s kingdom, times of spiritual comfort, &c.
“Wednesday, Feb. 2. Preached my farewell sermon, last night, at the house of an aged man, who had been unable to attend on the public worship for some time. This morning spent the time in prayer, almost wherever I went; and having taken leave of friends, I set out on my journey towards the Indians; though I was to spend some time at East Hampton on Long island, by leave of the commissioners who employed me in the Indian affair;
The reason why the commissioners or correspondents did not order Mr. Brainerd to go immediately to the Indians, and enter on his business as a missionary, was, that the winter was not judged to be a convenient season for him first to go out into the wilderness, and enter on the difficulties and hardships he must there be exposed to.
He waited the two next days for a passage over the Sound, and spent much of the time in inward conflicts and dejection, but had some comfort.
On Saturday he crossed the Sound, and landed at Oyster-Ponds on Long Island, and travelled from thence to East Hampton. And the seven following days he spent there, for the most part, under extreme dejection and gloominess of mind, with great complaints of darkness, ignorance, &c. Yet his heart appears to have been constantly engaged in the great business of religion, much concerned for the interest of religion in East Hampton, and praying and labouring much for it.
“Saturday, Feb. 12. Enjoyed a little more comfort; was enabled to meditate with some composure of mind; and especially in the evening, found my soul more refreshed in prayer, than at any time of late; my soul seemed to ‘take hold of God’s strength,’ and was comforted with his consolations. O how sweet are some glimpses of divine glory! how strengthening and quickening!
“Lord’s day, Feb. 13. At noon under a great degree of discouragement; knew not how it was possible for me to preach in the afternoon. I was ready to give up all for gone; but God was pleased to assist me in some measure. In the evening, my heart was sweetly drawn out after God, and devoted to him.”
The next day he had comfort and dejection intermingled.
“Tuesday, Feb. 15. Early in the day I felt some comfort; afterwards I walked into a neighbouring grove, and felt more as a stranger on earth, I think, than ever before; dead to any of the enjoyments of the world, as if I had been dead in a natural sense. In the evening, had divine sweetness in secret duty: God was then my portion, and my soul rose above those deep waters, into which I have sunk so low of late. My soul then cried for Zion, and had sweetness in so doing.”
This sweet frame continued the next morning; but afterwards his inward distress returned.
“Thursday, Feb. 17. In the morning found myself comfortable, and rested on God in some measure. Preached this day at a little village belonging to East Hampton; and God was pleased to give me his gracious presence and assistance, so that I spake with freedom, boldness, and some power. In the evening, spent some time with a dear Christian friend; and felt serious, as on the brink of eternity. My soul enjoyed sweetness in lively apprehensions of standing before the glorious God: prayed with my dear friend with sweetness, and discoursed with the utmost solemnity. And truly it was a little emblem of heaven itself. I find my soul is more refined and weaned from a dependence on my frames and spiritual feelings.
“Friday, Feb. 18. Felt something sweetly most of the day, and found access to the throne of grace. Blessed be the Lord for any intervals of heavenly delight and composure, while I am engaged in the field of battle. O that I might be serious, solemn, and always vigilant, while in an evil world! Had some opportunity alone to-day, and found some freedom in study. O, I long to live to God!
“Saturday, Feb. 19. Was exceeding infirm to-day, greatly troubled with pain in my head and dizziness, scarce able to sit up. However, enjoyed something of God in prayer, and performed some necessary studies. I exceedingly long to die; and yet, through divine goodness, have felt very willing to live, for two or three days past.
“Lord’s day, Feb. 20. I was perplexed on account of my carelessness; thought I could not be suitably concerned about the important work of the day, and so was restless with my easiness. Was exceeding infirm again to-day; but the Lord strengthened me, both in the outward and inward man, so that I preached with some life and spirituality, especially in the afternoon, wherein I was enabled to speak closely against selfish religion, that loves Christ for his benefits, but not for himself.”
During the next fortnight, it appears that, for the most part, he enjoyed much spiritual peace and comfort. In his diary for this space of time are expressed such things as these; mourning over indwelling sin and unprofitableness; deadness to the world; longing after God, and to live to his glory; heart-melting desires after his eternal home; fixed reliance on God for his help; experience of much divine assistance both in the private and public exercises of religion; inward strength and courage in the service of God; very frequent refreshment, consolation, and divine sweetness in meditation, prayer, preaching, and Christian conversation. And it appears by his account, that this space of time was filled up with great diligence and earnestness in serving God, in study, prayer, meditation, preaching, and privately instructing and counselling.
“Monday, March 7. This morning when I arose, I found my heart go forth after God in longing desires of conformity to him, and in secret prayer found myself sweetly quickened and drawn out in praises to God for all he had done to and for me, and for all my inward trials
The next day he seems to have continued in a considerable degree of sweetness and fervency in religion.
“Wednesday, March 9. Endeavoured to commit myself and all my concerns to God. Rode sixteen miles to Mantauk,
Mantauk is the eastern cape or end of Long Island, inhabited chiefly by Indians.
The next day he returned to East Hampton; was exceeding infirm in body through the remaining part of this week; but speaks of assistance and enlargement in study and religious exercises, and of inward sweetness and breathing after God.
“Lords day, March 13. At noon I thought it impossible for me to preach, by reason of bodily weakness and inward deadness. In the first prayer I was so weak that I could hardly stand; but in the sermon God strengthened me, so that I spake near an hour and a half with sweet freedom, clearness, and some tender power, from
“Monday, March 14. In the morning was very busy in preparation for my journey, and was almost continually engaged in ejaculatory prayer. About ten, took leave of the dear people of East Hampton; my heart grieved and mourned, and rejoiced at the same time; rode near fifty miles to a part of Brook-Haven, and lodged there, and had refreshing conversation with a Christian friend.”
In two days more he reached New York; but complains of much desertion and deadness on the road. He stayed one day in New York, and on Friday went to Mr. Dickinson’s at Elizabeth-Town. His complaints are the same as on the two preceding days.
“Saturday, March 19. Was bitterly distressed under a sense of my ignorance, darkness, and unworthiness; got alone, and poured out my complaint to God in the bitterness of my soul. In the afternoon, rode to Newark, and had some sweetness in conversation with Mr. Burr, and in praying together. O blessed be God for ever and ever, for any enlivening and quickening seasons.
“Lord’s day, March 20. Preached in the forenoon: God gave me some assistance and sweetness, and enabled me to speak with real tenderness, love, and impartiality. In the evening, preached again; and, of a truth, God was pleased to assist a poor worm. Blessed be God, I was enabled to speak with life, power, and desire of the edification of God’s people; and with some power to sinners. In the evening, I felt spiritual and watchful, lest my heart should by any means be drawn away from God.
Oh, when I shall come to that blessed world, where every power of my soul will be incessantly and eternally wound up in heavenly employments and enjoyments, to the highest degree!”
On Monday he went to Woodbridge, where he speaks of his being with a number of ministers;
These ministers were the correspondents who now met at Woodbridge, and gave Mr. Brainerd new directions. Instead of sending him to the Indians at the Forks of Delaware, as before intended, they ordered him to go to a number of Indians, at Kaunaumeek: a place in the province of New York, in the woods between Stockbridge and Albany. This alteration was occasioned by two things, viz. 1. Information that the correspondents had received of some
contention now subsisting between the white people and the Indians at Delaware, concerning their lands, which they supposed would be a hinderance at present to their entertainment of a missionary, and to his success among them. And, 2. Some intimations they had received from Mr. Sergeant, missionary to the Indians at Stockbridge, concerning the Indians at Kaunaumeek, and the hopeful prospect of success that a missionary might have among them. These were the same Indians that Mr. Brainerd mentions in his diary, on August 12, the preceding year.
“Friday, April 1, 1743. I rode to Kaunaumeek, near twenty miles from Stockbridge, where the Indians live with whom I am concerned, and there lodged on a little heap of straw. I was greatly exercised with inward trials and distresses all day; and in the evening, my heart was sunk, and I seemed to have no God to go to. O that God would help me!”
The next five days he was for the most part in a dejected, depressed state of mind, and sometimes extremely so. He speaks of God’s “waves and billows rolling over his soul;” and of his being ready sometimes to say, “Surely his mercy is clean gone for ever, and he will be favourable no more;” and says, the anguish he endured was nameless and inconceivable; but at the same time speaks thus concerning his distresses, “What God designs by all my distresses I know not; but this I know, I deserve them all and thousands more.” He gives an account of the Indians kindly receiving him, and being seriously attentive to his instructions.
“Thursday, April 7. Appeared to myself exceeding ignorant, weak, helpless, unworthy, and altogether unequal to my work. It seemed to me I should never do any service or have any success among the Indians. My soul was weary of my life; I longed for deaths beyond measure. When I thought of any godly soul departed, my soul was ready to envy him his privilege, thinking, ‘Oh, when will my turn come! must it be years first!’ But I know, these ardent desires, at this and other times, rose partly for want of resignation to God under all miseries; and so were but impatience. Towards night, I had the exercise of faith in prayer, and some assistance in writing. O that God would keep me near him!
“Friday, April 8. Was exceedingly pressed under a sense of my pride, selfishness, bitterness, and party spirit, in times past, while attempted to promote the cause of God. Its vile nature and dreadful consequences appeared in such odious colours to me, that my very heart was pained. I saw how poor souls stumbled over it into everlasting destruction, that I was constrained to make that prayer in the
bitterness of my soul, ‘O lord, deliver me from blood-guiltiness.’ I saw my desert of hell on this account. My soul was full of inward anguish and shame
“Saturday, April 9. Remained much in the same state as yesterday; excepting that the sense of my vileness was not so quick and acute.
“Lord’s day, April 10. Rose early in the morning, and walked out, and spent a considerable time in the woods, in prayer and meditation. Preached to the Indians, both forenoon and afternoon. They behaved soberly in general: two or three in particular appeared under some religious concern; with whom I discoursed privately; and one told me, ‘her heart had cried, ever since she heard me preach first.’”
The next day, he complains of much desertion.
“Tuesday, April 12. Was greatly oppressed with grief and shame, reflecting on my past conduct, my bitterness and party zeal. I was ashamed to think that such a wretch as I had ever preached. Longed to be excused from that work. And when my soul was not in anguish and keen distress, I felt senseless ‘as a beast before God,’ and felt a kind of guilty amusement with the least trifles; which still maintained a kind of stifled horror of conscience, so that I could not rest any more than a condemned malefactor.
“Wednesday, April 13. My heart was overwhelmed within me: I verily thought I was the meanest, vilest, most helpless, guilty, ignorant, benighted creature living. And yet I knew what God had done for my soul, at the same time: though sometimes I was assaulted with damping doubts and fears, whether it was possible for such a wretch as I to be in a state of grace.
“Thursday, April 14. Remained much in the same state as yesterday.
“Friday, April 15. In the forenoon, very disconsolate. In the afternoon, preached to my people, and was a little encouraged in some hopes that God might bestow mercy on their souls. Felt somewhat resigned to God under all dispensations of his providence.
“Saturday, April 16. Still in the depths of distress. In the afternoon, preached to my people; but was more discouraged with them than before; feared that nothing would ever be done for them to any happy effect. I retired and poured out my soul to God for mercy; but without any sensible relief. Soon after came an Irishman and a Dutchman, with a design, as they said, to hear me preach the next day; but none can tell how I felt, to hear their profane talk. Oh, I longed that some dear Christian knew my distress. I got into a kind of hovel, and there groaned out my complaint to God; and withal felt more sensible gratitude and thankfulness to God, that he had made me to differ from these men, as I knew through grace he had.
“Lord’s day, April 17. In the morning was again distressed as soon as I waked, hearing much talk about the world and the things of it. I perceived the men were in some measure afraid of me; and I discoursed something about sanctifying the sabbath, if possible to solemnize their minds: but when they were at a little distance, they again talked freely about secular affairs. Oh, I thought what a hell it would be, to live with such men to eternity! The Lord gave me some assistance in preaching, all day, and some resignation, and a small degree of comfort in prayer at night.”
He continued in this disconsolate frame the next day.
“Tuesday, April 19. In the morning I enjoyed some sweet repose and rest in God; felt some strength and confidence in him; and my soul was in some measure refreshed and comforted. Spent most of the day in writing, and had some exercise of grace, sensible and comfortable. My soul seemed lifted above the deep waters, wherein it has been so long almost drowned; felt some spiritual longings and breathings of soul after God; and found myself engaged for the advancement of Christ’s kingdom in my own soul.
“Wednesday, April 20. Set apart this day for fasting and prayer, to bow my soul before God for the bestowment of divine grace; especially that all my spiritual afflictions and inward distresses might be sanctified to my soul. And endeavoured also to remember the goodness of God to me the year past, this day being my birth-day. Having obtained help of God, I have hitherto lived, and am now arrived at the age of twenty-five years. My soul was pained to think of my barrenness and deadness; that I have lived so little to the glory of the eternal God. I spent the day in the woods alone, and there poured out my complaint to God; O that God would enable me to live to his glory for the future!
“Thursday, April 21. Spent the forenoon in reading and prayer, and found myself engaged; but still much depressed in spirit under a sense of my vileness and unfitness for any public service. In the afternoon, I visited my people, and prayed and conversed with some about their souls’ concerns; and afterwards found some ardour of soul in secret prayer. O that I might grow up into the likeness of God!
“Friday, April 22. Spent the day in study, reading, and prayer; and felt a little relieved of my burden, that has been so heavy of late. But still was in some measure oppressed; and had a sense of barrenness. Oh, my leanness testifies against me! my very soul abhors itself for its unlikeness to God, its inactivity and sluggishness. When I have done all, alas, what an unprofitable servant am I! My soul groans, to see the hours of the day roll away, because I do not fill them in spirituality and heavenly mindedness. And yet I long they should speed their pace, to hasten me to my eternal home, where I may fill up all my moments, through eternity, for God and his glory.”
On Saturday and Lords day, his melancholy again prevailed; he complained of his ignorance, stupidity, and senselessness; while yet he seems to have spent the time with the utmost diligence, in study, in prayer, in instructing and counselling the Indians. On Monday he sunk into the deepest melancholy; so that he supposed he never spent a day in such distress in his life; not in fears of hell, (which, he says, he had no
pressing fear of,) but a distressing sense of his own vileness, &c. On Tuesday, he expresses some relief. Wednesday he kept as a day of fasting and prayer, but in great distress. The three days next following his melancholy continued, but in a less degree, and with intervals of comfort.
On the last of these days he wrote the first letter in the collection of his letters, among his Remains.
“Lord’s day, May 1. Was at Stockbridge to-day. In the forenoon had some relief and assistance; though not so much as usual. In the afternoon felt poorly in body and soul; while I was preaching, seemed to be rehearsing idle tales, without the least life, fervour, sense, or comfort; and especially afterwards, at the sacrament, my soul was filled with confusion, and the utmost anguish that ever I endured, under the feeling of my inexpressible vileness and meanness. It was a most bitter and distressing season to me, by reason of the view I had of my own heart, and the secret abominations that lurk there: I thought the eyes of all in the house were upon me, and I dared not look any one in the face; for it verily seemed as if they saw the vileness of my heart, and all the sins I had ever been guilty of. And if I had been banished from the presence of all mankind, never to be seen any more, or so much as thought of, still I should have been distressed with shame; and I should have been ashamed to see the most barbarous people on earth, because I was viler, and seemingly more brutishly ignorant, than they. ‘I am made to possess the sins of my youth.’”
The remaining days of this week were spent, for the most part, in inward distress and gloominess. The next sabbath, he had encouragement, assistance, and comfort; but on Monday sunk again.
“Tuesday, May 10. Was in the same state, as to my mind, that I have been in for some time; extremely
The next seven days his gloom and distress continued for the most part, but he had some turns of relief and spiritual comfort. He gives an account of his spending part of this time in hard labour, to build himself a little cottage to live in amongst the Indians, in which he might be by himself; having, it seems, hitherto lived with a poor Scotchman, as he observes in the letter just now referred to; and afterwards, before his own house was habitable, lived in a wigwam among the Indians.
“Wednesday, May 18. My circumstances are such, that I have no comfort, of any kind, but what I have in God. I live in the most lonesome wilderness; have but one single person to converse with, that can speak English.
This person was Mr. Brainerd’s interpreter; who was an ingenious young Indian belonging to Stockbridge, whose name was John Wauwaumpequunnaunt. He had been instructed in the Christian religion by Mr. Sergeant; had lived with the Reverend Mr. Williams of Long Meadow; had been further instructed by him, at the charge of Mr. Hollis of London; and understood both English and Indian very well, and wrote a good hand.
“Thursday, May 19. Spent most of this day in close studies; but was sometimes so distressed that I could think of nothing but my spiritual blindness, ignorance, pride, and misery. Oh, I have reason to make that prayer, ‘Lord, forgive my sins of youth, and former trespasses.’
“Friday, May 20. Was much perplexed some part of the day; but towards night, had some comfortable meditations on
The next nine days his burdens were for the most part alleviated, but with variety; at some times having considerable consolation; and at others, more depressed. The next day, Monday, May 30, he set out on a journey to New Jersey, to consult the commissioners who employed him about the affairs of his mission.
His trial was the greater, in that, had it not been for the displeasure of the governors of the college, he would not only on that day have shared with his classmates in the public honours which they then received, but would on that occasion have appeared at the head of that class; which, if he had been with them, would have been the most numerous of any that ever had been graduated at that college.
From this time forward he was the subject of various frames and exercises of mind: in the general, much after the same manner as hitherto, from his first coming to Kaunaumeek till he got into his own house, (a little hut, which he made chiefly with his own hands, by long and hard labour,) which was near seven weeks from this time. Great part of this space of time, he was dejected, and depressed with melancholy, sometimes extremely; his melancholy operating in like manner as related in times past. How it was with him in those dark seasons, he himself further describes in his diary for July 2, in the following manner. “My soul is, and has for a long time been, in a piteous condition, wading through a series of sorrows, of various kinds. I have been so crushed down sometimes with a sense of my meanness and infinite unworthiness, that I have been ashamed that any, even the meanest of my fellow-creatures, should so much as spend a thought about me; and have wished sometimes, while travelling among the thick brakes, to drop, as one of them, into everlasting oblivion. In this case, sometimes, I have almost resolved never again to see any of my acquaintance; and really thought I could not do it and hold up my face; and have longed for the remotest region, for a retreat from all my friends, that I might not be seen or heard of any more. Sometimes the consideration of my ignorance has been a means of my great distress and anxiety. And especially my soul has been in anguish with fear, shame, and guilt, that ever I had preached, or had any thought that way. Sometimes my soul has been in distress on feeling some particular corruptions rise and swell like a mighty torrent, with present violence; having, at the same time, ten thousand former sins and follies presented to view, in all their blackness and aggravations. And these, while destitute of most of the conveniencies of life, and I may say, of all the pleasures of it; without a friend to communicate any of my sorrows to, and sometimes without any place of retirement, where I may unburden my soul before God, which has greatly contributed to my distress. Of late, more especially, my great difficulty has been a sort of carelessness, a kind of regardless temper of mind, whence I have been disposed to indolence and trifling: and this temper of mind has constantly been attended with guilt and shame; so that sometimes I have been in a kind of horror, to find myself so unlike the blessed God. I have thought I grew worse under all my trials; and nothing has cut and wounded my soul more than this. Oh, if I am one of God’s chosen, as I trust through infinite grace I am, I find of a truth, that the righteous are scarcely saved.“
It is apparent, that one main occasion of that distressing gloominess of mind which he was so much exercised with at Kaunaumeek, was reflection on his past errors and misguided zeal at college, in the beginning of the late religious commotions. And therefore he repeated his endeavours this year for reconciliation with the governors of the college, whom he had at that time offended. Although he had been at New haven, in.June, this year, and attempted a reconciliation, as mentioned already; yet, in the beginning of July, he made another journey thither, and renewed his attempt, but still in vain.
Although he was much dejected great part of that space of time which I am now speaking of; yet he had many intermissions of his melancholy, and some seasons of comfort, sweet tranquillity, and resignation of mind, and frequent special assistance in public services, as appear in his diary. The manner of his relief from his sorrow, once in particular, is worthy to be mentioned in his own words, (diary for July 25.) “Had little or no resolution for a life
of holiness; was ready almost to renounce my hopes of living to God. And oh how dark it looked, to think of being unholy for ever! This I could not endure. The cry
“Saturday, July 30. Just at night, moved into my own house, and lodged there that night; found it much better spending the time alone, than in the wigwam where I was before.
“Lord’s day, July 31. Felt more comfortably than some days past. Blessed be the Lord, who has now given me a place of retirement. O that I might find God in it, and that he would dwell with me for ever!
“Monday, Aug. 1. Was still busy in further labours on my house. Felt a little of the sweetness of religion, and thought it was worth the while to follow after God through a thousand snares, deserts, and death itself. O that I might always follow after holiness, that I may be fully conformed to God! Had some degree of sweetness, in secret prayer, though I had much sorrow.
“Tuesday, Aug. 2. Was still labouring to make myself more comfortable, with regard to my house and lodging. Laboured under spiritual anxiety; it seemed to me, I deserved to be kicked out of the world; yet found some comfort in committing my cause to God. It is good for me to be afflicted, that I may die wholly to this world, and all that is in it.
“Wednesday, Aug. 3. Spent most of the day in writing. Enjoyed some sense of religion. Through divine goodness I am now uninterruptedly alone; and find my retirement comfortable. I have enjoyed more sense of divine things within a few days last past, than for some time before. I longed after holiness, humility, and meekness: O that God would enable me to ‘pass the time of my sojourning here in his fear,’ and always live to him!
“Thursday, Aug. 4. Was enabled to pray much, through the whole day; and through divine goodness found some intenseness of soul in the duty, as I used to do, and some ability to persevere in my supplications. I had some apprehensions of divine things, that were engaging, and which afforded me some courage and resolution. It is good, I find, to persevere in attempts to pray, if I cannot pray with perseverance, i. e.
continue long in my addresses to the Divine Being. I have generally found, that the more I do in secret prayer, the more I heave delighted to do, and have enjoyed more of a spirit of prayer: and frequently have found the contrary, when with journeying or otherwise I have been much deprived of retirement. A seasonable, steady performance of secret duties in their proper hours, and a careful improvement of all time, filling up every hour with some profitable labour,
either of heart, head, or hands, are excellent means of spiritual peace and boldness before God. Christ, indeed, is our peace, and by him we have boldness of access to God; but a good conscience void of offence, is an excellent preparation for an approach into the divine presence. There is difference between self-confidence or a self-righteous pleasing of ourselves as with our own duties, attainments, and spiritual enjoyments
which godly souls sometimes are guilty of, and that holy confidence arising from the testimony of a good conscience, which good Hezekiah had, when he says, “Remember, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart.’
The next eight days he continued for the most part in a very comfortable frame, having his mind fixed and sweetly engaged in religion; and more than once blesses God, that he had given him a little cottage, where he might live alone, and enjoy a happy retirement, free from noise and disturbance, and could at any hour of the day lay aside all studies, and spend time in lifting up his soul to God for spiritual blessings.
“Saturday, Aug. 13. Was enabled in secret prayer to raise my soul to God, with desire and delight. It was indeed a blessed season to my soul: I found the comfort of being a Christian; and counted the sufferings of the present lift not worthy to be compared with the glory of divine enjoyments even in this world. All my past sorrows seemed kindly to disappear, and I ‘remembered no more the sorrow, for joy.’ O, how kindly, and with a filial tenderness, the soul confides in the Rock of ages, at such a season, that he will ‘never leave it, nor forsake it,’ that he will cause ‘all things to work together for its good!’ &c. I longed that others should know how good a God the Lord is. My soul was full of tenderness and love, even to the most inveterate of my enemies. I longed they should share in the same mercy; and loved that God should do just as he pleased with me and every thing else. I felt exceeding serious, calm, and peaceful, and encouraged to press after holiness as long as I live, whatever difficulties and trials may be in my way. May the Lord always help me so to do! Amen, and Amen.
“Lord’s day, Aug. 14. I had much more freedom in public than in private. God enabled me to speak with some feeling sense of divine things; but perceived no considerable effect.
“Monday, Aug. 15. Spent most of the day in labour, to procure something to keep my horse on in the winter. Enjoyed not much sweetness in the morning: was very weak in body through the day, and thought this flail body would soon drop into the dust: had some very realizing apprehensions of a speedy entrance into another world. And in this weak state of body, I was not a little distressed for want of suitable food. I had no bread, nor could I get any. I am forced to go or send ten or fifteen miles for all the bread I eat; and sometimes it is mouldy and sour before I eat it, if I get any considerable quantity. Aced then again I have none for sortie days together, for want of an opportunity to send for it, and cannot find my horse in the woods to go myself; and this was my case now: but through divine goodness I had some Indian meal, of which I made little cakes, and fried them. Yet felt contented with my circumstances, and sweetly resigned to God. In prayer I enjoyed great freedom; and blessed God as much for my present circumstances, as if I had been a king; and thought I found a disposition to be contented in any circumstances. Blessed be God.“
The rest of this week he was exceeding weak in body, and much exercised with pain; yet obliged from day to day to labour hard, to procure fodder for his horse. Except some part of the time, he was so very ill, that he was neither able to work nor study; but speaks of longings after holiness and perfect conformity to God. He complains of enjoying but little of God; yet he says, that little was better to him than all the world besides. In his diary for Saturday, he says, he was somewhat melancholy and sorrowful in mind; and adds, “I never feel comfortably, but when I find my soul going forth after God: if I cannot be holy, I must necessarily be miserable for ever.”
“Lord’s day, Aug. 21. Was much straitened in the forenoon-exercise; my thoughts seemed to be all scattered to the ends of the earth. At noon, I fell down before the Lord, groaned under my vileness, barrenness, aced deadness; and felt as if I was guilty of soul-murder, in speaking to immortal souls in such a mariner as I had then done. In the afternoon, God was pleased to give me some assistance, and I was enabled to set before my hearers the nature and necessity of true repentance, &c. Afterwards, had some small degree of thankfulness. Was very ill and full of pain in the evening; and my soul mourned that I had spent so much time to so little profit.
“Monday, Aug. 22. Spent most of the day in study; and found my bodily strength in a measure restored. Had some intense and passionate breathings of soul after holiness, and very clear manifestations of my utter inability to procure, or work it in myself; it is wholly owing to the power of God. O, with what tenderness the love and desire of holiness fills the soul! I wanted to wing out of myself to God, or rather to get a conformity to him:
but, alas! I cannot add to my stature in grace one cubit. However, my soul can never leave striving for it; or at least groaning that it cannot strive for it, and obtain more purity of heart. At night I spent some time in instructing
“Tuesday, Aug. 23. Studied in the forenoon, and enjoyed some freedom. In the afternoon, laboured abroad: endeavoured to pray; but found not much sweetness or intenseness of mind. Towards night, was very weary, and tired of this world of sorrow: the thoughts of death and immortality appeared very desirable, and even refreshed my soul. Those lines turned in my mind with pleasure,
’Come, death, shake hands, I’ll kiss thy bands:‘Tis happiness for me to die.What! dost thou think that I will shrink?I’ll go to immortality.’
In evening prayer God was pleased to draw near my soul, though very sinful and unworthy: was enabled to wrestle with God, and to persevere in my requests for grace. I poured out my soul for all the world, friends, and enemies. My soul was concerned, not so much for souls as such, but rather for Christ’s kingdom, that it might appear in the world, that God might be known to be God in the whole earth. And, oh, my soul abhorred the very thought of a party in religion! Let the truth of God appear, wherever it is; and God have the glory for ever. Amen. This was indeed a comfortable season. I thought I had some small taste of, and real relish for, the enjoyments and employments of the upper world. O that my soul was more attempered to it!
“Wednesday, Aug. 24. Spent some time in the morning in study and prayer. Afterwards was engaged in some necessary business abroad. Towards night, found a little time for some particular studies. I thought if God should say, ‘Cease making any provision for this life, for you shall in a few days go out of time into eternity,’ my soul would leap for joy. O that I may both ‘desire to be dissolved, to be with Christ,’ and likewise ‘wait patiently all the days of my appointed time till my change come!’ But, alas! I am very unfit for the business and blessedness of heaven. O for more holiness!
“Thursday, Aug. 25. Part of the day, was engaged in studies; and part in labour abroad. I find it is impossible to enjoy peace and tranquillity of mind without a careful improvement of time. This is really an imitation of God and Christ Jesus:‘My Father worketh hitherto, and I work,
The two next days he was much engaged in some necessary labours, in which he extremely spent himself. He seems these days to have had a great sense of the vanity of the world, continued longings after holiness, and more fervency of spirit in the service of God.
“Lord’s day, Aug. 28. Was much perplexed with some irreligious Dutchmen. All their discourse turned upon the things of the world; which was no small exercise to my mind. Oh, what a hell it would be to spend an eternity with such men! Well might David say, ‘I beheld the transgressors, and was grieved.
The next day he set out on a journey to New York. Was somewhat dejected the two first days of his journey; but yet seems to have enjoyed some degrees of the sensible presence of God.
“Wednesday, Aug. 31. Rode down to Bethlehem: was in a sweet, serious, and, I hope, Christian frame, when I came there. Eternal things engrossed all my thoughts; and I longed to be in the world of spirits. O how happy is it to have all our thoughts swallowed up in that world; to feel one’s self a serious considerate stranger in this world, diligently seeking a road through it, the best, the sure road to the heavenly Jerusalem!
“Thursday, Sept. 1. Rode to Danbury. Was more dull and dejected in spirit than yesterday. Indeed, I always feel comfortably when God realizes death, and the things of this world, to my mind: whenever my mind is taken off from the things of this world, and set on God, my soul is then at rest.“
He went forward on his journey, and came to New York on the next Monday. And after tarrying there two or three days, he set out from the city towards New-Haven, intending to be there at the commencement; and on Friday came to Horse-Neck. In the mean time, he complains much of dulness, and want of fervour in religion: but yet, from time to time, speaks of his enjoying spiritual warmth and sweetness in conversation with Christian friends, assistance in public services, &c.
“Saturday, Sept. 10. Rode six miles to Stanwich, and preached to a considerable assembly of people. Had some assistance and freedom, especially towards the close. Endeavoured much afterwards, in private conversation, to establish holiness, humility, meekness, &c. as the essence of true religion; and to moderate some noisy sort of persons, that appeared to me to be acted by unseen spiritual pride. Alas, what extremes men incline to run into! Returned to Horse-Neck, and felt some seriousness and sweet solemnity in the evening.
“Lord’s day, Sept. 11. In the afternoon I preached from
“Monday, Sept. 12. Rode to Mr. Mills’s at Ripton. Had some perplexing hours; but was some part of the day very comfortable. It is ‘through great trials,’ I see, ‘that we must enter the gates of paradise.’ If my soul could but be holy, that God might not be dishonoured, methinks I could bear sorrows.
“Tuesday, Sept. 13. Rode to New-Haven. Was sometimes dejected; not in the sweetest frame. Lodged at ****. Had some profitable Christian conversation, &c. I find, though my inward trials were great, and a life of solitude gives them greater advantage to settle, and penetrate to the very inmost recesses of the soul; yet it is better to be alone, than encumbered with noise and tumult. I find it very difficult maintaining any sense of divine things while removing from place to place, diverted with new objects, and filled with care and business. A settled steady business is best adapted to a life of strict religion.
Wednesday, Sept. 14. This day I ought to have taken my degree;
This being commencement-day. His trial was the greater, in that, had it not been for the displeasure of the governors of the college, he would not only on that day have shared with his classmates in the public honours which they then received, but would on that occasion have appeared at the head of that class; which, if he had been with them, would have been the most numerous of any that ever had been graduated at that college.
“Thursday, Sept. 15. Had some satisfaction in hearing the ministers discourse, &c. It is always a comfort to me, to hear religious and spiritual discourse. O that ministers and people were more spiritual and devoted to God! Towards night, with the advice of Christian friends, I offered the following reflections in writing, to the rector and trustees of the college which are for substance the same that I
“Whereas I have said before several persons, concerning Mr. Whittelsey, one of the tutors of Yale college, that I did not believe he had any more grace than the chair I then leaned upon: I humbly confess, that herein I have sinned against God, and acted contrary to the rules of his word, and have injured Mr. Whittelsey. I had no right to make thus free with his character; and had no just reason to say as I did concerning him. My fault herein was the more aggravated, in that I said this concerning one that was so much my superior, and one that I was obliged to treat with special respect and honour, by reason of the relation I stood in to him in the college. Such a manner of behaviour, I confess, did not become a Christian; it was taking too much upon me, and did not savour of that humble respect that I ought to have expressed towards Mr. Whittelsey. I have long since been convinced of the falseness of those apprehensions, by which I then justified such a conduct. I have often reflected on this act with grief; I hope, on account of the sin of it: and am willing to lie low, and be abased before God and man for it. And humbly ask the forgiveness of the governors of the college, and of the whole society; but of Mr. Whittelsey in particular. And whereas I have been accused by one person of saying concerning the reverend rector of Yale college, that I wondered he did not expect to drop down dead for fining the scholars that followed Mr. Tennent to Milford; I seriously profess, that I do not remember my saying any thing to this purpose. But if I did, which I am not certain I did not, I utterly condemn it, and detest all such kind of behaviour; and especially in an undergraduate towards the rector. And I now appear, to judge and condemn myself for going once to the separate meeting in New-Haven, a little before I was expelled, though the rector had refused to give me leave. For this I humbly ask the rector’s forgiveness. And whether the governors of the college shall ever see cause to remove the academical censure I lie under, or no, or to admit me to the privileges I desire; yet I am willing to appear, if they think fit, openly to own, and to humble myself for, those things I have herein confessed.”
“God has made me willing to do any thing that I can do, consistent with truth, for the sake of peace, and that I might not be a stumbling-block to others. For this reason I can cheerfully forego, and give up, what I verily believe, after the most mature and impartial search, is my right, in some instances. God has given me that disposition, that, if this were the case, that a man has done me a hundred injuries, and I (though ever so much provoked to it)
have done him one, I feel disposed, and heartily willing, humbly to confess my fault to him, and on my knees to ask forgiveness of him; though at the same time he should justify himself in all the injuries he has done me, and should only make use of my humble confession to blacken my character the more, and represent me as the only person guilty, &c. yea, though he should as it were insult me, and say, ‘he knew all this before, and that I was making work for repentance,’ &c. Though what
I said concerning Mr. Whittelsey was only spoken in private, to a friend or two; and being partly overheard, was related to the rector, and by him extorted from my friends; yet, seeing it was divulged acid made public, I was willing to confess my fault therein publicly. But I trust God will plead my cause.”
I was witness to the very Christian spirit Mr. Brainerd showed at that time, being then at New-Haven, and one that he thought fit to consult on that occasion. This was the first time that ever I had an opportunity of personal acquaintance with him. There truly appeared in him a great degree of calmness and humility; without the least appearance of rising of spirit for any ill treatment he supposed he had suffered, or the least backwardness to
abase himself before them, who, as he thought, had wronged him. What he did was without any objection or appearance of reluctance, even in private to his friends, to whom he freely opened himself. Earnest application was made on his behalf to the authority of the college, that he might have his degree then given him; and particularly by the Rev. Mr. Burr of Newark, one of the correspondents of the honourable society in Scotland; he being sent from New Jersey to New-Haven, by the rest of the
commissioners for that end; and many arguments were used, but without success. Indeed the governors of the college were so far satisfied with the reflections Mr. Brainerd had made on himself, that they appeared willing to admit him again into college; but not to give him his degree. till he should have remained there at least twelve months, which being contrary to what the correspondents, to whom he was now engaged, had declared to be their mind, he did not consent to it. He desired his degree,
as he thought it would tend to his being more extensively useful; but still when he was denied it, he manifested no disappointment or resentment.
The next day he went to Derby; then to Southbury, where he spent the sabbath: and speaks of some spiritual comfort; but complains much of unfixedness, and wanderings of mind in religion.
“Monday, Sept. 19. In the afternoon rode to Bethlehem, and there preached. Had some measure of assistance, both in prayer and preaching. I felt serious, kind, and tender towards all mankind, and longed that holiness might flourish more on earth.
“Tuesday, Sept. 20. Had thoughts of going forward on my journey to my Indians; but towards night was taken with a hard pain in my teeth, and shivering cold; and could not possibly recover a comfortable degree of warmth the whole night following. I continued very full of pain all night; and in the morning had a very hard fever, and pains almost over my whole body. I had a sense of the divine goodness in appointing this to be the place of my
sickness, viz. among my friends, who were very kind to me. I should probably have perished, if I had first got home to my own house in the wilderness, where I have none to converse with but the poor, rude, ignorant Indians. Here I saw was mercy in the midst of affliction. I continued thus, mostly confined to my bed, till Friday night; very full of pain most of the time; but through divine goodness not afraid of death. Then the extreme folly of those appeared to me, who put off their
turning to God till a sick-bed. Surely this is not a time proper to prepare for eternity. On Friday evening my pains went off somewhat suddenly, I was exceeding weak, and almost fainted; but was very comfortable the night following. These words,
From this time he gradually recovered; and on the next Tuesday was so well as to be able to go forward on his journey homewards; but it was not till the Tuesday following that he reached Kaunaumeek. And seems, great part of this time, to have had a very deep and lively sense of the vanity and emptiness of all things here below, and of the reality, nearness, and vast importance of eternal things.
“Tuesday, Oct. 4. This day rode home to my own house and people. The poor Indians appeared very glad of my return. Found my house and all things in safety. I presently fell on my knees, and blessed God for my safe return, after a long and tedious journey, and a season of sickness in several places where I had been, and after I had been ill myself. God has renewed his kindness to me, in preserving me one journey more. I have taken many considerable journeys since this time last year, and yet God has never suffered one of my bones to be broken, or any distressing calamity to befall me, excepting the ill turn I had in my last journey. I have been often exposed to cold and hunger in the wilderness, where the comforts of life were not to be had; have frequently been lost in the woods; and sometimes obliged to ride much of the night; and once lay out in the woods all night; yet, blessed be God, he has preserved me!”
In his diary for the next eleven days, are great complaints of distance from God, spiritual pride, corruption, and exceeding vileness. He once says, his heart was so pressed with a sense of his pollution, that he could scarcely have the face and impudence (as it then appeared to him) to desire that God should not damn him for ever. And at another time, he says, he had so little sense of God, or apprehension and relish of his glory and excellency, that it made him more disposed to kindness and tenderness towards those who are blind and ignorant of God and things divine and heavenly.
“Lords day, Oct. 16. In the evening, God was pleased to give me a feeling sense of my own unworthiness; but through divine goodness such as tended to draw me to, rather than drive me from, God: it filled me with solemnity.
’Sir, Just now we received advices from Col. Stoddard, that there is the utmost danger of a rupture with France. He has received the same from his excellency our governor, ordering him to give notice to all the exposed places, that they may secure themselves the best they can against any sudden invasion. We thought best to send directly to Kaunaumeek, that you may take the prudentest measures for your safety that dwell there. I am, Sir, &c.’
“I thought, upon reading the contents, it came in a good season; for my heart seemed fixed on God, and therefore I was not much surprised. This news only made me more serious, and taught me that I must not please myself with any of the comforts of life which I had been preparing. Blessed be God, who gave me any intenseness and fervency this evening!
“Monday, Oct. 17. Had some rising hopes, that ‘God would arise and have mercy on Zion speedily.’ My heart is indeed refreshed, when I have any prevailing hopes of Zion’s prosperity. O that I may see the glorious day, when Zion shall become the joy of the whole earth! Truly there is nothing that I greatly value in this lower world.”
On Tuesday he rode to Stockbridge; complains of being much diverted, and having but little life. On Wednesday he expresses some solemn sense of divine things, and longing to be always doing for God with a godly frame of spirit.
“Thursday, Oct. 20. Had but little sense of divine things this day. Alas, that so much of my precious time is spent with so little of God! Those are tedious days, wherein I have no spirituality.
“Friday, Oct. 21. Returned home to Kaunaumeek: was glad to get alone in my little cottage, and to cry to that God who seeth in secret, and is present in a wilderness.
“Saturday, Oct. 22. Had but little sensible communion with God. This world is a dark, cloudy mansion. Oh, when will the Sun of righteousness shine on my soul without intermission!
“Lord’s day, Oct. 23. In the morning I had a little dawn of comfort arising from hopes of seeing glorious days in the church of God: was enabled to pray for such a glorious day with some courage and strength of hope. In the forenoon treated on the glories of heaven, &c. In the afternoon, on the miseries of hell, and the danger of going there. Had some freedom and warmth, both parts of the day. And my people were very attentive. In the evening two or three came to me under concern for their souls; to whom I was enabled to discourse closely, and with some earnestness and desire. O that God would be merciful to their poor souls!”
He seems, through the whole of this week, to have been greatly engaged to fill up every inch of time in the service of God, and to have been most diligently employed in study, prayer, and instructing the Indians; and from time to time expresses longings of soul after God, and the advancement of his kingdom, and spiritual comfort and refreshment.
“Lord’s day, Oct. 30. In the morning I enjoyed some fixedness of soul in prayer, which was indeed sweet and desirable; was enabled to leave myself with God, and to acquiesce in him. At noon my soul was refreshed with reading
“Monday, Oct. 31. Rode to Kinderhook, about fifteen miles from my place. While riding I felt some divine sweetness in the thoughts of being
“Tuesday, Nov. 1. Was very much disordered in body, and sometimes full of pain in my face and teeth; was not able to study much, and had not much spiritual comfort. Alas! when God is withdrawn, all is gone. Had some sweet thoughts, which I could not but write down, on the design, nature, and end of Christianity.
“Wednesday, Nov. 2. Was still more indisposed in body, and in much pain most of the day. I had not much comfort; was scarcely able to study at all; and still entirely alone in the wilderness. But blessed be the Lord, I am not exposed in the open air; I have a house, and many of the comforts of life to support me. I have learned in a measure, that all good things relating both to time and eternity come from God. In the evening I had some degree of quickening in prayer: I think God gave me some sense of his presence.
“Thursday, Nov. 3. Spent this day in secret fasting and prayer, from morning till night. Early in the morning I had some small degree of assistance in prayer. Afterwards read the story of Elijah the prophet,
“Thursday, Nov. 4. Rode to Kinderhook: went quite to Hudson’s river, about twenty miles from my house; performed some business, and returned home in the evening to my own house. I had rather ride hard and fatigue myself, to get home, than to spend the evening and night amongst those who have no regard for God.”
The two next days he was very ill, and full of pain, probably through his riding in the night after a fatiguing day’s journey on Thursday; but yet seems to have been diligent in business.
“Monday, Nov. 7. This morning the Lord afforded me some special assistance in prayer; my mind was solemn, fixed, affectionate, and ardent in desires after holiness; felt full of tenderness and love; and my affections seemed to be dissolved into kindness. In the evening I enjoyed the same comfortable assistance in prayer as in the morning: my soul longed after God, and cried to him with a filial freedom, reverence, and boldness. O that I might be entirely consecrated and devoted to God.”
The two next days he complains of bodily illness and pain; but much more of spiritual barrenness and unprofitableness.
“Thursday, Nov. 10. Spent this day in fasting and prayer alone. In the morning was very dull and lifeless, melancholy and discouraged. But after some time, while reading
It appears by his diary for the remaining part of this week, and for the two following weeks, that great part of the time he was very ill, and full of pain; and yet obliged, through his circumstances, in this ill state of body, to be at great fatigues, in labour, and travelling day and night, and to expose himself in stormy and severe seasons. He from time to time, within this space, speaks of outgoings of soul after God; his heart strengthened in God; seasons of divine sweetness and comfort; his heart affected with gratitude for mercies, &c. And yet there are many complaints of lifelessness, weakness of grace, distance from God, and great unprofitableness. But still there appear a constant care from day to day, not to lose time, but to improve it all for God.
“Lord’s day, Nov. 27. In the evening I was greatly affected in reading an account of the very joyful death of a pious gentleman; which seemed to invigorate my soul in God’s ways. I felt courageously engaged to pursue a life of holiness and self-denial as long as I live; and poured out my soul to God for his help and assistance in order thereto. Eternity then seemed near, and my soul rejoiced, and longed to meet it. I trust that will be a blessed day that finishes my toil here.
“Monday, Nov. 28. In the evening I was obliged to spend time in company and conversation that was unprofitable. Nothing lies heavier upon me, than the misimprovement of time.
“Tuesday, Nov. 29. Began to study the Indian tongue with Mr. Sergeant at Stockbridge.
The commissioners who employed him, had directed him to spend much time this winter with Mr. Sergeant, to learn the language of the Indians; which necessitated him very often to ride, backwards and forwards, twenty miles through uninhabited woods between Stockbridge and Kaunaumeek; which many times exposed him to extreme hardship in the severe seasons of the winter.
“Wednesday, Nov. 30. Pursued my study of Indian: but was very weak and disordered in body, and was troubled in mind at the barrenness of the day, that I had done so little for God. I had some enlargement in prayer at night. Oh, a barn, or stable, hedge, or any other place, is truly desirable, if God is there! Sometimes, of late, my hopes of Zion’s prosperity are more raised than they were in the summer. My soul seems to confide in
God, that he will yet ‘show forth his salvation’ to his people, and make Zion ‘the joy of the whole earth. O how excellent is the loving-kindness of the Lord!’ My soul sometimes inwardly exults at the lively thoughts of what God has already done for his church, and what
“Thursday, Dec. 1. Both morning and evening I enjoyed some intenseness of soul in prayer, and longed for the enlargement of Christ’s kingdom in the world. My soul seems, of late, to wait on God for his blessing on Zion. O that religion might powerfully revive!
“Friday, Dec. 2. Enjoyed not so much health of body, or fervour of mind, as yesterday. If the chariot-wheels move with ease and speed at any time, for a short space, yet by and by they drive heavily again. ‘O that I had the wings of a dove, that I might fly away’ from sin and corruption, and be at rest in God!
“Saturday, Dec. 3. Rode home to my house and people. Suffered much with the extreme cold. I trust I shall ere long arrive safe at my journey’s end, where my toils shall cease.
Lord’s day, Dec. 4. Had but little sense of divine and heavenly things. My soul mourns over my barrenness. Oh how sad is spiritual deadness!
“Monday, Dec. 5. Rode to Stockbridge. Was almost outdone with the extreme cold. Had some refreshing meditations by the way; but was barren, wandering, and lifeless, much of the day. Thus my days roll away, with but little done for God; and this is my burden.
“Tuesday, Dec. 6. Was perplexed to see the vanity and levity of professed Christians. Spent the evening with a Christian friend, who was able in some measure to sympathize with me in my spiritual conflicts. Was a little refreshed to find one with whom I could converse of inward trials, &c.
“Wednesday, Dec. 7. Spent the evening in perplexity, with a kind of guilty indolence. When I have no heart or resolution for God, and the duties incumbent on me, I feel guilty of negligence and misimprovement of time. Certainly I ought to be engaged in my work and business, to the utmost extent of my strength and ability.
“Thursday, Dec. 8. My mind was much distracted with different affections. I seemed to be at an amazing distance from God; and looking round in the world, to see if there was not some happiness to be derived from it. God, and certain objects in the world, seemed each to invite my heart and affections; and my soul seemed to be distracted between them. I have not been so much beset with the world for a long time; and that with relation to some particular objects which I thought myself most dead to. But even while I was desiring to please myself with any thing below, guilt, sorrow, and perplexity attended the first motions of desire. Indeed I cannot see the appearance of pleasure and happiness in the world, as I used to do: and blessed be God for any habitual deadness to the world. I found no peace, or deliverance from this distraction and perplexity of mind, till I found access to the throne of grace: and as soon as I had any sense of God, and things divine, the allurements of the world vanished, and my heart was determined for God. But my soul mourned over my folly, that I should desire any pleasure, but only in God. God forgive my spiritual idolatry!”
“Thursday, Dec. 22. Spent this day alone in fasting and prayer, and reading in God’s word the exercises and deliverances of his children. Had, I trust, some exercise of faith, and realizing apprehension of divine power, grace, and holiness; and also of the unchangeableness of God, that he is the same as when he delivered his saints of old out of great tribulation. My soul was sundry times in prayer enlarged for God’s church and people. O that Zion might become the ‘joy of the whole earth!’ It is better to wait upon God with patience, than to put confidence in any thing in this lower world. ‘My soul, wait thou on the Lord;’ for ‘from him comes thy salvation.’
“Friday, Dec. 23. Felt a little more courage and resolution in religion, than at some other times.
“Saturday, Dec. 24. Had some assistance and longing desires after sanctification in prayer this day; especially in the evening: was sensible of my own weakness and spiritual impotency; saw plainly I should fall into sin, if God of his abundant mercy did not “uphold my soul, and withhold me from evil.’ O that God would ‘uphold me by his free Spirit, and save me from the hour of temptation.’
“Lord’s day, Dec. 25. Prayed much, in the morning, with a feeling sense of my own spiritual weakness and insufficiency for any duty. God gave me some assistance in preaching to the Indians; and especially in the afternoon, when I was enabled to speak with uncommon plainness, freedom, and earnestness. Blessed be God for any assistance granted to one so unworthy. Afterwards felt some thankfulness; but still sensible of barrenness. Spent some time in the evening with one or two persons under spiritual concern, and exhorting others to their duty, &c.
“Monday, Dec. 26. Rode down to Stockbridge. Was very much fatigued with my journey, wherein I underwent great hardships: was much exposed and very wet by falling into a river. Spent the day and evening without much sense of divine and heavenly things; but felt guilty, grieved, and perplexed with wandering careless thoughts.
“Tuesday, Dec. 27. Had a small degree of warmth in secret prayer, in the evening; but, alas! had but little spiritual life, and consequently but little comfort. Oh, the pressure of a body of death!
This day he wrote the second letter among his remains.
“Wednesday, Dec. 28. Rode about six miles to the ordination of Mr. Hopkins. At the solemnity I was somewhat affected with a sense of the greatness and importance of the work of a minister of Christ. Afterwards was grieved to see the vanity of the multitude. In the evening spent a little time with some Christian friends, with some degree of satisfaction; but most of the time I had rather have been alone.
“Thursday, Dec. 29. Spent the day mainly in conversing with friends; yet enjoyed little satisfaction, because I could find but few disposed to converse of divine and heavenly things. Alas, what are the things of this world, to afford satisfaction to the soul! Near night returned to Stockbridge; in secret, I blessed God for retirement, and that I am not always exposed to the company and conversation of the world. O that I could live ‘in the secret of God’s presence!’
“Friday, Dec. 30. Was in a solemn devout frame in the evening. Wondered that earth, with all its charms, should ever allure me in the least degree. O that I could always realize the being and holiness of God!
“Saturday, Dec. 31. Rode from Stockbridge home to my house: the air was clear and calm, but as cold as ever I felt it, or near. I was in great danger of perishing by the extremity of the season. Was enabled to meditate much on the road.
“Lord’s day, Jan. 1, 1744. In the morning had some small degree of assistance in prayer. Saw myself so vile and unworthy, that I could not look my people in the face, when I came to preach. Oh, my meanness, folly, ignorance, and inward pollution! In the evening had a little assistance in prayer, so that the duty was delightful, rather than burdensome. Reflected on the goodness of God to me in the past year, &c. Of a
truth God has been kind and gracious to me, though he has caused me to pass through many sorrows; he has provided for me bountifully, so that I have been enabled, in about fifteen months past, to bestow to charitable uses about a hundred pounds New England money, that I can now remember.
Which was, I suppose, to the value of about one hundred and eighty-five pounds in our bills of the old tenor, as they now pass. By this. as well as many other things, it is manifest, that his frequent melancholy did not arise from the consideration of any disadvantage he was laid under to get a living in the world, by his expulsion from the college.
“Monday, Jan. 2. Had some affecting sense of my own impotency and spiritual weakness. It is nothing but the power of God that keeps me from all manner of wickedness. I see I am nothing, and can do nothing without help from above. Oh, for divine grace! In the evening, had some ardour of soul in prayer, and longing desires to have God for my guide and safeguard at all times.
This day he wrote the third letter among his remains.
“Tuesday, Jan. 3. Was employed much of the day in writing; and spent some time in other necessary employment. But my time passes away so swiftly, that I am astonished when I reflect on it, and see how little I do. My state of solitude does not make the hours hang heavy upon my hands. O what reason of thankfulness have I on account of this retirement! I find that I do not, and it seems I cannot, lead a Christian life when I am abroad, and cannot spend time in devotion, Christian conversation, and serious meditation, as I should do. Those weeks that I am obliged now to be from home, in order to learn the Indian tongue, are mostly spent in perplexity and barrenness, without much sweet relish of divine things; and I feel myself a stranger at the throne of grace, for want of more frequent and continued retirement. When I return home, and give myself to meditation, prayer, and fasting, a new scene opens to my mind, and my soul longs for mortification, self-denial, humility, and divorcement from all the things of the world. This evening my heart was somewhat warm and fervent in prayer and meditation, so that I was loth to indulge sleep. Continued in those duties till about midnight.
“Wednesday, Jan. 4. Was in a resigned and mortified temper of mind, much of the day. Time appeared a moment, life a vapour, and all its enjoyments as empty bubbles, and fleeting blasts of wind.
“Thursday, Jan. 5. Had an humbling and pressing sense of my unworthiness. My sense of the badness of my own heart filled my soul with bitterness and anguish; which was ready to sink, as under the weight of a heavy burden. Thus I spent the evening, till late. Was somewhat intense and ardent in prayer.
“Friday, Jan. 6. Feeling and considering my extreme weakness, and want of grace, the pollution of my soul, and danger of temptations on every side, I set apart this day for fasting and prayer, neither eating nor drinking from evening to evening, beseeching God to have mercy on me. My soul intensely longed, that the dreadful spots and stains of sin might be washed away from it. Saw something of the power and all-sufficiency of God. My soul
seemed to rest on his power and grace; longed for resignation to his will, and mortification to all things here below. My mind was greatly fixed on divine things: my resolutions for a life of mortification, continual watchfulness, self-denial,
“Saturday, Jan. 7. Spent this day in seriousness, with stedfast resolutions for God and a life of mortification. Studied closely, till I felt my bodily strength fail. Felt some degree of resignation to God, with an acquiescence in his dispensations. Was grieved that I could do so little for God before my bodily strength failed. In the evening, though tired, was enabled to continue instant in prayer for some time. Spent the time in reading, meditation, and prayer, till the evening was far spent: was grieved to think that I could not watch unto prayer the whole night. But blessed be God, heaven is a place of continual and incessant devotion, though the earth is dull.”
The six days following he continued in the same happy frame of mind; enjoyed the same composure, calmness, resignation, ardent desire, and sweet fervency of spirit, in a high degree, every day, not one excepted. Thursday, this week, he kept as a day of secret fasting and prayer.
“Saturday, Jan. 14. This morning enjoyed a most solemn season in prayer: my soul seemed enlarged, and assisted to pour out itself to God for grace, and for every blessing I wanted, for myself, my dear Christian friends, and for the church of God; and was so enabled to see him who is invisible, that my soul rested upon him for the performance of every thing I asked agreeable to his will. It was then my happiness, to ‘continue instant in prayer,’ and was enabled to continue in it for nearly an hour. My soul was then ‘strong in the Lord, and in the power of his might.’ Longed exceedingly for angelic holiness and purity, and to have all my thoughts, at all times, employed in divine and heavenly things. O how blessed is a heavenly temper! O how unspeakably blessed it is, to feel a measure of that rectitude, in which we were at first created! Felt the same divine assistance in prayer sundry times in the day. My soul confided in God for myself, and for his Zion; trusted in divine power and grace, that he would do glorious things in his church on earth, for his own glory.”
The next day he speaks of some glimpses he had of the divine glories, and of his being enabled to maintain his resolutions in some measure; but complains, that he could not draw near to God. He seems to be filled with trembling fears lest he should return to a life of vanity, to please himself with some of the enjoyments of this lower world; and speaks of his being much troubled, and feeling guilty, that he should address immortal souls with no more ardency and desire of their salvation. On Monday he rode down to Stockbridge, when he was distressed with the extreme cold; but notwithstanding, his mind was in a devout and solemn frame in his journey. The four next days he was very ill, probably from the cold in his journey; yet he spent the time in a solemn manner. On Friday evening he visited Mr. Hopkins; and on Saturday rode eighteen miles to Solsbury, where he kept the sabbath, and enjoyed considerable degrees of God’s gracious presence, assistance in duty, and divine comfort and refreshment, longing to give himself wholly to God, to be his for ever.
“Monday, Jan. 23. I think I never felt more resigned to God, nor so much dead to the world, in every respect, as now; was dead to all desire of reputation and greatness, either in life, or after death; all I longed for, was to be holy, humble, crucified to the world, &c.
“Tuesday, Jan. 24. Near noon, rode over to Canaan. In the evening I was unexpectedly visited by a considerable number of people, with whom I was enabled to converse profitably of divine things: took pains to describe the difference between a regular and irregular SELF-LOVE; the one consisting with a supreme love to God, but the other not; the former uniting God’s glory and the soul’s happiness, that they become one common interest, but the latter disjoining and separating God’s glory and man’s happiness, seeking the latter with a neglect of the former. Illustrated this by that genuine love that is founded between the sexes; which is diverse from that which is wrought up towards a person only by rational argument, or hope of self-interest. Love is a pleasing passion, it affords pleasure to the mind where it is; but yet, genuine love is not, nor can be placed, upon any object with that design of pleasure itsef.“
On Wednesday he rode to Sheffield; the next day, to Stockbridge; and on Saturday, home to Kaunaumeek, though the season was cold and stormy: which journey was followed with illness and pain. It appears by this diary, that he spent the time, while riding, in profitable meditations, and in lifting up his heart to God; and he speaks of assistance, comfort, and refreshment; but still complains of barrenness, &c. His diary for the five next days is full of the most heavy, bitter complaints; and he expresses himself as full of shame and self-loathing for his lifeless temper of mind and sluggishness of spirit, and as being in perplexity and extremity, and appearing to himself unspeakably vile and guilty before God, on account of some inward workings of corruption he found in his heart, &c.
“Thursday, Feb. 2. Spent this day in fasting and prayer, seeking the presence and assistance of God, that he would enable me to overcome all my corruptions and spiritual enemies.
“Friday, Feb. 3. Enjoyed more freedom and comfort than of late; was engaged in meditation upon the different whispers of the various powers and affections of a pious mind, exercised with a great variety of dispensations: and could but write, as well as meditate, on so entertaining a subject.
This is inserted among his Remains.
“Saturday, Feb. 4. Enjoyed some degree of freedom and spiritual refreshment; was enabled to pray with some fervency, and longing desires of Zion’s prosperity, and my faith and hope seemed to take hold of God, for the performance of what I was enabled to plead for. Sanctification in myself, and the ingathering of God’s elect, was all my desire; and the hope of its accomplishment, all my joy.
“Lord’s day, Feb. 5. Was enabled in some measure to rest and confide in God, and to prize his presence and some glimpses of the light of his countenance, above my necessary food. Thought myself, after the season of weakness, temptation, and desertion I endured the last week, to be somewhat like Samson, when his locks began to grow again. Was enabled to preach to my people with more life and warmth than I have for some weeks past.
“Monday, Feb. 6. This morning my soul again was strengthened in God, and found some sweet repose in him in prayer; longing especially for the complete mortification of sensuality and pride, and for resignation to God’s dispensations, at all times, as through grace I felt it at this time. I did not desire deliverance from any difficulty that attends my circumstances, unless God was willing. O how comfortable is this temper! Spent most of the day in reading God’s word, in writing, and prayer. Enjoyed repeated and frequent comfort and intenseness of soul in prayer through the day. In the evening spent some hours in private conversation with my people; and afterwards felt some warmth in secret prayer.
’Whom have I in heaven but thee? and there is none upon earth that I desire besides this blessed portion. O, I feel it is heaven to please him, and to be just what he would have me to be! O that my soul were holy, as he is holy! O that it were pure, even as Christ is pare; and perfect, as my Father in heaven is perfect! These, I feel, are the sweetest commands in God’s book, comprising all others. And shall I break them! must I break them! am I under a necessity of it as long as I live in the world! O my soul, woe, woe is me that I am a sinner, because I now necessarily grieve and offend this blessed God, who is infinite in goodness and grace! Oh, methinks, if he would punish me for my sins, it would not wound my heart so deep to offend him: but though I sin continually, yet he continually repeats his kindness to me! Oh, methinks I could bear any sufferings; but how can I bear to grieve and dishonour this blessed God! How shall I yield ten thousand times more honour to him? What shall I do to glorify and worship this best of beings? O that I could consecrate myself, soul and body, to his service for ever! O that I could give up myself to him, so as never more to attempt to be my own, or to have any will or affections that are not perfectly conformed to him! But, alas, alas! I find I cannot be thus entirely devoted to God; I cannot live, and not sin. O ye angels, do ye glorify him incessantly; and if possible, prostrate yourselves lower before the blessed King of heaven? I long to bear a part with you; and, if it were possible, to help you. Oh, when we have done all that we can, to all eternity, we shall not be able to offer the ten thousandth part of the homage that the glorious God deserves!’
“Felt something spiritual, devout, resigned, and mortified to the world, much of the day; and especially towards and in the evening. Blessed be God, that he enables me to love him for himself.
“Wednesday, Feb. 8. Was in a comfortable frame of soul most of the day; though sensible of, and restless under, spiritual barrenness. I find that both mind and body are quickly tired with intenseness and fervour in the things of God. O that I could be as incessant as angels in devotion and spiritual fervour!
“Thursday, Feb. 9. Observed this day as a day of fasting and prayer, entreating of God to bestow upon me his blessing and grace; especially to enable me to live a life of mortification to the world, as well as of resignation and patience. Enjoyed some realizing sense of divine power and goodness in prayer, several times; and was enabled to roll the burden of myself, and friends, and Zion, upon the goodness and grace of God: but, in the general, was more dry and barren than I have usually been of late upon such occasions.
“Friday, Feb. 10. Was exceedingly oppressed, most of the day, with shame, grief, and fear, under a sense of my past folly, as well as present barrenness and coldness. When God sets before me my past misconduct, especially any instances of misguided zeal, it sinks my soul into shame and confusion, makes me afraid of a shaking leaf. My fear is such as the prophet Jeremy complains of,
“Saturday, Feb. 11. Felt much as yesterday: enjoyed but little sensible communion with God.
“Lord’s day, Feb. 12. My soul seemed to confide in God, and to repose itself on him; and had outgoings of soul after God in prayer. Enjoyed some divine assistance, in the forenoon, in preaching; but in the afternoon, was more perplexed with shame, &c. Afterwards, found some relief in prayer; loved, as a feeble, afflicted, despised creature, to cast myself on a God of infinite grace and goodness, hoping for no happiness but from him.
“Monday, Feb. 13. Was calm and sedate in morning-devotions; and my soul seemed to rely on God. Rode to Stockbridge, and enjoyed some comfortable meditations by the way; had a more refreshing taste and relish of heavenly blessedness than I have enjoyed for many months past. I have many times, of late, felt as ardent desires of holiness as ever; but not so much sense of the sweetness and unspeakable pleasure of the enjoyments and employments of heaven. My soul longed to leave earth, and bear a part with angels in their celestial employments. My soul said, ‘Lord, it is good to be here;’ and it appeared to be better to die than to lose the relish of these heavenly delights.”
A sense of divine things seemed to continue with him, in a lesser degree, through the next day. On Wednesday he was, by some discourse that he heard, cast into a melancholy gloom, that operated much in the same manner as his melancholy had formerly done, when he came first to Kaunaumeek; the effects of which seemed to continue in some degree the six following days.
“Wednesday, Feb. 22. In the morning had as clear a sense of the exceeding pollution of my nature, as ever I remember to have had in my life. I then appeared to myself inexpressibly loathsome and defiled; sins of childhood, of early youth, and such follies as I had not thought of for years together, as I remember, came now fresh to my view as if committed but yesterday, and appeared in the most odious colours; they appeared
more in numbers than the hairs of my head; yea, they ‘went over my head as a heavy burden.’ In the evening, the hand of faith seemed to be strengthened in God; my soul seemed to rest and acquiesce in him; was supported under my burdens, reading the
“Thursday, Feb. 23. Was frequent in prayer, and enjoyed some assistance. There is a God in heaven who overrules all things for the best; and this is the comfort of my soul: ‘I had fainted, unless I had believed to see the goodness of God in the land of the living,’ notwithstanding present sorrows. In the evening, enjoyed some freedom in prayer, for myself, friends, and the church of God.
“Friday Feb. 24. Was exceeding restless and perplexed under a sense of the misimprovement of time; mourned to see time pass away; felt in the greatest hurry; seemed to have every thing to do: yet could do nothing, but only grieve and groan under my ignorance, unprofitableness, meanness, the foolishness of my actions and thoughts, the pride and bitterness of some past frames, all which at this time appeared to me in lively colours, and filled me with shame. I could not compose my mind to any profitable studies, by reason of this pressure. And the reason, I judge, why I am not allowed to study a great part of my time, is, because I am endeavouring to lay in such a stock of knowledge, as shall be a self-sufficiency. I know it to be my indispensable duty to study, and qualify myself in the best manner I can for public service: but this is my misery, I naturally study and prepare, that I may ‘consume it upon my lusts’ of pride and self-confidence.”
He continued in much the same frame of uneasiness at the misimprovement of time, and pressure of spirit under a sense of vileness, unprofitableness, &c. for the sir following days; excepting some intervals of calmness and composure, in resignation to and confidence in God.
“Friday, March 2. Was most of the day employed in writing on a divine subject. Was frequent in prayer, and enjoyed some small degree of assistance. But in the evening, God was pleased to grant me a divine sweetness in prayer; especially in the duty of intercession. I think I never felt so much kindness and love to those who, I have reason to think, are my enemies though at that time I found such a disposition to think the best of all,
that I scarce knew how to think that any such thing as enmity and hatred lodged in any soul; it seemed as if all the world must needs be friends and never prayed with more
“Saturday, March 3. In the morning spent (I believe) an hour in prayer, with great intenseness and freedom, and with the most soft and tender affection towards mankind. I longed that those who, I have reason to think, owe me ill will, might be eternally happy. It seemed refreshing to think of meeting them in heaven, how much soever they had injured me on earth: had no disposition to insist upon any confession from them, in order to reconciliation, and the exercise of love and kindness to them. O it is an emblem of heaven itself, to love all the world with a love of kindness, forgiveness, and benevolence; to feel our souls sedate, mild, and meek; to be void of all evil surmisings and suspicions, and scarce able to think evil of any man upon any occasion; to find our hearts simple, open, and free, to those that look upon us with a different eye! Prayer was so sweet an exercise to me, that I knew not how to cease lest I should lose the spirit of prayer. Felt no disposition to eat or drink, for the sake of the pleasure of it, but only to support my nature, and fit me for divine service. Could not be content without a very particular mention of a great number of dear friends at the throne of grace; as also the particular circumstances of many, so far as they were known.
“Lord’s day, March 4. In the morning, enjoyed the same intenseness in prayer as yesterday morning, though not in so great a degree: felt the same spirit of love, universal benevolence, forgiveness, humility, resignation, mortification to the world, and composure of mind, as then. My soul rested in God; and I found I wanted no other refuge or friend. While my soul thus trusts in God, all things seem to be at peace with me, even the stones of the earth: but when I cannot apprehend and confide in God, all things appear with a different aspect.”
Through the four next days he complains of barrenness, want of holy confidence in God, stupidity, wanderings of mind, &c. and speaks of oppression of mind under a sense of exceeding meanness, past follies, as well as present workings of corruption. On Friday he seems to have been restored to a considerable degree of the same excellent frame that he enjoyed the Saturday before.
“Saturday, March 10. ‘In the morning, felt exceeding dead to the world, and all its enjoyments: I thought I was ready and willing to give up life and all its comforts, as soon as called to it; and yet then had as much comfort of life as almost ever I had. Life itself now appeared but an empty bubble; the riches, honours, and common enjoyments of life appeared extremely tasteless. I longed to be perpetually and entirely crucified to all things here below, by the cross of Christ. My soul was sweetly resigned to God’s disposal of me, in every regard; and I saw there had nothing happened but what was best for me. I confided in God, that he would never leave me, though I should ‘walk through the valley of the shadow of death.’ It was then my meat and drink to be holy, to live to the Lord, and die to the Lard. And I thought, that I then enjoyed such a heaven, as far exceeded the most sublime conceptions of an unregenerate soul; and even unspeakably beyond what I myself could conceive of at another time. I did not wonder that Peter said, “Lord, it is good to be here,” when thus refreshed with divine glories. My soul was full of love and tenderness in the duty of intercession; especially felt a most sweet affection to some precious godly ministers of my acquaintance. Prayed earnestly for dear Christians, and for those I have reason to fear are my enemies; and could not have spoken a word of bitterness, or entertained a bitter thought, against the vilest man living. Had a sense of my own great unworthiness. My soul seemed to breathe forth love and praise to God afresh, when I thought he would let his children love and receive me as one of their brethren and fellow-citizens. When I thought of their treating me in that manner, I longed to lie at their feet; and could think of no way to express the sincerity and simplicity of my love and esteem of them, as being much better than myself. Towards night was very sorrowful; seemed to myself the worst creature living; and could not pray, nor meditate, nor think of holding up my face before the world. Was a little relieved in prayer, in the evening; but longed to get on my knees, and ask forgiveness of every body that ever had seen any thing amiss in my past conduct, especially in my religious zeal. Was afterwards much perplexed, so that I could not sleep quietly.
“Lord’s day, March 11. My soul was in some measure strengthened in God, in morning devotion; so that I was released from trembling fear and distress. Preached to my people from the parable of the sower, This was the last Sabbath that ever he performed public service at Kaunaumeek, these the last sermons that ever he preached there. It appears by his diary, that while he continued with these Indians, he took great pains with them, and did it with much discretion; but the particular manner how, has been omitted for brevity’s sake.
“Monday, March 12. In the morning was in a devout, tender, and loving frame of mind; and was enabled to cry to God, I hope, with a child-like spirit, with importunity, and resignation, and composure of mind. My spirit was full of quietness, and love to mankind; and longed that peace should reign on the earth: was grieved at the very thoughts of a fiery, angry, and intemperate zeal in religion; mourned over past follies in that regard; and my soul confided in God for strength and grace sufficient for my future work and trials. Spent the day mainly in hard labour, making preparation for my intended journey.
“Tuesday, March 13. Felt my soul going forth after God sometimes; but not with such ardency as I longed for. In the evening, was enabled to continue instant in prayer, for some considerable time together; and especially had respect to the journey I designed to enter upon, with the leave of Divine Providence, on the morrow. Enjoyed some freedom and fervency, entreating that the divine presence might attend me in every place where my business might lead me; and had a particular reference to the trials and temptations that I apprehended I might be more eminently exposed to in particular places. Was strengthened and comforted; although I was before very weary. Truly the joy of the Lord is strength and life.
“Wednesday, March 14. Enjoyed some intenseness of soul in prayer, repeating my petitions for God’s presence in every place where I expected to be in my journey. Besought the Lord that I might not be too much pleased and amused with dear friends and acquaintance, in one place and another. Near ten set out on my journey; and near night came to Stockbridge.
“Thursday, March 15. Rode down to Sheffield. Here I met a messenger from East Hampton on Long-Island; who by the unanimous vote of that large town, was sent to invite me thither, in order to settle with that people, where I had been before frequently invited. Seemed more at a loss what was my duty than before; when I heard of the great difficulties of that place, I was much concerned and grieved, and felt some desires to comply with their request; but knew not what to do: endeavoured to commit the case to God.”
The two next days he went no further than Salisbury, being much hindered by the rain. When he came there, he was much indisposed. He speaks of comfortable and profitable conversation with Christian friends, on these days.
“Lord’s day, March 18. [At Salisbury.] Was exceeding weak and faint, so that I could scarce walk: but God was pleased to afford me much freedom, clearness, and fervency in preaching: I have not had the like assistance in preaching to sinners for many months past. Here another messenger met me, and informed me of the vote of another congregation, to give me an invitation to come among them upon probation for settlement.
This congregation was that at Millington, near Haddam. They were very earnestly desirous of his coming among them.
After this he went forward on his journey towards New
“Thursday, April 5. Was again much exercised with weakness, and with pain in my head. Attended on the commissioners in their meeting.
The Indians at Kaunaumeek being but few in number, and Mr. Brainerd having now been labouring among them about a year, and having prevailed upon them to be willing to leave Kaunaumeek, and remove to Stockbridge, to live constantly under Mr. Sergeant’s ministry; he thought he might now do more service for Christ among the Indians elsewhere; and therefore went this journey to New Jersey to lay the matter before the commissioners; who met at
Elizabeth-town, on this occasion, and determined that he should forthwith leave Kaunaumeek, and go to the Delaware Indians. By the invitations Mr. Brainerd had lately received, it appears that it was not from necessity, or for want of opportunities to settle in the ministry amongst the English, notwithstanding the disgrace he had been laid under at college, that he was determined to forsake all the outward comforts to be enjoyed in the English settlements, to go and spend his life among the brutish savages, and endure the difficulties and self-denials of an Indian
mission. He had, just as he was leaving Kaunaumeek, had an earnest invitation to a settlement at East Hampton on Long Island, the fairest, pleasantest town on the whole island, and one of its largest and most wealthy parishes. The people there were unanimous in their desires to have him for their pastor, and for a long time continued in an earnest pursuit of what they desired, and were hardly brought to relinquish their endeavours and give up their hopes of obtaining him. Besides the invitation
he had to Millington: which was near his native town, and in the midst of his friends. Nor did Mr. Brainerd choose the business of a missionary to the Indians, rather than accept of those invitations, because he was unacquainted with the difficulties and sufferings which attended such a service; for he had had experience of these difficulties in summer and winter; having spent about a twelvemonth in a lonely desert among these savages, where he had gone through extreme hardships, and been the
subject of a train of outward and inward sorrows, which were now fresh in his mind. Notwithstanding all these things, he chose still to go on with this business: and that although the place he was now going to, was at a still much greater distance from most of his friends, acquaintance, and native land.
After this, he continued two or three days in the Jerseys, very ill; and then returned to New York; and from thence into New England; and went to his native town of Haddam, where he arrived on Saturday, April 14 And he continues still his bitter complaints of want of retirement. While he was in New York, he says thus, “Oh, it is not the pleasures of the world can comfort me! If God deny his presence, what are the pleasures of the city to me? One hour of sweet retirement where God is, is better than the whole world.” And he continues to complain of his ignorance, meanness, and unworthiness. However, he speaks of some seasons of special assistance, and divine sweetness. He spent some days among his friends at East Hampton and Millington.
“Tuesday, April 17. Rode to Millington again; and felt perplexed when I set out; was feeble in body, and weak in faith. I was going to preach a lecture; and feared I should never have assistance enough to get through. But contriving to ride alone, at a distance from the company that was going, I spent the time in lifting up my heart to God: had not gone far before my soul was abundantly strengthened with those words, ‘If God be for us, who can be against us?’ I went on, confiding in God; and fearing nothing so much as self-confidence. In this frame I went to the house of God, and enjoyed some assistance. Afterwards felt the spirit of love and meekness in conversation with some friends. Then rode home to my brother’s; and in the evening, singing hymns with friends, my soul seemed to melt; and in prayer afterwards, enjoyed the exercise of faith, and was enabled to be fervent in spirit: found more of God’s presence, than I have done any time in my late wearisome journey. Eternity appeared very near; my nature was very weak, and seemed ready to be dissolved; the sun declining, and the shadows of the evening drawing on apace. O I longed to fill up the remaining moments all for God! Though my body was so feeble, and wearied with preaching, and much private conversation, yet I wanted to sit up all night to do something for God. To God, the giver of these refreshments, be glory for ever and ever. Amen.
“Wednesday, April 18. Was very weak, and enjoyed but little spiritual comfort. Was exercised with one who cavilled against original sin. May the Lord open his eyes to see the fountain of sin in himself!”
After this, he visited several ministers in Connecticut; and then travelled towards Kaunaumeek, and came to Mr. Sergeant’s at Stockbridge, Thursday, April 26. He performed this journey in a very weak state of body. The things he speaks of, appertaining to the frames and exercises of his mind, are at some times deadness and want of spiritual comfort; at other times, resting in God, spiritual sweetness in conversation, engagedness in meditation on the road, assistance in preaching, rejoicing to think that so much more of his work was done, and he so much nearer to the eternal world. And he once and again speaks of a sense of great ignorance, spiritual pollution, &c.
“Friday and Saturday, April 27, and 28. Spent some time in visiting friends, and discoursing with my people, (who were now moved down from their own place to Mr. Sergeant’s,) and found them very glad to see me returned. Was exercised in my mind with a sense of my own unworthiness.
“Lord’s day, April 29. Preached for Mr. Sergeant, both parts of the day, from
“Monday, April 30. Rode to Kaunaumeek, but was extremely ill; did not enjoy the comfort I hoped for in my own house.
“Tuesday, May 1. Having received new orders to go to a number of Indians on Delaware river in Pennsylvania, and my people here being mostly removed to Mr. Sergeant’s, I this day took all my clothes, books, &c. and disposed of them, and set out for Delaware river: but made it my way to return to Mr. Sergeant’s; which I did this day, just at night. Rode several hours in the rain through the howling wilderness, although I was so disordered in body, that little or nothing but blood came from me.”
He continued at Stockbridge the next day, and on Thursday rode a little way, to Sheffield, under a great degree of illness; but with encouragement and cheerfulness of mind under his fatigues. On Friday he rode to Salisbury, and continued there till after the sabbath. He speaks of his soul’s being, some part of this time, refreshed in conversation with some Christian friends, about their heavenly home and their journey thither. At other times, he speaks of himself as exceedingly perplexed with barrenness and deadness, and has this exclamation, “Oh, that time should pass with so little done for God!” On Monday he rode to Sharon; and speaks of himself as distressed at the consideration of the misimprovement of time.
“Tuesday, May 8. Set out from Sharon in Connecticut, and travelled about forty-five miles to a place called the Fish-kill;‡ and lodged there. Spent much of my time, while riding, in prayer, that God would go with me to Delaware. My heart sometimes was ready to sink with the thoughts of my work, and going alone in the wilderness, I knew not where: but still it was comfortable to think, that others of God’s children had ‘wandered about in caves and dens of the earth,’ and Abraham, when he was called to go forth, ‘went out, not knowing whither he went.’ O that I might follow after God!”
The next day he went forward on his journey; crossed Hudson’s river, and went to Goshen in the Highlands; and so travelled across the woods, from Hudson’s river to Delaware, about a hundred miles, through a desolate and hideous country, above New Jersey; where were very few settlements; in which journey he suffered much fatigue and hardship. He visited some Indians in the way,
See Mr. Brainerd’s Narrative, in a letter to Mr. Pemberton, among his Remains.
“Lord’s day, May 13. Rose early; felt very poorly after my long journey, and after being wet and fatigued. Was very melancholy; have scarce even seen such a gloomy morning in my life; there appeared to be no sabbath; the children were all at play; I a stranger in the wilderness, and knew not where to go; and all circumstances seemed to conspire to render my affairs dark and discouraging. Was disappointed respecting an interpreter, and heard that the Indians were much scattered, &c. Oh, I mourned after the presence of God, and seemed like a creature banished from his sight! yet he was pleased to support my sinking soul, amidst all my sorrows; so that I never entertained any thought of quitting my business among the poor Indians; but was comforted to think that death would ere long set me free from these distresses. Rode about three or four miles to the Irish people, where I found some that appeared sober and concerned about religion. My heart then began to be a little encouraged: went and preached first to the Irish, and then to the Indians; and in the evening, was a little comforted; my soul seemed to rest on God, and take courage. O that the Lord would be my support and comforter in an evil world!
“Monday, May 14. Was very busy in some necessary studies. Felt myself very loose from all the world; all appeared ‘vanity and vexation of spirit.’ Seemed lonesome and disconsolate, as if I were banished from all mankind, and bereaved of all that is called pleasurable in the world; but appeared to myself so vile and unworthy, it seemed fitter for me to be here than any where.
“Tuesday, May 15. Still much engaged in my studies; and enjoyed more health than I have for some time past: but was something dejected in spirit with a sense of my meanness; seemed as if I could never do any thing at all to any good purpose by reason of ignorance and folly. O that a sense of these things might work more habitual humility in my soul!”
He continued much in the same frame the next day.
“Thursday, May 17. Was this day greatly distressed with a sense of my vileness; appeared to myself too bad to walk on God’s earth, or to be treated with kindness by any of his creatures. God was pleased to let me see my inward pollution and corruption, to such a degree, that I almost despaired of being made holy: ‘Oh! wretched man that I am! who shall deliver me from the body of this death?’ In the afternoon met with the Indians, according to appointment, and preached to them. And while riding to them, my soul seemed to confide in God; and afterwards had some relief and enlargement of soul in prayer, and some assistance in the duty of intercession; vital piety and holiness appeared sweet to me, and I longed for the perfection of it.
“Friday, May 18. Felt again something of the sweet spirit of religion; and my soul seemed to confide in God, that he would never leave me. But oftentimes saw myself so mean a creature, that I knew not how to think of preaching. O that I could always live to and upon God!
“Saturday, May 19. Was, some part of the time, greatly oppressed with the weight and burden of my work; it seemed impossible for me ever to go through with the business I had undertaken. Towards night was very calm and comfortable; and I think my soul trusted in God for help.
“Lord’s day, May 20. Preached twice to the poor Indians, and enjoyed some freedom in speaking, while I attempted to remove their prejudices against Christianity. My soul longed for assistance from above, all the while; for I saw I had no strength sufficient for that work. Afterwards preached to the Irish people; was much assisted in the first prayer, and something in sermon. Several persons seemed much concerned for their souls, with whom I discoursed afterwards with much freedom and some power. Blessed be God for any assistance afforded to an unworthy worm. O that I could live to him!”
Through the remainder of this week he was sometimes ready to sink with a sense of his unworthiness and unfitness for the work of the ministry; and sometimes encouraged and lifted above his fears and sorrows, and was enabled confidently to rely on God; and especially on Saturday, towards night, he enjoyed calmness and composure, and assistance in prayer to God. He rejoiced, “That God remains unchangeably powerful and faithful, a sure and sufficient portion, and the dwelling-place of his children in all generations.”
“Lord’s day, May 27. Visited my Indians in the morning, and attended upon a funeral among them; was affected to see their heathenish practices. O that they might be ‘turned from darkness to light!’ Afterwards got a considerable number of them together, and preached to them; and observed them very attentive. After this, preached to the white people from
“Monday, May 28. Set out from the Indians above the Forks of Delaware, on a journey towards Newark in New Jersey, according to my orders. Rode through the wilderness; was much fatigued with the heat; lodged at a place called Black-river; was exceedingly tired and worn out.”
On Tuesday he came to Newark. The next day, went to Elizabeth-town; on Thursday he went to New York; and on Friday returned to Elizabeth-town. These days were spent in some perplexity of mind. He continued at Elizabeth-town till Friday in the week following. Was enlivened, refreshed, and strengthened on the sabbath at the Lord’s table. The ensuing days of the week were spent chiefly in studies preparatory to his ordination; and on some of them he seemed to have much of God’s gracious presence, and of the sweet influences of his Spirit; but was in a very weak state of body. On Saturday he rode to Newark.
“Lord’s day, June 10. [At Newark] In the morning, was much concerned how I should perform the work of the day; and trembled at the thoughts of being left to myself. Enjoyed very considerable assistance in all parts of the public service. Had an opportunity again to attend on the ordinance of the Lord’s supper, and through divine goodness was refreshed in it: my soul was full of love and tenderness towards the children of God, and towards all men; felt a certain sweetness of disposition towards every creature. At night I enjoyed more spirituality and sweet desire of holiness, than I have felt for some time: was afraid of every thought and every motion, lest thereby my heart should be drawn away from God. O that I might never leave the blessed God! ‘Lord, in thy presence is fulness of joy.’ O the blessedness of living to God!
“Monday, June 11. This day the Presbytery met together at Newark, in order to my ordination. Was very weak and disordered in body; yet endeavoured to repose my confidence in God. Spent most of the day alone; especially the forenoon. At three in the afternoon preached my probation-sermon, from
Tuesday, June 12. Was this morning further examined, respecting my experimental acquaintance with Christianity*
FROM HIS ORDINATION, TILL HE FIRST BEGAN TO PREACH TO THE INDIANS AT CROSWEEKSUNG, AMONG WHOM HE HAD HIS MOST REMARKABLE SUCCESS.
“Wednesday, June 13. [1744.] Spent some considerable time in writing an account of the Indian affairs to go to Scotland; some, in conversation with friends; but enjoyed not much sweetness and satisfaction.
“Thursday, June 14. Received some particular kindness from friends; and wondered that God should open the hearts of any to treat me with kindness: saw myself to be unworthy of any favour from God, or any of my fellow-men. Was much exercised with pain in my head; however, I determined to set out on my journey towards Delaware in the afternoon; but when the afternoon came, my pain increased exceedingly, so that I was obliged to betake myself to bed. The night following I was greatly distressed with pain and sickness; was sometimes almost bereaved of the exercise of reason by the extremity of pain. Continued much distressed till Saturday, when I was somewhat relieved by an emetic: but was unable to walk abroad till the Monday following, in the afternoon; and still remained very feeble. I often admired the goodness of God, that he did not suffer me to proceed on my journey from this place where I was so tenderly used, and to be sick by the way among strangers. God is very gracious to me, both in health and sickness, and intermingles much mercy with all my afflictions and toils. Enjoyed some sweetness in things divine, in the midst of my pain and weakness. O that I could praise the Lord!”
On Tuesday, June 19, he set out on his journey home, and in three days reached his place, near the Forks of Delaware. Performed the journey under much weakness of body; but had comfort in his soul, from day to day: and both his weakness of body, and consolation of mind, continued through the week.
“Lord’s day, June 24. Extremely feeble; scarce able to walk: however, visited my Indians, and took much pains to instruct them; laboured with some that were much disaffected to Christianity. My mind was much burdened with the weight and difficulty of my work. My whole dependence and hope of success seemed to be on God; who alone I saw could make them willing to receive instruction. My heart was much engaged in prayer, sending up silent requests to God, even while I was speaking to them. O that I could always go in the strength of the Lord!
“Monday, June 25. Was something better in health than of late; was able to spend a considerable part of the day in prayer and close studies. Had more freedom and fervency in prayer than usual of late; especially longed for the presence of God in my work, and that the poor heathen might be converted. And in evening prayer my faith and hope in God were much raised. To an eye of reason every thing that respects the conversion of the heathen is as dark as midnight; and yet I cannot but hope in God for the accomplishment of something glorious among them. My soul longed much for the advancement of the Redeemer’s kingdom on earth. Was very fearful lest I should admit some vain thought, and so lose the sense I then had of divine things. O for an abiding heavenly temper!
“Tuesday, June 26. In the morning my desires seemed to rise, and ascend up freely to God. Was busy most of the day in translating prayers into the language of the Delaware Indians; met with great difficulty, by reason that my interpreter was altogether unacquainted with the business. But though I was much discouraged with the extreme difficulty of that work, yet God supported me; and especially in the evening gave me sweet refreshment. In prayer my soul was enlarged, and my faith drawn into sensible exercise; was enabled to cry to God for my poor Indians; and though the work of their conversion appeared impossible with man, yet with God I saw all things were possible. My faith was much strengthened, by observing the wonderful assistance God afforded his servants Nehemiah and Ezra, in reforming his people, and re-establishing his ancient church. I was much assisted in prayer for dear Christian friends, and for others that I apprehended to be Christless; but was more especially concerned for the poor heathen, and those of my own charge: was enabled to be instant in prayer for them; and hoped that God would bow the heavens and come down for their salvation. It seemed to me there could be no impediment sufficient to obstruct that glorious work, seeing the living God, as I strongly hoped, was engaged for it. I continued in a solemn frame, lifting up my heart to God for assistance and grace, that I might be more mortified to this present world, that my whole soul might be taken up continually in concern for the advancement of Christ’s kingdom: longed that God would purge me more, that I might be as a chosen vessel to bear his name among the heathens. Continued in this frame till I dropped asleep.
“Wednesday, June 27. Felt something of the same solemn concern, and spirit of prayer, that I enjoyed last night, soon after I rose in the morning. In the afternoon rode several miles to see if I could procure any lands for the poor Indians, that they might live together, and be under better advantages for instruction. While I was riding had a deep sense of the greatness and difficulty of my work; and my soul seemed to rely wholly upon God for success, in the diligent and faithful use of means. Saw, with greatest certainty, that the arm of the Lord must be revealed, for the help of these poor heathen, if ever they were delivered from the bondage of the powers of darkness. Spent most of the time, while riding, in lifting up my heart for grace and assistance.
“Thursday, June 28. Spent the morning in reading several parts of the Holy Scripture, and in fervent prayer for my Indians, that God would set up his kingdom among them, and bring them into his church. About nine I withdrew to my usual place of retirement in the woods; and there again enjoyed some assistance in prayer. My great concern was for the conversion of the heathen to God; and the Lord helped me to plead with him for it. Towards noon rode up to the Indians, in order to preach to them; and while going, my heart went up to God in prayer for them; could freely tell God, he knew that the cause was not mine, which I was engaged in; but it was his own cause, and it would be for his own glory to convert the poor Indians: and blessed be God, I felt no desire of their conversion, that I might receive honour from the world, as being the instrument of it. Had some freedom in speaking to the Indians.”
The next day he speaks of some serious concern for the kingdom of the blessed Redeemer; but complains much of barrenness, wanderings, inactivity, &c.
“Saturday, June 30. My soul was very solemn in reading God’s word; especially the
“Lord’s day, July 1. In the morning was perplexed with wandering, vain thoughts; was much grieved, judged and condemned myself before God. And oh, how miserable did I feel, because I could not live to God! At ten, rode away with a heavy heart, to preach to my Indians. Upon the road I attempted to lift up my heart to God; but was infested with an unsettled, wandering frame of mind; and was exceeding restless and perplexed, and filled with shame and confusion before God. I seemed to myself to be ‘more brutish than any man;’ and thought none deserved to be ‘cast out of God’s presence’ so much as I. If I attempted to lift up my heart to God, as I frequently did by the way, on a sudden, before I was aware, my thoughts were wandering ‘to the ends of the earth;’ and my soul was filled with surprise and anxiety, to find it thus. Thus also after I came to the Indians my mind was confused; and I felt nothing sensibly of that sweet reliance on God, that my soul has been comforted with in days past. Spent the forenoon in this posture of mind, and preached to the Indians without any heart. In the afternoon I felt still barren, when I began to preach; and for about half an hour, I seemed to myself to know nothing, and to have nothing to say to the Indians; but soon after I found in myself a spirit of love, and warmth, and power, to address the poor Indians; and God helped me to plead with them, to ‘turn from all the vanities of the heathen, to the living God:’ and I am persuaded the Lord touched their consciences; for I never saw such attention raised in them before. And when I came away from them, I spent the whole time while I was riding to my lodgings, three miles distant, in prayer and praise to God. And after I had rode more than two miles, it came into my mind to dedicate myself to God again; which I did with great solemnity, and unspeakable satisfaction; especially gave up myself to him renewed in the work of the ministry. And this I did by divine grace, I hope, without any exception or reserve: not in the least shrinking back from any difficulties that might attend this great and blessed work. I seemed to be most free, cheerful, and full in this dedication of myself. My whole soul cried, ‘Lord, to thee I dedicate myself! O accept of me, and let me be thine for ever. Lord, I desire nothing else, I desire nothing more. O come, come, Lord, accept a poor worm. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.’ After this, was enabled to praise God with my whole soul, that he had enabled me to devote and consecrate all my powers to him in this solemn manner. My heart rejoiced in my particular work as a missionary; rejoiced in my necessity of self-denial in many respects; and still continued to give up myself to God, and implore mercy of him; praying incessantly, every moment, with sweet fervency. My nature being very weak of late, and much spent, was now considerably overcome: my fingers grew very feeble, and somewhat Numb. so that I could scarcely stretch them out straight; and when I lighted from my horse, could hardly walk, my joints seemed all to be loosed. But I felt abundant strength in the inner man. Preached to the white people: God helped me much, especially in prayer. Sundry of my poor Indians were so moved as to come to meeting also; and one appeared much concerned.
“Monday, July 2. Had some relish of the divine comforts of yesterday; but could not get that warmth and exercise of faith that I desired. Had sometimes a distressing sense of my past follies, and present ignorance and barrenness: and especially in the afternoon, was sunk down under a load of sin and guilt, in that I had lived so little to God, after his abundant goodness to me yesterday. In the evening, though very weak, was enabled to pray with fervency, and to continue instant in prayer, near an hour. My soul mourned over the power of its corruption, and longed exceedingly to be washed and purged as with hyssop. Was enabled to pray for my dear absent friends, Christ’s ministers, and his church; and enjoyed much freedom and fervency, but not so much comfort, by reason of guilt and shame before God Judged and condemned myself for the follies of the day.
“Tuesday, July 3. Was still very weak. This morning was enabled to pray under a feeling sense of my need of help from God, and, I trust, had some faith in exercise; and, blessed be God, was enabled to plead with him a considerable time. Truly God is good to me. But my soul mourned, and was grieved at my sinfulness and barrenness, and longed to be more engaged for God. Near nine withdrew again for prayer; and through divine goodness, had the blessed Spirit of prayer; my soul loved the duty, and longed for God in it. O it is sweet to be the Lord’s, to be sensibly devoted to him! What a blessed portion is God! How glorious, how lovely in himself! O my soul longed to improve time wholly for God! Spent most of the day in translating prayers into Indian. In the evening was enabled again to wrestle with God in prayer with fervency. Was enabled to maintain a self-diffident and watchful frame of spirit, in the evening, and was jealous and afraid lest I should admit carelessness and self-confidence.”
The next day he seems to have had special assistance and fervency most of the day, but in a less degree than the preceding day. Tuesday was spent in great bodily weakness; yet seems to have been spent in continual and exceeding painfulness in religion; but in great bitterness of spirit by reason of his vileness and corruption; he says, “I thought there was not one creature living so vile as I. Oh, my inward pollution! Oh, my guilt and shame before God! I know not what to do. Oh, I longed ardently to be cleansed and washed from the stains of inward pollution! Oh, to be made like God, or rather to be made fit for God to own!”
“Friday, July 6. Awoke this morning in the fear of God: soon called to mind my sadness in the evening past; and spent my first waking minutes in prayer for sanctification, that my soul may be washed from its exceeding pollution and defilement. After I arose, I spent some time in reading God’s word and in prayer. I cried to God under a sense of my great indigency. I am, of late, most of all concerned for ministerial qualifications, and the conversion of the heathen: last year I longed to be prepared for a world of glory, and speedily to depart out of this world; but of late all my concern almost is for the conversion of the heathen; and for that end I long to live. But blessed be God, I have less desire to live for any of the pleasures of the world, than ever I had. I long and love to be a pilgrim; and want grace to imitate the life, labours, and sufferings of St. Paul among the heathen. And when I long for holiness now, it is not so much for myself as formerly; but rather that thereby I may become an ‘able minister of the New Testament,’ especially to the heathen. Spent about two hours this morning in reading and prayer by turns; and was in a watchful, tender frame, afraid of every thing that might cool my affections, and draw away my heart from God. Was a little strengthened in my studies; but near night was very weak and weary.
“Saturday, July 7. Was very much disordered this morning, and my vigour all spent and exhausted: but was affected and refreshed in reading the sweet story of Elijah’s translation, and enjoyed some affection and fervency in prayer: longed much for ministerial gifts and graces, that I might do something in the cause of God. Afterwards was refreshed and invigorated, while reading Mr. Joseph Alleine’s first Case of Conscience, &c. and enabled then to pray with some ardour of soul, and was afraid of carelessness and self-confidence, and longed for holiness.
“Lord’s day, July 8. Was ill last night, not able to rest quietly. Had some small degree of assistance in preaching to the Indians; and afterwards was enabled to preach to the white people with some power, especially in the close of my discourse, from
“Monday, July 9. Was under much illness of body most of the day; and not able to sit up the whole day. Towards night felt a little better. Then spent some time in reading God’s word and prayer; enjoyed some degree of fervency and affection; was enabled to plead with God for his cause and kingdom: and, through divine goodness, it was apparent to me, that it was his cause I pleaded for, and not my own; and was enabled to make this an argument with God to answer my requests.
“Tuesday, July 10. Was very ill, and full of pain, and very dull and spiritless. In the evening had an affecting sense of my ignorance, &c. and of my need of God at all times, to do every thing for me; and my soul was humbled before God.
“Wednesday, July 11. Was still exercised with illness and pain. Had some degree of affection and warmth in prayer and reading God’s word: longed for Abraham’s faith and fellowship with God; and felt some resolution to spend all my time for God, and to exert myself with more fervency in his service; but found my body weak and feeble. In the afternoon, though very ill, was enabled to spend some considerable time in prayer; spent indeed most of the day in that exercise; and my soul was diffident, watchful, and tender, lest I should offend my blessed Friend, in thought or behaviour. I am persuaded my soul confided in, and leaned upon, the blessed God. Oh, what need did I see myself to stand in of God at all times, to assist me and lead me! Found a great want of strength and vigour, both in the outward and inner man.”
The exercises and experiences that he speaks of in the next nine days, are very similar to those of the preceding days of this and the foregoing week; a sense of his own weakness, ignorance, unprofitableness, and vileness; loathing and abhorring himself; self-diffidence; sense of the greatness of his work, and his great need of divine help, and the extreme danger of self-confidence; longing for holiness and humility, and to be fitted for his work, and to live to God; and longing for the conversion of the Indians; and these things to a very great degree.
“Saturday, July 21. This morning I was greatly oppressed with guilt and shame, from a sense of inward vileness and pollution. About nine, withdrew to the woods for prayer; but had not much comfort; I appeared to myself the vilest, meanest creature upon earth, and could scarcely live with myself; so mean and vile I appeared, that I thought I should never be able to hold up my face in heaven, if God of his infinite grace should bring me thither. Towards night my burden respecting my work among the Indians began to increase much; and was aggravated by hearing sundry things that looked very discouraging; in particular, that they intended to meet together the next day for an idolatrous feast and dance. Then I began to be in anguish: I thought I must in conscience go, and endeavour to break them up; and knew not how to attempt such a thing. However, I withdrew for prayer, hoping for strength from above. And in prayer I was exceedingly enlarged, and my soul was as much drawn out as ever I remember it to have been in my life, or near. I was in such anguish, and pleaded with so much earnestness and importunity, that when I rose from my knees I felt extremely weak and overcome, I could scarcely walk straight, my joints were loosed, the sweat ran down my face and body, and nature seemed as if it would dissolve. So far as I could judge, I was wholly free from selfish ends in my fervent supplications for the poor Indians. I knew they were met together to worship devils, and not God; and this made me cry earnestly, that God would now appear, and help me in my attempts to break up this idolatrous meeting. My soul pleaded long; and I thought God would hear, and would go with me to vindicate his own cause: I seemed to confide in God for his presence and assistance. And thus I spent the evening praying incessantly for divine assistance, and that I might not be self-dependent, but still have my whole dependence upon God. What I passed through was remarkable, and indeed inexpressible. All things here below vanished; and there appeared to be nothing of any considerable importance to me, but holiness of heart and life, and the conversion of the heathen to God. All my cares, fears, and desires, which might be said to be of a worldly nature, disappeared; and were, in my esteem, of little more importance than a puff of wind. I exceedingly longed, that God would get to himself a name among the heathen; and I appealed to him with the greatest freedom, that he knew I ‘preferred him above my chief joy.’ Indeed, I had no notion of joy from this world; I cared not where or how I lived, or what hardships I went through, so that I could but gain souls to Christ. I continued in this frame all the evening and night. While I was asleep, I dreamed of these things; and when I waked, (as I frequently did,) the first thing I thought of was this great work of pleading for God against Satan.
“Lord’s day, July 22. When I waked, my soul was burdened with what seemed to be before me. I cried to God before I could get out of my bed: and as soon as I was dressed, I withdrew into the woods, to pour out my burdened soul to God, especially for assistance in my great work; for I could scarcely think of any thing else. I enjoyed the same freedom and fervency as the last evening; and did with unspeakable freedom give up myself afresh to God, for life or death, for all hardships he should call me to among the heathen: and felt as if nothing could discourage me from this blessed work. I had a strong hope, that God would ‘bow the heavens and come down,’ and do some marvellous work among the heathen. And when I was riding to the Indians, three miles, my heart was continually going up to God for his presence and assistance; and hoping, and almost expecting, that God would make this the day of his power and grace amongst the poor Indians. When I came to them, I found them engaged in their frolic; but through divine goodness I got them to break up and attend to my preaching: yet still there appeared nothing of the special power of God among them. Preached again to them in the afternoon; and observed the Indians were more sober than before: but still saw nothing special among them; from whence Satan took occasion to tempt and buffet me with these cursed suggestions, There is no God, or if there be, he is not able to convert the Indians before they have more knowledge, &c. I was very weak and weary, and my soul borne down with perplexity; but was mortified to all the world, and was determined still to wait upon God for the conversion of the heathen, though the devil tempted me to the contrary.
“Monday, July 23. Retained still a deep and pressing sense of what lay with so much weight upon me yesterday; but was more calm and quiet; enjoyed freedom and composure, after the temptations of the last evening: had sweet resignation to the divine will; and desired nothing so much as the conversion of the heathen to God, and that his kingdom might come in my own heart, and the hearts of others. Rode to a settlement of Irish people, about
fifteen miles south-westward; spent my time in prayer and meditation by the way. Near night preached from
“Tuesday, July 24. Rode about seventeen miles westward over a hideous mountain, to a number of Indians. Got together near thirty of them: preached to them in the evening, and lodged among them.
See Mr. Brainerd’s narrative addressed to Mr. Pemberton, among his Remains.
The next day he preached to these Indians again, and then returned to the Irish settlement, and there preached to a numerous congregation. There was a considerable appearance of awakening in the congregation. Thursday he returned home, exceedingly fatigued and spent; still in the same frame of mortification to the world, and solicitous for the advancement of Christ’s kingdom; and on this day he says thus: “I have felt this week more of
the spirit of a pilgrim on earth than perhaps ever before; and yet so desirous to see Zion’s prosperity, that I was not so willing to leave this scene of sorrows as I used to be.” The two remaining days of the week he was very ill, and complains of wanderings, dulness, and want of spiritual fervency and sweetness. On the sabbath he was confined by illness, not able to go out to preach. After this, his illness increased upon him, and he continued very ill all the week;
This week, on Tuesday, he wrote the fourth letter among his Remains.
The next three weeks after this his illness was not so extreme; he was in some degree capable of business, both public and private; although he had some turns wherein his indisposition prevailed to a great degree. He also in this space had, for the most part, much more inward assistance, and strength of mind. He often expresses great longings for the enlargement of Christ’s kingdom, especially by the conversion of the heathen to God; and speaks of this hope as all his delight and joy. He continues still to express his usual longings after holiness, living to God, and a sense of his own unworthiness. He several times speaks of his appearing to himself the vilest creature on earth; and once says, that he verily thought there were none of God’s children who fell so far short of that holiness and perfection in their obedience which God requires, as he. He speaks of his feeling more dead than ever to the enjoyments of the world. He sometimes mentions the special assistance he had, this space of time, in preaching to the Indians, and of appearances of religious concern among them. He speaks also of assistance in prayer for absent friends, and especially ministers and candidates for the ministry; and of much comfort he enjoyed in the company of some ministers who came to visit him.
“Saturday, Sept. 1. Was so far strengthened, after a season of great weakness, that I was able to spend two or three hours in writing on a divine subject. Enjoyed some comfort and sweetness in things divine and sacred: and as my bodily strength was in some measure restored, so my soul seemed to be somewhat vigorous, and engaged in the things of God.
“Lord’s day, Sept. 2. Was enabled to speak to my poor Indians with much concern and fervency; and I am persuaded God enabled me to exercise faith in him, while I was speaking to them. I perceived that some of them were afraid to hearken to and embrace Christianity, lest they should be enchanted and poisoned by some of the powows: but I was enabled to plead with them not to fear these; and confiding in God for safety and deliverance, I bid a challenge to all these powers of darkness, to do their worst upon me first. I told my people I was a Christian, and asked them why the powows did not bewitch and poison me. I scarcely ever felt more sensible of my own unworthiness, than in this action: I saw, that the honour of God was concerned in the affair; and I desired to be preserved not from selfish views, but for a testimony of the divine power and goodness, and of the truth of Christianity, and that God might be glorified. Afterwards I found my soul rejoice in God for his assisting grace.”
After this he went a journey into New England, and was absent from the place of his abode, at the Forks of Delaware, about three weeks. He was in a feeble state the greater part of the time. But in the latter part of the journey he found he gained much in health and strength. And as to the state of his mind, and his religious and spiritual exercises, it was much with him as usual in his journeys; excepting that the frame of his mind seemed more generally to be comfortable. But yet there are complaints of some uncomfortable seasons, want of fervency, and want of retirements, and time alone with God. In his journey, he did not forget the Indians; but once and again speaks of his longing for their conversion.
“Wednesday, Sept. 26. Rode home to the Forks of Delaware. What reason have I to bless God, who has preserved me in riding more than four hundred and twenty miles, and has ‘kept all my bones, that not one of them has been broken!’ My health likewise is greatly recovered. O that I could dedicate my all to God! This is all the return I can make to him.
“Thursday, Sept. 27. Was somewhat melancholy; had not much freedom and comfort in prayer: my soul is disconsolate when God is withdrawn.
“Friday, Sept. 28. Spent the day in prayer, reading, and writing, Felt some small degree of warmth in prayer, and some desires of the enlargement of Christ’s kingdom by the conversion of the heathen, and that God would make me a ‘chosen vessel, to bear his name before them;’ longed for grace to enable me to be faithful.”
The next day he speaks of the same longings for the advancement of Christ’s kingdom, and the conversion of the Indians; but complains greatly of the ill effects of the diversions of his late journey, as unfixing his mind from that degree of engagedness, fervency, watchfulness, &c. which he enjoyed before. And the like complaints are continued the day after.
“Monday, Oct. 1. Was engaged this day in making preparation for my intended journey to Susquehannah: withdrew several times to the woods for secret duties, and endeavoured to plead for the divine presence to go with me to the poor pagans, to whom I was going to preach the gospel. Towards night rode about four miles, and met brother Byram;
Minister at a place called Rockciticus, about forty miles from Mr. Brainerd’s lodgings.
“Tuesday, Oct. 2. Set out on my journey, in company
“Wednesday, Oct. 3. We went on our way into the wilderness, and found the most difficult and dangerous travelling, by far, that ever any of us had seen; we had scarce any thing else but lofty mountains, deep valleys, and hideous rocks, to make our way through. However, I felt some sweetness in divine things, part of the day, and had my mind intensely engaged in meditation on a divine subject. Near night my beast that I rode upon hung one of her legs in the rocks, and fell down under me; but through divine goodness I was not hurt. However, she broke her leg; and being in such a hideous place, and near thirty miles from any house, I saw nothing that could be done to preserve her life, and so was obliged to kill her, and to prosecute my journey on foot. This accident made me admire the divine goodness to me, that my bones were not broken, and the multitude of them filled with strong pain. Just at dark we kindled a fire, cut up a few bushes and made a shelter over our heads, to save us from the frost, which was very hard that night; and committing ourselves to God by prayer, we lay down on the ground, and slept quietly.”
The next day they went forward on their journey, and at night took up their lodging in the woods in like manner.
“Friday, Oct. 5. We arrived at Susquehannah river, at a place called Opeholhaupung:
See his Narrative addressed to Mr. Pemberton.
“Saturday, Oct. 6. Rose early and besought the Lord for help in my great work. Near noon preached again to the Indians; and in the afternoon visited them from house to house, and invited them to come and hear me again the next day, and put off their hunting design, which they were just entering upon, till Monday. ‘This night,’ I trust, ‘the Lord stood by me,’ to encourage and strengthen my soul: I spent more than an hour in secret retirement; was enabled to ‘pour out my heart ‘before God,’ for the increase of grace in my soul, for ministerial endowments, for success among the poor Indians, for God’s ministers and people, for distant dear friends, &c. Blessed be God!”
The next day he complains of great want of fixedness and intenseness in religion, so that he could not keep any spiritual thought one minute without distraction; which occasioned anguish of spirit. He felt amazingly guilty, and extremely miserable; and cries out, “Oh, my soul, what death it is, to have the affections unable to centre in God, by reason of darkness, and consequently roving after that satisfaction elsewhere, that is only to be found here!” However, he preached twice to the Indians with some freedom and power; but was afterwards damped by the objections they made against Christianity. In the evening, in a sense of his great defects in preaching, he “entreated God not to impute to him blood-guiltiness;” but yet was at the same time enabled to rejoice in God.
“Monday, Oct. 8. Visited the Indians with a design to take my leave of them, supposing they would this morning go out to hunting early; but beyond my expectation and hope, they desired to hear me preach again. I gladly complied with their request, and afterwards endeavoured to answer their objections against Christianity. Then they went away; and we spent the rest of the afternoon in reading and prayer, intending to go homeward very early the next day. My soul was in some measure refreshed in secret prayer and meditation. Blessed be the Lord for all his goodness.
“Tuesday, Oct. 9. We rose about four in the morning, and commending ourselves to God by prayer, and asking his special protection, we set out on our journey homewards about five, and travelled with great steadiness till past six at night; and then made us a fire, and a shelter of barks, and so rested. I had some clear and comfortable thoughts on a divine subject, by the way, towards night. In the night the wolves howled around us; but God preserved us.”
The next day they rose early, and set forward, and travelled that day till they came to an Irish settlement, with which Mr. Brainerd was acquainted, and lodged there. He speaks of some sweetness in divine things, and thankfulness to God for his goodness to him in this journey, though attended with shame for his barrenness. On Thursday he continued in the same place; and both he and Mr. Byram preached there to the people.
“Friday, Oct. 12. Rode home to my lodgings; where I poured out my soul to God in secret prayer, and endeavoured to bless him for his abundant goodness to me in my late journey. I scarce ever enjoyed more health, at least, of later years; and God marvellously, and almost miraculously, supported me under the fatigues of the way, and travelling on foot. Blessed be the Lord, who continually preserves me in all my ways.”
On Saturday he went again to the Irish settlement, to spend the sabbath there, his Indians being gone.
“Lord’s day, Oct. 14. Was much confused and perplexed in my thoughts; could not pray; and was almost discouraged, thinking I should never be able to preach any more. Afterwards, God was pleased to give me some relief from these confusions; but still I was afraid, and even trembled before God. I went to the place of public worship, lifting up my heart to God for assistance and grace in my great work: and God was gracious to me, helping me to plead with him for holiness, and to use the strongest arguments with him; drawn from the incarnation and sufferings of Christ for this very end, that men might he made holy. Afterwards I was much assisted in preaching. I know not that ever God helped me to preach in a more close and distinguishing manner for the trial of men’s state. Through the infinite goodness of God, I felt what I spoke; he enabled me to treat on divine truth with uncommon clearness: and yet I was so sensible of my defects in preaching, that I could not be proud of my performance, as at some times; and blessed be the Lord for this mercy. In the evening I longed to be entirely alone, to bless God for help in a time of extremity; and longed for great degrees of holiness, that I might show my gratitude to God.”
The next morning he spent some time before sun-rise in prayer, in the same sweet and grateful frame of mind that he had been in the evening before: and afterwards went to his Indians, and spent some time in teaching and exhorting them.
“Tuesday, Oct. 16. Felt a spirit of solemnity and watchfulness; was afraid I should not live to and upon God: longed for more intenseness and spirituality. Spent the day in writing; frequently lifting up my heart to God for more heavenly-mindedness. In the evening enjoyed sweet assistance in prayer, and thirsted and pleaded to be as holy as the blessed angels: longed for ministerial gifts and graces, and success in my work: was sweetly assisted in the duty of intercession, and enabled to remember and plead for numbers of dear friends, and Christ’s ministers.”
He seemed to have much of the same frame of mind the two next days.
“Friday, Oct. 19. Felt an abasing sense of my own impurity and unholiness; and felt my soul melt and mourn, that I had abused and grieved a very gracious God, who was still kind to me, notwithstanding all my unworthiness.
The four next days were manifestly spent in a most constant tenderness, watchfulness, diligence, and self-diffidence. But he complains of wanderings of mind, languor of affections, &c.
“Wednesday, Oct. 24. Near noon, rode to my people; spent some time, and prayed with them: felt the frame of a pilgrim on earth; longed much to leave this gloomy mansion; but yet found the exercise of patience and resignation. And as I returned home from the Indians, spent the whole time in lifting up my heart to God. In the evening enjoyed a blessed season alone in prayer; was enabled to cry to God with a child-like spirit, for the space of near an hour; enjoyed a sweet freedom in supplicating for myself, for dear friends, ministers, and some who are preparing for that work, and for the church of God; amid longed to be as lively myself in God’s service as the angels.
“Thursday, Oct. 25. Was busy in writing. Was very sensible of my absolute dependence on God in all respects; saw that I could do nothing, even in those affairs that I have sufficient natural faculties for, unless God should smile upon my attempt. ‘Not that we are sufficient of ourselves, to think any thing as of ourselves,’ I saw was a sacred truth.
“Friday, Oct. 26. In the morning my soul was melted with a sense of divine goodness and mercy to such a vile unworthy worm. I delighted to lean upon God, and place my whole trust in him. My soul was exceedingly grieved for sin, and prized and longed after holiness; it wounded my heart deeply, yet sweetly, to think how I had abused a kind God. I longed to be perfectly holy, that I might not grieve a gracious God; who will continue to love, notwithstanding his love is abused! I longed for holiness more for this end, than I did for my own happiness’ sake: and yet this was my greatest happiness, never more to dishonour, but always to glorify, the blessed God. Afterwards rode up to the Indians, in the afternoon, &c.”
The four next days he was exercised with much disorder and pain of body, with a degree of melancholy and gloominess of mind, bitterly complaining of deadness and unprofitableness, yet mourning and longing after God.
“Wednesday, Oct. 31. Was sensible of my barrenness and decays in the things of God: my soul failed when I remembered the fervency I had enjoyed at the throne of grace. Oh, I thought, if I could but be spiritual, warm, heavenly-minded, and affectionately breathing after God, this would be better than life to me! My soul longed exceedingly for death, to be loosed from this dulness and barrenness, and made for ever active in the service of God. I seemed to live for nothing, and to do no good: and oh, the burden of such a life! Oh, death, death, my kind friend, hasten, and deliver me from dull mortality, and make me spiritual and vigorous to eternity!
“Thursday, Nov. 1. Had but little sweetness in divine things; but afterwards, in the evening, felt some life, and longings after God. I longed to be always solemn, devout, and heavenly-minded; and was afraid to leave off praying, lest I should again lose a sense of the sweet things of God.
“Friday, Nov. 2. Was filled with sorrow and confusion in the morning, and could enjoy no sweet sense of divine things, nor get any relief in prayer. Saw I deserved that every one of God’s creatures should be let loose, to be the executioners of his wrath against me; and yet therein saw I deserved what I did not fear as my portion. About noon rode up to the Indians; and while going could feel no desires for them, and even dreaded to say any thing to them; but God was pleased to give me some freedom and enlargement, and made the season comfortable to me. In the evening had enlargement in prayer. But, alas! what comforts and enlargements I have felt for these many weeks past, have been only transient and short; and the greater part of my time has been filled up with deadness, or struggles with deadness, and bitter conflicts with corruption. I have found myself exercised sorely with some particular things that I thought myself most of all freed from. And thus I have ever found it, when I have thought the battle was over, and the conquest gained, and so let down my watch, the enemy has risen up and done me the greatest injury.
“Saturday, Nov. 3. I read the life and trials of a godly man, and was much warmed by it: I wondered at my past deadness; and was more convinced of it than ever. Was enabled to confess and bewail my sin before God, with self-abhorrence.
“Lord’s day, Nov. 4. Had, I think, some exercise of faith in prayer in the morning: longed to be spiritual. Had considerable help in preaching to my poor Indians: was encouraged with them, and hoped that God designed mercy for them.”
The next day* he set out on a journey to New York, to the meeting of the Presbytery there; and was from home more than a fortnight. He seemed to enter on his journey with great reluctance; fearing that the diversions of it would prove a means of cooling his religious affections, as he had found in other journeys. But yet in this journey he had some special seasons wherein he enjoyed extraordinary evidences and fruits of God’s gracious presence. He was greatly fatigued, and exposed to cold and storms: and when he returned from New York to New Jersey, on Friday, was taken very ill, and was detained by his illness some time.
“Wednesday, Nov. 21. Rode from Newark to Rockciticus in the cold, and was almost overcome with it. Enjoyed some sweetness in conversation with dear Mr. Jones, while I dined with him: my soul loves the people of God, and especially the ministers of Jesus Christ, who feel the same trials that I do.
“Thursday, Nov. 22. Came on my way from Rockciticus to Delaware river. Was very much disordered with a cold and pain in my head. About six at night I lost my way in the wilderness, and wandered over rocks and mountains, down hideous steeps, through swamps, and most dreadful and dangerous places; and the night being dark, so that few stars could be seen, I was greatly exposed. I was much pinched with cold, and distressed with an extreme pain in my head, attended with sickness at my stomach; so that every step I took was distressing to me. I had little hope for several hours together, but that I must lie out in the woods all night, in this distressed case. But about nine o’clock I found a house, through the abundant goodness of God, and was kindly entertained. Thus I have frequently been exposed, and sometimes lain out the whole night; but God has hitherto preserved me; and blessed be his name. Such fatigues and hardships as these serve to wean me more from the earth; and, I trust, will make heaven the sweeter. Formerly, when I was thus exposed to cold, rain, &c. I was ready to please myself with the thoughts of enjoying a comfortable house, a warm fire, and other outward comforts; but now these have less place in my heart, (through the grace of God,) and my eye is more to God for comfort. In this world I expect tribulation; and it does not now, as formerly, appear strange to me. I do not in such seasons of difficulty flatter myself that it will be better hereafter; but rather think, how much worse it might be; how much greater trials others of God’s children have endured; and how much greater are yet perhaps reserved for me. Blessed be God, that he makes the thoughts of my journey’s end and of my dissolution a great comfort to me, under my sharpest trials; and scarce ever lets these thoughts be attended with terror or melancholy; but they are attended frequently with great joy.
“Friday, Nov. 23. Visited a sick man; discoursed and prayed with him. Then visited another house, where was one dead and laid out; looked on the corpse, and longed that my time might come to depart, that I might be with Christ. Then went home to my lodgings, about one o’clock. Felt poorly; but was able to read most of the afternoon.”
“Thursday, Dec. 6. Having now a happy opportunity of being retired in a house of my own, which I have lately procured and moved into, and considering that it is now a long time since I have been able, either on account of bodily weakness, or for want of retirement, or some other difficulty, to spend any time in secret fasting and prayer; considering also the greatness of my work, and the extreme difficulties that attend it; and that my
poor Indians are now worshipping devils, notwithstanding all the pains I have taken with them, which almost overwhelms my spirit; moreover, considering my extreme barrenness, spiritual deadness and dejection, of late; as also the power of some particular corruptions; I set apart this day for secret prayer and fasting, to implore the blessing of God on myself, on my poor people, on my friends, and on the church of God. At first I felt a great backwardness to the duties of the day,
on account of the seeming impossibility of performing them; but the Lord helped me to break through this difficulty. God was pleased, by the use of means, to give me some clear conviction of my sinfulness, and a discovery of the plague of my own heart, more affecting than what I have of late had. And especially I saw my sinfulness in this, that when God had withdrawn himself, then, instead of living and dying in pursuit of him, I have been disposed to one of these
two things; either, first, to yield an unbecoming respect to some earthly objects, as if happiness were to be derived from them; or, secondly, to be secretly froward and impatient, and unsuitably desirous of death, so that I have sometimes thought I could not bear to think my life must be lengthened out. And that which often drove me to this impatient desire of death, was a despair of doing any good in life; and I chose death, rather than a life
spent for nothing. But now God made me sensible of my sin in these things, and enabled me to cry to him for forgiveness. Yet this was not all I wanted; for my soul appeared exceedingly polluted, my heart seemed like a nest of vipers, or a cage of unclean and hateful birds: and therefore I wanted to be purified ‘by the blood of sprinkling, that cleanseth from all sin.’ And this, I hope, I was enabled to pray for in faith. I enjoyed much more intenseness, fervency, and spirituality, than I
expected; God was better to me than my fears. And towards night I felt my soul rejoice, that God is unchangeably happy and glorious; that he will be glorified, whatever becomes of his creatures. I was enabled to persevere in prayer till some time in the evening; at which time I saw so much need of divine help, in every respect, that I knew not how to leave off, and had forgot that I needed food. This evening I was much assisted in meditating on
“Friday, Dec. 7. Spent some time in prayer, in the morning; enjoyed some freedom and affection in the duty, and had longing desires of being made ‘faithful to the death.’ Spent a little time in writing on a divine subject: then visited the Indians, and preached to them; but under inexpressible dejection. I had no heart to speak to them, and could not do it but as I forced myself: I knew they must hate to hear me, as having but just got home from their idolatrous feast and devil-worship. In the evening had some freedom in prayer and meditation.
“Saturday, Dec. 8. Have been uncommonly free this day from dejection, and from that distressing apprehension, that I could do nothing: was enabled to pray and study with some comfort; and especially was assisted in writing on a divine subject. In the evening my soul rejoiced in God; and I blessed his name for shining on my soul. O the sweet and blessed change I then felt, when God ‘brought me out of darkness into his marvellous light!’
“Lord’s day, Dec. 9. Preached, both parts of the day, at a place called Greenwich, in New Jersey, about ten miles from my own house. In the first discourse I had scarce any warmth or affectionate longing for souls. In the intermediate season I got alone among the bushes, and cried to God for pardon of my deadness; and was in anguish and bitterness, that I could not address souls with more compassion and tender affection. I judged and condemned myself for want of this divine temper; though I saw I could not get it as of myself, any more than I could make a world. In the latter exercise, blessed be the Lord, I had some fervency, both in prayer and preaching; and especially in the application of my discourse, I was enabled to address precious souls with affection, concern, tenderness, and importunity. The Spirit of God, I think, was there; as the effects were apparent, tears running down many cheeks.
“Monday, Dec. 10. Near noon I preached again: God gave me some assistance, and enabled me to be in some degree faithful; so that I had peace in my own soul, and a very comfortable composure, ‘although Israel should not be gathered.’ Came away from Greenwich, and rode home; arrived just in the evening. By the way my soul blessed God for his goodness; and I rejoiced, that so much of my work was done, and I so much nearer my blessed reward. Blessed be God for grace to be faithful.
“Tuesday, Dec. 11. Felt very poorly in body, being much tired and worn out the last night. Was assisted in some measure in writing on a divine subject: but was so feeble and sore in my breast, that I had not much resolution in my work. Oh, how I long for that world ‘where the weary are at rest!’ and yet through the goodness of God I do not now feel impatient.
Wednesday, Dec. 12. Was again very weak; but somewhat assisted in secret prayer, and enabled with pleasure and sweetness to cry, ‘Come, Lord Jesus! come, Lord Jesus! come quickly.’ My soul ‘longed for God, for the living God.’ O how delightful it is, to pray under such sweet influences! Oh how much better is this, than one’s necessary food! I had at this time no disposition to eat, (though late in the morning,) for earthly food appeared wholly tasteless. O how much ‘better is thy love than wine,’ than the sweetest wine! I visited and preached to the Indians in the afternoon; but under much dejection. Found my interpreter under some concern for his soul; which was some comfort to me; and yet filled me with new care. I longed greatly for his conversion; lifted up my heart to God for it, while I was talking to him; came home, and poured out my soul to God for him: enjoyed some freedom in prayer, and was enabled, I think, to leave all with God.
“Thursday, Dec. 13. Endeavoured to spend the day in fasting and prayer, to implore the divine blessing, more especially on my poor people; and in particular, I sought for converting grace for my interpreter, and three or four more under some concern for their souls. I was much disordered in the morning when I arose; but having determined to spend the day in this manner, I attempted it. Some freedom I had in pleading for
these poor concerned souls, several times; and when interceding for them, I enjoyed greater freedom from wandering and distracting thoughts, than in any part of my supplications. But, in the general, I was greatly exercised with wanderings; so that in the evening it seemed as if I had need to pray for nothing so much as for the pardon of sins committed in the day past, and the vileness I then found in myself. The sins I had most sense of, were pride, and wandering thoughts, whereby I mocked
God. The former of these cursed iniquities excited me to think of writing, preaching, or converting heathens, or performing some other great work, that my name might live when I should be dead. My soul was in anguish, and ready to drop into despair, to find so much of that cursed temper. With this, and the
“Friday, Dec. 14. Near noon went to the Indians; but knew not what to say to them, and was ashamed to look them in the face: I felt I had no power to address their consciences, and therefore had no boldness to say any thing. Was, much of the day, in a great degree of despair about ever ‘doing or seeing any good in the land of the living.’”
He continued under the same dejection the next day.
“Lord’s day, Dec. 16. Was so overwhelmed with dejection, that I knew not how to live. I longed for death exceedingly: my soul was sunk into deep waters, and the floods were ready to drown me. I was so much oppressed, that my soul was in a kind of horror: could not keep my thoughts fixed in prayer, for the space of one minute, without fluttering and distraction; and was exceedingly ashamed that I did not live to God. I had no distressing doubt about my own state; but would have cheerfully ventured (as far as I could possibly know) into eternity. While I was going to preach to the Indians, my soul was in anguish; I was so overborne with discouragement, that I despaired of doing any good, and was driven to my wit’s end; I knew nothing what to say, nor what course to take. But at last I insisted on the evidence we have of the truth of Christianity from the miracles of Christ; many of which I set before them: and God helped me to make a close application to those who refused to believe the truth of what I taught them. Indeed I was enabled to speak to the consciences of all, in some measure, and was somewhat encouraged to find, that God enabled me to be faithful once more. Then came and preached to another company of them; but was very weary and faint. In the evening I was refreshed, and enabled to pray, and praise God with composure and affection: had some enlargement and courage with respect to my work: was willing to live, and longed to do more for God than my weak state of body would admit of. I can do all things through Christ that strengthens me;’ and by his grace, I am willing to spend and be spent in his service, when I am not thus sunk in dejection, and a kind of despair.
“Monday, Dec. 17. Was comfortable in mind most of the day; and was enabled to pray with some freedom, cheerfulness, composure, and devotion; had also some assistance in writing on a divine subject.
“Tuesday, Dec. 18. Went to the Indians, and discoursed to them near an hour, without any power to come close to their hearts. But at last I felt some fervency, and God helped me to speak with warmth. My interpreter also was amazingly assisted; and I doubt not but ‘the Spirit of God was upon him;’ (though I had no reason to think he had any true and saving grace, but was only under conviction of his lost state;) and presently upon this most of the grown persons were much affected, and the tears ran down their cheeks; and one old man (I suppose, a hundred years old) was so affected, that he wept, and seemed convinced of the importance of what I taught them. I staid with them a considerable time, exhorting and directing them; and came away, lifting up my heart to God in prayer and praise, and encouraged and exhorted my interpreter to ‘strive to enter in at the strait gate.’ Came home, and spent most of the evening in prayer and thanksgiving; and found myself much enlarged and quickened. Was greatly concerned that the Lord’s work, which seemed to be begun, might be carried on with power, to the conversion of poor souls, and the glory of divine grace.
Wednesday, Dec. 19. Spent a great part of the day in prayer to God for the outpouring of his Spirit on my poor people; as also to bless his name for awakening my interpreter and some others, and giving us some tokens of his presence yesterday. And, blessed be God, I had much freedom, five or six times in the day, in prayer and praise, and felt a weighty concern upon my spirit for the salvation of those precious souls, and the enlargement of the Redeemer’s kingdom among them. My soul hoped in God for some success in my ministry: and blessed be his name for so much hope.
“Thursday, Dec. 20. Was enabled to visit the throne of grace frequently this day; and through divine goodness enjoyed much freedom and fervency sundry times: was much assisted in crying for mercy for my poor people, and felt cheerfulness and hope in my requests for them. I spent much of the day in writing; but was enabled to intermix prayer with my studies.
“Friday, Dec. 21. Was enabled again to pray with freedom, cheerfulness, and hope. God was pleased to make the duty comfortable and pleasant to me; so that I delighted to persevere, and repeatedly to engage in it. Towards noon visited my people, and spent the whole time in the way to them in prayer, longing to see the power of God among them, as there appeared something of it the last Tuesday; and I found it sweet to rest and hope in God. Preached to them twice, and at two distinct places: had considerable freedom each time, and so had my interpreter. Several of them followed me from one place to the other: and I thought there was some divine influence discernible amongst them. In the evening, was assisted in prayer again. Blessed be the Lord.“
Very much the same things are expressed concerning his inward frame, exercises, and assistances on Saturday, as on the preceding days. He observes, that this was a comfortable week to him. But then concludes, “Oh that I had no reason to complain of much barrenness! Oh that there were no vain thoughts and evil affections lodging within me! The Lord knows how I long for that world, where they rest not day nor night, saying, Holy,
holy, holy is the Lord God Almighty,” &c. On the following Sabbath, he speaks of assistance and freedom in his public work, but as having less of the sensible presence of God, than frequently in the week past; but yet says, his soul was kept from sinking in discouragement. On Monday again he seemed to enjoy very much the same liberty and fervency, through the day, that he enjoyed through the greater part of the preceding week.’
This day he wrote the fifth letter among his Remains.
“Tuesday, Dec. 25. Enjoyed very little quiet sleep last night, by reason of bodily weakness, and the closeness of my studies yesterday; yet my heart was somewhat lively in prayer and praise; I was delighted with the divine glory and happiness, and rejoiced that God was God, and that he was unchangeably possessed of glory and blessedness. Though God held my eyes waking, yet he helped me to improve my time profitably amidst my
pains and weakness, in continued meditations on
He continued in a very low state, as to his bodily health, for some days; which seems to have been a great hinderance to him in his religious exercises and pursuits. But yet he expresses some degree of divine assistance, from day to day, through the remaining part of this week. He preached several times this week to his Indians; and there appeared still some concern amongst them for their souls. On Saturday he rode to the Irish settlement, about fifteen miles from his lodgings, in order to spend the sabbath there.
“Lord’s day, Dec. 30. Discoursed, both parts of the day, from
On Monday he preached again in the same place with freedom and fervency; and rode home to his lodging, and arrived in the evening, under a considerable degree of bodily illness, which continued the two next days. And he
“Thursday, Jan. 3, 1745. Being sensible of the great want of divine influences, and the outpouring of God’s Spirit, I spent this day in fasting and prayer, to seek so great a mercy for myself, my poor people in particular, and the church of God in general. In the morning was very lifeless in prayer, and could get scarce any sense of God. Near noon enjoyed some sweet freedom to pray that the will of God might in every respect become mine; and I am persuaded it was so at that time in some good degree. In the afternoon, I was exceeding weak, and could not enjoy much fervency in prayer; but felt a great degree of dejection; which, I believe, was very much owing to my bodily weakness and disorder.
“Friday, Jan. 4. Rode up to the Indians near noon; spent some time under great disorder: my soul was sunk down into deep waters, and I was almost overwhelmed with melancholy.
“Saturday, Jan. 5. Was able to do something at writing; but was much disordered with pain in my head. At night was distressed with a sense of my spiritual pollution, and ten thousand youthful, yea, and childish follies, that nobody but myself had any thought about; all which appeared to me now fresh, and in a lively view, as if committed yesterday, and made my soul ashamed before God, and caused me to hate myself.
“Lord’s day, Jan. 6. Was still distressed with vapoury disorders. Preached to my poor Indians: but had little heart or life. Towards night my soul was pressed under a sense of my unfaithfulness. O the joy and peace that arises from a sense of ‘having obtained mercy of God to be faithful!’ And oh the misery and anguish that spring from an apprehension of the contrary!”
His dejection continued the two next days; but not to so great a degree on Tuesday, when he enjoyed some freedom and fervency in preaching to the Indians.
Wednesday, Jan. 9. In the morning God was pleased to remove that gloom which has of late oppressed my mind, and gave me freedom and sweetness in prayer. I was encouraged, strengthened, and enabled to plead for grace for myself, and mercy for my poor Indians; and was sweetly assisted in my intercessions with God for others. Blessed be his holy name for ever and ever. Amen, and Amen. Those things that of late appeared most difficult and almost impossible, now appeared not only possible, but easy. My soul so much delighted to continue instant in prayer, at this blessed season, that I had no desire for my necessary food: even dreaded leaving off praying at all, lest I should lose this spirituality, and this blessed thankfulness to God which I then felt. I felt now quite willing to live, and undergo all trials that might remain for me in a world of sorrow: but still longed for heaven, that I might glorify God in a perfect manner. O ‘come, Lord Jesus, come quickly.’ Spent the day in reading a little; and in some diversions, which I was necessitated to take by reason of much weakness and disorder. In the evening enjoyed some freedom and intenseness in prayer.”
The three remaining days of the week he was very low and feeble in body; but nevertheless continued constantly in the same comfortable sweet frame of mind, as is expressed on Wednesday. On the sabbath this sweetness in spiritual alacrity began to abate; but still he enjoyed some degree of comfort, and had assistance in preaching to the Indians.
“Monday, Jan. 14. Spent this day under a great degree of bodily weakness and disorder; and had very little freedom, either in my studies or devotions; and in the evening, I was much dejected and melancholy. It pains and distresses me, that I live so much of my time for nothing. I long to do much in a little time, and if it might be the Lord’s will, to finish my work speedily in this tiresome world. I am sure I do not desire to live for any thing in this world; and through grace I am not afraid to look the king of terrors in the face. I know I shall be afraid, if God leaves me; and therefore I think it always my duty to lay in for that solemn hour. But for a very considerable time past, my soul has rejoiced to think of death in its nearest approaches; and even when I have been very weak, and seemed nearest eternity. ‘Not unto me, not unto me, but to God be the glory.’ I feel that which convinces me, that if God do not enable me to maintain a holy dependence upon him, death will easily be a terror to me; but at present, I must say, ‘I long to depart, and to be with Christ,’ which is the best of all. When I am in a sweet resigned frame of soul, I am willing to tarry awhile in a world of sorrow, I am willing to be from home as long as God sees fit it should be so; but when I want the influence of this temper, I am then apt to be impatient to be gone. Oh when will the day appear, that I shall be perfect in holiness, and in the enjoyment of God!”
The next day was spent under a great degree of dejection and melancholy; which (as he himself was persuaded) was owing partly to bodily weakness, and vapoury disorders.
“Wednesday and Thursday, Jan. 16 and 17. I spent most of the time in writing on a sweet divine subject, and enjoyed some freedom and assistance. Was likewise enabled to pray more frequently and fervently than usual: and my soul, I think, rejoiced in God; especially on the evening of the last of these days: praise then seemed comely, and I delighted to bless the Lord. O what reason have I to be thankful, that God ever helps me to labour and study for him! he does but receive his own, when I am enabled in any measure to praise him, labour for him, and live to him. Oh, how comfortable and sweet it is, to feel the assistance of divine grace in the performance of the duties God has enjoined us! Bless the Lord, O my soul.“
The same enlargement of heart, and joyful frame of soul, continued through the next day. But on the day following it began to decline; which decay seems to have continued the whole of the next week: yet he enjoyed some seasons of special and sweet assistance.
“Lord’s day, Jan. 27. Had the greatest degree of inward anguish that almost ever I endured. I was perfectly overwhelmed, and so confused, that after I began to discourse to the Indians, before I could finish a sentence, sometimes I forgot entirely what I was aiming at; or if, with much difficulty, I had recollected what I had before designed, still it appeared strange, and like something I had long forgotten, and had now but an
imperfect remembrance of. I know it was a degree of distraction, occasioned by vapoury disorders, melancholy, spiritual desertion, and some other things that particularly pressed upon me this morning, with an uncommon weight, the principal of which respected my Indians. This distressing gloom never went off the whole day; but was so far removed, that I was enabled to speak with some freedom and concern to the Indians, at two of their settlements; and I think there was some appearance of the
presence of God with us, some seriousness, and seeming concern among the Indians, at least a few of them. In the evening this gloom continued still, till family prayer,
Though Mr. Brainerd now dwelt by himself in the forementioned little cottage, which he had built for his own use; yet that was near to a family of white people with whom he had lived before, and with whom he still attended family prayer.
He spent the rest of this week, or at least the most of it, under dejection and melancholy; which on Friday rose to an extreme height; he being then, as he himself observes, much exercised with vapoury disorders. This exceeding gloominess continued on Saturday, till the evening, when he was again relieved in family prayer; and after it was refreshed in secret, and felt willing to live, and endure hardships in the cause of God; and found his hopes of the advancement of Christ’s kingdom, as also his hopes to see the power of God among the poor Indians, considerably raised.
In the three next days he was the subject of much dejection; but the three remaining days of the week seem to have been spent with much composure and comfort. On the next sabbath he preached at Greenwich in New Jersey. In the evening he rode eight miles to visit a sick man at the point of death, and found him speechless and senseless.
“Monday, Feb. 11. About break of day the sick man died. I was affected at the sight: spent the morning with the mourners: and after prayer, and some discourse with them, I returned to Greenwich, and preached again from
“Tuesday, Feb. 12. Was exceeding weak; but in a sweet, resigned, composed frame, most of the day: felt my heart freely go forth after God in prayer.
“Wednesday, Feb. 13. Was much exercised with vapoury disorders; but still enabled to maintain solemnity, and, I think, spirituality.
“Thursday, Feb. 14. Spent the day in writing on a divine subject: enjoyed health, and freedom in my work; had a solemn sense of death; as I have indeed had every day this week, in some measure: what I felt on Monday last has been abiding, in some considerable degree, ever since.
“Friday, Feb. 15. Was engaged in writing again almost the whole day. In the evening was much assisted in meditating on that precious text,
The next day he complains of great conflicts with corruption, and much discomposure of mind.
“Lord’s day, Feb. 17. Preached to the white people (my interpreter being absent) in the wilderness upon the sunny side of a hill: had a considerable assembly, consisting of people who lived (at least many of them) not less than thirty miles asunder; some of them came near twenty miles. I discoursed to them, all day, from
The remainder of this week seems to have been spent under a decay of this life and joy, and in distressing conflicts with corruption; but not without some seasons of refreshment and comfort.
“Lord’s day, Feb. 24. In the morning was much perplexed: my interpreter being absent, I knew not how to perform my work among the Indians. However, I rode to them, got a Dutchman to interpret for me, though he was but poorly qualified for the business. Afterwards I came and preached to a few white people from
Within the space of the next nine days he had frequent refreshing, invigorating influences of God’s Spirit; attended with complaints of dulness, and with longings after spiritual life and holy fervency.
“Wednesday, March 6. Spent most of the day in preparing for a journey to New England. Spent some time in prayer, with a special reference to my intended journey. Was afraid I should forsake the fountain of living waters, and attempt to derive satisfaction from broken cisterns, my dear friends and acquaintance, with whom I might meet in my journey. I looked to God to keep me from this vanity, as
well as others. Towards night, and in the evening, was visited by some friends, some of whom, I trust, were real Christians; who discovered an affectionate regard to me, and seemed grieved that I was about to leave them; especially seeing I did not expect to make any considerable stay among them, if I should live to return from New England.
It seems he had a design, by what afterwards appears, to remove and live among the Indians at Susquehannah river.
The next day he set out on his journey; and it was about five weeks before he returned. The special design of this journey, he himself declares afterwards, in his diary for March 21, where, speaking of his conversing with a certain minister in New England, he says, “Contrived with him how to raise some money among Christian friends, in order to support a colleague with me in the wilderness, (I having now spent two years in a very solitary manner,) that we might be together; as Christ sent out his disciples two and two: and as this was the principal concern I had in view, in taking this journey, so I took pains in it, and hope God will succeed it, if for his glory.” He first went into various parts of New Jersey, and visited several ministers there: then went to New York; and from thence into New England, going to various parts of Connecticut. He then returned into New Jersey; and met a number of ministers at Woodbridge, “who,” he says, “met there to consult about the affairs of Christ’s kingdom, in some important articles.” He seems, for the most part, to have been free from melancholy in this journey; and many times to have had extraordinary assistance in public ministrations, and his preaching sometimes attended with very hopeful appearances of a good effect on the auditory. He also had many seasons of special comfort and spiritual refreshment, in conversation with ministers and other Christian friends, and also in meditation and prayer when alone.
“Saturday, April 13. Rode home to my own house at the Forks of Delaware: was enabled to remember the goodness of the Lord, who has now preserved me while riding full six hundred miles in this journey; has kept me that none of my bones have been broken. Blessed be the Lord, who has preserved me in this tedious journey, and returned me in safety to my own house. Verily it is God that has upheld me, and guarded my goings.
“Lord’s day, April 14. Was disordered in body with the fatigues of my late journey; but was enabled however to preach to a considerable assembly of white people, gathered from all parts round about, with some freedom, from
This week he went a journey to Philadelphia, in order to engage the governor there to use his interest with the chief man of the Six Nations, (with whom he maintained a strict friendship,) that he would give him leave to live at Susquehannah, and instruct the Indians that are within their territories.
The Indians at Susquehannah are a mixed company of many nations, speaking various languages, and few of them properly of the Six Nations. But yet the country having formerly been conquered by the Six Nations, they claim the land; and the Susquehannah Indians are a kind of vassals to them.
“Saturday, April 20. Rode with Mr. Beaty to Abington, to attend Mr. Treat’s administration of the sacrament, according to the method of the church of Scotland. When we arrived, we found Mr. Treat preaching; afterwards I preached a sermon from
“Lord’s day, April 21. In the morning was calm and composed, and had some outgoings of soul after God in secret duties, and longing desires of his presence in the sanctuary and at his table; that his presence might be in the assembly; and that his children might be entertained with a feast of fat things. In the forenoon Mr. Treat preached. I felt some affection and tenderness during the administration of the
ordinance. Mr. Beaty preached to the multitude abroad, who could not half have crowded into the meeting-house. In the season of the communion, I had comfortable and sweet apprehensions of the blissful communion of God’s people, when they shall meet at their Father’s table in his kingdom, in a state of perfection. In the afternoon I preached abroad, to the whole assembly, from
“Monday, April 22. I enjoyed some sweetness in retirement, in the morning. At eleven o’clock Mr. Beaty preached, with freedom and life. Then I preached from
“Tuesday, April 23. Left Mr. Beaty’s, and returned home to the Forks of Delaware: enjoyed some sweet meditations on the road, and was enabled to lift up my heart to God in prayer and praise.”
The two next days he speaks of much bodily disorder, but of some degrees of spiritual assistance and freedom.
“Friday, April 26. Conversed with a Christian friend with some warmth; and felt a spirit of mortification to the world, in a very great degree. Afterwards was enabled to pray fervently, and to rely on God sweetly, for ‘all things pertaining to life and godliness.’ Just in the evening was visited by a dear christian friend, with whom I spent an hour or two in conversation, on the very soul of religion. There are many with whom I can talk about religion; but alas! I find few with whom I can talk religion itself: but, blessed be the Lord, there are some that love to feed on the kernel, rather than the shell.”
The next day he went to the Irish settlement, often before mentioned, about fifteen miles distant; where he spent the sabbath, and preached with some considerable assistance. On Monday he returned, in a very weak state, to his own lodgings.
“Tuesday, April 30. Was scarce able to walk about, and was obliged to betake myself to bed much of the day; and spent away the time in a very solitary manner; being neither able to read, meditate, nor pray, and had none to converse with in that wilderness. Oh, how heavily does time pass away, when I can do nothing to any good purpose; but seem obliged to pass away precious time! But of late, I have seen it my duty to divert myself
by all lawful means, that I may be fit, at least some small part of my time, to labour for God. And here is the difference between my present diversions, and those I once pursued,
“Wednesday, May 1. Was not able to sit up more than half the day; and yet had such recruits of strength sometimes, that I was able to write a little on a divine subject. Was grieved that I could no more live to God. In the evening had some sweetness and intenseness in secret prayer.
“Thursday, May 2. In the evening, being a little better in health, I walked into the woods, and enjoyed a sweet season of meditation and prayer. My thoughts ran upon
“Friday, May 3. Felt a little vigour of body and mind in the morning; had some freedom, strength, and sweetness in prayer. Rode to, and spent some time with, my Indians. In the evening again retiring into the woods, I enjoyed some sweet meditations on
The three next days were spent in much weakness of body: but yet he enjoyed some assistance in public and private duties; and seems to have remained free from melancholy.
“Tuesday, May 7. Spent the day mainly in making preparation for a journey into the wilderness. Was still weak, and concerned how I should perform so difficult a journey. Spent some time in prayer for the divine blessing, direction, and protection in my intended journey; but wanted bodily strength to spend the day in fasting and prayer.”
The next day he set out on his journey to Susquehannah, with his interpreter. He endured great hardships and fatigues in his way thither through a hideous wilderness; where after having lodged one night in the open woods, he was overtaken with a north-easterly storm, in which he was almost ready to perish. Having no manner of shelter, and not being able to make a fire in so great a rain, he could have no comfort if he stopt; therefore he
determined to go forward in hopes of meeting with some shelter, without which he thought it impossible to live the night through; but their horses happening to have eat poison (for want of other food) at a place where they lodged the night before were so sick that they could neither ride nor lead them, but were obliged to drive them and travel on foot; until, through the mercy of God, just at dusk they came to a bark-but, where they lodged that night. After he came to Susquehannah, he travelled
about a hundred miles on the river, and visited many towns and settlements of the Indians; saw some of seven or eight distinct tribes; and preached to different nations by different interpreters. He was sometimes much discouraged, and sunk in his spirits, through the opposition that appeared in the Indians to Christianity. At other times he was encouraged by the disposition that some of these people manifested to hear, and willingness to be instructed. He here met with some that had formerly
been his hearers at Kaunaumeek, and had removed hither; who saw and heard him again with great joy. He spent a fortnight among the Indians on this river, and passed through considerable labours and hardships, frequently lodging on the ground, and sometimes in the open air; and at length he fell extremely ill, as he was riding in the wilderness, being seized with an ague, followed with a burning fever, and extreme pains in his head and bowels, attended with a great evacuation of blood; so that
he thought he must have perished in the wilderness. But at last coming to an Indian trader’s hut, he got leave to stay there; and though without physic or food proper for him, it pleased God, after about a week’s distress, to relieve him so far that he was able to ride. He returned homewards from Juncauta, an island far down the river; where was a considerable number of Indians, who appeared more free from prejudices against Christianity, than most of the other Indians. He arrived at the Forks
of Delaware on Thursday, May 30, after having rode in this journey about three hundred and forty miles.
This is the journey which he occasionally mentions in his printed Journal.
“Tuesday, June 4. Towards evening was in distress for God’s presence, and a sense of divine things: withdrew myself to the woods, and spent near an hour in prayer and meditation; and I think the Lord had compassion on me, and gave me some sense of divine things; which was indeed refreshing and quickening to me. My soul enjoyed intenseness and freedom in prayer, so that it grieved me to leave the place.
“Wednesday, June 5. Felt thirsting desires after God in the morning. In the evening enjoyed a precious season of retirement: was favoured with some clear and sweet meditations upon a sacred text; divine things opened with clearness and certainty, and had a divine stamp upon them. My soul was also enlarged and refreshed in prayer; and I delighted to continue in the duty; and was sweetly assisted in praying for fellow-Christians, and my dear brethren in the ministry. Blessed be the dear Lord for such enjoyments. O how sweet and precious it is, to have a clear apprehension and tender sense of the mystery of godliness, of true holiness, and likeness to the best of beings! O what a blessedness it is, to be as much like God, as it is possible for a creature to be like his great Creator! Lord, give me more of thy likeness; ‘I shall be satisfied, when I awake with it.’
Thursday, June 6. Was engaged a considerable part of the day in meditation and study on divine subjects. Enjoyed some special freedom, clearness, and sweetness in meditation. O how refreshing it is, to be enabled to improve time well!”
The next day he went a journey of near fifty miles to Neshaminy, to assist at a sacramental occasion, to he attended at Mr. Beaty’s meeting-house; being invited thither by him and his people.
“Saturday, June 8. Was exceeding weak and fatigued with riding in the heat yesterday: but being desired, I preached in the afternoon, to a crowded audience, from
“Lord’s day, June 9. Felt some longing desires of the presence of God to be with his people on the solemn occasion of the day. In the forenoon Mr. Beaty preached; and there appeared some warmth in the assembly. Afterwards I assisted in the administration of the Lord’s supper: and towards the close of it, I discoursed to the multitude extempore, with some reference to that sacred passage,
“Monday, June 10. Preached with a good degree of
“Tuesday, June 11. Spent the day mainly in conversation with dear Christian friends; and enjoyed some sweet sense of divine things. O how desirable it is, to keep company with God’s dear children! These are the ‘excellent ones of the earth in whom,’ I can truly say, ‘is all my delight.’ O what delight will it afford, to meet them all in a state of perfection! Lord, prepare me for that state.”
The next day he left Mr. Beaty’s, and went to Maiden-head in New Jersey; and spent the next seven days in a comfortable state of mind, visiting several ministers in those parts.
“Tuesday, June 18. Set out from New Brunswick with a design to visit some Indians at a place called Crossweeksung in New Jersey, towards the sea.
Mr. Brainerd having, when at Boston, wrote and left with a friend a brief relation of facts touching his labours with the Indians, and reception among them, during the space of time between November 5, 1744, and June 19,1745, (with a view to connect his Narrative, addressed to Mr. Pemberton. and his Journal, in case they should ever be reprinted,) concludes the same with this passage: “As my body was very feeble, so my mind was scarce ever so
much damped and discouraged about the conversion of the Indians, as at this time. And in this state of body and mind I made my first visit to the Indians in New Jersey, where God was pleased to display his power and grace in the remarkable manner that I have represented in my printed Journal.”
FROM HIS BEGINNING TO PREACH TO THE INDIANS AT CROSSWEEKSUNG, TILL HE RETURNED FROM HIS LAST JOURNEY TO SUSQUEHANNAH ILL WITH THE CONSUMPTION WHEREOF HE DIED.
We are now come to that part of Mr. Brainerd’s life, wherein he had his greatest success, in his labours for the good of souls, and in his particular business as a missionary to the Indians. An account of which, if here published, would doubtless be very entertaining to the reader, after he has seen, by the preceding parts of this account of his life, how great and long-continued his desires for the spiritual good of this sort of people were; how he prayed, laboured, and wrestled, and how much he denied himself, and suffered, to this end. After all Mr. Brainerd’s agonizing in prayer, and travailing in birth, for the conversion of Indians, and all the interchanges of his raised hopes and expectations, and then disappointments and discouragements; and after waiting in a way of persevering prayer, labour, and suffering, as it were through a long night; at length the day dawns: “Weeping continues for a night, but joy comes in the morning. He went forth weeping, bearing precious seed, and now he comes with rejoicing, bringing his sheaves with him.” The desired event is brought to pass at last; but at a time, in a place, and upon subjects, that scarce ever entered into his heart. An account of this would undoubtedly now much gratify the Christian reader: and it should have been here inserted, as it stands in his diary, had it not been, that a particular account of this glorious and wonderful success was drawn up by Mr. Brainerd himself, pursuant to the order of the Honourable Society in Scotland, and published by him in his lifetime. I hope those of my readers, who are not already possessed of his public Journal, will procure one of those books, that they may not be without that which in some respects is the most remarkable, and to a Christian mind would be the most pleasant part, of the whole story. That the reader who is furnished with one of those books, may know the place where the defects of this history are to be supplied from thence, I shall either expressly observe it as I go along, or else make a dash or stroke thus ; which when the reader finds in this 7th part of this history, he is to understand by it, that in that place something in Mr. Brainerd’s diary, worth observing, is left out, because the same for substance was published before in his printed Journal.†
“Wednesday, June 19, 1745. Rode to the Indians at Crossweeksung: found few at home; discoursed to them, however, and observed them very serious and attentive. At night I was extremely worn out, and scarce able to walk or sit up. Oh, how tiresome is earth! how dull the body!
“Thursday, June 20. Towards night preached to the Indians again; and had more hearers than before. In the evening enjoyed some peace and serenity of mind, some composure and comfort in prayer alone; and was enabled to lift up my head with some degree of joy, under an apprehension that my redemption draws nigh. Oh, blessed be God, that there remains a rest to his poor weary people!
“Friday, June 21. Rode to Freehold, to see Mr. William Tennent; and spent the day comfortably with him. My sinking spirits were a little raised and encouraged; and I felt my soul breathing after God, in the midst of Christian conversation. And in the evening, was refreshed in secret prayer; saw myself a poor worthless creature, without wisdom to direct, or strength to help myself. Oh, blessed be God, that lays me under a happy, a blessed necessity of living upon himself!
“Saturday, June 22. About noon rode to the Indians again; and near night preached to them. Found my body much strengthened, and was enabled to speak with abundant plainness and warmth. And the power of God evidently attended the word; so that sundry persons were brought under great concern for their souls, and made to shed many tears, and to wish for Christ to save them. My soul was much refreshed, and quickened in my work: and I could not but spend much time with them, in order to open both their misery and remedy. This was indeed a sweet afternoon to me. While riding, before I came to the Indians, my spirits were refreshed, and my soul enabled to cry to God almost incessantly, for many miles together. In the evening also I found the consolations of God were not small: I was then willing to live, and in some respects desirous of it, that I might do something for the dear kingdom of Christ; and yet death appeared pleasant: so that I was in some measure in a strait between two, having a desire to depart. I am often weary of this world, and want to leave it on that account; but it is desirable to be drawn, rather than driven, out of it.”
In the four next days is nothing remarkable in his diary, but what is in his public Journal.
Thursday, June 27. My soul rejoiced to find, that God enabled me to be faithful, and that he was pleased to awaken these poor Indians by my means. O how heart-reviving and soul-refreshing is it to me to see the fruit of my labours!
Friday, June 28. In the evening my soul was revived, and my heart lifted up to God in prayer, for my poor Indians, myself, and friends, and the dear church of God. And O how refreshing, how sweet was this! Bless the Lord, O my soul, and forget not his goodness and tender mercy.
“Saturday, June 29. Preached twice to the Indians; and could not but wonder at their seriousness, and the strictness of their attention. Blessed be God that has inclined their hearts to hear. And O how refreshing it is to me, to see them attend with such uncommon diligence and affection, with tears in their eyes, and concern in their hearts! In the evening could not but lift up my heart to God in prayer, while riding to my lodgings; and blessed be his name, had assistance and freedom. O how much better than life is the presence of God!”
His diary gives an account of nothing remarkable on the two next days, besides what is in his public Journal; excepting his heart being lifted up with thankfulness, rejoicing in God, &c.
“Tuesday, July 2. Rode from the Indians to Brunswick, near forty miles, and lodged there. Felt my heart drawn
He was so fatigued by constant preaching to these Indians, yielding to their earnest and importunate desires, that he found it necessary to give himself some relaxation. He spent therefore about a week in New Jersey, after he left these Indians, visiting several ministers, and performing some necessary business, before he went to the Forks of Delaware. And though he was very weak in body, yet he seems to have been strong in spirit. On Friday, July 12, he arrived at his own house in the Forks of Delaware; continuing still free from melancholy; from day to day, enjoying freedom, assistance, and refreshment in the inner man. But on Wednesday, the next week, he seems to have had some melancholy thoughts about his doing so little for God, being so much hindered by weakness of body.
“Thursday, July 18. Longed to spend the little inch of time I have in the world more for God. Felt a spirit of seriousness, tenderness, sweetness, and devotion; and wished to spend the whole night in prayer and communion with God.
“Friday, July 19. In the evening walked abroad for prayer and meditation, and enjoyed composure and freedom in these sweet exercises; especially in meditation on
Within the space of the next six days he speaks of much inward refreshment and enlargement, from time to time.
“Friday, July 26. In the evening God was pleased to help me in prayer, beyond what I have experienced for some time; especially my soul was drawn out for the enlargement of Christ’s kingdom, and for the conversion of my poor people: and my soul relied on God for the accomplishment of that great work. Oh, how sweet were the thoughts of death to me at this time! Oh, how I longed to be with Christ, to be employed in the glorious work of angels, and with an angel’s freedom, vigour, and delight! And yet how willing was I to stay awhile on earth, that I might do something, if the Lord pleased, for his interest in the world! My soul, my very soul, longed for the ingathering of the poor heathen; and I cried to God for them most willingly and heartily; I could not but cry. This was a sweet season; for I had some lively taste of heaven, and a temper of mind suited in some measure to the employments and entertainments of it. My soul was grieved to leave the place; but my body was weak and worn out, and it was near nine o’clock. Oh, I longed that the remaining part of my life might be filled up with more fervency and activity in the things of God! Oh the inward peace, composure, and God-like serenity of such a frame! heaven must needs differ from this only in degree, and not in kind. Lord, ever give me this bread of life.“
Much of this frame seemed to continue the next day.
“Lord’s day, July 28. In the evening my soul was melted, and my heart broken, with a sense of past barrenness and deadness: and oh, how I then longed to live to God, and bring forth much fruit to his glory!
“Monday, July 29. Was much exercised with a sense of vileness, with guilt and shame before God.”
For other things remarkable, while he was this time at the Forks of Delaware, the reader must be referred to his public Journal. As particularly for his labours and success there among the Indians.
On Wednesday, July 31, he set out on his return to Crossweeksung, and arrived there the next day. In his way thither, he had longing desires that he might come to the Indians there, in the ‘fulness of the blessing of the gospel of Christ;’ attended with a sense of his own great weakness, dependence, and worthlessness.
“Friday, Aug. 2. In the evening I retired, and my soul was drawn out in prayer to God; especially for my poor people, to whom I had sent word that they might gather together, that I might preach to them the next day. I was much enlarged in praying for their saving conversion; and scarce ever found my desires of any thing of this nature so sensibly and clearly (to my own satisfaction) disinterested, and free from selfish views. It seemed
to me I had no care, or hardly any desire, to be the instrument of so glorious a work, as I wished and prayed for among the Indians: if the blessed work might be accomplished to the honour of God, and the enlargement of the dear Redeemer’s kingdom, this was all my desire and care; and for this mercy I hoped, but with trembling; for I felt what Job expresses,
Concerning his labours and marvellous success amongst the Indians, for the following ten days, let the reader see his public Journal. The things worthy of note in his diary, not there published, are his earnest and importunate prayers for the Indians, and the travail of his soul for them from day to day; and his great refreshment and joy in beholding the wonderful mercy of God, and the glorious manifestations of his power and grace in his work among them; and his ardent thanksgivings to God; his heart rejoicing in Christ, as King of his church, and King of his soul: in particular, at the sacrament of the Lord’s supper at Mr. Macknight’s meeting-house; together with a sense of his own exceeding unworthiness, which sometimes was attended with dejection and melancholy.
“Monday, Aug. 19. Near noon, I rode to Freehold, and preached to a considerable assembly, from
Tuesday, Aug. 20. Was composed and comfortable, still in a resigned frame. Travelled from Mr. Tennent’s in Freehold to Elizabeth-town. Was refreshed to see friends, and relate to them what God had done, and was still doing, among my poor people.
Wednesday, Aug. 21. Spent the forenoon in conversation with Mr. Dickinson, contriving something for the settlement of the Indians together in a body, that they might be under better advantages for instruction. In the afternoon spent time agreeably with other friends; wrote to my brother at college: but was grieved that time slid away, while I did so little for God.
“Friday, Aug. 23. In the morning was very weak; but favoured with some freedom and sweetness in prayer: was composed and comfortable in mind. After noon rode to Crossweeksung to my poor people.
“Saturday, Aug. 24. Had composure and peace, while riding from the Indians to my lodgings: was enabled to pour out my soul to God for dear friends in New England. Felt a sweet tender frame of spirit: my soul was composed and refreshed in God. Had likewise freedom and earnestness in praying for my dear people: blessed be God. ‘O the peace of God that passeth all understanding!’ It is impossible to describe time sweet peace of conscience, and tenderness of soul, I then enjoyed. O the blessed foretastes of heaven!
“Lord’s day, Aug. 25. I rode to my lodgings in the evening, blessing the Lord for his gracious visitation of the Indians, and the soul-refreshing things I had seen time day past amongst them, and praying that God would still carry on his divine work among them.
“Monday, Aug. 26. I went from the Indians to my lodgings, rejoicing for the goodness of God to my poor people; and enjoyed freedom of soul in prayer, and other duties, in the evening. Bless the Lord, O my soul.“
The next day he set out on a journey towards the Forks of Delaware, designing to go from thence to Susquehannah, before he returned to Crossweeksung. It was five days
“Lord’s day, Sept. 1. [At the Forks of Delaware] God gave me the spirit of prayer, and it was a blessed season in that respect. My soul cried to God for mercy, in an affectionate manner. In the evening also my soul rejoiced in God.”
His private diary has nothing remarkable, for the two next days, but what is in his public Journal.
“Wednesday, Sept. 4. Rode fifteen miles to an Irish settlement, and preached there from
The account for Thursday is the same for substance as in his public Journal.
“Friday, Sept. 6. Enjoyed some freedom and intenseness of mind in prayer alone; and longed to have my soul more warmed with divine and heavenly things. Was somewhat melancholy towards night, and longed to die and quit a scene of sin and darkness; but was a little supported in prayer.”
This melancholy continued the next day.
Lord’s day, Sept. 8. In the evening God was pleased to enlarge me in prayer, and give me freedom at the throne of grace. I cried to God for the enlargement of his kingdom in the world, and in particular among my dear people; was also enabled to pray for many dear ministers of my acquaintance, both in these parts and in New England; and also for other dear friends in New England. And my soul was so engaged and enlarged in the sweet exercise, that I spent near an hour in it, and knew not how to leave the mercy-seat. Oh, how I delighted to pray and cry to God! I saw God was both able and willing to do all that I desired, for myself and friends, and his church in general. I was likewise much enlarged and assisted in family prayer, And afterwards, when I was just going to bed, God helped me to renew my petitions with ardency and freedom. Oh, it was to me a blessed evening of prayer! Bless the Lord, O my soul.”
The next day he set out from the Forks of Delaware to go to Susquehannah. And on the fifth day of his journey he arrived at Shaumoking, a large Indian town on Susquehannah river. He performed the journey under a considerable degree of melancholy.
“Saturday, Sept. 14. [At Shaumoking] In the evening my soul was enlarged and sweetly engaged in prayer; especially that God would set up his kingdom in this place, where the devil now reigns in the most eminent manner. And I was enabled to ask this for God, for his glory, and because I longed for the enlargement of his kingdom, to the honour of his dear name. I could appeal to God with the greatest freedom, that he knew it was his dear cause, and not my own, that engaged my heart: and my soul cried, ‘Lord, set up thy kingdom, for thine own glory. Glorify thyself; and I shall rejoice. Get honour to thy blessed name; and this is all I desire. Do with me just what thou wilt. Blessed be thy name for ever, that thou art God, and that thou wilt glorify thyself. O that the whole world might glorify thee! O let these poor people be brought to know thee, and love thee, for the glory of thy dear ever-blessed name!” I could not but hope, that God would bring in these miserable, wicked Indians; though there appeared little human probability of it; for they were then dancing and revelling, as if possessed by the devil. But yet I hoped, though against hope, that God would be glorified, and that his name would be glorified by these poor Indians. I continued long in prayer and praise to God; and had great freedom, enlargement, and sweetness, remembering dear friends in New England, as well as the people of my charge. Was entirely free from that dejection of spirit with which I am frequently exercised. Blessed be God!”
His diary from this time to Sept. 22, (the last day of his continuance among the Indians at Susquehannah,) is not legible, by reason of the badness of the ink. It was probably written with the juice of some berries found in the woods, having no other ink in that wilderness. So that for this space of time the reader must be wholly referred to his public Journal.
On Monday Sept. 23, he left the Indians, in order to return to the Forks of Delaware, in a very weak state of body, and under dejection of mind, which continued the two first days of his journey.
“Wednesday, Sept. 25. Rode still homeward. In the forenoon enjoyed freedom and intenseness of mind in meditation on
“Thursday, Sept. 26. Was still much disordered in body, and able to ride but slowly. Continued my journey, however. Near night, arrived at the Irish settlement, about fifteen miles from mine own house. This day, while riding, I was much exercised with a sense of my barrenness; and verily thought there was no creature that had any true grace, but what was more spiritual and fruitful. I could not think that any of God’s children made so poor a hand of living to God.
“Friday, Sept. 27. Spent a considerable time in the morning in prayer and praise to God. My mind was somewhat intense in the duty, and my heart in some degree warmed with a sense of divine things. My soul was melted to think that ‘God had accounted me faithful, putting me into the ministry,’ notwithstanding all my barrenness and deadness. My soul was also in some measure enlarged in prayer for the dear people of my charge, as well as for other dear friends. In the afternoon visited some Christian friends, and spent the time, I think, profitably: my heart was warmed, and more engaged in the things of God. In the evening I enjoyed enlargement, warmth, and comfort in prayer: my soul relied on God for assistance and grace to enable me to do something in his cause; my heart was drawn out in thankfulness to God for what he had done for his own glory among my poor people of late. I felt encouraged to proceed in his work, being persuaded of his power, and hoping his arm might be further revealed, for the enlargement of his dear kingdom: and my soul ‘rejoiced in hope of the glory of God,’ in hope of the advancement of his declarative glory in the world, as well as of enjoying him in a world of glory. Oh, blessed be God, the living God, for ever!”
He continued in this comfortable, sweet frame of mind the two next days. On the day following he went to his own house, in the Forks of Delaware, and continued still in the same frame. The next day, which was Tuesday, he visited his Indians. Wednesday he spent mostly in writing the meditations he had in his late journey in Susquehannah. On Thursday he left the Forks of’ Delaware, and travelled towards Crossweeksung, where he arrived on Saturday, (October 5,) and continued from day to day in a comfortable state of mind. There is nothing material in his diary for this day and the next, but what is in his printed Journal.
Monday, Oct. 7. Being called by the church and people of East Hampton on Long Island, as a member of a council, to assist and advise in affairs of difficulty in that church, I set out on my journey this morning, before it was well light, and travelled to Elizabeth-town, and there lodged. Enjoyed some comfort on the road, in conversation with Mr. Wm. Tennent, who was sent for on the same business.”
He prosecuted his journey with the other ministers who were sent for; and did not return till Oct. 24. While he was at East Hampton, the importance of the business that the council were come upon, lay with such weight on his mind, and he was so concerned for the interest of religion in that place, that he slept but little for several nights successively. In his way to and fro from East Hampton, he
“Monday, Oct. 28. Had an evening of sweet refreshing; my thoughts were raised to a blessed eternity; my soul was melted with desires of perfect holiness, and perfectly glorifying God.
“Tuesday, Oct. 29. About noon rode and viewed the Indian lands at Cranberry: was much dejected, and greatly perplexed in mind; knew not how to see any body again, my soul was so sunk within me. Oh that these trials might make me more humble and holy. Oh that God would keep me from giving way to sinful dejection, which may hinder my usefulness.
“Wednesday, Oct. 30. My soul was refreshed with a view of the continuance of God’s blessed work among the Indians.
“Thursday, Oct. 31. Spent most of the day in writing: enjoyed not much spiritual comfort; but was not so much sunk with melancholy as at some other times.”
“Friday, Nov. 1. See the public Journal.
“Saturday, Nov. 2. Spent the day with the Indians, and wrote some things of importance; and longed to do more for God than I did or could do in this present and imperfect state.”
Nov. 3, and 4. See the public Journal. Tuesday, Nov. 5. He left the Indians, and spent the remaining part of this week in travelling to various parts of New Jersey, in order to get a collection for the use of the Indians, and to obtain a schoolmaster to instruct them. And in the mean time he speaks of very sweet refreshment and entertainment with Christian friends, and of his being sweetly employed, while riding, in meditation on divine subjects; his heart being enlarged, his mind clear, his spirit refreshed with divine truths, and his “heart burning within him, while he went by the way and the Lord opened to him the Scriptures.”
“Lord’s day, Nov. 10. [At Elizabeth-town.] Was comfortable in the morning, both in body and mind: preached in the forenoon from
The next day he went to New-town on Long Island, to a meeting of the Presbytery. He speaks of some sweet meditations he had while there, on “Christ delivering up the kingdom to the Father;” and of his soul being much refreshed and warmed with the consideration of that blissful day.
“Friday, Nov. 15. Could not cross the ferry by reason of the violence of the wind; nor could I enjoy any place of retirement at the ferry-house; so that I was in perplexity. Yet God gave me some satisfaction and sweetness in meditation, and in lifting up my heart to him in the midst of company. And although some were drinking and talking profanely, which was indeed a grief to me, yet my mind was calm and composed. And I could not but bless God, that I was not like to spend an eternity in such company. In the evening I sat down and wrote with composure and freedom; and can say (through pure grace) it was a comfortable evening to my soul, an evening I was enabled to spend in the service of God.
“Saturday, Nov. 16. Crossed the ferry about ten o’clock; arrived at Elizabeth-town near night. Was in a calm, composed frame of mind, and felt an entire resignation with respect to a loss I had lately sustained, in having my horse stolen from me the last Wednesday night, at New-town. Had some longings of soul for the dear people of Elizabeth-town, that God would pour out his Spirit upon them, and revive his work amongst them.”
He spent the four next days at Elizabeth-town, for the most part in a free and comfortable state of mind, intensely engaged in the service of God, and enjoying, at some times, the special assistances of his Spirit. On Thursday, this week, he rode to Freehold, and spent the day under considerable dejection.
“Friday, Nov. 22. Rode to Mr. Tennent’s, and from thence to Crossweeksung. Had but little freedom in meditation, while riding; which was a grief and burden to my soul. Oh that I could fill up all my time, whether in the house or by the way, for God! I was enabled, I think, this day to give up my soul to God, and put over all my concerns into his hands; and found some real consolation in the thought of being entirely at the divine disposal, and having no will or interest of my own. I have received my all from God; oh that I could return my all to God! Surely God is worthy of my highest affection, and most devout adoration; he is infinitely worthy, that I should make him my last end, and live for ever to him. Oh that I might never more, in any one instance, live to myself!
“Saturday, Nov. 23. Visited my people; spent the day with them: wrote some things of importance. But was pretty much dejected most of the day.”
There is nothing very material in his diary for the four next days, but what is also in his public Journal.
“Thursday, Nov. 28. I enjoyed some divine comfort and fervency in the public exercise, and afterwards. And while riding to my lodgings, was favoured with some sweet meditations on
For the three next days, see the public Journal.
“Monday, Dec. 2. Was much affected with grief, that I had not lived more to God; and felt strong resolutions to double my diligence in my Master’s service.”
After this he went to a meeting of the Presbytery at a place in New Jersey called Connecticut-Farms; which occasioned his absence from his people the remainder of this week. He speaks of some seasons of sweetness, solemnity, and spiritual affection in his absence. Lord’s day, Dec. 8. See his public Journal.
“Monday, Dec. 9. Spent most of the day in procuring provisions, in order to my setting up house-keeping among the Indians. Enjoyed little satisfaction through the day, being very much out of my element.
“Tuesday, Dec. 10. Was engaged in the same business as yesterday. Towards night, got into my own house.
This is the third house that he built to dwell in by himself among the Indians: the first at Kaunaumeek in the county of Albany; the second at the Forks of Delaware in Pennsylvania, and now this at Crossweeksung in New Jersey.
“Wednesday, Dec. 11. Spent the forenoon in necessary labour about my house. In the afternoon, rode out upon business, and spent the evening with some satisfaction among friends in conversation on a serious and profitable subject.”
Thursday, Dec. 12. See his public Journal.
“Friday, Dec. 13. Spent the day mainly in labour about my house. In the evening, spent some time in writing; but was very weary, and much outdone with the labour of the day.
“Saturday, Dec. 14. Rose early, and wrote by candlelight some considerable time: spent most of the day in writing; but was somewhat dejected. In the evening was exercised with a pain in my head.”
For the two next days see his public Journal. The remainder of this week he spent chiefly in writing: some part of the time under a degree of melancholy; but some part of it with a sweet ardency in religion.
Lord’s day, Dec. 22. See the public Journal.
“Monday and Tuesday, Dec. 23 and 24. Spent these days in writing, with the utmost diligence. Felt in the main a sweet mortification to the world, and a desire to live and labour only for God; but wanted more warmth and spirituality, a more sensible and affectionate regard to the glory of God.”
Wednesday, Dec. 25. See the public Journal.
“Thursday and Friday, Dec. 26 and 27. Laboured in my studies, to the utmost of my strength; and though I felt a steady disposition of mind to live to God, and that I had nothing in this world to live for; yet I did not find that sensible affection in the service of God, that I wanted to have; my heart seemed barren, though my head and hands were full of labour.”
For the four next days see his public Journal.
On the first of these days he wrote the sixth letter published among his remains.
“Wednesday, Jan. 1, 1746. I am this day beginning a new year; and God has carried me through numerous trials and labours in the past. He has amazingly supported my feeble frame; for ‘having obtained help of God, I continue to this day.’ O that I might live nearer to God this year than I did the last! The business to which I have been called, and which I have been enabled to go through, I know, has been as great as nature could bear up under, and what would have sunk and overcome me quite, without special support. But alas, alas! though I have done the labours, and endured the trials, with what spirit have I done the one, and borne the other? how cold has been the frame of my heart oftentimes! and how little have I sensibly eyed the glory of God, in all my doings and sufferings! I have found that I could have no peace without filling up all my time with labours; and thus ‘necessity has been laid upon me;’ yea, in that respect, I have loved to labour: but the misery is, I could not sensibly labour for God, as I would have done. May I for the future be enabled more sensibly to make the glory of God my all!”
For the space from this time till the next Monday, see the public Journal.
“Monday, Jan. 6. Being very weak in body, I rode for my health. While riding, my thoughts were sweetly engaged, for a time, upon ‘the stone cut out of the mountain without hands, which brake in pieces’ all before it, and ‘waxed great, and became a great mountain, and filled the whole earth;’ and I longed that Jesus should ‘take to himself his great power, and reign to the ends of the earth.’ And oh, how sweet were the moments, wherein I felt my soul warm with hopes of the enlargement of the Redeemer’s kingdom! I wanted nothing else but that Christ should reign, to the glory of his blessed name.”
The next day he complains of want of fervency.
“Wednesday, Jan. 8. In the evening my heart was drawn out after God in secret: my soul was refreshed and quickened; and, I trust, faith was in exercise. I had great hopes of the ingathering of precious souls to Christ; not only among my own people, but others also. I was sweetly resigned and composed under my bodily weakness; and was willing to live or die, and desirous to labour for God to the utmost of my strength.
“Thursday, Jan. 9. Was still very weak, and much exercised with vapoury disorders. In the evening enjoyed some enlargement and spirituality in prayer. Oh that I could always spend my time profitably, both in health and weakness!
“Friday, Jan. 10. My soul was in a sweet, calm, composed frame, and my heart filled with love to all the world; and Christian simplicity and tenderness seemed then to prevail and reign within me. Near night visited a serious baptist minister, and had some agreeable conversation with him; and found that I could taste God in friends.”
For the four next days see the public Journal.
“Wednesday, Jan. 15. My spirits were very low and flat, and I could not but think I was a burden to God’s earth; and could scarcely look any body in the face, through shame and sense of barrenness. God pity a poor unprofitable creature!”
The two next days he had some comfort and refreshment. For the two following days see the public Journal. The next day he set out on a journey to Elizabeth-town, to confer with the Correspondents, at their meeting there; and enjoyed much spiritual refreshment from day to day, through this week. The things expressed in this space of time, are such as these; serenity, composure, sweetness, and tenderness of soul; thanksgiving to God for his success among the Indians; delight in prayer and praise; sweet and profitable meditations on various divine subjects; longing for more love, for more vigour to live to God, for a life more entirely devoted to him, that he might spend all his time profitably for God and in his cause; conversing on spiritual subjects with affection; and lamentation for unprofitableness.
“Lord’s day, Jan. 26. [At Connecticut-Farms.] Was calm and composed. Was made sensible of my utter inability to preach without divine help; and was in some good measure willing to leave it with God, to give or withhold assistance, as he saw would be most for his own glory. Was favoured with a considerable degree of assistance in my public work. After public worship, I was in a sweet and solemn frame of mind, thankful to God that he had made me in some measure faithful in addressing precious souls, but grieved that I had been no more fervent in my work; and was tenderly affected towards all the world, longing that every sinner might be saved; and could not have entertained any bitterness towards the worst enemy living. In the evening rode to Elizabeth-town: while riding was almost constantly engaged in lifting up my heart to God, lest I should lose that sweet heavenly solemnity and composure of soul I then enjoyed. Afterwards was pleased to think that God reigneth; and thought I could never be uneasy with any of his dispensations; but must be entirely satisfied, whatever trials he should cause me or his church to encounter. Never felt more sedateness, divine serenity, and composure of mind; could freely have left the dearest earthly friend, for the society of ‘angels, and spirits of just men made perfect:’ my affections soared aloft to the blessed Author of every dear enjoyment. I viewed the emptiness and unsatisfactory nature of the most desirable earthly objects, any further than God is seen in them: and longed for a life of spirituality and inward purity; without which, I saw, there could be no true pleasure.”
He retained a great degree of this excellent frame of mind the four next days. As to his public services for and among the Indians, and his success at this time, see the public Journal.
“Saturday, Feb. 1. Towards night enjoyed some of the clearest thoughts on a divine subject, (viz. that treated of
“Lord’s day, Feb. 2. After public worship, my bodily strength being much spent, my spirits sunk amazingly; and especially on hearing that I was so generally taken to be a Roman catholic, sent by the papists to draw the Indians into an insurrection against the English, that some were in fear of me, and others were for having me taken up by authority and punished. Alas, what will not the devil do to bring a slur and
disgrace on the work of God! Oh, how holy and circumspect had I need to be! Through divine goodness, I have been enabled to
“Monday, Feb. 3. My spirits were still much sunk with what I heard the day before, of my being suspected to be engaged in the Pretender’s interest: it grieved me, that after there had been so much evidence of a glorious work of grace among these poor Indians, as that the most carnal men could not but take notice of the great change made among them, so many poor souls should still suspect the whole to be only a popish plot, and so cast an awful reproach on this blessed work of the divine Spirit; and at the time wholly exclude themselves from receiving any benefit by this divine influence. This put me upon searching whether I had ever dropped any thing inadvertently, that might give occasion to any to suspect that I was stirring up the Indians against the English: and could think of nothing, unless it was my attempting sometimes to vindicate the rights of the Indians, and complaining of the horrid practice of making the Indians drunk, and then cheating them out of their lands and other properties: and once, I remembered, I had done this with too much warmth of spirit, which much distressed me; thinking that it might possibly prejudice them against this work of grace, to their everlasting destruction. God, I believe, did me good by this trial; which served to humble me, and show me the necessity of watchfulness, and of being ‘wise as a serpent,’ as well as ‘harmless as a dove.’ This exercise led me often to the throne of grace; and there I found some support; though I could not get the burden wholly removed. Was assisted in prayer, especially in the evening.”
He remained still under a degree of exercise of mind about this affair; which continued to have the same effect upon him, to cause him to reflect upon, and humble himself, and frequent the throne of grace: but soon found himself much more relieved and supported. He was, this week, in an extremely weak state, and obliged (as he expresses it) “to consume considerable time in diversions for his health.” For Saturday, Feb. 7. and the sabbath following, see his public Journal.
The Monday after he set out on a journey to the Forks of Delaware, to visit the Indians there. He performed the journey under great weakness, and sometimes was exercised with much pain; but says nothing of dejection and melancholy. He arrived at his own house at the Forks on Friday. The things appertaining to his inward frames and exercises, expressed within this week, are, sweet composure of mind; thankfulness to God for his mercies to him and others; resignation to the divine will; comfort in prayer and religious conversation; his heart drawn out after God, and affected with a sense of his own barrenness, as well as the fulness and freeness of divine grace.
“Lord’s day, Feb. 16 In the evening was in a sweet composed flame of mind. It was exceeding refreshing and comfortable to think that God had been with me, affording me some good measure of assistance. I then found freedom and sweetness in prayer and thanksgiving to God; and found my soul sweetly engaged and enlarged in prayer for dear friends and acquaintance. Blessed be the name of the Lord, that ever I am enabled to do any thing for his dear interest and kingdom. Blessed be God who enables me to he faithful. Enjoyed more resolution and courage for God, and more refreshment of spirit, than I have been favoured with for many weeks past.
“Monday, Feb. 17. I was refreshed and encouraged: found a spirit of prayer, in the evening, and earnest longings for the illumination and conversion of these poor Indians.”
Tuesday, Feb. 18. See the public Journal.
“Wednesday, Feb. 19. My heart was comforted and refreshed, and my soul filled with longings for the conversion of the Indians here.
“Thursday, Feb. 20. God was pleased to support and refresh my spirits, by affording me assistance this day, and so hopeful a prospect of success. I returned home rejoicing and blessing the name of the Lord; found freedom and sweetness afterwards in secret prayer, and had my soul drawn out for dear friends. Oh, how blessed a thing is it, to labour for God faithfully, and with encouragement of success! Blessed be the Lord for ever and ever, for the assistance and comfort granted this day.
“Friday, Feb. 21. My soul was refreshed and comforted, and I could not but bless God, who had enabled me in some good measure to be faithful in the day past. Oh, how sweet it is to be spent and worn out for God!
“Saturday, Feb. 22. My spirits were much supported, though my bodily strength was much wasted. Oh that God would be gracious to the souls of these poor Indians!
“God has been very gracious to me this week: he has enabled me to preach every day; and has given me some assistance, and encouraging prospect of success in almost every sermon. Blessed be his name. Divers of the white people have been awakened this week, and sundry of the Indians much cured of prejudices and jealousies they had conceived against Christianity, and some seem to be really awakened.”
Lord’s day, Feb. 23. See the public Journal. The next day, he left the Forks of Delaware, to return to Crossweeksung; and spent the whole week till Saturday, before he arrived there; but preached by the way every day, excepting one; and was several times greatly assisted; and had much inward comfort, and earnest longings to fill up all his time in the service of God. He utters such expressions as these, after preaching: “Oh that I may be enabled to plead the cause of God faithfully, to my dying moment! Oh how sweet it would be to spend myself wholly for God, and in his cause, and to be freed from selfish motives in my labours.”
For Saturday and Lord’s day, March 1 and 2, see the public Journal. The four next days were spent in great bodily weakness; but he speaks of some seasons of considerable inward comfort.
“Thursday, March 6. I walked alone in the evening, and enjoyed sweetness and comfort in prayer, beyond what I have of late enjoyed: my soul rejoiced in my pilgrimage state, and I was delighted with the thoughts of labouring and enduring hardness for God: felt some longing desires to preach the gospel to dear immortal souls; and confided in God, that he would be with me in my work, and that he ‘never would leave nor forsake me,’ to the end of my race. Oh, may I obtain mercy of God to be faithful to my dying moment!
“Friday, March 7. In the afternoon went on in my work with freedom and cheerfulness, God assisting me; and enjoyed comfort in the evening.”
For the two next days see the public Journal.
“Monday, March 10. My soul was refreshed with freedom and enlargement; and I hope, the lively exercise of faith, in secret prayer, this night; my will was sweetly resigned to the divine will, and my hopes respecting the enlargement of the dear kingdom of Christ somewhat raised, and could commit Zion’s cause to God as his own.”
On Tuesday he speaks of some sweetness and spirituality in Christian conversation. On Wednesday complains that he enjoyed not much comfort and satisfaction, through the day, because he did but little for God. On Thursday, spent considerable time in company, on a special occasion; but in perplexity, because without savoury religious conversation. For Friday, Saturday, and Lord’s day, see the public Journal.
In the former part of the week following he was very ill; and also under great dejection; being, as he apprehended, rendered unserviceable by illness, and fearing that
“Monday, March 24. After the Indians were gone to their work, to clear their lands, I got alone, and poured out my soul to God, that he would smile upon these feeble beginnings, and that he would settle an Indian town, that might be a mountain of holiness; and found my soul much refreshed in these petitions, and much enlarged for Zion’s interest, and for numbers of dear friends in particular. My sinking spirits were revived and raised, and I felt animated in the service God has called me to. This was the dearest hour I have enjoyed for many days, if not weeks. I found an encouraging hope, that something would be done for God, and that God would use and help me in his work. And oh, how sweet were the thoughts of labouring for God, when I felt any spirit and courage, and had any hope that ever I should be succeeded!”
The next day his schoolmaster was taken sick with a pleurisy; and he spent great part of the remainder of this week in attending him: which in his weak state was almost an overbearing burden; he being obliged constantly to wait upon him, from day to day, and to lie on the floor at night. His spirits sunk in a considerable degree, with his bodily strength, under this burden. For Saturday and Lord’s day, March 29 and 30, see the public Journal.
“Monday, March 31. Towards night enjoyed some sweet meditations on those words: ‘It is good for me to draw near to God.’ My soul, I think, had some sweet sense of what is intended in those words.”
The next day he was extremely busy in tending the schoolmaster, and in some other necessary affairs, that greatly diverted him from what he looked upon as his proper business: but yet speaks of comfort and refreshment at some times of the day.
“Wednesday, April 2. Was somewhat exercised with a spiritless frame of mind; but was a little relieved and refreshed in the evening with meditation alone in the woods. But, alas! my days pass away as the chaff! it is but little I do, or can do, that turns to any account; and it is my constant misery and burden, that I am so fruitless in the vineyard of the Lord. Oh that I were spirit, that I might be active for God. This, (I think,) more than any thing else, makes me long, that ‘this corruptible might put on incorruption, and this mortal put on immortality.’ God deliver me from clogs, fetters, and a body of death, that impede my service for him.”
The next day he complains bitterly of some exercises by corruption he found in his own heart.
“Friday, April 4. Spent most of the day in writing on
“Saturday, April 5. After public worship a number of my dear Christian Indians came to my house; with whom I felt a sweet union of soul. My heart was knit to them; and I cannot say I have felt such a sweet and fervent lure to the brethren for some time past; and I saw in them appearances of the same love. This gave me something of a view of the heavenly state; and particularly that part of the happiness of heaven, which consists in the communion of saints: and this was affecting to me.”
For the two next days see the public Journal. On Tuesday he went to a meeting of the Presbytery appointed at Elizabeth-town. In his way thither he enjoyed some sweet meditations; but after he came there he was (as he expresses it) very vapoury and melancholy, and under an awful gloom, that oppressed his mind. And this continued till Saturday evening, when he began to have some relief and encouragement. He spent the sabbath at Staten-Island; where he preached to an assembly of Dutch and English, and enjoyed considerable refreshment and comfort, both in public and private. In the evening he returned to Elizabeth-town.
“Monday, April 14. My spirits this day were raised and refreshed, and my mind composed, so that I was in a comfortable frame of soul most of the day. In the evening my head was clear, my mind serene; I enjoyed sweetness in secret prayer, and meditation on
“Tuesday, April 15. My soul longed for more spirituality; and it was my burden, that I could do no more for God. Oh, my barrenness is my daily affliction and heavy load! Oh, how precious is time: and how it pains me, to see it slide away, while I do so very little to any good purpose! Oh that God would make me more fruitful and spiritual.“
The next day he speaks of his being almost overwhelmed with vapoury disorders; but yet not so as wholly to destroy the composure of his mind.
“Thursday, April 17. Enjoyed some comfort in prayer, some freedom in meditation, and composure in my studies. Spent some time in writing in the forenoon. In the afternoon spent some time in conversation with several dear ministers. In the evening preached from
He seems to have been in a very comfortable frame of mind the two next days.
“Lord’s day, April 20.
This day he entered into the 29th year of his age
“Monday, April 21. Was composed and comfortable in mind most of the day; and was mercifully freed from those gloomy damps that I am frequently exercised with. Had freedom and comfort in prayer several times; and especially had some rising hopes of Zion’s enlargement and prosperity. Oh, how refreshing were these hopes to my soul! Oh that the kingdom of the dear Lord might come. Oh that the poor Indians might quickly be gathered in, in great numbers!
“Tuesday, April 22. My mind was remarkably free this day from melancholy damps and glooms, and animated in my work. I found such fresh vigour and resolution in the service of God, that the mountains seemed to become a plain before me. Oh, blessed be God for an interval of refreshment, and fervent resolution in my Lord’s work! In the evening my soul was refreshed in secret prayer, and my heart drawn out for divine blessings; especially for the church of God, and his interest among my own people, and for dear friends in remote places. Oh that Zion might prosper, and precious souls he brought home to God!”
In this comfortable, fervent frame of mind he remained the two next days. For the four days next following, viz. Friday, Saturday, Lord’s day, and Monday, see his public Journal. On Tuesday he went to Elizabeth-town, to attend the meeting of the Presbytery there: and seemed to spend the time while absent from his people on this occasion, in a free and comfortable state of mind.
“Saturday, May 3. Rode from Elizabeth-town home
For Lord’s day and Monday see the public Journal.
“Tuesday, May 6. Enjoyed some spirit and courage in my work; was in a good measure free from melancholy: blessed be God for freedom from this death.
“Wednesday, May 7. Spent most of the day in writing, as usual. Enjoyed some freedom in my work. Was favoured with some comfortable meditations this day. In the evening was in a sweet composed frame of mind; was pleased and delighted to leave all with God, respecting myself, for time and eternity, and respecting the people of my charge, and dear friends. Had no doubt but that God would take care of me, and of his own interest among my people; and was enabled to use freedom in prayer, as a child with a tender father. Oh, how sweet is such a frame!
“Thursday, May 8. In the evening was somewhat refreshed with divine things, and enjoyed a tender, melting frame in secret prayer, wherein my soul was drawn out for the interest of Zion, and comforted with the lively hope of the appearing of the kingdom of the great Redeemer. These were sweet moments: I felt almost loth to go to bed, and grieved that sleep was necessary. However, I lay down with a tender, reverential fear of God, sensible that ‘his favour is life,’ and his smiles better than all that earth can boast of, infinitely better than life itself.”
Friday, May 9. See the public Journal.
“Saturday, May 10. Rode to Allen’s-town, to assist in the administration of the Lord’s supper. In the afternoon preached from
“Lord’s day, May 11. Assisted in the administration of the Lord’s supper; but enjoyed little enlargement: was grieved and sunk with some things I thought undesirable, &c. In the afternoon went to the house of God weak and sick in soul, as well as feeble in body: and longed that the people might be entertained and edified with divine truths, and that an honest fervent testimony might be borne for God; but knew not how it was
possible for me to do any thing of that kind, to any good purpose. Yet God, who is rich in mercy, was pleased to give me assistance, both in prayer and preaching. God helped me to wrestle for his presence in prayer, and to tell him that he had promised, ‘Where two or three are met together in his name, there he would be in the midst of them;’ and that we were, at least some of us, so met; and pleaded, that for his truth’s sake he would be with us. And blessed be God, it was sweet to my
soul thus to plead, and rely on God’s promises. Discoursed upon
The four next days seem to have been mostly spent with spiritual comfort and profit.
“Friday, May 16. Near night enjoyed some agreeable and sweet conversation with a dear minister, which, I trust, was blessed to my soul. My heart was warmed, and my soul engaged to live to God; so that I longed to exert myself with more vigour than ever I had done in his cause: and those words were quickening to me, ‘Herein is my Father glorified, that ye bring forth much fruit.’ Oh, my soul longed, and wished, and prayed, to be enabled to live to God with utmost constancy and ardour! In the evening God was pleased to shine upon me in secret prayer, and draw out my soul after himself; and I had freedom in supplication for myself, but much more in intercession for others: so that I was sweetly constrained to say, ‘Lord, use me as thou wilt; do as thou wilt with me: but oh, promote thine own cause! Zion is thine; oh visit thine heritage! Let thy kingdom come! Oh let thy blessed interest be advanced in the world!’ When I attempted to look to God, respecting my worldly circumstances, and his providential dealings with me, in regard of my settling down in my congregation, which seems to be necessary, and yet very difficult, and contrary to my fixed intention for years past, as well as my disposition which has been, and still is, at times especially, to go forth, and spend my life in preaching the gospel from place to place, and gathering souls afar off to Jesus the great Redeemer I could only say, ‘The will of the Lord be done; it is no matter for me.’ The same frame of mind I felt with respect to another important affair I have lately had some serious thoughts of: I could say, with utmost calmness and composure, ‘Lord, if it be most for thy glory, let me proceed in it; but if thou seest that it will in any wise hinder my usefulness in thy cause; oh prevent my proceeding: for all I want, respecting this world, is such circumstances as may best capacitate me to do service for God in the world.’ But blessed be God, I enjoyed liberty in prayer for my dear flock, and was enabled to pour out my soul into the bosom of a tender Father: my heart within me was melted, when I came to plead for my dear people, and for the kingdom of Christ in general. Oh, how sweet was this evening to my soul! I knew not how to go to bed; and when got to bed, longed for some way to improve time for God, to some excellent purpose. Bless the Lord, O my soul.
“Saturday, May 17. Walked out in the morning, and felt much of the same frame I enjoyed the evening before: had my heart enlarged in praying for the advancement of the kingdom of Christ, and found the utmost freedom in leaving all my concerns with God.
“I find discouragement to be an exceeding hinderance to my spiritual fervency and affection: but when God enables me sensibly to find that I have done something for him, this refreshes and animates me, so that I could break through all hardships, undergo any labours, and nothing seems too much either to do or to suffer. But oh, what a death it is, to strive, and strive; to be always in a hurry, and yet do nothing, or at least nothing for GOD! Alas, alas, that time flies away, and I do so little for God!
“Lord’s day, May 18. I felt my own utter insufficiency for my work: God made me to see that I was a child; yea, that I was a fool. I discoursed, both parts of the day, from
Monday, May 19. See the public Journal. On Tuesday he complains of want of freedom and comfort; but had some return of these on Wednesday.
“Thursday, May 22. In the evening was in a frame somewhat remarkable: had apprehended for several days before, that it was the design of Providence I should settle among my people here; and had in my own mind begun to make provision for it, and to contrive means to hasten it; and found my heart something engaged in it, hoping I might then enjoy more agreeable circumstances of life, in several respects: and yet was never fully determined, never quite pleased with the thoughts of being settled and confined to one place. Nevertheless I seemed to have some freedom in that respect, because the congregation I thought of settling with, was one that God had enabled me to gather from amongst pagans. For I never, since I began to preach, could feel any freedom to ‘enter into other men’s labours,’ and settle down in the ministry where the ‘gospel was preached before.’ I never could make that appear to be my province: when I felt any disposition to consult my ease and worldly comfort, God has never given me any liberty in that respect, either since or for some years before I began to preach. But God having succeeded my labours, and made me instrumental in gathering a church for him among these Indians, I was ready to think, it might be his design to give me a quiet settlement and a stated home of my own. And this, considering the late frequent sinking and failure of my spirits, and the need I stood in of some agreeable society, and my great desire of enjoying conveniencies and opportunities for profitable studies, was not altogether disagreeable to me. Although I still wanted to go about far and wide, in order to spread the blessed gospel among benighted souls, far remote; yet I never had been so willing to settle in any one place, for more than five years past, as I was in the foregoing part of this week. But now these thoughts seemed to be wholly dashed to pieces; not by necessity, but of choice: for it appeared to me, that God’s dealings towards me had fitted me for a life of solitariness and hardship; and that I had nothing to lose, nothing to do with earth, and consequently nothing to lose by a total renunciation of it. It appeared to me just right, that I should be destitute of house and home, and many comforts of life, which I rejoiced to see others of God’s people enjoy. And at the same time, I saw so much of the excellency of Christ’s kingdom, and the infinite desirableness of its advancement in the world, that it swallowed up all my other thoughts; and made me willing, yea, even rejoice, to be made a pilgrim or hermit in the wilderness, to my dying moment, if I might thereby promote the blessed interest of the great Redeemer. And if ever my soul presented itself to God for his service, without any reserve of any kind, it did so now. The language of my thoughts and disposition now was, ’Here I am, Lord, send me; send me to the ends of the earth; send me to the rough, the savage pagans of the wilderness; send me from all that is called comfort in earth, or earthly comfort; send me even to death itself, if it be but in thy service, and to promote thy kingdom.’ And at the same time I had as quick and lively a sense of the value of worldly comforts, as ever I had; but only saw them infinitely overmatched by the worth of Christ’s kingdom, and the propagation of his blessed gospel. The quiet settlement, the certain place of abode, the tender friendship, which I thought I might be likely to enjoy in consequence of such circumstances, appeared as valuable to me, considered absolutely and in themselves, as ever before; but considered comparatively, they appeared nothing. Compared with the value and preciousness of an enlargement of Christ’s kingdom, they vanished like the stars before the rising sun. And sure I am, that although the comfortable accommodations of life appeared valuable and dear to me, yet I did surrender and resign myself, soul and body, to the service of God, and promotion of Christ’s kingdom: though it should be in the loss of them all. And I could not do any other, because I could not will or choose any other. I was constrained, and yet chose, to say, ‘Farewell, friends and earthly comforts, the dearest of them all, the very dearest, if the Lord calls for it; adieu, adieu; I will spend my life, to my latest moments, in caves and dens of the earth, if the kingdom of Christ may thereby be advanced.’ I found extraordinary freedom at this time in pouring out my soul to God, for his cause; and especially that his kingdom might be extended among the Indians, far remote; and I had a great and strong hope, that God would do it. I continued wrestling with God in prayer for my dear little flock here; and more especially for the Indians elsewhere; as well as for dear friends in one place and another; till it was bed-time, and I feared I should hinder the family, &c. But oh, with what reluctancy did I find myself obliged to consume time in sleep! I longed to be as a flame of fire, continually glowing in the divine service, preaching and building up Christ’s kingdom, to my latest, my dying moment.
“Friday, May 23. In the morning was in the same frame of mind as in the evening before. The glory of Christ’s kingdom so much outshone the pleasure of earthly accommodations and enjoyments, that they appeared comparatively nothing, though in themselves good and desirable. My soul was melted in secret meditation and prayer, and I found myself divorced from any part in this world: so that in those affairs that seemed of the greatest importance to me, in respect of the present life, and those wherein the tender powers of the mind are most sensibly touched, I could only say, ‘The will of the Lord be done.’ But just the same things that I felt the evening before, I felt now; and found the same freedom in prayer for the people of my charge, for the propagation of the gospel among the Indians, and for the enlargement and spiritual welfare of Zion in general, and my dear friends in particular, now, as I did then; and longed to burn out in one continued flame for God. Retained much of the same frame through the day. In the evening was visited by my brother John Brainerd; the first visit I have ever received from any near relative since I have been a missionary. Felt the same frame of spirit in the evening as in the morning; and found that ‘it was good for me to draw near to God,’ and leave all my concerns and burdens with him. Was enlarged and refreshed in pouring out my soul for the propagation of the gospel of the Redeemer among the distant tribes of Indians. Blessed be God. If ever I filled up a day with studies and devotion, I was enabled so to fill up this day.
“Saturday, May 24. Enjoyed this day something of the same frame of mind as I felt the day before.”
Lord’s day, May 25. See the public Journal. This week, at least the former part of it, he was in a very weak state: but yet seems to have been free from melancholy, which often had attended the failing of his bodily strength. He from time to time speaks of comfort and inward refreshment, this week. Lord’s day, June 1. See the public Journal.
“Monday, June 2. In the evening enjoyed some freedom in secret prayer and meditation.
“Tuesday, June 3. My soul rejoiced, early in the morning, to think, that all things were at God’s disposal. Oh, it pleased me to leave them there! Felt afterwards much as I did on Thursday evening, May 22, last; and continued in this frame for several hours. Walked out into the wilderness, and enjoyed freedom, fervency, and comfort in prayer; and again enjoyed the same in the evening.
“Wednesday, June 4. Spent the day in writing, and enjoyed some comfort, satisfaction, and freedom in my work. In the evening I was favoured with a sweet refreshing frame of soul in secret prayer and meditation. Prayer was now wholly turned into praise, and I could do little else but try to adore and bless the living God. The wonders of his grace displayed in gathering to himself a church among the poor Indians here, were the subject
matter of my meditation, and the occasion of exciting my soul to praise and bless his name. My soul was scarce ever more disposed to inquire, ‘What I should render to God for all his benefits, than at this time. Oh, I was
The next day he speaks of his being subject to some degree. of melancholy; but of being somewhat relieved in the evening. Friday, June 6. See the public Journal.
“Saturday, June 7. Rode to Freehold to assist Mr. Tennent in the administration of the Lord’s supper. In the afternoon preached from
“Lord’s day, June 8. Spent much time, in the morning, in secret duties; but between hope and fear, respecting the enjoyment of God in the business of the day then before us. Was agreeably entertained in the forenoon, by a discourse from Mr. Tennent, and felt somewhat melted and refreshed. In the season of communion, enjoyed some comfort; and especially in serving one of the tables. Blessed be the Lord, it was a time of
refreshing to me, and I trust to many others. A number of my dear people sat down by themselves at the last table; at which time God seemed to be in the midst of them. And the thoughts of what God had done among them were refreshing and melting to me. In the afternoon God enabled me to preach with uncommon freedom, from
“Monday, June 9. Enjoyed some sweetness in secret duties. Preached the concluding sermon from
On Tuesday he found himself spent and his spirits exhausted by his late labours; and on Wednesday complains of vapoury disorders, and dejection of spirit, and of enjoying but little comfort or spirituality.
“Thursday, June 12. In the evening enjoyed freedom of mind, and some sweetness in secret prayer: it was a desirable season to me; my soul was enlarged in prayer for my own dear people, and for the enlargement of Christ’s kingdom, and especially for the propagation of the gospel among the Indians, hack in the wilderness. Was refreshed in prayer for dear friends in New England, and elsewhere: I found it sweet to pray at this time; and could with all my heart say, ‘It is good for me to draw near to God.’
“Friday, June 13. I came away from the meeting of the Indians this day, rejoicing and blessing God for his grace manifested at this season.
“Saturday, June 14. Rode to Kingston, to assist the Rev. Mr. Wales in the administration of the Lord’s supper. In the afternoon preached; but, almost fainted in pulpit: yet God strengthened me when I was just gone, and enabled me to speak his word with freedom, fervency, and application to the conscience. And, praised be the Lord, ‘out of weakness I was made strong.’ I enjoyed some sweetness in and after public worship; but was extremely tired. Oh, how many are the mercies of the Lord! ‘To them that have no might, he increaseth strength.’
“Lord’s day, June 15. Was in a dejected, spiritless flume, that I could not hold up my head, nor look any body in the face. Administered the Lord’s supper at Mr. Wales’s desire; and found myself in a good measure unburdened and relieved of my pressing load, when I came to ask a blessing on the elements: here God gave me enlargement, and a tender affectionate sense of spiritual things; so that it was a season of comfort, in some
measure, to me, and, I trust, more so to others. In the afternoon preached to a vast multitude, from
“Monday, June 16. Preached again; and God helped me amazingly, so that this was a sweet, refreshing season to my soul and others. Oh, for ever blessed be God for help afforded at this time, when my body was so weak, and while there was so large an assembly to hear. Spent the afternoon in a comfortable, agreeable manner.”
The next day was spent comfortably. On Wednesday he went to a meeting of ministers at Hopewell. Thursday, June 19. See his public Journal.
The public Journal that has been so often referred to, concludes with the account of this day.
“Lord’s day, June 29. Preached, both parts of the day, from
“Monday, June 30. Spent the day in writing; but under much weakness and disorder. Felt the labours of the preceding day; although my spirits were so refreshed the evening before, that I was not then sensible of my being spent.
“Tuesday, July 1. In the afternoon visited and preached to my people, from
On Wednesday he went to Newark, to a meeting of the Presbytery: complains of lowness of spirits; and greatly laments his spending his time so unfruitfully. The remaining part of the week he spent there and at Elizabeth-town; and speaks of comfort and divine assistance from day to day; but yet greatly complains for want of more spirituality.
“Lord’s day, July 6. [At Elizabeth-town] Enjoyed some composure and serenity of mind in the morning: heard Mr. Dickinson preach in the forenoon, and was refreshed with his discourse; was in a melting frame some part of the time of sermon: partook of the Lord’s supper, and enjoyed some sense of divine things in that ordinance. In the afternoon I preached from
“Monday, July 7. My spirits were considerably refreshed and raised in the morning. There is no comfort, I find, in any enjoyment, without enjoying God, and being engaged in his service. In the evening had the most agreeable conversation that ever I remember in all my life, upon God’s being all in all, and all enjoyments being just that to us which God makes them, and no more. It is good to begin and end with God. Oh, how does a sweet solemnity lay a foundation for true pleasure and happiness!
“Tuesday, July 8. Rode home, and enjoyed some agreeable meditations by the way.
“Wednesday, July 9. Spent the day in writing; enjoyed some comfort and refreshment of spirit in my evening retirement.
“Thursday, July 10. Spent most of the day in writing. Towards night rode to Mr. Tennent’s; enjoyed some agreeable conversation: went home, in the evening, in a solemn, sweet frame of mind; was refreshed in secret duties, longed to live wholly and only for God, and saw plainly there was nothing in the world worthy of my affection; so that my heart was dead to all below; yet not through dejection, as at some times, but from views of a better inheritance.
“Friday, July 11. Was in a calm, composed frame in the morning, especially in the season of my secret retirement. I think I was well pleased with the will of God, whatever it was, or should be, in all respects I had then any thought of. Intending to administer the Lord’s supper the next Lord’s day, I looked to God for his presence and assistance upon that occasion; but felt a disposition to say, ‘The will of the Lord be done,’ whether it be to give me assistance, or not. Spent some little time in writing: visited the Indians, and spent some time in serious conversation with them; thinking it not best to preach, many of them being absent.
“Saturday, July 12. This day was spent in fasting and prayer by my congregation, as preparatory to the sacrament. I discoursed, both parts of the day, from
“Lord’s day, July 13. In the forenoon discoursed on the bread of life, from
“Monday, July 14. Went to my people, and discoursed to them from
The next day he set out on a journey towards Philadelphia; from whence he did not return till Saturday. He went this journey, and spent the week, under a great degree of illness of body, and dejection of mind.
“Lord’s day, July 20. Preached twice to my people, from
“Monday, July 21. Preached to the Indians, chiefly for the sake of some strangers. Then proposed my design of taking a journey speedily to Susquehannah: exhorted my people to pray for me, that God would be with me in that journey, &e. Then chose divers persons of the congregation to travel with me. Afterwards spent some time in discoursing to the strangers, and was somewhat encouraged with them. Took care of my
people’s secular
“Tuesday, July 22. Was in a dejected frame most of the day: wanted to wear out life, and have it at an end; but had some desires of living to God, and wearing out life for him. Oh that I could indeed do so!”
The next day, he went to Elizabeth-town, to a meeting of the Presbytery; and spent this, and Thursday, and the former part of Friday, under a very great degree of melancholy, and exceeding gloominess of mind; not through any fear of future punishment, but as being distressed with a senselessness of all good, so that the whole world appeared empty and gloomy to him. But in the latter part of Friday he was greatly relieved and comforted.
“Saturday, July 26. Was comfortable in the morning; my countenance and heart were not sad, as in days past; enjoyed some sweetness in lifting up my heart to God. Rode home to my people, and was in a comfortable, pleasant frame by the way; my spirits were much relieved of their burden, and I felt free to go through all difficulties and labours in my Master’s service.
“Lord’s day, July 27. Discoursed to my people, in the forenoon, from sp
“Monday, July 28. Was very weak, and scarce able to perform any business at all; but enjoyed sweetness and comfort in prayer, both morning and evening; and was composed and comfortable through the day: my mind was intense, and my heart fervent, at least in some degree, in secret duties; and I longed to spend and be spent for God.
“Tuesday, July 29. My mind was cheerful, and free from those melancholy damps that I am often exercised with: had freedom in looking up to God at sundry times in the day. In the evening I enjoyed a comfortable season in secret prayer; was helped to plead with God for my own dear people, that he would carry on his own blessed work among them; was assisted also in praying for the divine presence to attend me in my intended journey to Susquehannah; add was helped to remember dear brethren and friends in New England. I scarce knew how to leave the throne of grace, and it grieved me that I was obliged to go to bed; I longed to do something for God, but knew not how. Blessed be God for this freedom from dejection.
“Wednesday, July 30. Was uncommonly comfortable, both in body and mind; in the forenoon especially: my mind was solemn, I was assisted in my work, and God seemed to be near to me; so that the day was as comfortable as most I have enjoyed for some time. In the evening was favoured with assistance in secret prayer, and felt much as I did the evening before. Blessed be God for that freedom I then enjoyed at the throne of grace, for myself, my people, and my dear friends. It is good for me to draw near to God.“
He seems to have continued very much in the same free, comfortable state of mind the next day.
“Friday, Aug. 1. In the evening enjoyed a sweet season in secret prayer; clouds of darkness and perplexing care were sweetly scattered, and nothing anxious remained. Oh, how serene was my mind at this season! how free from that distracting concern I have often felt! ‘Thy will be done,’ was a petition sweet to my soul; and if God had bidden me choose for myself in any affair, I should have chosen rather to have referred the choice to him; for I saw he was infinitely wise, and could not do any thing amiss, as I was in danger of doing. Was assisted in prayer for my dear flock, that God would promote his own work among them, and that God would go with me in my intended journey to Susquehannah: was helped to remember dear friends in New England, and my dear brethren in the ministry. I found enough in the sweet duty of prayer to have engaged me to continue in it the whole night, would my bodily state have admitted of it. Oh, how sweet it is to be enabled heartily to say Lord, not my will, but thine be done!
“Saturday, Aug. 2. Near night preached from
“Lord’s day, Aug. 3. Discoursed to my people, in the forenoon, from
“Monday, Aug. 4. Spent the day in writing; enjoyed much freedom and assistance in my work: was in a composed and comfortable frame most of the day; and in the evening enjoyed some sweetness in prayer. Blessed be God, my spirits were yet up, and I was free from sinking damps; as I have been in general ever since I came from Elizabeth-town last. Oh what a mercy is this!
“Tuesday, Aug. 5. Towards night preached at the funeral of one of my Christians, from
He continued in a very comfortable, cheerful frame of mind the next day, with his heart enlarged in the service of God.
“Thursday, Aug. 7. Rode to my house, where I spent the last winter, in order to bring some things I needed for my Susquehannah journey: was refreshed to see that place, which God so marvellously visited with the showers of his grace. Oh how amazing did the power of God often appear there! Bless the Lord, O my soul, and forget not all his benefits.“
The next day he speaks of liberty, enlargement, and sweetness of mind in prayer and religious conversation.
“Saturday, Aug. 9. In the afternoon visited my people; set their affairs in order, as much as possible, and contrived for them the management of their worldly business; discoursed to them in a solemn manner, and concluded with prayer. Was composed and comfortable in the evening, and somewhat fervent in secret prayer; had some sense and view of the eternal world, and round a serenity of mind. Oh that I could magnify the Lord for any freedom he affords me in prayer!
“Lord’s day, Aug. 10. Discoursed to my people, both parts of the day, from
“Monday, Aug. 11. Being about to set out on a journey to Susquehannah the next day, with leave of Providence, I spent some time this day in prayer with my people, that God would bless and succeed my intended journey; that he would send forth his blessed Spirit with
The next day he set out on his journey towards Susquehannah, and six of his Christian Indians with him, whom be had chosen out of his congregation, as those that he judged most fit to assist him in the business he was going upon. He took his way through Philadelphia; intending to go to Susquehannah river, far down, where it is settled by the white people, below the country inhabited by the Indians; and so to travel up the river to the Indian habitations. For although this was much farther about, yet hereby he avoided the huge mountains, and hideous wilderness, that must be crossed in the nearer way; which in time past he found to be extremely difficult and fatiguing. He rode this week as far as Charlestown, a place of that name about thirty miles westward of Philadelphia; where he arrived on Friday: and in his way hither was, for the most part, in a composed, comfortable state of mind.
“Saturday, Aug. 16. [At Charlestown] It being a day kept by the people of the place where I now was, as preparatory to the celebration of the Lord’s supper, I tarried; heard Mr. Treat preach; and then preached myself. God gave me some good degree of freedom, and helped me to discourse with warmth, and application to the conscience. Afterwards I was refreshed in spirit, though much tired; and spent the evening agreeably, having some freedom in prayer, as well as Christian conversation.
“Lord’s day, Aug. 17. Enjoyed liberty, composure, and satisfaction, in the secret duties of the morning: had my heart somewhat enlarged in prayer for dear friends, as well as for myself. In the forenoon attended Mr. Treat’s preaching, partook of the Lord’s supper, five of my people also communicating in this holy ordinance: I enjoyed some enlargement and outgoing of soul in this season. In the afternoon preached from
“Monday, Aug. 18. Rode on my way towards Paxton, upon Susquehannah river. Felt my spirits sink, towards night, so that I had little comfort.
“Tuesday, Aug. 19. Rode forward still; and at night lodged by the side of Susquehannah. Was weak and disordered both this and the preceding day, and found my spirits considerably damped, meeting with none that I thought godly people.
“Wednesday, Aug. 20. Having lain in a cold sweat all night, I coughed much bloody matter this morning, and was under great disorder of body, and not a little melancholy; but what gave me some encouragement, was, I had a secret hope that I might speedily get a dismission from earth, and all its toils and sorrows. Rode this day to one Chambers’, upon Susquehannah, and there lodged. Was much afflicted, in the evening, with an ungodly crew, drinking, swearing, &c. Oh, what a hell would it be, to be numbered with the ungodly! Enjoyed some agreeable conversation with a traveller, who seemed to have some relish of true religion.
“Thursday, Aug. 21. Rode up the river about fifteen miles, and there lodged, in a family that appeared quite destitute of God. Laboured to discourse with the man about the life of religion, but found him very artful in evading such conversation. Oh, what a death it is to some to hear of the things of God! Was out of my element; but was not so dejected as at some times.
“Friday, Aug. 22. Continued my course up the river; my people now being with me, who before were parted from me; travelled above all the English settlements; at night lodged in the open woods; and slept with more comfort than while among an ungodly company of white people. Enjoyed some liberty in secret prayer this evening; and was helped to remember dear friends, as well as my dear flock, and the church of God in general.
“Saturday, Aug. 23. Arrived at the Indian town, called Shaumoking, near night. Was not so dejected as formerly; but yet somewhat exercised. Felt somewhat composed in the evening; enjoyed some freedom in leaving my all with God. Through the great goodness of God, I enjoyed some liberty of mind; and was not distressed with a despondency, as frequently heretofore.
“Lord’s day, Aug. 24. Towards noon, visited some of the Delawares, and discoursed with them about Christianity. In the afternoon discoursed to the king, and others, upon divine things; who seemed to dispose to hear. Spent most of the day in these exercises. In the evening enjoyed some comfort and satisfaction; and especially had some sweetness in secret prayer. This duty was made so agreeable to me, that I loved to walk abroad and repeatedly engage in it. Oh, how comfortable is a little glimpse of God!
“Monday, Aug. 25. Spent most of the day in writing. Sent out my people that were with me, to talk with the Indians, and contract a friendship and familiarity with them, that I might have a better opportunity of treating with them about Christianity. Some good seemed to be done by their visit this day, divers appeared willing to hearken to Christianity. My spirits were a little refreshed this evening; and I found some liberty and satisfaction in prayer.
“Tuesday, Aug. 26. About noon discoursed to a considerable number of Indians: God helped me, I am persuaded: I was enabled to speak with much plainness, and some warmth and power. The discourse had impression upon some, and made them appear very serious. I thought things now appeared as encouraging, as they did at Crossweeks. At the time of my first visit to those Indians, I was a little encouraged: I pressed things with all my might; and called out my people, who were then present, to give in their testimony for God; which they did. Towards night was refreshed; felt a heart to pray for the setting up of God’s kingdom here; as well as for my dear congregation below, and my dear friends elsewhere.
“Wednesday, Aug. 27. There having been a thick smoke in the house where I lodged all night before, whereby I was almost choked, I was this morning distressed with pains in my head and neck, and could have no rest. In the morning the smoke was still the same; and a cold easterly storm gathering, I could neither live within doors nor without any long time together. I was pierced with the rawness of the air abroad, and in the house distressed with the smoke. I was this day very vapoury, and lived in great distress, and had not health enough to do any thing to any purpose.
“Thursday, Aug. 28. In the forenoon I was under great concern of mind about my work. Was visited by some who desired to hear me preach; discoursed to them, in the afternoon, with some fervency, and laboured to
“Friday, Aug. 29. Felt the same concern of mind as the day before. Enjoyed some freedom in prayer, and a satisfaction to leave all with God. Travelled to the Delawares, found few at home: felt poorly, but was able to spend some time alone in reading God’s word and in prayer, and enjoyed some sweetness in these exercises. In the evening was assisted repeatedly in prayer, and found some comfort in coming to the throne of grace.
“Saturday, Aug. 30. Spent the forenoon in visiting a trader, that came down the river sick; who appeared as ignorant as any Indian. In the afternoon spent some time in writing, reading, and prayer.
“Lord’s day, Aug. 31. Spent much time in the morning in secret duties: found a weight upon my spirits, and could not but cry to God with concern and engagement of soul. Spent some time also in reading and expounding God’s word to my dear family, that was with me, as well as in singing and prayer with them. Afterwards, spake the word of God to some few of the Susquehannah Indians. In the afternoon felt very weak and feeble. Near night was something refreshed in mind, with some views of things relating to my great work. Oh, how heavy is my work, when faith cannot take hold of an almighty arm, for the performance of it! Many times have I been ready to sink in this case. Blessed be God, that I may repair to a full fountain.
“Monday, Sept. 1. Set out on a journey towards a place called The great island, about fifty miles distant from Shaumoking, in the north-western branch of Susquehannah. Travelled some part of the way, and at night lodged in the woods. Was exceeding feeble this day, and sweat much the night following.
“Tuesday, Sept. 2. Rode forward; but no faster than my people went on foot. Was very weak, on this as well as the preceding days. I was so feeble and faint, that I feared it would kill me to lie out in the open air; and some of our company being parted from us, so that we had now no axe with us, I had no way but to climb into a young pine-tree, and with my knife to lop the branches, and so made a shelter from the dew. But the evening being cloudy, and very likely for rain, I was still under fears of being extremely exposed: sweat much in the night, so that my linen was almost wringing wet all night. I scarce ever was more weak and weary than this evening, when I was able to sit up at all. This was a melancholy situation I was in; but I endeavoured to quiet myself with considerations of the possibility of my being in much worse circumstances, amongst enemies, &c.
“Wednesday, Sept. 3. Rode to the Delaware-town; found divers drinking and drunken. Discoursed with some of the Indians about Christianity; observed my interpreter much engaged and assisted in his work; some few persons seemed to hear with great earnestness and engagement of soul. About noon rode to a small town of Shauwaunoes, about eight miles distant; spent an hour or two there, and returned to the Delaware-town, and lodged there. Was scarce ever more confounded with a sense of my own unfruitfulness and unfitness for my work, than now. Oh, what a dead, heartless, barren, unprofitable wretch did I now see myself to be! My spirits were so low, and my bodily strength so wasted, that I could do nothing at all. At length, being much overdone, lay down on a buffalo-skin; but sweat much the whole night.
Thursday, Sept. 4. Discoursed with the Indians, in the morning, about Christianity; my interpreter, afterwards, carrying on the discourse to a considerable length. Some few appeared well-disposed, and somewhat affected. Left this place, and returned towards Shaumoking; and at night lodged in the place where I lodged the Monday night before: was in very uncomfortable circumstances in the evening, my people being belated, and not coming to me till past ten at night; so that I had no fire to dress any victuals, or to keep me warm, or keep off wild beasts; and I was scarce ever more weak and worn out in all my life. However, I lay down and slept before my people came up, expecting nothing else but to spend the whole night alone, and without fire.
“Friday, Sept. 5. Was exceeding weak, so that I could scarcely ride; it seemed sometimes as if I must fall off from my horse, and lie in the open woods: however, got to Shaumoking towards night: felt something of a spirit of thankfulness, that God had so far returned me: was refreshed to see one of my Christians, whom I left here in my late excursion.
“Saturday, Sept. 6. Spent the day in a very weak state; coughing and spitting blood, and having little appetite to any food I had with me: was able to do very little, except discourse a while of divine things to my own people, and to some few I met with. Had, by this time, very little life or heart to speak for God, through feebleness of body, and flatness of spirits. Was scarcely ever more ashamed and confounded in myself, than now. I was sensible, that there were numbers of God’s people, who knew I was then out upon a design (or at least the pretence) of doing something for God, and in his cause, among the poor Indians; and they were ready to suppose, that I was fervent in spirit: but oh, the heartless frame of mind that I felt filled me with confusion! Oh (methought) if God’s people knew me, as God knows, they would not think so highly of my zeal and resolution for God, as perhaps now they do! I could not but desire they should see how heartless and irresolute I was, that they might be undeceived, and ‘not think of me above what they ought to think.’ And yet I thought, if they saw the utmost of my flatness and unfaithfulness, the smallness of my courage and resolution for God, they would be ready to shut me out of their doors, as unworthy of the company or friendship of Christians.
“Lord’s day, Sept. 7. Was much in the same weak state of body, and afflicted frame of mind, as in the preceding day: my soul was grieved, and mourned that I could do nothing for God. Read and expounded some part of God’s word to my own dear family, and spent some time in prayer with them; discoursed also a little to the pagans: but spent the sabbath with a little comfort.
“Monday, Sept. 8. Spent the forenoon among the Indians; in the afternoon left Shaumoking, and returned down the river a few miles. Had proposed to have tarried a considerable time longer among the Indians upon Susquehannah; but was hindered from pursuing my purpose by the sickness that prevailed there, the weakly circumstances of my own people that were with me, and especially my own extraordinary weakness, having been exercised with great nocturnal sweats, and a coughing up of blood, in almost the whole of the journey. I was a great part of the time so feeble and faint, that it seemed as though I never should be able to reach home; and at the same time very destitute of the comforts, and even necessaries, of life; at least, what was necessary for one in so weak a state. In this journey I sometimes was enabled to speak the word of God with some power, and divine truths made some impressions on divers that heard me; so that several, both men and women, old and young, seemed to cleave to us, and be well disposed towards Christianity; but others mocked and shouted, which damped those who before seemed friendly, at least some of them. Yet God, at times, was evidently present, assisting me, my interpreter, and other dear friends who were with me. God gave, sometimes, a good degree of freedom in prayer for the ingathering of souls there; and I could riot but entertain a strong hope, that the journey should not be wholly fruitless. Whether the issue of it would be the setting up of Christ’s kingdom there, or only the drawing of some few persons down to my congregation in New Jersey; or whether they were now only being prepared for some further attempts, that might be made among them, I did not determine: but I was persuaded the journey would not be lost. Blessed be God, that I had any encouragement and hope.
“Tuesday, Sept. 9. Rode down the river near thirty miles. Was extremely weak, much fatigued, and wet with
“Wednesday, Sept. 10. Rode near twenty miles homeward. Was much solicited to preach, but was utterly unable, through bodily weakness. Was extremely overdone with the heat and showers this day, and coughed up a considerable quantity of blood.
“Thursday, Sept. 11. Rode homeward; but was very weak, and sometimes scarce able to ride. Had a very importunate invitation to preach at a meeting-house I came by, the people being then gathering; but could not, by reason of weakness. Was resigned and composed under my weakness; but was much exercised with concern for my companions in travel, whom I had left with much regret, some lame, and some sick.
“Friday, Sept. 12. Rode about fifty miles; and came just at night to a Christian friend’s house, about twenty-five miles westward from Philadelphia. Was courteously received, and kindly entertained, and found myself much refreshed in the midst of my weakness and fatigues.
“Saturday, Sept. 13. Was still agreeably entertained with Christian friendship, and all things necessary for my weak circumstances. In the afternoon heard Mr. Treat preach; and was refreshed in conversation with him in the evening.
“Lord’s day, Sept. 14. At the desire of Mr. Treat and the people, I preached both parts of the day (but short) from
“Monday, Sept. 15. Spent the whole day in concert with Mr. Treat, in endeavours to compose a difference, subsisting between certain persons in the congregation where we now were; and there seemed to be a blessing on our endeavours. In the evening baptized a child: was in a calm, composed frame, and enjoyed, I trust, a spiritual sense of divine things, while administering the ordinance. Afterwards spent the time in religious conversation, till late in the night. This was indeed a pleasant, agreeable evening.
“Tuesday, Sept. 16. Continued still at my friend’s house, about twenty-five miles westward of Philadelphia. Was very weak, unable to perform any business, and scarcely able to sit up.
Wednesday, Sept. 17. Rode into Philadelphia. Still very weak, and my cough and spitting of blood continued. Enjoyed some agreeable conversation with friends, but wanted more spirituality.
“Thursday, Sept. 18. Went from Philadelphia to Mr. Treat’s: was agreeably entertained on the road: and was in a sweet, composed frame, in the evening.
Friday, Sept. 19. Rode from Mr. Treat’s to Mr. Stockston’s at Prince-town: was extremely weak, but kindly received and entertained. Spent the evening with some degree of satisfaction.
“Saturday, Sept. 20. Arrived among my own people, just at night: found them praying together; went in, and gave them some account of God’s dealings with me and my companions in the journey; which seemed affecting to them. I then prayed with them, and thought the divine presence was amongst us; divers were melted into tears, and seemed to have a sense of divine things. Being very weak, I was obliged soon to repair to my lodgings, and felt much worn out in the evening. Thus God has carried me through the fatigues and perils of another journey to Susquehannah, and returned me again in safety, though under a great degree of bodily indisposition. Oh that my soul were truly thankful for renewed instances of mercy! Many hardships and distresses I endured in this journey; but the Lord supported me under them all.”
AFTER HIS RETURN FROM HIS LAST JOURNEY TO SUSQUEHANNAH, UNTIL HIS DEATH.
HITHERTO Mr. Brainerd had kept a constant diary, giving an account of what passed from day to day, with very little interruption: but henceforward his diary is very much interrupted by his illness; under which he was often brought so low, as either not to be capable of writing, or not well able to bear the burden of a care so constant, as was requisite, to recollect every evening what had passed in the day, and digest it, and set down an
orderly account of it in writing. However, his diary was not wholly neglected; but he took care, from time to time, to take some notice in it of the most material things concerning himself and the state of his mind, even till within a few days of his death; as the reader will see afterwards.
Mr. Shepard, in his Select Cases Resolved, under the first case says as follows. “I have lately known one very able, wise, and godly, put upon the rack, by him that, envying God’s people’s peace, knows how to change himself into an angel of light; for it being his usual course, in the time of his health, to make a diary of his hourly life, and finding much benefit by it, he was in conscience pressed, by the power and delusion of Satan, to make
and take the same daily survey of his life in the time of his sickness; by means of which he spent his enfeebled spirits, cast on fuel to fire his sickness. Had not a friend of his convinced him of his erroneous conscience misleading him at that time, he had murdered his body, out of conscience to save his soul, and to preserve his grace. And do you think these were the motions of God’s Spirit, which like those locusts,
“Lord’s day, Sept. 21, 1746. I was so weak I could not preach, nor pretend to ride over to my people in the forenoon. In the afternoon rode out; sat in my chair, and discoursed to my people from
“Saturday, Sept. 27. Spent this day, as well as the whole week past, under a great degree of bodily weakness, exercised with a violent cough, and a considerable fever. I had no appetite to any kind of food; and frequently brought up what I ate, as soon as it was down; and oftentimes had little rest in my bed by reason of pains in my breast and back. I was able, however, to ride over to my people about two miles every day, and take some
care of those who were then at work upon a small house for me to reside in amongst the Indians.
This was the fourth house he built for his residence among the Indians. Besides that at Kaunaumeek, and that at the Forks of Delaware, and another at Crossweeksung, he built one now at Cranbury.
“Lord’s day, Sept. 28. Rode to my people; and, though under much weakness, attempted to preach from
“Tuesday, Sept. 30. Yesterday, and to-day, was in the same weak state, or rather weaker than in days past; was scarce able to sit up half the day. Was in a composed frame of mind, remarkably free from dejection and melancholy damps; as God has been pleased, in a great measure, to deliver me from these unhappy glooms, in the general course of my present weakness hitherto, and also from a peevish, froward spirit. And oh how great a mercy is this! Oh that I might always be perfectly quiet in seasons of greatest weakness, although nature should sink and fail!
Oh that I may always be able with utmost sincerity to say, ‘Lord, not my will, but thine be done!’ This, through grace, I can say at present, with regard to life or death, ‘The Lord do with me as seems good in his sight;’ that whether I live or die, I may glorify him, who is ‘worthy to receive blessing, and honour, and dominion for ever. Amen.’
“Saturday, Oct. 4. Spent the former part of this week under a great degree of infirmity and disorder, as I had done several weeks before: was able, however, to ride a little every day, although unable to sit up half the day, till Thursday. Took some care daily of some persons at work upon my house. On Friday afternoon found myself wonderfully revived and strengthened; and having some time before given notice to my people, and
those of them at the Forks of Delaware in particular, that I designed, with leave of Providence, to administer the sacrament of the Lord’s supper upon the first sabbath in October, the sabbath now approaching, on Friday afternoon I preached, preparatory to the sacrament, from
“Lord’s day, Oct. 5. Was still very weak; and in the morning considerably afraid I should not be able to go through the work of the day; having much to do, both in private and public. Discoursed before the administration of the sacrament, from
This week, in two days, though in a very low state, he went to Elizabeth-town, to attend the meeting of the Synod there: but was disappointed by its removal to New York. He continued in a very composed, comfortable frame of mind.
“Saturday, Oct. 11 Towards night was seized with an ague, which was followed with a hard fever, and considerable pain: was treated with great kindness, and was ashamed to see so much concern about so unworthy a creature, as I knew myself to be. Was in a comfortable frame of mind, wholly submissive, with regard to life or death. It was indeed a peculiar satisfaction to me, to think, that it was not my concern or business to determine whether I should live or die. I likewise felt peculiarly satisfied, while under this uncommon degree of disorder; being now fully convinced of my being really weak, and unable to perform my work. Whereas at other times my mind was perplexed with fears, that I was a misimprover of time, by conceiting I was sick, when I was not in reality so. Oh, how precious is time! And how guilty it makes me feel, when I think I have trifled away and misimproved it, or neglected to fill up each part of it with duty, to the utmost of my ability and capacity!
“Lord’s day, Oct. 12. Was scarce able to sit up in the forenoon: in the afternoon attended public worship, and was in a composed, comfortable frame.
“Lord’s day, Oct. 19. Was scarcely able to do any thing at all in the week past, except that on Thursday I rode out about four miles; at which time I took cold. As I was able to do little or nothing, so I enjoyed not much spirituality, or lively religious affection; though at some times I longed much to be more fruitful and full of heavenly affection; and was grieved to see the hours slide away, while I could do nothing for God. Was able this week to attend public worship. Was composed and comfortable, willing either to die or live; but found it hard to be reconciled to the thoughts of living useless. Oh that I might never live to be a burden to God’s creation; but that I might be allowed to repair home, when my sojourning work is done!”
This week he went back to his Indians at Cranberry, to
“Thursday, Oct. 23. Went to my own house, and set things in order. Was very weak, and somewhat melancholy: laboured to do something, but had no strength; and was forced to lie down on my bed, very solitary.
“Friday, Oct. 24. Spent the day in overseeing and directing my people about mending their fence, and securing their wheat. Found that all their concerns of a secular nature depended upon me. Was somewhat refreshed in the evening, having been able to do something valuable in the day-time. Oh, how it pains me to see time pass away, when I can do nothing to any purpose!
“Saturday, Oct. 25. Visited some of my people; spent some time in writing, and felt much better in body than usual. When it was near night, I felt so well, that I had thoughts of expounding: but in the evening was much disordered again, and spent the night in coughing, and spitting blood.
“Lord’s day, Oct. 26. In the morning was exceeding weak: spent the day, till near night, in pain to see my poor people wandering as sheep not having a shepherd, waiting and hoping to see me able to preach to them before night. It could not but distress me to see them in this case, and to find myself unable to attempt any thing for their spiritual benefit. But towards night, finding myself a little better, I called
them together to my house, and sat down, and read and expounded
“Monday, Oct. 27. Spent the day in overseeing and directing the Indians about mending the fence round their wheat: was able to walk with them, and contrive their business, all the forenoon. In the afternoon was visited by two dear friends, and spent some time in conversation with them. Towards night I was able to walk out, and take care of the Indians again. In the evening enjoyed a very peaceful frame.
“Tuesday, Oct. 28. Rode to Prince-town, in a very weak state: had such a violent fever, by the way, that I was forced to alight at a friend’s house, and lie down for some time. Near night was visited by Mr. Treat, Mr. Beaty and his wife, and another friend: my spirits were refreshed to see them; but I was surprised, and even ashamed, that they had taken so much pains as to ride thirty or forty miles to see me. Was able to sit up most of the evening; and spent the time in a very comfortable manner with my friends.
“Wednesday, Oct. 29. Rode about ten miles with my friends that came yesterday to see me; and then parted with them all but one, who stayed on purpose to keep me company, and cheer my spirits. Was extremely weak, and very feverish, especially towards night; but enjoyed comfort and satisfaction.
“Thursday, Oct. 30. Rode three or four miles, to visit Mr. Wales: spent some time, in an agreeable manner, in conversation; and though extremely weak, enjoyed a comfortable, composed frame of mind.
Friday, Oct. 31. Spent the day among friends, in a comfortable frame of mind, though exceeding weak, and under a considerable fever.
“Saturday, Nov. 1 Took leave of friends after having spent the forenoon with them, and returned home to my own house. Was much disordered in the evening, and oppressed with my cough; which has now been constant for a long time, with a hard pain in my breast, and fever.
“Lord’s day, Nov. 2. Was unable to preach, and scarcely able to sit up, the whole day. Was grieved, and almost sunk, to see my poor people destitute of the means of grace; especially considering they could not read, and so were under great disadvantages for spending the sabbath comfortably. Oh, me thought, I could be contented to be sick, if my poor flock had a faithful pastor to feed them with spiritual knowledge! A view of their want of this was more afflictive to me than all my bodily illness.
“Monday, Nov. 3. Being now in so weak and low a state, that I was utterly incapable of performing my work, and having little hope of recovery, unless by much riding, I thought it my duty to take a long journey into New England, and to divert myself among my friends, whom I had not now seen for a long time. And accordingly took leave of my congregation this day. Before I left my people, I visited them all in their respective houses, and discoursed to each one, as I thought most proper and suitable for their circumstances, and found great freedom and assistance in so doing. I scarcely left one house but some were in tears; and many were not only affected with my being about to leave them, but with the solemn addresses I made them upon divine things; for I was helped to be fervent in spirit while I discoursed to them. When I had thus gone through my congregation, (which took me most of the day,) and had taken leave of them, and of the school, I left home, and rode about two miles, to the house where I lived in the summer past, and there lodged. Was refreshed, this evening, in that I had left my congregation so well-disposed and affected, and that I had been so much assisted in making my farewell-addresses to them.
“Tuesday, Nov. 4. Rode to Woodbridge, and lodged with Mr. Pierson; continuing in a weak state.
“ Wednesday, Nov. 5. Rode to Elizabeth-town; intending as soon as possible to prosecute my journey into New England. But was, in an hour or two after my arrival, taken much worse.
“ After this, for near a week, I was confined to my chamber, and most of the time to my bed: and then so far revived as to be able to walk about the house; but was still confined within doors.
“In the beginning of this extraordinary turn of disorder, after my coming to Elizabeth-town, I was enabled through mercy to maintain a calm, composed, and patient spirit, as I had been before from the beginning of my weakness. After I had been in Elizabeth-town about a fortnight, and had so far recovered that I was able to walk about the house, upon a day of thanksgiving kept in this place, I was enabled to recall and recount over the mercies of God,
in such a manner as greatly affected me, and filled me with thankfulness and praise. Especially my soul praised God for his work of grace among the Indians, and the enlargement of his dear kingdom. My soul blessed God for what he is in himself, and adored him, that he ever would display himself to creatures. I rejoiced that he was God, and longed that all should know it, and feel it, and rejoice in it. ‘Lord, glorify thyself,’ was the desire and cry of my soul. Oh that all people might
love and praise the blessed God; that he might have all possible honour and glory from the intelligent world!
About this time he wrote the seventh letter among his Remains.
“ After this comfortable thanksgiving-season, I frequently enjoyed freedom, enlargement, and engagedness of soul in prayer, and was enabled to intercede with God for my dear congregation, very often for every family, and every person, in particular. It was often a great comfort to me, that I could pray heartily to God for those, to whom I could not speak, and whom I was not allowed to see. But at other times, my spirits were so flat and low, and my bodily vigour so much wasted, that I had scarce any affections at all.
“ In December I had revived so far as to be able to
“After this, having perhaps taken some cold, I began to decline as to bodily health; and continued to do so, till the latter end of January, 1747. Having a violent cough, a considerable fever, an asthmatic disorder, and no appetite for any manner of food, nor any power of digestion, I was reduced to so low a state, that my friends, I believe, generally despaired of my life; and some of them, for some time together, thought I could scarce live a day. At this time, I could think of nothing, with any application of mind, and seemed to be in a great measure void of all affection, and was exercised with great temptations; but yet was not ordinarily afraid of death.
“On Lord’s day, Feb. 1. Though in a very weak and low state, I enjoyed a considerable deal of comfort and sweetness in divine things; and was enabled to plead and use arguments with God in prayer, I think, with a childlike spirit. That passage of Scripture occurred to my mind, and gave me great assistance, ‘If ye, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to them that ask him?’ This text I was helped to plead and insist upon; and saw the divine faithfulness engaged for dealing with me better than any earthly parent can do with his child. This season so refreshed my soul, that my body seemed also to be a gainer by it. And from this time I began gradually to amend. And as I recovered some strength, vigour, and spirit, I found at times some freedom and life in the exercises of devotion, and some longings after spirituality and a life of usefulness to the interests of the great Redeemer. At other times I was awfully barren and lifeless, and out of frame for the things of God; so that I was ready often to cry out, ‘Oh that it were with me as in months past!’ Oh that God had taken me away in the midst of my usefulness, with a sudden stroke, that I might not have been under a necessity of trifling away time in diversions! Oh that I had never lived to spend so much precious time, in so poor a manner, and to so little purpose! Thus I often reflected, was grieved, ashamed, and even confounded, sunk and discouraged.
“On Tuesday, Feb. 24. I was able to ride as far as Newark, (having been confined within Elizabeth-town almost four months,) and the next day returned to Elizabeth-town. My spirits were somewhat refreshed with the ride, though my body was weary.
“On Saturday, Feb. 28. Was visited by an Indian of my own congregation; who brought me letters, and good news of the sober and good behaviour of my people in general. This refreshed my soul; I could not but soon retire, and bless God for his goodness; and found, I trust, a truly thankful frame of spirit, that God seemed to be building up that congregation for himself.
“On Wednesday, March 4. I met with a reproof from a friend, which, although I thought I did not deserve it from him, yet was, I trust, blessed of God to make me more tenderly afraid of sin, more jealous over myself, and more concerned to keep both heart and life pure and unblamable. It likewise caused me to reflect on my past deadness, and want of spirituality, and to abhor myself, and look on myself as most unworthy. This frame of mind continued the next day; and for several days after, I grieved to think, that in my necessary diversions I had not maintained more seriousness, solemnity, heavenly affection and conversation. Thus my spirits were often depressed and sunk; and yet I trust that reproof was made to be beneficial to me.
“Wednesday, March 11, being kept in Elizabeth-town as a day of fasting and prayer, I was able to attend public worship; which was the first time I was able so to do after December 21. Oh, how much weakness and distress did God carry me through in this space of time! But having obtained help from him, I yet live: Oh that I could live more to his glory!
“Lord’s day, March 15. Was able again to attend the public worship, and felt some earnest desires of being restored to the ministerial work: felt, I think, some spirit and life to speak for God.
“Wednesday, March 18. Rode out with a design to visit my people; and the next day arrived among them: but was under great dejection in my journey.
“ On Friday morning I rose early, walked about among my people, and inquired into their state and concerns and found an additional weight and burden on my spirits, upon hearing some things disagreeable. I endeavoured to go to God with my distresses, and made some kind of lamentable complaint; and in a broken manner spread my difficulties before God; but, notwithstanding, my mind continued very gloomy. About ten o’clock I called my people together, and after having explained and sung a psalm, I prayed with them. There was a considerable deal of affection among them; I doubt not, in some instances, that which was more than merely natural.”
This was the last interview that he ever had with his people. About eleven o’clock the same day he left them; and the next day came to Elizabeth-town; his melancholy remaining still: and he continued for a considerable time under a great degree of dejection through vapoury disorders.
“Saturday, March 28. Was taken this morning with violent griping pains. These pains were extreme and constant for several hours; so that it seemed impossible for me, without a miracle, to live twenty-four hours in such distress. I lay confined to my bed the whole day, and in distressing pain all the former part of it: but it pleased God to bless means for the abatement of my distress. Was exceedingly weakened by this pain, and continued so for several days following; being exercised with a fever, cough, and nocturnal sweats. In this distressed case, so long as my head was free of vapoury confusions, death appeared agreeable to me; I looked on it as the end of toils, and an entrance into a place ‘where the weary are at rest;’ and I think I had some relish of the entertainments of the heavenly state; so that by these I was allured and drawn as well as driven by the fatigues of life. Oh, how happy it is, to be drawn by desires of a state of perfect holiness!
“Saturday, April 4. Was sunk and dejected, very restless and uneasy, by reason of the misimprovement of time; and yet knew not what to do. I longed to spend time in fasting and prayer, that I might be delivered from indolence and coldness in the things of God; but, alas, I had not bodily strength for these exercises! Oh, how blessed a thing is it to enjoy peace of conscience! but how dreadful is a want of inward peace and composure of soul! It is impossible, I find, to enjoy this happiness without redeeming time, and maintaining a spiritual frame of mind.
“Lord’s day, April 5. It grieved me to find myself so inconceivably barren. My soul thirsted for grace; but alas, how far was I from obtaining what appeared to me so exceeding excellent! I was ready to despair of ever being a holy creature, and yet my soul was desirous of following hard after God; but never did I see myself so far from having apprehended, or being already perfect, as at this time. The Lord’s supper being this day administered, I attended the ordinance: and though I saw in myself a dreadful emptiness and want of grace, and saw myself as it were at an infinite distance from that purity which becomes the gospel; yet at the communion, especially the distribution of the bread, I enjoyed some warmth of affection, and felt a tender love to the brethren; and I think, to the glorious Redeemer, the first-born among them. I endeavoured then to bring forth mine and his enemies, and slay them before him; and found great freedom in begging deliverance from this spiritual death, as well as in asking divine favours for my friends and congregation, and the church of Christ in general.
“Tuesday, April 7. In the afternoon rode to Newark, in order to marry the Reverend Mr. Dickinson;
The late learned and very excellent Mr. Jonathan Dickinson, pastor of a church in Elizabeth-town, president of the college of New Jersey, and one of the Correspondents of the Honourable Society in Scotland for propagating Christian Knowledge. He had a great esteem for Mr. Brainerd, and kindly entertained him in his house during his sickness in the winter past; and after a short illness, he died in the next ensuing October, two days before Mr.
Brainerd.
“Thursday, April 9. Attended the ordination of Mr. Tucker,
A worthy pious young gentleman; who lived in the ministry but a very short time: he died at Stratfield in Connecticut, the December following his ordination, being a little while after Mr. Brainerd’s death at Northampton. He was taken ill on a journey, returning from a visit to his friends at Milton, (in the Massachusettes,) which, as I take it, was his native place, and Harvard college the place of his education.
“Friday, April 10. Spent the forenoon in Presbyterial business: in the afternoon, rode to Elizabeth-town; found my brother John there:
This brother of his had been sent for by the Correspondents, to take care of, and instruct Mr. Brainerd’s congregation of Indians; he being obliged by his illness to be absent from them. And he continued to take care of them till Mr. Brainerd’s death; and since his death, has been ordained his successor in his mission, and to the charge of his congregation which continues much to flourish under his pastoral care.
“Monday, April 13. Assisted in examining my brother. In the evening, was in a solemn devout frame; but was much overdone and oppressed with a violent head-ache.
“Tuesday, April 14. Was able to do little or nothing: spent some time with Mr. Byram and other friends. This day my brother went to my people.
“Wednesday, April 15. Found some freedom at the throne of grace several times this day. In the afternoon was very weak, and spent the time to very little purpose; and yet in the evening had, I thought, some religious warmth and spiritual desires in prayer: my soul seemed to go forth after God, and take complacence in his divine perfections. But, alas! afterwards awfully let down my watch, and grew careless and secure.
“Thursday, April 16. Was in bitter anguish of soul in the morning, such as I have scarce ever felt, with a sense of sin and guilt. I continued in distress the whole day, attempting to pray wherever I went; and indeed could not help so doing: but looked upon myself so vile, I dared not look any body in the face; and was even grieved that any body should show me any respect, or at least that they should be so deceived as to think I deserved it.
“Friday, April 17. In the evening could not but think that God helped me to ‘draw near to the throne of grace,’ though most unworthy, and gave me a sense of his favour; which gave me inexpressible support and encouragement. Though I scarcely dared to hope the mercy was real, it appeared so great; yet could not but rejoice that ever God should discover his reconciled face to such a vile sinner. Shame and confusion, at times, covered me; and then hope, and joy, and admiration of divine goodness gained the ascendant. Sometimes I could not but admire the divine goodness, that the Lord had not let me fall into all the grossest, vilest acts of sins and open scandal that could be thought of; and felt myself so necessitated to praise God, that this was ready for a little while to swallow up my shame and pressure of spirit on account of my sins.”
After this, his dejection and pressure of spirit returned; and he remained under it the two next days.
“Monday, April 20. Was in a very disordered state, and kept my bed most of the day. I enjoyed a little more comfort than in several of the preceding days. This day I arrived at the age of twenty-nine years.
“Tuesday, April 21. I set out on my journey for New England, in order (if it might be the will of God) to recover my health by riding: travelled to New York, and there lodged.”
This proved his final departure from New Jersey. he travelled slowly, and arrived among his friends at East Haddam, about the beginning of May. There is very little account in his diary of the time that passed from his setting out on his journey to May 10. He speaks of his sometimes finding his heart rejoicing in the glorious perfections of God, and longing to live to him; but complains of the unfixedness of his thoughts, and their being easily diverted from divine subjects, and cries out of his leanness, as testifying against him, in the loudest manner. And concerning those diversions he was obliged to use for his health, he says, that he sometimes found he could use diversions with ”singleness of heart,” aiming at the glory of God; but that he also found there was a necessity of great care and watchfulness, lest he should lose that spiritual temper of mind in his diversions, and lest they should degenerate into what was merely selfish, without any supreme aim at the glory of God in them.
“Lord’s day, May 10. (At Had-Lime) I could not but feel some measure of gratitude to God at this time, (wherein I was much exercised,) that he had always disposed me, in my ministry, to insist on the great doctrine of regeneration, the new creature, faith in Christ, progressive sanctification, supreme love to God, living entirely to the glory of God, being not our own, and the like. God thus helped me to see, in the surest manner, from time to time, that these, and the like doctrine necessarily connected with them, are the only foundation of safety and salvation for perishing sinners; and that those divine dispositions, which are consonant hereto, are that holiness, ‘without which no man shall see the Lord.’ The exercise of these God-like tempers wherein the soul acts in a kind of concert with God, and would be and do every thing that is pleasing to him I saw, would stand by the soul in a dying hour; for God must, I think, deny himself, if he cast away his own image, even the soul that is one in desires with himself.
“Lord’s day, May 17. [At Millington] Spent the forenoon at home, being unable to attend the public worship. At this time, God gave me some affecting sense of my own vileness and the exceeding sinfulness of my heart; that there seemed to be nothing but sin and corruption within me. ‘Innumerable evils compassed me about:’ my want of spirituality and holy living, my neglect of God, and living to myself. All the abominations of my heart and life seemed to be open to my view; and I had nothing to say, but, ‘God be merciful to me a sinner.’ Towards noon I saw, that the grace of God in Christ is infinitely free towards sinners, and such sinners as I was. I also saw, that God is the supreme good, that in his presence is life; and I began to long to die, that I might be with him, in a state of freedom from all sin. Oh, how a small glimpse of his excellency refreshed my soul! Oh, how worthy is the blessed God to be loved, adored, and delighted in for himself, for his own divine excellencies!
“Though I felt much dulness, and want of a spirit in prayer this week; yet I had some glimpses of the excellency of divine things; and especially one morning, in secret meditation and prayer, the excellency and beauty of holiness, as a likeness to the glorious God, was so discovered to me, that I began to long earnestly to be in that world where holiness dwells in perfection. I seemed to long for this perfect holiness, not so much for the sake of my own happiness, (although I saw clearly that this was the greatest, yea, the only happiness of the soul,) as that I might please God, live entirely to him, and glorify him to the utmost stretch of my rational powers and capacities.
“Lord’s day, May 24. [Long Meadow in Springfield] Could not but think, as I have often remarked to others, that much more of true religion consists in deep humility, brokenness of heart, and an abasing sense of barrenness and want of grace and holiness, than most who are called Christians imagine; especially those who have been esteemed the converts of the late day. Many seem to know of no other religion but elevated joys and affections, arising only from some flights of imagination, or some suggestion made to their mind, of Christ being theirs, God living them, and the like.”
On Thursday, May 28. He came from Long Meadow to Northampton: appearing vastly better than, by his account, he had been in the winter; indeed so welt, that he was able to ride twenty-five miles in a day, and to walk half a mile; and appeared cheerful, and free from melancholy; but yet undoubtedly, at that time, in a confirmed, incurable consumption.
I had much opportunity, before this, of particular information
“Lord’s day, May 31. [At Northampton] I had little inward sweetness in religion most of the week past; not realizing and beholding spiritually the glory of God, and the blessed Redeemer; from whence always arise my comforts and joys in religion, if I have any at all: and if I cannot so behold the excellencies and perfections of God, as to cause me to rejoice in him for what he is in himself, I have no solid foundation for joy. To rejoice, only because I apprehend I have an interest in Christ, and shall be finally saved, is a poor mean business indeed.”
This week he consulted Dr. Mather, at my house, concerning his illness, who plainly told him, that there were great evidences of his being in a confirmed consumption, and that he could give him no encouragement that he should ever recover. But it seemed not to occasion the least discomposure in him, not to make any manner of alteration as to the cheerfulness and serenity of his mind, or the freedom or pleasantness of his conversation.
“Lord’s day, June 7. My attention was greatly engaged, and my soul so drawn forth, this day, by what I heard of the ‘exceeding preciousness of the saving grace of God’s Spirit,’ that it almost overcame my body, in my weak state. I saw, that true grace is exceeding precious indeed; that it is very rare; and that there is but a very small degree of it, even where the reality of it is to be found; at least, I saw this to be my case.
In the preceding week I enjoyed some comfortable seasons of meditation. One morning the cause of God appeared exceeding precious to me: the Redeemer’s kingdom is all that is valuable in the earth, and I could not but long for the promotion of it in the world. I saw also, that this cause is God’s, that he has an infinitely greater regard and concern for it than I could possibly have; that if I have any true love to this blessed interest, it is only a drop derived from that ocean: hence, I was ready to ‘lift up my head with joy;’ and conclude, ‘Well, if God’s cause be so dear and precious to him, he will promote it.’
And thus I did as it were rest on God, that surely he would promote that which was so agreeable to his own will; though the time when must still be left to his sovereign pleasure.”
He was advised by physicians still to continue riding, as what would tend, above any other means, to prolong his life. He was at a loss, for some time, which way to bend his course next; but finally determined to ride from hence to Boston; we having concluded that one of this family should go with him, and be helpful to him in his weak and low state.
“Tuesday, June 9. I set out on a journey from Northampton to Boston. Travelled slowly, and got some acquaintance with divers ministers on the road.
“Having now continued to ride for some considerable time together, I felt myself much better than I had formerly done; and found, that in proportion to the prospect I had of being restored to a state of usefulness, so I desired the continuance of life: but death appeared inconceivably more desirable to me than a useless life; yet blessed be God, I found my heart, at times, fully resigned and reconciled to this greatest of afflictions, if God saw fit thus to deal with me.
“Friday, June 12. I arrived in Boston this day, somewhat fatigued with my journey. Observed that there is no rest, but in God: fatigues of body, and anxieties of mind, attend us, both in town and country; no place is exempted.
“Lord’s day, June 14. I enjoyed some enlargement and sweetness in family prayer, as well as in secret exercises; God appeared excellent, his ways full of pleasure and peace, and all I wanted was a spirit of holy fervency, to live to him.
“Wednesday, June 17. This, and the two preceding days, I spent mainly in visiting the ministers of the town, and was treated with great respect by them.
“On Thursday, June 18. I was taken exceeding ill, and brought to the gates of death, by the breaking of small ulcers in my lungs, as my physician supposed. In this extreme weak state I continued for several weeks, and was frequently reduced so low, as to be utterly speechless, and not able so much as to whisper a word; and even after I had so far revived, as to walk about the house, and to step out of doors, I was exercised every day with a faint turn, which continued usually four or five hours: at which times, though I was not so utterly speechless, but that I could say Yes or No, yet I could not converse at all, nor speak one sentence, without making stops for breath; and divers times in this season, my friends gathered round my bed, to see me breathe my last, which they looked for every moment, as I myself also did.
“How I was, the first day or two of my illness, with regard to the exercise of reason, I scarcely know; I believe I was somewhat shattered with the violence of the fever, at times: but the third day of my illness, and constantly afterwards, for four or five weeks together, I enjoyed as much serenity of mind, and clearness of thought, as perhaps I ever did in my life; and I think my mind never penetrated with so much ease and freedom into divine things, as at this time; and I never felt so capable of demonstrating the truth of many important doctrine of the gospel as now. And as I saw clearly the truth of those great doctrine, which are justly styled the doctrine of grace; so I saw with no less clearness, that the essence of religion consisted in the soul’s conformity to God, and acting above all selfish views, for his glory, longing to be for him, to live to him, and please and honour him in all things: and this from a clear view of his infinite excellency and worthiness in himself, to be loved, adored, worshipped, and served by all intelligent creatures. Thus I saw, that when a soul loves God with a supreme love, he therein acts like the blessed God himself, who most justly loves himself in that manner. So when God’s interest and his are become one, and he longs that God should be glorified, and rejoices to think that he is unchangeably possessed of the highest glory and blessedness, herein also he acts in conformity to God. In like manner, when the soul is fully resigned to, and rests satisfied and contented with, the divine will, here it is also conformed to God.
“I saw further, that as this divine temper, whereby the
“The next thing I had then to do, was to inquire, whether this was my religion: and here God was pleased to help me to the most easy remembrance and critical review of what had passed in course, of a religious nature, through several of the latter years of my life. And although I could discover much corruption attending my best duties, many selfish views and carnal ends, much spiritual pride and self-exaltation, and innumerable other evils which compassed me about; yet God was pleased, as I was reviewing, quickly to put this question out of doubt, by showing me that I had, from time to time, acted above the utmost influence of mere self-love; that I had longed to please and glorify him, as my highest happiness, &c. And this review was through grace attended with a present feeling of the same divine temper of mind; I felt now pleased to think of the glory of God, and longed for heaven, as a state wherein I might glorify God perfectly, rather than a place of happiness for myself: and this feeling of the love of God in my heart, which I trust the Spirit of God excited in me afresh, was sufficient to give me full satisfaction, and make me long, as I had many times before done, to be with Christ. I did not now want any of the sudden suggestions, which many are so pleased with, ‘That Christ and his benefits are mine; that God loves me,’ &c. in order to give me satisfaction about my state: no, my soul now abhorred those delusions of Satan, which are thought to be the immediate witness of the Spirit, while there is nothing but an empty suggestion of a certain fact, without any gracious discovery of the divine glory, or of the Spirit’s work in their own hearts. I saw the awful delusion of this kind of confidence, as well as of the whole of that religion, from which they usually spring, or at least of which they are the attendants. The false religion of the late day, (though a day of wondrous grace,) the imaginations, and impressions made only on the animal affections together with the sudden suggestions made to the mind by Satan, transformed into an angel of light, of certain facts not revealed in Scripture and many such like things, I fear, have made up the greater part of the religious appearance in many places.
“These things I saw with great clearness, when I was thought to be dying. And God gave me great concern for his church and interest in the world, at this time: not so much because the late remarkable influence upon the minds of people was abated, as because that false religion those heats of imagination, and wild and selfish commotions of the animal affections which attended the work of grace, had prevailed so far. This was that which my mind dwelt upon, almost day and night: and this, to me, was the darkest appearance, respecting religion, in the land; for it was this, chiefly, that had prejudiced the world against inward religion. And I saw the great misery of all was, that so few saw any manner of difference between those exercises that were spiritual and holy, and those which have self-love only for their beginning, centre, and end.
“As God was pleased to afford me clearness of thought, and composure of mind, almost continually, for several weeks together under my great weakness; so he enabled me, in some measure, to improve my time, as I hope, to valuable purposes. I was enabled to write a number of important letters to friends in remote places:
Among these are the eighth, ninth, and tenth letters, among his Remains.
He was much visited, while in Boston, by many persons of considerable note and character, and by some of the first rank; who showed him uncommon respect, and appeared highly pleased and entertained with his conversation. And besides his being honoured with the company and respect of ministers of the town, he was visited by several ministers from various parts of the country. He took all opportunities to discourse of the peculiar nature and
distinguishing characters of true, spiritual, and vital religion; and to hear his testimony against the various false appearances of it, consisting in, or arising from, impressions on the imagination, sudden and supposed immediate suggestions of truths not contained in the Scripture, and that faith which consists primarily in a person believing that Christ died for him in particular, &c. What he said was, for the most part, heard with uncommon attention and
regard: and his discourses and reasonings appeared manifestly to have great weight and influence, with many that he conversed with, both ministers and others.
I have had advantage for the more full information of his conduct and conversation, the entertainment he met with, and what passed relating him while in Boston; as he was constantly attended, during his continuance there, by one of my children, in order to his assistance in his illness.
Also the Honourable Commissioners in Boston, of the incorporated Society in London for propagating the Gospel in New England and parts adjacent, having newly had committed to them a legacy of the late reverend and famous Dr. Daniel Williams of London, for the support of two missionaries to the heathen, were pleased, while he was in Boston, to consult him about a mission to those Indians called the Six Nations, particularly about the qualifications requisite in a missionary to those Indians; and were so satisfied with his sentiments on this head, and had that confidence in his faithfulness, and his judgment and discretion in things of this nature, that they desired him to undertake to find and recommend a couple of persons fit to be employed in this business; and very much left the matter with him.
Likewise certain pious and generously disposed gentlemen in Boston, being moved by the wonderful narrative of
Mr. Brainerd’s restoration from his extremely low state in Boston, so as to go abroad again and to travel, was very unexpected to him and his friends. My daughter who was with him, writes thus concerning him, in a letter dated June 23. “On Thursday, he was very ill with a violent fever, and extreme pain in his head and breast, and at turns, delirious. So he remained till Saturday evening, when he seemed to be in the agonies of death; the family was up with him till one or two o’clock, expecting every hour would be his last. On sabbath-day he was a little revived, his head was better, but very full of pain, and exceeding sore at his breast, much put to it for breath, &c. Yesterday he was better upon all accounts. Last night he slept but little. This morning he was much worse. Dr. Pynchon says, he has no hopes of his life; nor does he think it likely he will ever come out of the chamber; though he says, he may be able to come to Northampton ”
In another letter, dated June 29, she says as follows. “Mr. Brainerd has not so much pain, nor fever, since I last wrote, as before; yet he is extremely weak and low, and very faint, expecting every day will be his last. He says, it is impossible for him to live, for he has hardly vigour enough to draw his breath. I went this morning into town, and when I came home, Mr. Bromfield said, he never expected I should see him alive; for he lay two hours, as they thought, dying; one could scarcely tell whether he was alive or not; he was not able to speak for some time: but now is much as he was before. The doctor thinks he will drop away in such a turn. Mr. Brainerd says he never felt any thing so much like dissolution, as what he felt to-day; and says he never had any conception of its being possible for any creature to be alive, and yet so weak as he is from day to day. Dr. Pynchon says, he should not be surprised if he should so recover as to live half a year; nor would it surprise him if he should die in half a day. Since I began to write he is not so well, having had a faint turn again; yet patient and resigned, having no distressing fears, but the contrary.”
His physician, the honourable Joseph Pynchon, Esq. when he visited him in his extreme illness in Boston, attributed his sinking so suddenly into a state so extremely low, and nigh unto death, to the breaking of ulcers, that had been long gathering in his lungs, (as Mr. Brainerd himself intimates in a forementioned passage in his diary,) and there discharging and diffusing their purulent matter. This, while nature was labouring and struggling to throw it off, which could be done no otherwise than by a gradual straining of it through the small vessels of those vital parts, occasioned a high fever and violent coughing, threw the whole frame of nature into the utmost disorder, and brought it near to a dissolution. But it was supposed, if the strength of nature held till the lungs had this way gradually cleared themselves of this putrid matter, he might revive, and continue better, till new ulcers gathered and broke; but that this would surely sink him again, and there was no hope of his recovery. He expressed himself to one of my neighbours, who at that time saw him in Boston, that he was as certainly a dead man as if he was shot through the heart.
But so it was ordered in divine providence, that the strength of nature held out through this great conflict, so as just to escape the grave at that turn; and then he revived, to the astonishment of all that knew his case. After he began to revive, he was visited by his youngest brother, Mr. Israel Brainerd, a student at Yale college; who having heard of his extreme illness, went from thence to Boston, in order to see him, if he might find him alive, which he but little expected.
This visit was attended with a mixture of joy and sorrow to Mr. Brainerd. He greatly rejoiced to see his brother, especially because he had desired an opportunity of some religious conversation with him before he died. But this meeting was attended with sorrow, as his brother brought to him the sorrowful tidings of his sister Spencer’s death at Haddam; a sister, between whom and him had long subsisted a peculiarly dear affection, and much intimacy in spiritual matters, and whose house he used to make his home when he went to Haddam, his native place. He had heard nothing of her sickness till this report of her death. But he had these comforts together with the tidings, viz. a confidence of her being gone to heaven, and an expectation of his soon meeting her there. His brother continued with him till he left the town, and came with him from thence to Northampton. Concerning the last sabbath Mr. Brainerd spent in Boston, he writes in his diary as follows.
“Lord’s day, July 19. I was just able to attend public worship, being earned to the house of God in a chaise. Heard Dr. Sewall preach in the forenoon: partook of the Lord’s supper at this time. In this sacrament I saw astonishing divine wisdom displayed; such wisdom as I saw required the tongues of angels and glorified saints to celebrate. It seemed to me I never should do any thing at adoring the infinite wisdom of God, discovered in the contrivance of man’s redemption, until I arrived at a world of perfection; yet I could not help striving to ‘call upon my soul, and all within me, to bless the name of God.’ In the afternoon heard Mr. Prince preach. I saw more of God in the wisdom discovered in the plan of man’s redemption, than I saw of any other of his perfections, through the whole day.”
He left Boston the next day. But before he came away, he had occasion to bear a very full, plain, and open testimony against that opinion, that the essence of saving faith lies in believing that Christ died for me in particular; and that this is the first act of faith in a true believer’s closing with Christ. He did it in a long conference he had with a gentleman, who has very publicly and strenuously appeared to defend that tenet. He had this discourse with him in the presence of a number of considerable persons, who came to visit Mr. Brainerd before he left the town, and to take their leave of him. In which debate he made this plain declaration, (at the same time confirming what he said by many arguments,) That the essence of saving faith was wholly left out of the definition which that gentleman has published; and that the faith which he had defined, had nothing of God in it, nothing above nature, nor indeed above the power of the devils; and that all such as had this faith, and had no better, though they might have this to never so high a degree, would surely perish. And he declared also, that he never had greater assurance of the falseness of the principles of those that maintained such a faith, and of their dangerous and destructive tendency, or a more affecting sense of the great delusion and misery of those that depended on getting to heaven by such a faith, (while they had no better,) than he lately had when he was supposed to be at the point to die, and expected every minute to pass into eternity. Mr. Brainerd’s discourse at this time, and the forcible reasonings by which he confirmed what he asserted, appeared to be greatly to the satisfaction of those present; as several of them took occasion expressly to manifest to him, before they took leave of him.
When this conversation was ended, having bid an affectionate farewell to his friends, he set out in the cool of the afternoon, on his journey to Northampton, attended by his brother, and my daughter that went with him to Boston; and would have been accompanied out of the town by a number of gentlemen, besides that honourable person who gave him his company for some miles on that occasion, as a testimony of their esteem and respect, had not his aversion to any thing of pomp and show prevented it.
“Saturday, July 25, I arrived here at Northampton; having set out from Boston on Monday, about four o’clock, P. M. In this journey I rode about sixteen miles a day,
“Lord’s day, July 26. This day I saw clearly that I should never be happy; yea, that God himself could not make me happy, unless I could be in a capacity to ‘please and glorify him for ever.’ Take away this, and admit me into all the fine heavens that can be conceived of by men or angels, and I should still be miserable for ever.”
Though he had so far revived, as to be able to travel thus far, yet he manifested no expectation of recovery: he supposed, as his physician did, that his being brought so near to death at Boston, was owing to the breaking of ulcers in his lungs. He told me that he had several such ill turns before, only not to so high a degree, but as he supposed, owing to the same cause, viz. the breaking of ulcers; and that he was brought lower and lower every time; and it appeared to him, that in his last sickness he was brought as low as it was possible, and yet live; and that he had not the least expectation of surviving the next return of this breaking of ulcers; but still appeared perfectly calm in the prospect of death.
On Wednesday morning, the week after he came to Northampton, he took leave of his brother Israel, never expecting to see him again in this world; he now setting out from hence on his journey to New-Haven.
When Mr. Brainerd came hither, he had so much strength as to be able, from day to day, to ride out two or three miles, and to return; and sometimes to pray in the family; but from this time he gradually decayed, becoming weaker and weaker.
While he was here, his conversation from first to last was much on the same subjects as when in Boston. He spoke much of the nature of true religion in heart and practice, as distinguished from its various counterfeits; expressing his great concern, that the latter so much prevailed in many places. He often manifested his great abhorrence of all such doctrine and principles in religion, as had any tendency to antinomianism; of all such notions, as seemed to diminish the necessity of holiness of life, or to abate men’s regard to the commands of God, and a strict, diligent, and universal practice of virtue and piety, under a pretence of depreciating bur works, and magnifying Gods free grace. He spoke often, with much detestation, of such experiences and pretended discoveries and joys, as have nothing of the nature of sanctification in them, as do not tend to strictness, tenderness, and diligence in religion, to meekness and benevolence towards mankind, and an humble behaviour. He also declared, that he looked on such pretended humility as worthy of no regard, which was not manifested by modesty, of conduct and conversation. He spake often, with abhorrence, of the spirit and practice that appears among the greater part of separatists at this day in the land, particularly those in the eastern parts of Connecticut; in their condemning and separating from the standing ministry and churches, their crying down learning and a learned ministry, their notion of an immediate call to the work of the ministry, and the forwardness of laymen to set up themselves as public teachers. He had been much conversant in the eastern part of Connecticut, (it being near his native place,) when the same principles, notion, and spirit began to operate, which have since prevailed to a greater height; and had acquaintance with some of those persons who are become heads and leaders of the separatists. He had also been conversant with persons of the same way elsewhere; and I heard him say, once and again, he knew by his acquaintance with this sort of people, that what was chiefly and most generally in repute among them as the power of godliness, was an entirely different thing from that true vital piety recommended in the Scriptures, and had nothing in it of that nature. He manifested a great dislike of a disposition in persons to much noise and show in religion, and affecting to be abundant in proclaiming and publishing their own experiences. Though at the same time he did not condemn, but approved of Christians speaking of their own experiences on some occasions, and to some persons, with due modesty and discretion. He himself sometimes, while at my house, spake of his own experiences; but it was always with apparent reserve, and in the exercise of care and judgment with respect to occasions, persons, and circumstances. He mentioned some remarkable things of his own religious experience to two young gentlemen, candidates for the ministry, who watched with him (each at a different time) when he was very low, and not far from his end; but he desired both of them not to speak of what he had told them till after his death.
The subject of that debate I mentioned before, which he had with a certain gentleman, the day he left Boston, seemed to lie with much weight on his mind after he came hither; and he began to write a letter to that gentleman, expressing his sentiments concerning the dangerous tendency of some of the tenets he had expressed in conversation, and in the writings he had published; with the considerations by which the exceeding hurtful nature of those notions is evident; but he had not strength to finish his letter.
After he came hither, as long as he lived, he spoke much of that future prosperity of Zion which is so often foretold and promised in the Scripture. It was a theme he delighted to dwell upon; and his mind seemed to be carried forth with earnest concern about it, and intense desires, that religion might speedily and abundantly revive and flourish. Though he had not the least expectation of recovery, yea, the nearer death advanced, and the more the
symptoms of its approach increased, still the more did his mind seem to be taken up with this subject. He told me, when near his end, that “he never in all his life had his mind so led forth in desires and earnest prayers for the flourishing of Christ’s kingdom on earth, as since he was brought so exceeding low at Boston.” He seemed much to wonder, that there appeared no more of a disposition in ministers and people to pray for the flourishing of religion through the world; that
so little a part of their prayers was generally taken up about it, in their families, and elsewhere; and particularly, he several times expressed his wonder, that there appeared no more forwardness to comply with the proposal lately made, in a Memorial from a number of ministers in Scotland, and sent over into America, for united extraordinary prayer, among Christ’s ministers and people, for the coming of Christ’s kingdom: and he sent it
as his dying advice to his own congregation, that they should practise agreeably to that proposal.
His congregation, since this, have with great cheerfulness and unanimity fallen in with this advice, and have practised agreeably to the proposal from Scotland; and have at times appeared with uncommon engagedness and fervency of spirit in their meetings and united devotions, pursuant to that proposal. Also the presbyteries of New York and New Brunswick, since this, have with one consent fallen in with the proposal, as likewise some others
of God’s people in those parts.
Though he was constantly exceeding weak, yet there appeared in him a continual care well to improve time and fill it up with something that might be profitable, and in some respect for the glory of God or the good of men; either profitable conversation, or writing letters to absent friends, or noting something in his diary, or looking over his former writings, correcting them, and preparing them to be left in the hands of others at his death,
or giving some directions concerning the future management of his people, or employment in secret devotions. He seemed never to be easy, however ill, if he was not doing something for God, or in his service. After he came hither, he wrote a preface to a diary of the famous Mr. Shepard’s, (in those papers before mentioned, lately found,) having been much urged to it by those gentlemen in Boston who had the care of the publication: which diary, with his preface, has
since been published.
A part of this preface is inserted in the Reflections on these Memoirs in a subsequent part of this volume.
In his diary for Lord’s day, Aug. 9, he speaks of longing desires after death, through a sense of the excellency of a state of perfection. In his diary for Lord’s day, Aug. 16, he speaks of his having so much refreshment of soul in the house of God, that it seemed also to refresh his body. And this is not only noted in his diary, but was very observable to others: it was
very apparent, not only that his mind was exhilarated with inward consolation, but also that his animal spirits and bodily strength seemed to be
On Tuesday morning that week (I being absent on a journey) he prayed with my family; but not without much difficulty, for want of bodily strength; and this was the last family prayer that ever he made. He had been wont, till now, frequently to ride out two or three miles; but this week, on Thursday, was the last time he ever did so.
“Lord’s day, Aug. 23. This morning I was considerably refreshed with the thought, yea, the hope and expectation of the enlargement of Christ’s kingdom; and I could not but hope the time was at hand, when Babylon the great would fall, and rise no more. This led me to some spiritual meditations, that were very refreshing to me. I was unable to attend public worship, either part of the day; but God was pleased to afford me fixedness and satisfaction in divine thoughts. Nothing so refreshes my soul, as when I can go to God, yea, to God my exceeding joy. When he is so, sensibly, to my soul, oh how unspeakably delightful is this!
“In the week past I had divers turns of inward refreshing; though my body was inexpressibly weak, followed continually with agues and fevers. Sometimes my soul centred in God, as my only portion; and I felt that I should be for ever unhappy if he did not reign. I saw the sweetness and happiness of being his subject, at his disposal. This made all my difficulties quickly vanish.
“From this Lord’s day, viz. Aug. 23, I was troubled very much with vapoury disorders, and could neither write nor read, and could scarcely live; although, through mercy, was not so much oppressed with heavy melancholy and gloominess, as at many other times.
Till this week he had been wont to lodge in a room above stairs; but he now grew so weak, that he was no longer able to go up stairs and down. Friday, Aug. 28, was the last time he ever went above-stairs; henceforward he betook himself to a lower room.
On Wednesday, Sept. 2, being the day of our public lecture, he seemed to be refreshed with seeing the neighbouring ministers that came hither to the lecture, and expressed a great desire once more to go to the house of God on that day: and accordingly rode to the meeting, and attended divine service, while the Reverend Mr. Woodbridge, of Hatfield, preached. He signified that he supposed it to be the last time that ever he should attend the public worship; as it proved. And indeed it was the last time that ever he went out at our gate alive.
On the Saturday evening next following he was unexpectedly visited by his brother, Mr. John Brainerd, who came to see him from New Jersey. He was much refreshed by this unexpected visit, this brother being peculiarly dear to him; and he seemed to rejoice in a devout and solemn manner, to see him, and to hear the comfortable tidings he brought concerning the state of his dear congregation of Christian Indians. A circumstance of this visit, of which he was exceeding glad, was, that his brother brought him some of his private writings from New Jersey, and, particularly his diary that he had kept for many years past.
“Lord’s day, Sept. 6. I began to read some of my private writings, which my brother brought me; and was considerably refreshed with what I met with in them.
“Monday, Sept. 7. I proceeded further in reading my old private writings, and found they had the same effect upon me as before. I could not but rejoice and bless God for what passed long ago, which without writing had been entirely lost.
“This evening, when I was in great distress of body, my soul longed that God should be glorified: I saw there was no heaven but this. I could not but speak to the bystanders then of the only happiness, viz. pleasing God. O that I could for ever live to God! The day, I trust, is at hand, the perfect day. Oh, the day of deliverance from all sin.
“Lord’s day, Sept. 13. I was much refreshed and engaged in meditation and writing, and found a heart to act for God. My spirits were refreshed, and my soul delighted to do something for God.”
On the evening following that Lord’s day, his feet began to appear sensibly swelled; which thenceforward swelled more and more. A symptom of his dissolution coming on. The next day his brother John left him, being obliged to return to New Jersey on some business of great importance and necessity; intending to return again with all possible speed, hoping to see his brother yet once more in the land of the living.
Mr. Brainerd having now, with much deliberation, considered of the important affair before mentioned, which was referred to him by the Honourable Commissioners in Boston, of the Corporation in London fur the Propagation of the Gospel in New England and parts adjacent, viz. the fixing upon and recommending of two persons proper to be employed as missionaries to the Six Nations, he about this time wrote a letter, recommending two young gentlemen of his acquaintance to those commissioners, viz. Mr. Elihu Spencer of East Haddam, and Mr. Job Strong of Northampton. The commissioners, on the receipt of this letter, cheerfully and unanimously agreed to accept of and employ the persons he had recommended. They accordingly have since waited on the commissioners to receive their instructions; and pursuant to these, have applied themselves to a preparation for the business of their mission. One of them, Mr. Spencer, has been solemnly ordained to that work, by several of the ministers of Boston, in the presence of an ecclesiastical council convened for that purpose; and is now gone forth to the nation of Oncidaes, about a hundred and seventy miles beyond Albany.
He also this week, viz. on Wednesday, Sept. 16, wrote a letter to a particular gentleman in Boston (one of those charitable persons before mentioned, who appeared so forward to contribute of their substance for promoting Christianity among the Indians) relating to the growth of the Indian school. And the need of another schoolmaster, or some person to assist the schoolmaster in instructing the Indian children. These gentlemen, on the receipt of this letter, had a meeting, and agreed with great cheerfulness to give 200l. (in bills of the old tenor) for the support of another schoolmaster; and desired the Reverend Mr. Pemberton of New York, (who was then at Boston, and was also, at their desire, present at their meeting,) as soon as possible to procure a suitable person for that service; and also agreed to allow 75l. to defray some special charges that were requisite to encourage the mission to the Six Nations, (besides the salary allowed by the commissioners,) which was also done on some intimations given by Mr. Brainerd.
Mr. Brainerd spent himself much in writing those letters, being exceeding weak: but it seemed to be much to his satisfaction, that he had been enabled to do it; hoping that it was something done for God, and which might be for the advancement of Christ’s kingdom and glory. In writing the last of these letters, he was obliged to use the hand of another, not being able to write himself.
On the Thursday of this week (Sept. 17.) was the last time that ever he went out of his lodging room. That day he was again visited by his brother Israel, who continued with him thenceforward till his death. On that evening, he was taken with something of a diarrhœa; which he looked upon as another sign of his approaching death: whereupon he expressed himself thus; “Oh, the glorious time is now coming! I have longed to
serve God perfectly: now God will gratify those desires!” And from time to time, at the several steps and new symptoms of the sensible approach of his dissolution, he was so far from being sunk or damped, that he seemed to be animated, and made more cheerful; as being glad at the appearance of death’s approach. He often used the epithet, glorious, when speaking of the day of his death, calling it that glorious day. And as he saw his
dissolution gradually approaching, he talked much about it; and with perfect calmness he spoke of a future state. He also settled all his affairs, giving directions very particularly and minutely, concerning what he would have done in one respect and another after his decease. And the nearer death approached, the more desirous he seemed to be of it. He several times spoke of the different kinds of willingness to
“Saturday, Sept. 19. Near night, while I attempted to walk a little, my thoughts turned thus; ‘How infinitely sweet it is, to love God, and be all for him!’ Upon which it was suggested to me, ‘You are not an angel, not lively and active.’ To which my whole soul immediately replied, ‘I as sincerely desire to love and glorify God, as any angel in heaven.’ Upon which it was suggested again, ‘But you are filthy, not fit for heaven.’ Hereupon instantly appeared the blessed robes of Christ’s righteousness, which I could not but exult and triumph in; and I viewed the infinite excellency of God, and my soul even broke with longings that God should be glorified. I thought of dignity in heaven; but instantly the thought returned, ‘I do not go to heaven to get honour, but to give all possible glory and praise.’ Oh, how I longed that God should be glorified on earth also! Oh, I was made for eternity, if God might be glorified! Bodily pains I cared not for; though I was then in extremity, I never felt easier. I felt willing to glorify God in that state of bodily distress, as long as he pleased I should continue in it. The grave appeared really sweet, and I longed to lodge my weary bones in it: but oh, that God might be glorified! this was the burden of all my cry. Oh, I knew I should be active as an angel in heaven; and that I should be stripped of my filthy garments! so that there was no objection. But, oh, to love and praise God more, to please him for ever! this my soul panted after, and even now pants for while I write. Oh that God might be glorified in the whole earth! ‘Lord, let thy kingdom come.’ I longed for a Spirit of preaching to descend and rest on ministers, that they might address the consciences of men with closeness and power. I saw God ‘had the residue of the Spirit;’ and my soul longed it should be ‘poured from on high.’ I could not but plead with God for my dear congregation, that he would preserve it, and not suffer his great name to lose its glory in that work; my soul still longing that God might be glorified.“
The extraordinary frame he was in that evening could not be hid; “his mouth spake out of the abundance of his heart,” expressing in a very affecting manner much the same things as are written in his diary; and among very many other extraordinary expressions, which he then uttered, were such as these; ”My heaven is to please God, and glorify him, and to give all to him, and to be wholly devoted to his glory: that is the heaven I long for; that is my religion, and that is my happiness, and always was ever since I suppose I had any true religion: and all those that are of that religion shall meet me in heaven. I do not go to heaven to be advanced, but to give honour to God. It is no matter where I shall be stationed in heaven, whether I have a high or low seat there; but to love, and please, and glorify God is all. Had I a thousand souls, if they were worth any thing, I would give them all to God; but I have nothing to give, when all is done. It is impossible for any rational creature to be happy without acting all for God: God himself could not make him happy any other way. I long to be in heaven, praising and glorifying God with the holy angels: all my desire is to glorify God, My heart goes out to the burying place; it seems to me a desirable place: but oh to glorify, God! that is it; that is above all. It is a great comfort to me to think that I have done a little for God in the world: oh! it is but a very small matter; yet I have done a little; and I lament it that I have not done more for him. There is nothing in the world worth living for, but doing good and finishing God’s work, doing the work that Christ did. I see nothing else in the world that can yield any satisfaction, besides living to God, pleasing him, and doing his whole will. My greatest joy and comfort has been to do something for promoting the interest of religion, and the souls of particular persons: and now in my illness, while I am full of pain and distress from day to day, all the comfort I have is in being able to do some little char (or small piece of work), for God; either by something that I say, or by writing, or some other way.”
He intermingled with these and other like expressions, many pathetical counsels to those who were about him: particularly to my children and servants. He applied himself to some of my younger children at this time; calling them to him, and speaking to them one by one; setting before them in a very plain manner the nature and essence of true piety, and its great importance and necessity; earnestly warning them not to rest in any thing short of a true and thorough change of heart, and a life devoted to God. He counselled them not to be slack in the great business of religion, nor in the least to delay it; enforcing his counsels with this, that his words were the words of a dying man: said he, “I shall die here, and here I shall be buried, and here you will see my grave, and do you remember what I have said to you. I am going into eternity; and it is sweet to me to think of eternity: the endlessness of it makes it sweet: but oh, what shall I say to the eternity of the wicked! I cannot mention it, nor think of it; the thought is too dreadful. When you see my grave, then remember what I said to you while I was alive; then think with yourself, how the man who lies in that grave counselled and warned me to prepare for death.”
His body seemed to be marvellously strengthened, through the inward vigour and refreshment of his mind; so that, although before he was so weak that he could hardly utter a sentence, yet now he continued his most affecting and profitable discourse to us for more than an hour, with scarce any intermission; and said of it, when he had done, “it was the last sermon that ever he should preach.” This extraordinary frame of mind continued the next day; of which he says in his diary as follows.
“Lord’s day, Sept. 20. Was still in a sweet and comfortable frame: and was again melted with desires that God might be glorified, and with longings to love and live to him. Longed for the influences of the divine Spirit to descend on ministers, in a special manner. And oh, I longed to be with God, to behold his glory, and to bow in his presence!”
It appears by what is noted in his diary, both of this day and the evening preceding, that his mind at this time was much impressed with a sense of the importance of the work of the ministry, and the need of the grace of God, and his special spiritual assistance in this work. It also appeared in what he expressed in conversation; particularly in his discourse to his brother Israel, who was then a member of Yale college at
New Haven, prosecuting his studies for the work of the ministry.
This young gentleman was an ingenious, serious, studious, and hopefully truly pious person; there appeared in him many qualities giving hope of his being a great blessing in his day. But it has pleased God, since the death of his brother, to take him away also. He died that winter, at New Haven, on January 6, 1748, of a nervous fever, after about a fortnight’s illness.
Monday, Sept. 21. I began to correct a little volume of my private writings. God, I believe, remarkably helped me in it; my strength was surprisingly lengthened out, my thoughts were quick and lively, and my soul refreshed, hoping it might be a work for God. Oh, how good, how sweet it is, to labour for God!
Tuesday, Sept. 22. Was again employed in reading and correcting, and had the same success as the day before. I was exceeding weak; but it seemed to refresh my soul thus to spend time.
“Wednesday, Sept. 23. I finished my corrections of the little piece before mentioned, and felt uncommonly peaceful: it seemed as if I had now done all my work in this world, and stood ready for my call to a better. As It was concerning the qualifications of ministers, and the examination and licensing of candidates for the work of the ministry.
“Thursday, Sept. 24. My strength began to fail exceedingly; which looked further as if I had done all my work: however, I had strength to fold and superscribe my letter. About two I went to bed, being weak and much disordered, and lay in a burning fever till night, without any proper rest. In the evening I got up, having lain down in some of my clothes; but was in the greatest distress that ever I endured, having an uncommon kind of hiccough; which either strangled me, or threw me into a straining to vomit; and at the same time was distressed with griping pains. Oh, the distress of this evening! I had little expectation of my living the night through, nor indeed had any about me: and I longed for the finishing moment! l was obliged to repair to bed by six o’clock; and through mercy enjoyed some rest; but was grievously distressed at turns with the hiccough. My soul breathed after God, ‘When shall I come to God, even to God, my exceeding joy?’ Oh for his blessed likeness!
“Friday, Sept. 25. This day I was unspeakably weak, and little better than speechless all the day: however, I was able to write a little, and felt comfortably in some part of the day. Oh, it refreshed my soul, to think of former things, of desires to glorify God, of the pleasures of living to him! Oh, my dear God, I am speedily coming to thee, I hope. Hasten the day, O Lord, if it be thy blessed will. Oh come, Lord Jesus, come quickly. Amen.†
“Saturday, Sept. 26. I felt the sweetness of divine things this forenoon; and had the consolation of a consciousness that I was doing something for God.
“Lord’s day, Sept. 27. This was a very comfortable day to my soul; I think I awoke with God. I was enabled to lift up my soul to God early this morning; and while I had little bodily strength, I found freedom to lift up my heart to God for myself and others. Afterwards was pleased with the thoughts of speedily entering into the unseen world.”
Early this morning, as one of the family came into the room, he expressed himself thus: “I have had more pleasure this morning, than all the drunkards in the world enjoy.” So much did he esteem the joy of faith above the pleasures of sin. He felt that morning an unusual appetite to food, with which his mind seemed to be exhilarated, looking on it as a sign of the very near approach of death. At this time he
also said, “I was born on a sabbath-day; and I have reason to think I was new-born on a sabbath-day; and I hope I shall die on this sabbath-day. I shall look upon it as a favour, if it may be the will of God that it should be so: I long for the time. Oh, ‘why is his chariot so long in coming? why tarry the wheels of his chariots?’ I am very willing to part with all: I am willing to part with my dear brother John, and never to see him again, to go to be for
ever with the Lord.
He had, before this, expressed a desire, if it might be the will of God, to live till his brother returned from New Jersey: who, when he went away, intended, if possible, to perform his journey, and return in a fortnight; hoping once more to meet his brother in the land of the living. The fortnight was now near expired, it ended the next day.
Afterwards, the same morning, being asked, how he did? he answered, “I am almost in eternity. I long to be there. My work is done: I have done with all my friends: all the world is nothing to me. I long to be in heaven, praising and glorifying God with the holy angels. All my desire is to glorify God.“
During the whole of these last two weeks of his life, he seemed to continue in this frame of heart; loose from all the world, as having finished his work, and done with all things here below. He had now nothing to do but to die, and to abide in an earnest desire and expectation of the happy moment, when his soul should take its flight to a state of perfect holiness, in which he should be found perfectly glorifying and enjoying God. He said, “That the consideration of the day of death, and the day of judgment, had a long time been peculiarly sweet to him.” From time to time he spake of his being willing to leave the body and the world immediately, that day, that night, that moment, if it was the will of God. He also was much engaged in expressing his longings that the church of Christ on earth might flourish, and Christ’s kingdom here might be advanced, notwithstanding he was about to leave the earth, and should not with his eyes behold the desirable event, nor be instrumental in promoting it. He said to me, one morning, as I came into the room, “My thoughts have been employed on the old dear theme, the prosperity of God’s church on earth. As I waked out of sleep, I was led to cry for the pouring out of God’s Spirit, and the advancement of Christ’s kingdom, which the dear Redeemer did and suffered so much for. It is that especially makes me long for it.” He expressed much hope that a glorious advancement of Christ’s kingdom was near at hand.
He once told me, that “he had formerly longed for the outpouring of the Spirit of God, and the glorious times of the church, and hoped they were coming; and should have been willing to have lived to promote religion at that time, if that had been the will of God; but, says he, I am willing it should be as it is; I would not have the choice to make for myself, for ten thousand worlds.” He expressed on his deathbed a full persuasion that he should in heaven see the prosperity of the church on earth, and should rejoice with Christ therein; and the consideration of it seemed to be highly pleasing and satisfying to his mind.
He also still dwelt much on the great importance of the work of gospel ministers; and expressed his longings, that they might be filled with the Spirit of God. He manifested much desire to see some of the neighbouring ministers, with whom he had some acquaintance, and whose sincere friendship he was confident, that he might converse freely with them on that subject, before he died. And it so happened, that he had opportunity with some of them according to his desire.
Another thing that lay much on his heart, from time to time, in these near approaches of death, was the spiritual prosperity of his own congregation of Christian Indians in New Jersey: and when he spake of them, it was with peculiar tenderness; so that his speech would be presently interrupted and drowned with tears.
He also expressed much satisfaction in the disposals of Providence, with regard to the circumstances of his death; particularly that God had before his death given him an opportunity in Boston, with so many considerable persons, ministers and others, to give in his testimony for God against false religion, and many mistakes that lead to it, and promote it. He was much pleased that he had an opportunity there to lay before pious
and charitable gentlemen the state of the Indians, and their necessities, to so good effect; and that God had since enabled him to write to them further concerning these affairs; and to write other letters of importance, that he hoped might be of good influence with regard to the state of religion among the Indians, and elsewhere, after his death. He expressed great thankfulness to God for his mercy in these things. He also mentioned it as what he accounted a merciful circumstance of his
death, that he should die here.
The editor takes leave to make the remark, that when Mr. Brainerd was at Boston, sick nigh unto death, it was with reluctance he thought of dying in a place where funerals are often attended with a pomp and show, which (especially on occasion of his own) he was very averse to any appearance of: and though it was with some difficulty he got his mind reconciled to the prospect then before him, yet at last he was brought to acquiesce in the
divine will, with respect to this circumstance of his departure. However, it pleased God to order the event so as to gratify his desire, which he had expressed, of getting back to Northampton, with a view particularly to a more silent and private burial.
“Monday, Sept. 28. I was able to read, and make some few corrections in my private writings; but found I could not write as I had done; I found myself sensibly declined in all respects. It has been only from a little while before noon, till about one or two o’clock, that I have been able to do any thing for some time past: yet this refreshed my heart, that I could do any thing, either public or private, that I hoped was for God.”
This evening he was supposed to be dying: he thought so himself, and was thought so by those who were about him. He seemed glad at the appearance of the near approach of death. He was almost speechless, but his lips appeared to move: and one that sat very near him, heard him utter such expressions as these, “Come, Lord Jesus, come quickly. Oh, why is his chariot so long in coming.” After he revived, he blamed himself for having been too eager to be gone. And in expressing what he found in the frame of his mind at that time, he said, he then found an inexpressibly sweet love to those that he looked upon as belonging to Christ, beyond almost all that ever he felt before; so that it “seemed (to use his own words) like a little piece of heaven to have one of them near him.” And being asked, whether he heard the prayer that was (at his desire) made with him; he said, “Yes, he heard every word, and had an uncommon sense of the things that were uttered in that prayer, and that every word reached his heart.”
On the evening of Tuesday, Sept. 29, as he lay on his bed, he seemed to be in an extraordinary frame; his mind greatly engaged in sweet meditations concerning the prosperity of Zion. There being present here at that time two young gentlemen of his acquaintance, that were candidates for the ministry, he desired us all to unite in singing a psalm on that subject, even Zion’s prosperity. And on his desire we sung a part of the 102d Psalm. This seemed much to refresh and revive him, and gave him new strength; so that, though before he could scarcely speak at all, now he proceeded with some freedom of speech, to give his dying counsels to those two young gentlemen before mentioned, relating to their preparation for, and prosecution of, that great work of the ministry they were designed for; and in particular, earnestly recommended to them frequent secret fasting and prayer: and enforced his counsel with regard to this, from his own experience of the great comfort and benefit of it; which (said he) I should not mention, were it not that I am a dying person. And after he had finished his counsel, he made a prayer in the audience of us all; wherein, besides praying for this family, for his brethren, and those candidates for the ministry, and for his own congregation, he earnestly prayed for the reviving and flourishing of religion in the world. Till now, he had every day sat up part of the day; but after this he never rose from his bed.
Wednesday, Sept. 30. I was obliged to keep my bed the whole day, through weakness. However, redeemed a little time, and, with the help of my brother, read and corrected about a dozen pages in my MS. giving an account of my conversion.
Thursday, Oct. 1. I endeavoured again to do something by way of writing, but soon found my powers of body and mind utterly fail. Felt not so sweetly as when I was able to do something that I hoped would do some good. In the evening was discomposed and wholly delirious; but it was not long before God was pleased to give me some sleep, and fully composed my mind.
>From this time forward he had the free use of his reason till the day before his death; excepting that at some times he appeared a little lost for a moment, at first waking out of sleep.
“Friday, Oct. 2. My soul was this day, at turns, sweetly set on God: I longed to be with him, that I might behold his glory. I felt sweetly disposed to commit all to him, even my dearest friends, my dearest flock, my absent brother, and all my concerns for time and eternity. Oh that his kingdom might come in the world; that they might all love and glorify him, for what he is in himself; and that the
blessed Redeemer might ‘see of the travail of his soul, and be satisfied!’ ‘Oh come, Lord Jesus, come quickly! Amen.’”
Here ends his diary: these are the last words that are written in it, either by his own hand, or by any other from his mouth.
The next evening we very much expected his brother John from New Jersey; it being about a week after the time that he proposed for his return, when he went away. And though our expectations were still disappointed; yet Mr. Brainerd seemed to continue unmoved, in the same calm and peaceful frame that he had before manifested; as having resigned all to God, and having done with his friends, and with all things here below.
On the morning of the next day, being Lord’s day, Oct. 4, as my daughter Jerusha (who chiefly attended him) came into the room, he looked on her very pleasantly, and said,” Dear Jerusha, are you willing to part with me?—I am quite willing to part with you: I am willing to part with all my friends: I am willing to part with my dear brother John, although I love him the best of any creature living: I have committed him and
all my friends to God, and can leave them with God. Though, if I thought I should not see you and be happy with you in another world, I could not bear to part with you. But we shall spend a happy eternity together!”
Since this, it has pleased a holy and sovereign God to take away this my dear child by death, on the 14th of February, next following, after a short illness of five days, in the eighteenth year of her age. She was a person of much the same spirit with Mr. Brainerd. She had constantly taken care of and attended him in his sickness, for nineteen weeks before his death; devoting herself to it with great delight, because she looked on him as an
eminent servant of Jesus Christ. In this time he had much conversation with her on the things of religion; and in his dying state, often expressed to us, her parents, his great satisfaction concerning her true piety, and his confidence that he should meet her in heaven: and his high opinion of her, not only as a true Christian, but a very eminent saint: one whose soul was uncommonly fed and entertained with things that appertain to the most spiritual, experimental, and distinguishing parts of
religion; and one who, by the temper of her mind, was fitted to deny herself for God, and to do good, beyond any young women whatsoever that he knew of. She had manifested a heart uncommonly devoted to God, in the course of her life, many years before her death: and said on her death-bed, that “she had not seen one minute for several years, wherein she desired to live one minute longer, for the sake of any other good in life, but doing good, living to God, and doing what might be for his
glory.”
His distemper now very apparently preyed on his vitals in an extraordinary manner: not by a sudden breaking of ulcers in his lungs, as at Boston, but by a constant discharge of purulent matter, in great quantities: so that what he brought up by expectoration, seemed to be as it were mouthfuls of almost clear pus; which was attended with very inward pain and distress.
On Thursday, Oct. 6, he lay for a considerable time as if he were dying. At which time he was heard to utter, in broken whispers, such expressions as these; “He will come, he will not tarry. I shall soon he in glory. I shall soon glorify God with the angels.” But after some time he revived.
The next day, Wednesday, Oct. 7, his brother John arrived from New Jersey; where he had been detained much longer than he intended, by a mortal sickness prevailing among the Christian Indians, and by some other circumstances that made his stay with them necessary. Mr. Brainerd was affected and refreshed with seeing him, and appeared fully satisfied with the reasons of his delay; seeing the interest of religion and of the souls of his people required it.
The next day, Thursday, Oct. 8, he was in great distress and agonies of body; and for the greater part of the day, was much disordered as to the exercise of his reason. In the evening he was more composed, and had the use of his reason well; but the pain of his body continued and increased. He told me, it was impossible for any to conceive
Much respect was shown to his memory at his funeral which was on the Monday following, after a sermon preached the same day, on that solemn occasion. His funeral was attended by eight of the neighbouring ministers, and seventeen other gentlemen of liberal education, and a great concourse of people.
THE Journal having been so much referred to in the Life and Diary, and being originally a part of the Diary itself, this work would be very imperfect without it. It was first printed not only in two parts, but with some variation in the Titles, which are here subjoined. The First Part was,
“Mirabilia Dei inter Indicos;Or the Rise and Progress of a remarkable Work of GraceAmongst a number of the Indians,In the Provinces of New Jersey and Pennsylvania;Justly represented in a JOURNAL kept by order of the Honourable Society (in Scotland) for Propagating Christian Knowledge; with some General Remarks;By DAVID BRAINERD,Minister of the Gospel, and Missionary from the said Society:Published by the Reverend and worthy Correspondents of the said Society;with a Preface by them.”
The Second Part was,
“Divine Grace Displayed;Or the Continuance and Progress of a remarkable Work of GraceAmong some of the IndiansBelonging to the Provinces of New Jersey and Pennsylvania;Justly represented in a Journal kept by order of the Honourable Society (in Scotland)for Propagating Christian Knowledge;with some General Remarks;To which is subjoined an Appendix, containing some account of sundry things, especially of the Difficulties attendingthe Work of a Missionary among the Indians:By David Brainerd,Minister of the Gospel, and Missionary from the said Society:Published by the Reverend and worthy Correspondents of the said Society.”
The design of this publication is to give God the glory of his distinguishing grace, and gratify the pious curiosity of those who are waiting and praying for that blessed time, when the Son of God, in a more extensive sense than has yet been accomplished, shall receive “the heathen for his inheritance, and the uttermost parts of the earth for a possession.”
Whenever any of the guilty race of mankind are awakened to a just concern for their eternal interest, are humbled at the footstool of a sovereign God, and are persuaded and enabled to accept the offers of redeeming love, it must always be acknowledged a wonderful work of divine grace, which demands our thankful praises. But doubtless it is a more affecting evidence of almighty power, a more illustrious display of sovereign mercy, when those are enlightened with the knowledge of salvation, who have for many ages dwelt in the grossest darkness and heathenism, and are brought to a cheerful subjection to the government of our divine Redeemer, who from generation to generation had remained the voluntary slaves of “the prince of darkness.”
This is that delightful scene which will present itself to the reader’s view, while he attentively peruses the following pages. Nothing certainly can be more agreeable to a benevolent and religious mind, than to see those that were sunk in the most degenerate state of human nature, at once, not only renounce those barbarous customs they had been inured to from their infancy, but surprisingly transformed into the character of real and devout Christians.
This mighty change was brought about by the plain and faithful preaching of the gospel, attended with an uncommon effusion of the divine Spirit, under the ministry of the Reverend David Brainerd, a Missionary employed by the Honourable Society in Scotland, for propagating Christian Knowledge.
It would perhaps have been more agreeable to the taste of politer readers, if the following Journal had been cast into a different method, and formed into one connected narrative. But the worthy author, amidst his continued labours, had no time to spare for such an undertaking. Besides, the pious reader will take a peculiar pleasure to see this work described in its native simplicity, and the operations of the Spirit upon the minds of these poor benighted pagans, laid down just in the method and order in which they happened. This, it must be confessed, will occasion frequent repetitions; but these, as they tend to give a fuller view of this amazing dispensation of divine grace in its rise and progress, we trust, will be easily forgiven.
When we see such numbers of the most ignorant and barbarous of mankind, in the space of a few months, “turned from darkness to light, and from the power of sin and Satan unto God,” it gives us encouragement to wait and pray for that blessed time, when our victorious Redeemer shall, in a more signal manner than he has yet done, display the “banner of his cross,” march on from “conquering to conquer, till the kingdoms of this world are become the kingdoms of our Lord and of his Christ.” Yea, we cannot but lift up our heads with joy, and hope that it may be the dawn of that bright and illustrious day, when the Sun Of Righteousness shall “arise and shine from one end of the earth to the other;” when, to use the language of the inspired prophets, “the Gentiles shall come to his light, and sings to the brightness of his rising;” in consequence of which, “the wilderness and solitary places shall be glad, and the desert rejoice and blossom as the rose.”
It is doubtless the duty of all, in their different stations, and according to their respective capacities, to use their utmost endeavours to bring forward this promised, this desired day. There is a great want of schoolmasters among these Christianized Indians, to instruct their youth in the English language, and the principles of the christian faith; for this as yet, there is no certain provision made:
In the observations intermixed with the diary, after the date of June 18th and Sept. 16th, 1747, it appears that some gentlemen from Boston took this affair into their charitable consideration; partly in consequence of this hint, and more especially from Mr. Brainerd’s application by letter. –W.
The CORRESPONDENTS.
FROM A. D. 1745 JUNE 19th TO NOV. 4th, AT CROSSWEEKSUNG AND FORKS OF DELAWARE.
CROSSWEEKSUNG, in New Jersey, June, 1745.
June 19. Having spent most of my time for more than a year past amongst the Indians in the Forks of Delaware in Pennsylvania; and having in that time made two journeys to Susquehannah river, far back in that province, in order to treat with the Indians there, respecting Christianity; and not having had any considerable appearance of special success in either of those places, which damped my spirits, and was not a little discouraging to me; upon hearing that there was a number of Indians in and about a place called (by the Indians) Crossweeksung in New Jersey, near fourscore miles south-eastward from the Forks of Delaware, I determined to make them a visit, and see what might be done towards the Christianizing of them; and accordingly arrived among them this day.
I found very few persons at the place I visited, and perceived the Indians in these parts were very much scattered, there being not more than two or three families in a place, and these small settlements six, ten, fifteen, twenty, and thirty miles, and some more, from the place I was then at. However, I preached to those few I found, who appeared well disposed, and not inclined to object and cavil, as the Indians had frequently done elsewhere.
When I had concluded my discourse, I informed them (there being none but a few women and children) that I would willingly visit them again the next day. Whereupon they readily set out, and travelled ten or fifteen miles, in order to give notice to some of their friends at that distance. These women, like the woman of Samaria, seemed desirous that others might “see the man that told them what they had done” in their lives past, and the misery that attended their idolatrous ways.
June 20. Visited and preached to the Indians again as I proposed. Numbers more were gathered at the invitations of their friends, who heard me the day before. These also appeared as attentive, orderly, and well disposed as the others. And none made any objection, as Indians in other places have usually done.
June 22. Preached to the Indians again. Their number, which at first consisted of about seven or eight persons, was now increased to near thirty. There was not only a solemn attention among them, but some considerable impressions, it was apparent, were made upon their minds by
Lord’s day, June 23. Preached to the Indians, and spent the day with them. Their number still increased; and all with one consent seemed to rejoice in my coming among them. Not a word of opposition was heard from any of them against Christianity, although in times past they had been as opposite to any thing of that nature, as any Indians whatsoever. And some of them not many months before, were enraged with my interpreter, because he attempted to teach them something of Christianity.
June 24. Preached to the Indians at their desire, and upon their own motion. To see poor pagans desirous of hearing the gospel of Christ, animated me to discourse to them, although I was now very weakly, and my spirits much exhausted. They attended with the greatest seriousness and diligence; and there was some concern for their souls’ salvation apparent among them.
June 27. Visited and preached to the Indians again. Their number now amounted to about forty persons. Their solemnity and attention still continued; and a considerable concern for their souls became very apparent among sundry of them.
June 28. The Indians being now gathered, a considerable number of them, from their several and distant habitations, requested me to preach twice a day to them, being desirous to hear as much as they possibly could while I was with them. I cheerfully complied with their motion, and could not but admire the goodness of God, who, I was persuaded, had inclined them thus to inquire after the way of salvation.
June 29. Preached again twice to the Indians. Saw, as I thought, the hand of God very evidently, and in a manner somewhat remarkable, making provision for their subsistence together, in order to their being instructed in divine things. For this day and the day before, with only walking a little way from the place of our daily meeting, they killed three deer, which were a seasonable supply for their wants, and without which, it seems, they could not have subsisted together in order to attend the means of grace.
Lord’s day, June 30. Preached twice this day also. Observed yet more concern and affection among the poor heathens than ever; so that they even constrained me to tarry yet longer with them; although my constitution was exceedingly worn out, and my health much impaired by my late fatigues and labours, and especially by my late journey to Susquehannah in May last, in which I lodged on the ground for several weeks together.
July 1. Preached again twice to a very serious and attentive assembly of Indians, they having now learned to attend the worship of God with Christian decency in all respects. There were now between forty and fifty, persons of them present, old and young. I spent some considerable time in discoursing with them in a more private way, inquiring of them what they remembered of the great truths that had been taught them from day to day; and may justly say, it was amazing to see how they had received and retained the instructions given them, and what a measure of knowledge some of them had acquired in a few days.
July 2. Was obliged to leave these Indians at Crossweeksung, thinking it my duty, as soon as health would admit, again to visit those at the Forks of Delaware. When I came to take leave of them, and spoke something particularly to each of them, they all earnestly inquired when I would come again, and expressed a great desire of being further instructed. And of their own accord agreed, that when I should come again, they would all meet and live together during my continuance with them; and that they would do their utmost endeavours to gather all the Indians in these parts that were yet further remote. And when I parted, one told me with many tears, “She wished God would change her heart:” another, that “she wanted to find Christ:” and an old man that had been one of their chiefs, wept bitterly with concern for his soul. I then promised them to return as speedily as my health and business elsewhere would admit, and felt not a little concerned at parting, lest the good impressions then apparent upon numbers of them, might decline and wear off, when the means came to cease; and yet could not but hope that he who, I trusted, had begun a good work among them, and who I knew did not stand in need of means to carry it on, would maintain and promote it. At the same time I must confess, that I had often seen encouraging appearances among the Indians elsewhere prove wholly abortive; and it appeared the favour would be so great, if God should now, after I had passed through so considerable a series of almost fruitless labours and fatigues, and after my rising hopes had been so often frustrated among these poor pagans, give me any special success in my labours with them. I could not believe, and scarce dared to hope, that the event would be so happy, and scarce ever found myself more suspended between hope and fear, in any affair, or at any time, than this.
This encouraging disposition and readiness to receive instruction, now apparent among these Indians, seems to have been the happy effect of the conviction that one or two of them met with some time since at the Forks of Delaware, who have since endeavoured to show their friends the evil of idolatry, &c. And although the other Indians seemed but little to regard, but rather to deride them, yet this, perhaps, has put them into a thinking posture of mind, or at least, given them some thoughts about Christianity, and excited in some of them a curiosity to hear, and so made way for the present encouraging attention. An apprehension that this might be the case here, has given me encouragement that God may in such a manner bless the means I have used with Indians in other places, where there is as yet no appearance of it. If so, may his name have the glory of it; for I have learned by experience that he only can open the ear, engage the attention, and incline the heart of poor benighted, prejudiced pagans to receive instruction.
Forks Of Delaware, in Pennsylvania, July, 1745.
Lord’s day, July 14. Discoursed to the Indians twice, several of whom appeared concerned, and were, I have reason to think, in some measure convinced by the divine Spirit of their sin and misery; so that they wept much the whole time of divine service. Afterwards discoursed to a number of white people then present.
July 18. Preached to my people, who attended diligently, beyond what had been common among these Indians: and some of them appeared concerned for their souls.
Lord’s day, July 21. Preached to the Indians first, then to a number of white people present, and in the afternoon to the Indians again. Divine truth seemed to make very considerable impressions upon several of them, and caused the tears to flow freely. Afterwards I baptized my interpreter and his wife, who were the first I baptized among the Indians.
They are both persons of some experimental knowledge in religion; have both been awakened to a solemn concern for their souls; have to appearance been brought to a sense of their misery and undoneness in themselves; have both appeared to be comforted with divine consolations; and it is apparent both have passed a great, and I cannot but hope a saving, change.
It may perhaps be satisfactory and agreeable that I should give some brief relation of the man’s exercise and experience since he has been with me, especially seeing he is employed as my interpreter to others. When I first employed him in this business in the beginning of summer, 1744, he was well fitted for his work in regard of his acquaintance with the Indian and English language, as well as with the manners of both nations; and in regard of
his desire that the Indians should conform to the customs and manners of the English, and especially to their manner of living. But he seemed to have little or no impression of religion upon his mind, and in that respect was very unfit for his work, being incapable of understanding and communicating to others many things of importance; so that I laboured under great disadvantages in addressing the Indians, for want of his having an experimental, as well as more
doctrinal, acquaintance with divine truths; and, at times, my spirits sunk and were much discouraged under this difficulty, especially when I observed that divine
He indeed behaved soberly after I employed him, (although before he had been a hard drinker,) and seemed honestly engaged as far as he was capable in the performance of his work; and especially he appeared very desirous that the Indians should renounce their heathenish notions and practices, and conform to the customs of the Christian world. But still he seemed to have no concern about his own soul, till he had been with me a considerable time.
Near the latter end of July, 1744, I preached to an assembly of white people, with more freedom and fervency than I could possibly address the Indians with, without their having first attained a greater measure of doctrinal knowledge. At this time he was present, and was somewhat awakened to a concern for his soul; so that the next day he discoursed freely with me about his spiritual concerns, and gave me an opportunity to use further endeavours to fasten the impressions of his perishing state upon his mind: and I could plainly perceive for some time after this, that he addressed the Indians with more concern and fervency than he had formerly done.
But these impressions seemed quickly to decline, and he remained in a great measure careless and secure, until some time late in the fall of the year following, at which time he fell into a weak and languishing state of body, and continued much disordered for several weeks together. At this season divine truth took hold of him, and made deep impressions upon his mind. He was brought under great concern for his soul, and his exercise was not now transient and unsteady, but constant and abiding, so that his mind was burdened from day to day; and it was now his great inquiry, “What he should do to be saved?” His spiritual trouble prevailed, till at length his sleep, in a measure, departed from him, and he had little rest day or night; but walked about under a great pressure of mind, (for he was still able to walk,) and appeared like another man to his neighbours, who could not but observe his behaviour with wonder.
After he had been some time under this exercise, while he was striving to obtain mercy, he says, there seemed to be an impassable mountain before him. He was pressing towards heaven, as he thought, but “his way was hedged up with thorns, that he could not stir an inch further.” He looked this way and that way, but could find no way at all. He thought, if he could but make his way through these thorns and briers, and climb up the first steep pitch of the mountain, that then there might be hope for him; but no way or means could he find to accomplish this. Here he laboured for a time, but all in vain; he saw it was impossible, he says, for him ever to help himself through this insupportable difficulty. He felt it signified nothing, “it signified just nothing at all for him to strive and struggle any more.” And here, he says, he gave over striving, and felt that it was a gone case with him, as to his own power, and that all his attempts were, and for ever would be, vain and fruitless. And yet was more calm and composed under this view of things, than he had been while striving to help himself.
While he was giving me this account of his exercise, I was not without fears that what he related was but the working of his own imagination, and not the effect of any divine illumination of mind. But before I had time to discover my fears, he added, that at this time he felt himself in a miserable and perishing condition; that he saw plainly what he had been doing all his days, and that he had never done one good thing, as he expressed it. He knew, he said, he was not guilty of some wicked actions that he knew some others guilty of. He had not been used to steal, quarrel, and murder; the latter of which vices are common among the Indians. He likewise knew that he had done many things that were right; he had been kind to his neighbours, &c. But still his cry was, “that he had never done one good thing.” I knew, said he, that I had not been so bad as some others in some things, and that I had done many things which folks call good; but all this did me no good now, I saw that “all was bad, and that I never had done one good thing;” meaning that he had never done any thing from a right principle, and with a right view, though he had done many things that were materially good and right. And now I thought, said he, that I must sink down to hell, that there was no hope for me, “because I never could do any thing that was good;” and if God let me alone never so long, and I should try never so much, still I should do nothing but what is bad, &c.
This further account of his exercise satisfied me that it was not the mere working of his imagination, since he appeared so evidently to die to himself, and to be divorced from a dependence upon his own righteousness, and good deeds, which mankind in a fallen state are so much attached to, and inclined to hope for salvation upon.
There was one thing more in his view of things at this time that was very remarkable. He not only saw, he says, what a miserable state he himself was in, but he likewise saw the world around him, in general, were in the same perishing circumstances, notwithstanding the profession many of thorn made of Christianity, and the hope they entertained of obtaining everlasting happiness. And this he saw clearly, “as if he was now awaked out of sleep, or had a cloud taken from before his eyes.” He saw that the life he had lived was the way to eternal death, that he was now on the brink of endless misery: and when he looked round, he saw multitudes of others who had lived the same life with himself, persons who had no more goodness than he, and yet dreamed that they were safe enough, as he had formerly done. He was fully persuaded by their conversation and behaviour, that they had never felt their sin and misery, as he now felt his.
After he had been for some time in this condition, sensible of the impossibility of his helping himself by any thing he could do, or of being delivered by any created arm, so that he “had given up all for lost,” as to his own attempts, and was become more calm and composed; then, he says, it was borne in upon his mind as if it had been audibly spoken to him, “There is hope, there is hope.” Whereupon his soul seemed to rest and be in some measure satisfied, though he had no considerable joy.
He cannot here remember distinctly any views he had of Christ, or give any clear account of his soul’s acceptance of him, which makes his experience appear the more doubtful, and renders it less satisfactory to himself and others, than it might be, if he could remember distinctly the apprehensions and actings of his mind at this season. But these exercises of soul were attended and followed with a very great change in the man, so that it might justly be said, he was become another man, if not a new man. His conversation and deportment were much altered, and even the careless world could not but admire what had befallen him to make so great a change in his temper, discourse, and behaviour. And especially there was a surprising alteration in his public performances. He now addressed the Indians with admirable fervency, and scarce knew when to leave off: and sometimes when I had concluded my discourse, and was returning homeward, he would tarry behind to repeat and inculcate what had been spoken.
His change is abiding, and his life, so far as I know, unblemished to this day, though it is now more than six months since he experienced this change; in which space of time he has been as much exposed to strong drink, as possible, in divers places where it has been moving free as water; and yet has never, that I know of, discovered any hankering desire after it. He seems to have a very considerable experience of spiritual exercise, and discourses feelingly of the conflicts and consolations of a real Christian. His heart echoes to the soul-humbling Doctrine of grace, and he never appears better pleased than when he hears of the absolute sovereignty of God, and the salvation of sinners in a way of mere free grace. He has likewise of late had more satisfaction respecting his own state, has been much enlivened and assisted in his work, so that he has been a great comfort to me.
And upon a view and strict observation of his serious and savoury conversation, his Christian temper, and unblemished behaviour for so considerable a time, as well as his experience I have given an account of, I think that I have reason to hope that he is “created anew in Christ Jesus to good works.”
July 23. Preached to the Indians, but had few hearers: those who are constantly at home seem of late to be under some serious impressions of a religious nature.
July 26. Preached to my people, and afterwards baptized my interpreter’s children.
Lord’s day, July 28. Preached again, and perceived my people, at least some of them, more thoughtful than ever about their souls’ concerns. I was told by some, that their seeing my interpreter and others baptized, made them more concerned than any thing they had ever seen or heard before. There was indeed a considerable appearance of divine power amongst them when that ordinance was administered. May that divine influence spread and increase more abundantly!
July 30. Discoursed to a number of my people, and gave them some particular advice and direction, being now about to leave them for the present, in order to renew my visit to the Indians in New Jersey. They were very attentive to my discourse, and earnestly desirous to know when I designed to return to them again.
Crossweeksung, in New Jersey, August, 1745.
Aug. 3. I visited the Indians in these parts in June last, and tarried with them some considerable time, preaching almost daily: at which season God was pleased to pour upon them a spirit of awakening and concern for their souls, and surprisingly to engage their attention to divine truths. I now found them serious, and a number of them under deep concern for an interest in Christ; their convictions of their sinful and perishing state having, in
my absence from them, been much promoted by the labours and endeavours of the Reverend Mr. William Tennent, to whom I had advised them to apply for direction, and whose house they frequented much while I was gone. I preached to them this day with some view to
The Lord, I am persuaded, enabled me, in a manner somewhat uncommon, to set before them the Lord Jesus Christ as a kind and compassionate Saviour, inviting distressed and perishing sinners to accept everlasting mercy. And a surprising concern soon became apparent among them. There were about twenty adult persons together, (many of the Indians at remote places not having as yet had time to come since my return hither,) and not above two that I could see with dry eyes. Some were much concerned, and discovered vehement longings of soul after Christ, to save them from the misery they felt and feared.
Lord’s day, Aug. 4. Being invited by a neighbouring minister to assist in the administration of the Lord’s supper, I complied with his request, and took the Indians along with me; and not only those that were together the day before, but many more that were coming to hear me; so that there were near fifty in all, old and young. They attended the several discourses of the day, and some of them that could understand English, were much affected, and all seemed to have their concern in some measure raised.
Now a change in their manners began to appear very visible. In the evening when they came to sup together, they would not taste a morsel till they had sent to me to come and ask a blessing on their food: at which time sundry of them wept, especially when I minded them how they had in times past eat their feasts in honour to devils, and neglected to thank God for them.
Aug. 5. After a sermon had been preached by another minister, I preached, and concluded the public work of the solemnity from
This day there was one woman, who had been much concerned for her soul, ever since she first heard me preach in June last, who obtained comfort, I trust, solid and well grounded: she seemed to be filled with love to Christ, at the same time behaved humbly and tenderly, and appeared afraid of nothing so much as of grieving and offending him whom her soul loved.
Aug. 6. In the morning I discoursed to the Indians at the house where I lodged: many of them were then much affected, and appeared surprisingly tender, so that a few words about their souls’ concerns would cause the tears to flow freely, and produce many sobs and groans. In the afternoon, they being returned to the place where I had usually preached amongst them, I again discoursed to them there. There were about fifty-five persons in
all, about forty that were capable of attending divine service with understanding. I insisted upon
There were this day two persons that obtained relief and comfort, which (when I came to discourse with them particularly) appeared solid, rational, and scriptural. After I had inquired into the grounds of their comfort, and said many things I thought proper to them, I asked them what they wanted God to do further for them? They replied, “They wanted Christ should wipe their hearts quite clean,” &c. Surprising were now the doings of the Lord, that I can say no less of this day (and I need say no more of it) than that the arm of the Lord was powerfully and marvellously revealed in it.
Aug. 7. Preached to the Indians from
After public service was concluded, I found two persons more that had newly met with comfort, of whom I had good hopes: and a third that I could not but entertain some hopes of, whose case did not appear so clear as the other; so that here were now six in all that had got some relief from their spiritual distresses, and five whose experience appeared very clear and satisfactory. And it is worthy of remark, that those who obtained comfort first, were in general deeply affected with concern for their souls, when I preached to them in June last.
Aug. 8. In the afternoon I preached to the Indians; their number was about sixty-five persons, men, women, and children: I discoursed from
I stood amazed at the influence that seized the audience almost universally, and could compare it to nothing more aptly than the irresistible force of a mighty torrent or swelling deluge, that with its insupportable weight and pressure bears down and sweeps before it whatever is in its way. Almost all persons of all ages were bowed down with concern together, and scarce one was able to withstand the shock of this surprising operation. Old men and women who had been drunken wretches for many years, and some little children not more than six or seven years of age, appeared in distress for their souls, as well as persons of middle age. And it was apparent these children (some of them at least) were not merely frighted with seeing the general concern; but were made sensible of their danger, time badness of their hearts, and their misery without Christ, as some of them expressed it. The most stubborn hearts were now obliged to bow. A principal man among the Indians, who before was most secure and self-righteous, and thought his state good because he knew more than the generality of the Indians had formerly done, and who with a great degree of confidence the day before, told me “he had been a Christian more than ten years,” was now brought under solemn concern for his soul, and wept bitterly. Another man advanced in years, who had been a murderer, a powow, (or conjurer,) and a notorious drunkard, was likewise brought now to cry for mercy with many tears, and to complain much that he could be no more concerned when he saw his danger so very great.
They were almost universally praying and crying for mercy in every part of the house, and many out of doors, and numbers could neither go nor stand. Their concern was so great, each one for himself, that none seemed to take any notice of those about them, but each prayed freely for himself. And, I am led to think, they were to their own apprehension as much retired as if they had been individually by themselves in the thickest desert; or, I believe rather, that they thought nothing about any but themselves and their own states, and so were every one praying apart, although all together.
It seemed to me there was now an exact fulfilment of that prophecy,
This concern in general was most rational and just, those who had been awakened any considerable time, complained more especially of the badness of their hearts; and those newly awakened of the badness of their lives and actions past; and all were afraid of the anger of God, and of everlasting misery as the desert of their sins. Some of the white people, who came out of curiosity to “hear what this babbler would say” to the poor ignorant Indians, were much awakened, and some appeared to be wounded with a view of their perishing state.
Those who had lately obtained relief, were filled with comfort at this season; they appeared calm and composed, and seemed to rejoice in Christ Jesus; and some of them took their distressed friends by the hand, telling them of the goodness of Christ, and the comfort that is to be enjoyed in him, and thence invited them to come and give up their hearts to him. And I could observe some of them in the most honest and unaffected manner, (without any design of being taken notice of,) lifting up their eyes to heaven, as if crying for mercy, while they saw the distress of the poor souls around them.
There was one remarkable instance of awakening this day, that I cannot but take particular notice of here. A young Indian woman, who I believe never knew before she had a soul, nor ever thought of any such thing, hearing that there was something strange among the Indians, came it seems to see what was the matter. In her way to the Indians she called at my lodgings, and when I told her I designed presently to preach to the Indians, laughed and seemed to mock; but went however to them. I had not proceeded far in my public discourse before she felt effectually that she had a soul; and before I had concluded my discourse, was so convinced of her sin and misery, and so distressed with concern for her soul’s salvation, that she seemed like one pierced through with a dart, and cried out incessantly. She could neither go nor stand, nor sit on her seat without being held up. After public service was over, she lay flat on the ground praying earnestly, and would take no notice of, nor give any answer to, any that spoke to her. I hearkened to know what she said, and perceived the burden of her prayer to be, Guttummaukalummeh wechaumeh kmeleh Ndah, i. e. “Have mercy on me, and help me to give you my heart.” And thus she continued praying incessantly for many hours together. This was indeed a surprising day of God’s power, and seemed enough to convince an atheist of the truth, importance, and power of God’s word.
Aug. 9. Spent almost the whole day with the Indians, the former part of it in discoursing to many of them privately, and especially to some who had lately received comfort, and endeavouring to inquire into the grounds of it, as well as to give them some proper instructions, cautions, and directions.
In the afternoon discoursed to them publicly. There were now present about seventy persons, old and young. I opened and applied the parable of the sower,
The cry of these was soon heard by others, who, though scattered before, immediately gathered round. I then proceeded in the same strain of gospel-invitation, till they were all melted into tears and cries, except two or three; and seemed in the greatest distress to find and secure an interest in the great Redeemer. Some who had but little more than a ruffle made in their passions the day before, seemed now to be deeply affected and wounded at heart: and the concern in general appeared near as prevalent as it was the day before. There was indeed a very great mourning among them, and yet every one seemed to mourn apart. For so great was their concern, that almost every one was praying and crying for himself, as if none had been near. Guttummaukalummeh, guttummaukalummeh, i. e. “Have mercy upon me, have mercy upon me;” was the common cry.
It was very affecting to see the poor Indians, who the other day were hallooing and yelling in their idolatrous feasts and drunken frolics, now crying to God with such importunity for an interest in his dear Son! Found two or three persons, who, I had reason to hope, had taken comfort upon good grounds since the evening before: and these, with others that had obtained comfort, were together, and seemed to rejoice much that God was carrying on his work with such power upon others.
Aug. 10. Rode to the Indians, and began to discourse more privately to those who had obtained comfort and satisfaction; endeavouring to instruct, direct, caution, and comfort them. But others being eager of hearing every word that related to spiritual concerns, soon came together one after another; and when I had discoursed to the young converts more than half an hour, they seemed much melted with divine things, and earnestly desirous to
be with Christ. I told them of the godly soul’s perfect purity and full enjoyment of Christ, immediately upon its separation from the body; and that it would be for ever inconceivably more happy than they had ever been for any
When I had spent some time with these, I turned to the other Indians, and spoke to them from
Sundry persons who before had been but slightly awakened, were now deeply wounded with a sense of their sin and misery. And one man in particular, who was never before awakened, was now made to feel that “the word of the Lord was quick and powerful, sharper than any two-edged sword.” He seemed to be pierced at heart with distress, and his concern appeared most rational and scriptural: for he said, “all the wickedness of his past life was brought fresh to his remembrance, and he saw all the vile actions he had done formerly as if done but yesterday.”
Found one that had newly received comfort, after pressing distress from day to day. Could not but rejoice and admire divine goodness in what appeared this day. There seems to be some good done by every discourse; some newly awakened every day, amid some comforted. It was refreshing to observe the conduct of those that had obtained comfort, while others were distressed with fear and concern; that is, lifting up their hearts to God for them.
Lord’s day, Aug. 11. Discoursed in the forenoon from the parable of the prodigal son,
The number of the Indians, old and young, was now upwards of seventy, and one or two were newly awakened this day, who never had appeared to be moved with concern for their souls before. Those who had obtained relief and comfort, and had given hopeful evidences of having passed a saving change, appeared humble amid devout, and behaved in an agreeable and Christian-like manner. I was refreshed to see the tenderness of conscience manifest in some of them, one instance of which I cannot but notice. Perceiving one of them very sorrowful in the morning, I inquired into the cause of her sorrow, and found the difficulty was, she had been angry with her child the evening before, and was now exercised with fears, lest her anger had been inordinate and sinful, which so grieved her, that she waked and began to sob before day-light, and continued weeping for several hours together.
Aug. 14. Spent the day with the Indians. There was one of them who had some time since put away his wife, (as is common among them,) and taken another woman, and being now brought under some serious impressions, was much concerned about that affair in particular, and seemed fully convinced of the wickedness of that practice, and earnestly desirous to know what God would have him do in his present circumstances. When the law of God respecting marriage had been opened to them, and the cause of his leaving his wife inquired into; and when it appeared she had given him no just occasion by unchastity to desert her, and that she was willing to forgive his past misconduct, and to live peaceably with him for the future, and that she moreover insisted on it as her right to enjoy him; he was then told, that it was his indispensable duty to renounce the woman he had last taken, and receive the other who was his proper wife, and live peaceably with her during life. With this he readily and cheerfully complied, and thereupon publicly renounced the woman he had last taken, and publicly promised to live with and be kind to his wife during life, she also promising the same to him. And here appeared a clear demonstration of the power of God’s word upon their hearts. I suppose a few weeks before, the whole world could not have persuaded this man to a compliance with Christian rules in this affair.
I was not without fears, lest this proceeding might be like putting “new wine into old bottles,” and that some might be prejudiced against Christianity, when they saw the demands made by it. But the maim being much concerned about the matter, the determination of it could be deferred no longer, and it seemed to have a good, rather than an ill, effect among the Indians, who generally owned, that the laws of Christ were good and right respecting the
affairs of marriage. In the afternoon I preached to them from the apostle’s discourse to Cornelius,
Aug. 15. Preached from
Aug. 16. Spent a considerable time in conversing privately with sundry of the Indians. Found one that had got relief and comfort, after pressing concern, and could not but hope, when I came to discourse particularly with her, that her comfort was of the right kind. In the afternoon, I preached to them from
There was a great concern for their souls spread pretty generally among them; but especially there were two persons newly awakened to a sense of their sin and misery, one of whom was lately come, and the other had all along been very attentive, and desirous of being awakened, but could never before have any lively view of her perishing state. But now her concern and spiritual distress was such, that, I thought, I had never seen any more
pressing. Sundry old men were also in distress for their souls; so that they could not refrain from weeping and crying out aloud, and their bitter groans were the most convincing, as well as affecting, evidence of the reality and depth of their inward anguish. God is powerfully at work among them! True and genuine convictions of sin are daily promoted in many instances, and some are newly awakened from time to time, although some few, who felt a commotion in their passions in days
past, seem now to discover that their
Aug. 17. Spent much time in private conferences with the Indians. Found one who had newly obtained relief and comfort, after a long season of spiritual trouble and distress he having been one of my hearers in the Forks of Delaware for more than a year, and now followed me here under deep concern for his soul and had abundant reason to hope that his comfort was well grounded, and truly divine. Afterwards discoursed publicly from
Lord’s day, Aug. 18. Preached in the forenoon to an assembly of white people, made up of Presbyterians, Baptists, Quakers, &c. Afterwards preached to the Indians from
Aug. 19. Preached from
Aug. 23. Spent some time with the Indians in private discourse; afterwards preached to them from
Aug. 24. Spent the forenoon in discoursing to some of the Indians, in order to their receiving the ordinance of baptism. When I had opened the nature of the ordinance, the obligations attending it, the duty of devoting ourselves to God in it, and the privilege of being in covenant with him, sundry of them seemed to be filled with love to God, and delighted with the thoughts of giving up themselves to him in that solemn and public manner, melted and refreshed with the hopes of enjoying the blessed Redeemer.
Afterwards I discoursed publicly from
There were several Indians newly come, who thought their state good, and themselves happy, because they had sometimes lived with the white people under gospel-light, had learned to read, were civil, &c. although they appeared utter strangers to their own hearts, and altogether unacquainted with the power of religion, as well as with the d.octrine of grace. With those I discoursed particularly after public worship, and was surprised to see their self-righteous disposition, their strong attachment to the covenant of works for salvation, and the high value they put upon their supposed attainments. Yet after much discourse, one appeared in a measure convinced, that “by the deeds of the law no flesh living can be justified,” and wept bitterly, inquiring “what he must do to be saved!”
This was very comfortable to others, who had gained some experimental acquaintance with their own hearts; for before they were grieved with the conversation and conduct of these new corners, who boasted of their knowledge, and thought well of themselves, but evidently discovered to those that had any experience of divine truths, that they knew nothing of their own hearts.
Lord’s day, Aug. 25. Preached in the forenoon from
In the afternoon discoursed from
After the crowd of spectators was gone, I called the baptized persons together, and discoursed to them in particular, at the same time inviting others to attend. I minded them of the solemn obligations they were now under to live to God, warned them of the evil and dreadful consequences of careless living, especially after this public profession of Christianity; gave them directions for their future conduct, and encouraged them to watchfulness and devotion, by setting before them the comfort and happy conclusion of a religious life. This was a desirable and sweet season indeed! Their hearts were engaged and cheerful in duty, and they rejoiced that they had in a public and solemn manner dedicated themselves to God. Love seemed to reign among them! They took each other by the hand with tenderness and affection, as if their hearts were knit together, while I was discoursing to them: and all their deportment toward each other was such, that a serious spectator might justly be excited to cry out with admiration, “Behold how they love one another!” Sundry of the other Indians, at seeing and hearing these things, were much affected, and wept bitterly, longing to be partakers of the same joy and comfort that these discovered by their very countenances as well as conduct.
Aug. 26. Preached to my people from
I no sooner began to discourse in this strain, but the dear Christians in the congregation began to be melted with affection to, and desire of, the enjoyment of Christ, and of a state of perfect purity. They wept affectionately, and yet joyfully, and their tears and sobs discovered brokenness of heart, and yet were attended with real comfort and sweetness; so that this was a tender, affectionate, humble, delightful
melting, and appeared to be the genuine effect of a Spirit of adoption, and very far from that spirit of bondage that they not long since laboured under. The influence seemed to spread from these through the whole assembly,
Being fully convinced it was now my duty to take a journey far back to the Indians on Susquehannah river, (it being now a proper season of the year to find them generally at home,) after having spent some hours in public and private discourses with my people, I told them, that I must now leave them for the present, and go to their brethren far remote, and preach to them; that I wanted the Spirit of God should go with me, without whom nothing could be done to any good purpose among the Indians as they themselves had opportunity to see, and observe, by the barrenness of our meetings at some times, when there was much pains taken to affect and awaken sinners, and yet to little or no purpose and asked them, if they could not be willing to spend the remainder of the day in prayer for me, that God would go with me, and succeed my endeavours for the conversion of those poor souls. They cheerfully complied with the motion, and soon after I left them (the sun being then about an hour and a half high at night) they began, and continued praying all night,) till break of day, or very near, never mistrusting, they tell me, till they went out and viewed the stars, and saw the morning-star a considerable height, that it was later than common bed-time. Thus eager and unwearied were they in their devotions! A remarkable night it was, attended, as my interpreter tells me, with a powerful influence upon those who were yet under concern, as well as those that had received comfort.
There were, I trust, this day two distressed souls brought to the enjoyment of solid comfort in him, in whom the weary find rest. It was likewise remarkable, that this day an old Indian, who has all his days been an obstinate idolater, was brought to give up his rattles (which they use for music in their idolatrous feasts and dances) to the other Indians, who quickly destroyed them; and this without any attempt of mine in the affair, I having said nothing to him about it; so that it seemed it was nothing but just the power of God’s word, without any particular application to this sin, that produced this effect. Thus God has begun, thus he has hitherto surprisingly carried on a work of grace amongst these Indians. May the glory be ascribed to him, who is the sole Author of it!
Forks Of Delaware, in Pennsylvania, Sept. 1745.
Lord’s day, Sept. 1. Preached to the Indians here from
Sept. 3. Preached to the Indians from . “He is despised and rejected of men,” &c. The divine presence seemed to be in the midst of the assembly, and a considerable concern spread amongst them. Sundry persons seemed to be awakened, amongst whom were two stupid creatures that I could scarce ever before keep awake while I was discoursing to them. Could not but rejoice at this appearance of things, although at the same time I could not but fear, lest the concern they at present manifested, might prove like a morning cloud, as something of that nature had formerly done in these parts.
Sept. 5. Discoursed to the Indians from the parable of the sower, afterwards conversed particularly with sundry persons, which occasioned them to weep, and even cry out in an affecting manner, and seized others with surprise and concern; and I doubt not but that a divine power accompanied what was then spoken. Sundry of these persons had been with me to Crossweeksung, and had there seen, and some of them, I trust, felt the power of God’s word in an effectual and saving manner. I asked one of them, who had obtained comfort, and given hopeful evidences of being truly religious, Why he now cried? He replied, “When he thought how Christ was slain like a lamb, and spilt his blood for sinners, he could not help crying, when he was all alone:” and thereupon burst out into tears and cries again. I then asked his wife, who had likewise been abundantly comforted, wherefore she cried? She answered, “She was grieved that the Indians here would not come to Christ, as well as those at Crossweeksung.” I asked her if she found a heart to pray for them, and whether Christ had seemed to be near to her of late in prayer, as in time past? (which is my usual method of expressing a sense of the divine presence.) She replied, “Yes, he had been near to her; and that at some times when she had been praying alone, her heart loved to pray so, that she could not bear to leave the place, but wanted to stay and pray longer.”
Sept. 7. Preached to the Indians from
Lord’s day, Sept. 8. Discoursed to the Indians in the forenoon from
There was one man considerably awakened, who never before discovered any concern for his soul. There appeared a remarkable work of the divine Spirit among them, almost generally, not unlike what has been of late at Crossweeksung. It seemed as if the divine influence had spread from thence to this place; although something of it appeared here in the awakening of my interpreter, his wife, and some few others.
Sundry of the careless white people now present were awakened, (or at least startled,) seeing time power of God so prevalent among the Indians. I then made a particular address to them, which seemed to make some impression upon them, and excite some affection in them.
There are sundry Indians in these parts who have always refused to hear me preach, and have been enraged against those that have attended my preaching. But of late they are more bitter than ever, scoffing at Christianity, and sometimes asking my hearers, “How often they have cried?” and “Whether they have not now cried enough to do the turn?” &c. So that they have already “trial of cruel mockings.”
Sept. 9. Left the Indians in the Forks of Delaware, and set out on a journey towards Susquehannah river, directing my course towards the Indian town more than a hundred and twenty miles west-ward from the Forks. Travelled about fifteen miles, and there lodged.
Sept. 13. After having lodged out three nights, arrived at the Indian town I aimed at on Susquehannah, called Shaumoking, (one of the places, and the largest of them, that I visited in May last,) and was kindly received and entertained by the Indians: but had little satisfaction by reason of the heathenish dance and revel they then held in the house where I was obliged to lodge, which I could not suppress, though I often entreated them to desist, for the sake of one of their own friends who was then sick in the house, and whose disorder was much aggravated by the noise. Alas! how destitute of natural affection are these poor uncultivated pagans! although they seem somewhat kind in their own way. Of a truth, “the dark corners of the earth are full of the habitations of cruelty.”
This town (as I observed in my Journal of May last) lies partly on the east side of the river, partly on the west, and partly on a large island in it, and contains upwards of fifty houses, and they tell me, near three hundred persons, though I never saw much more than half that number in it; but of three different tribes of Indians, speaking three languages wholly unintelligible to each other. About one half of its inhabitants are Delawares, the
others called Senakes, and Tutelas. The Indians of this place are counted the most drunken, mischievous, and ruffianly
Sept. 14. Visited he Delaware king, (who was supposed to be at the point of death when I was here in May last, but was now recovered,) and discoursed with him and others respecting Christianity, and spent the afternoon with them, and had more encouragement than I expected. The king appeared kindly disposed, and willing to be instructed: this gave me some encouragement that God would open an effectual door for my preaching the gospel here, and set up his kingdom in this place. Which was a support and refreshment to me in the wilderness, and rendered my solitary circumstances comfortable and pleasant.
Lord’ day, Sept. 15. Visited the chief of the Delawares again; was kindly received by him, and discoursed to the Indians in the afternoon. Still entertained hopes that God would open their hearts to receive the gospel, though many of them in the place were so drunk from day to day, that I could get no opportunity to speak to them. Towards night discoursed with one that understood the languages of the Six Nations, (as they are usually called,) who discovered an inclination to hearken to Christianity; which gave me some hopes that the gospel might hereafter be sent to those nations far remote.
Sept. 16. Spent the forenoon with the Indians, endeavouring to instruct them from house to house, and to engage them, as far as I could, to be friendly to Christianity. Towards night went to one part of the town where they were sober, and got together near fifty persons of them, and discoursed to them, having first obtained the king’s cheerful consent. There was a surprising attention among them, and they manifested a considerable desire of being further instructed. There was also one or two that seemed to be touched with some concern for their souls, who appeared well pleased with some conversation in private, after I had concluded my public discourse to them.
My spirits were much refreshed with this appearance of things, and I cold not but return with my interpreter (having no other companion in this journey) to my poor hard lodgings, rejoicing in hopes that God designed to set up his kingdom here, where Satan now reigns in the most eminent manner; and found uncommon freedom in addressing the throne of grace for the accomplishment of so great and glorious a work.
Sept. 17. Spent the forenoon in visiting and discoursing to the Indians. About noon left Shaumoking, (most of the Indians going out this day on their hunting design,) and travelled down the river south-westward.
Sept. 19. Visited an Indian town called Juncauta, situate on an island in Susquehannah. Was much discouraged with the temper and behaviour of the Indians here, although they appeared friendly when I was with them the last spring, and then gave me encouragement to come and see them again. But they now seemed resolved to retain their pagan notions, and persist in their idolatrous practices.
Sept. 20. Visited the Indians again at Juncauta island, and found them almost universally very busy in making preparations for a great sacrifice and dance. Had no opportunity to get them together in order to discourse with them about Christianity, by reason of their being so much engaged about their sacrifice. My spirits were much sunk with a prospect so very discouraging, and especially seeing I had now no interpreter but a pagan, who was as much attached to idolatry as any of them; (my own interpreter having left me the day before, being obliged to attend upon some important business elsewhere, and knowing that he could neither speak nor understand the language of these Indians;) so that I was under the greatest disadvantages imaginable. However, I attempted to discourse privately with some of them, but without any appearance of success: notwithstanding, I still tarried with them.
In the evening they met together, near a hundred of them, and danced round a large fire, having prepared ten fat deer for the sacrifice. The fat of whose inwards they burnt in the fire while they were dancing, and sometime raised the flame to a prodigious height, at the same time yelling and shouting in such a manner, that they might easily have been heard two miles or more. They continued their sacred dance all night, or near the matter, after which they ate the flesh of the sacrifice, and so retired each one to his lodging.
I enjoyed little satisfaction this night, being entirely alone on the island, (as to any Christian company,) and in the midst of this idolatrous revel; and having walked to and fro till body and mind were pained and much oppressed, I at length crept into a little crib made for corn, and there slept on the poles.
Lord’s day, Sept. 21. Spent the day with the Indians on the island. As soon as they were well up in the morning, I attempted to instruct them, and laboured for that purpose to get them together, but quickly found they had something else to do; for near noon they gathered together all their powows, (or conjurers,) and set about half a dozen of them to playing their juggling tricks, and acting their frantic distracted postures, in order to find out why they were then so sickly upon the island, numbers of them being at that time disordered with a fever, and bloody flux. In this exercise they were engaged for several hours, making all the wild, ridiculous, and distracted motions imaginable; sometimes singing; sometimes howling; sometimes extending their hands to the utmost stretch, spreading all their fingers; and they seemed to push with them, as if they designed to fright something away, or at least keep it off at arm’s-end; sometimes stroking their faces with their hands, then spurting water as fine as mist; sometimes sitting flat on the earth, then bowing down their faces to the ground; wringing their sides, as if in pain and anguish; twisting their faces, turning up their eyes, grunting, puffing, &c.
Their monstrous actions tended to excite ideas of horror, and seemed to have something in them, as I thought, peculiarly suited to raise the devil, if he could be raised by any thing odd, ridiculous, and frightful. Some of them, I could observe, were much more fervent and devout in the business than others, and seemed to chant, peep, and mutter with a great degree of warmth and vigour, as if determined to awaken and engage the powers below. I sat at a small distance, not more than thirty feet from them, (though undiscovered,) with my Bible in my hand, resolving, if possible, to spoil their sport, and prevent their receiving any answers from the infernal world, and there viewed the whole scene. They continued their hideous charms and incantations for more than three hours, until they had all wearied themselves out, although they had in that space of time taken sundry intervals of rest; and at length broke up, I apprehended, without receiving any answer at all.
After they had done powowing, I attempted to discourse with them about Christianity; but they soon scattered, and gave me no opportunity for any thing of that nature. A view of these things, while I was entirely alone in the wilderness, destitute of the society of any one that so much as “named the name of Christ,” greatly sunk my spirits, gave me the most gloomy turn of mind imaginable, almost stripped me of all resolution and hope respecting further attempts for propagating the gospel, and converting the pagans, and rendered this the most burdensome and disagreeable sabbath that ever I saw. But nothing, I can truly say, sunk and distressed me like the loss of my hope respecting their conversion. This concern appeared so great, and seemed to be so much my own, that I seemed to have nothing to do on earth if this failed. A prospect of the greatest success in the saving conversion of souls under gospel-light, would have done little or nothing towards compensating for the loss of my hope in this respect; and my spirits now were so damped and depressed, that I had no heart nor power to make any further attempts among them for that purpose, and could not possibly recover my hope, resolution, and courage, by the utmost of my endeavours.
The Indians of this island can many of them understand the English language considerably well, having formerly lived in some part of Maryland among or near the white people, but are very vicious, drunken, and profane, although not so savage as those who have less acquaintance with the English. Their customs in divers respects differ from those of other Indians upon this river. They do not bury their dead in a common form, but let their flesh
consume
When I was in these parts in May last, I had an opportunity of learning many of the notions and customs of the Indians, as well as of observing many of their practices. I then travelled more than a hundred and thirty miles upon the river above the English settlements; and had in that journey a view of some persons of seven or eight distinct tribes, speaking so many different languages. But of all the sights I ever saw among them, or indeed any where else, none appeared so frightful, or so near akin to what is usually imagined of infernal powers none ever excited such images of terror in my mind as the appearance of one who was a devout and zealous reformer, or rather restorer of what he supposed was the ancient religion of the Indians. He made his appearance in his pontifical garb, which was a coat of bears’ skins dressed with the hair on, and hanging down to his toes, a pair of bear-skin stockings, and a great wooden face, painted the one half black, and the other tawny, about the colour of an Indian’s skin, with an extravagant mouth, cut very much awry; the face fastened to a bear-skin cap, which was drawn over his head. He advanced toward me with the instrument in his hand that he used for music in his idolatrous worship, which was a dry tortoise-shell, with sorr e corn in it, and the neck of it drawn on to a piece of wood, which made a very convenient handle. As he came forward, he beat his tune with the rattle, and danced with all his might, but did not suffer any part of his body, not so much as his fingers, to be seen: and no man would have guessed by his appearance and actions, that he could have been a human creature, if they had not had some intimation of it otherwise. When he came near me, I could not but shrink away from him, although it was then noonday, and I knew who it was, his appearance and gestures were so prodigiously frightful. He had a house consecrated to religious uses, with divers images cut out upon the several parts of it; I went in and found the ground beat almost as hard as a rock with their frequent dancing in it. I discoursed with him about Christianity, and some of my discourse he seemed to like, but some of it he disliked entirely. He told me that God had taught him his religion, and that he never would turn from it, but wanted to find some that would join heartily with him in it; for the Indians, he said, were grown very degenerate and corrupt. He had thoughts, he said, of leaving all his friends, and travelling abroad, in order to find some that would join with him; for he believed God had some good people somewhere that felt as he did. He had not always, he said, felt as he now did, but had formerly been like the rest of the Indians, until about four or five years before that time: then he said his heart was very much distressed, so that he could not live among the Indians, but got away into the woods, and lived alone for some months. At length, he says, God comforted his heart, and showed him what he should do; and since that time he had known God and tried to serve him; and loved all men, be they who they would, so as he never did before. He treated me with uncommon courtesy, and seemed to be hearty in it. And I was told by the Indians, that he opposed their drinking strong liquor with all his power; and if at any time he could not dissuade them from it, by all he could say, he would leave them and go crying into the woods. It was manifest he had a set of religious notions that he had looked into for himself, and not taken for granted upon bare tradition; and he relished or disrelished whatever was spoken of a religious nature according as it either agreed or disagreed with his standard. And while I was discoursing he would sometimes say, “Now that I like: so God has taught me,” &c. And some of his sentiments seemed very just. Yet he utterly denied the being of a devil, and declared there was no such a creature known among the Indians of old times, whose religion he supposed he was attempting to revive. He likewise told me that departed souls all went southward, and that the difference between the good and bad was this, that the former were admitted into a beautiful town with spiritual walls, or walls agreeable to the nature of souls; and that the latter would for ever hover round those walls, and in vain attempt to get in. He seemed to be sincere, honest, and conscientious in his own way, and according to his own religious notions, which was more than I ever saw in any other pagan. I perceived he was looked upon and derided amongst most of the Indians as a precise zealot, that made a needless noise about religious matters; but I must say, there was something in his temper and disposition that looked more like true religion than any thing I ever observed amongst other heathens.
But, alas! how deplorable is the state of the Indians upon this river! The brief representation I have here given of their notions and manners, is sufficient to show that they are “led captive by Satan at his will,” in the most eminent manner: and, methinks, might likewise be sufficient to excite the compassion, and engage the prayers, of pious souls for these their fellow-men, who sit in “the regions of the shadow of death.”
Sept. 22. Made some further attempts to instruct and Christianize the Indians on this island, but all to no purpose. They live so near the white people, that they are always in the way of strong liquor, as well as the ill examples of nominal Christians; which renders it so unspeakably difficult to treat with them about Christianity.
Forks Of Delaware, October, 1745.
Oct. 1. Discoursed to the Indians here, and spent some time in private conferences with them about their souls’ concerns, and afterwards invited them to accompany, or if not, to follow, me down to Crossweeksung, as soon as their conveniency would admit; which invitation sundry of them cheerfully accepted.
Crossweeksung, in New Jersey, October, 1745.
Preached to my people from
Lord’s day, Oct. 6. Preached in the forenoon from
Oct. 24. Discoursed from
Oct. 25. Discoursed to my people respecting the resurrection, from
Oct. 26. Being called to assist in the administration of the Lord’s supper, in a neighbouring congregation, I invited my people to go with me, who in general embraced the opportunity cheerfully, and attended the several discourses of that solemnity with diligence and affection, most of them now understanding something of the English language.
Lord’s day, Oct. 27. While I was preaching to a vast assembly of people abroad, who appeared generally easy and secure enough, there was one Indian woman, a stranger, who never heard me preach before, nor ever regarded any thing about religion being now persuaded by some of her friends to come to meeting, though much against her will was seized with pressing concern for her soul, and soon after expressed a great desire of going home, more than forty miles distant, to call her husband, that he also might be awakened to a concern for his soul. Some other of the Indians also appeared to be affected with divine truths this day.
The pious people of the English, numbers of whom I had opportunity to converse with, seemed refreshed with seeing the Indians worship God in that devout and solemn manner with the assembly of his people: and with those mentioned
Oct. 28. Preached again to a great assembly, at which time some of my people appeared affected; and when public worship was over, were inquisitive whether there would not be another sermon in the evening, or before the sacramental solemnity was concluded; being still desirous to hear God’s word.
Crossweeksung,
Oct. 28. Discoursed from
The word of God at this time seemed to fall upon the assembly with a divine power and influence, especially toward the close of my discourse: there was both a sweet melting and bitter mourning in the audience. The dear Christians were refreshed and comforted, convictions revived in others, and sundry persons newly awakened who had never been with us before; and so much of the divine presence appeared in the assembly, that it seemed “this was no other than the house of God, and the gate of heaven.” And all that had any savour and relish of divine things were even constrained by the sweetness of that season to say, “Lord, it is good for us to be here!” If ever there was amongst my people an appearance of the New Jerusalem “as a bride adorned for her husband,” there was much of it at this time; and so agreeable was the entertainment where such tokens of the divine presence were, that I could scarce be willing in the evening to leave the place, and repair to my lodgings. I was refreshed with a view of the continuance of this blessed work of grace among them, and its influence upon strangers of the Indians that had of late, from time to time, providentially fallen into these parts.
Nov. 1. Discoursed from
Lord’s day, Nov. 3. Preached to my people from
Afterwards I baptized fourteen persons of the Indians, six adults and eight children: one of these was near fourscore years of age, and I have reason to hope God has brought her savingly home to himself. Two of the others were men of fifty years old, who had been singular and remarkable, even among the Indians, for their wickedness; one of them had been a murderer, and both notorious drunkards, as well as excessively
quarrelsome; but now I cannot but hope both are become subjects of God’s special grace, especially the worst of them.
The men particularly mentioned in my Journal of August 10th, as being then awakened.
Nov. 4. Discoursed from
There were sundry of the persons lately come here from remote places, that were now brought under deep and pressing concern for their souls, particularly one who not long since came half drunk, and railed on us, and attempted by all means to disturb us while engaged in the divine worship was now so concerned and distressed for her soul, that she seemed unable to get any ease without an interest in Christ. There were many tears and affectionate sobs
and groans in the assembly in general, some weeping for themselves, others for their friends. And although persons are doubtless much easier affected now, than they were in the beginning of this religious concern, when tears and cries for their souls were things unheard of among them; yet I must say, their affection in general appeared genuine and unfeigned; and especially this appeared very conspicuous in those newly awakened. So that true and genuine
Baptized a child this day, and perceived sundry of the baptized persons affected with the administration of this ordinance, as being thereby reminded of their own solemn engagements.
I have now baptized in all forty-seven persons of the Indians, twenty-three adults, and twenty-four children; thirty-five of them belonging to these parts, and the rest to the Forks of Delaware: and, through rich grace, none of them as yet have been left to disgrace their profession of Christianity by any scandalous or unbecoming behaviour.
I might now justly make many remarks on a work of grace so very remarkable as this has been in divers respects; but shall confine myself to a few general hints only.
1st, It is remarkable that God began this work among the Indians at a time when I had the least hope, and, to my apprehension, the least rational prospect of, seeing a work of grace propagated amongst them. My bodily strength being then much wasted by a late tedious journey to Susquehannah, where I was necessarily exposed to hardships and fatigues among the Indians: my mind being also exceedingly depressed with a view of the unsuccessfulness of my labours. I had little reason so much as to hope that God had made me instrumental in the saving conversion of any of the Indians, except my interpreter and his wife. Whence I was ready to look upon myself as a burden to the Honourable Society, that employed and supported me in this business, and began to entertain serious thoughts of giving up my mission; and almost resolved I would do so at the conclusion of the present year, if I had then no better prospect of special success in my work than I had hitherto had. I cannot say I entertained these thoughts because I was weary of the labours and fatigues that necessarily attended my present business, or because I had light and freedom in my. own mind to turn any other way; but purely through dejection of spirit, pressing discouragement, and an apprehension of its being unjust to spend money consecrated to religious uses, only to civilize the Indians, and bring them to an external profession of Christianity. This was all that I could then see any prospect of having effected, while God seemed, as I thought, evidently to frown upon the design of their saving conversion, by withholding the convincing and renewing influences of his blessed Spirit from attending the means I had hitherto used with them for that end.
And in this frame of mind I first visited these Indians at Crossweeksung, apprehending it was my indispensable duty, seeing I had heard there was a number in these parts, to make some attempts for their conversion to God, though I cannot say I had any hope of success, my spirits being now so extremely sunk. And I do not know that my hopes respecting the conversion of the Indians were ever reduced to so low an ebb, since I had any special concern for them, as at this time. And yet this was the very season that God saw fittest to begin this glorious work in! And thus he “ordained strength out of weakness,” by making bare his almighty arm at a time when all hopes and human probabilities most evidently appeared to fail. Whence I learn, that it is good to follow the path of duty, though in the midst of darkness and discouragement.
2dly, It is remarkable how God providentially, and in a manner almost unaccountable, called these Indians together to be instructed in the great things that concerned their souls; and how he seized their minds with the most solemn and weighty concern for their eternal salvation, as fast as they came to the place where his word was preached. When I first came into these parts in June, I found not one man at the place I visited, but only four women and a few children, but before I had been here many days they gathered from all quarters, some from more than twenty miles distant; and when I made them a second visit in the beginning of August, some came more than forty miles to hear me. And many came without any intelligence of what was going on here, and consequently without any design of theirs, so much as to gratify their curiosity; so that it seemed as if God had summoned them together from all quarters for nothing else but to deliver his message to them; and that he did this, with regard to some of them, without making use of any human means; although there were pains taken by some of them to give notice to others at remote places.
Nor is it less surprising that they were one after another affected with a solemn concern for their souls, almost as soon as they came upon the spot where divine truths were taught them. I could not but think often, that their coming to the place of our public worship, was like Saul and his messengers coming among the prophets; they no sooner came but they prophesied; and these were almost as soon affected with a sense of their sin and misery, and with an earnest concern for deliverance, as they made their appearance in our assembly. After this work of grace began with power among them, it was common for strangers of the Indians, before they had been with us one day, to be much awakened, deeply convinced of their sin and misery, and to inquire with great solicitude, “What they should do to be saved?”
3dIy, It is likewise remarkable how God preserved these poor ignorant Indians from being prejudiced against me, and the truths I taught them, by those means that were used with them for that purpose by ungodly people. There were many attempts made by some ill-minded persons of the white people to prejudice them against, or fright them from, Christianity. They sometimes told them, the Indians were well enough already: that there was no need of all this noise about Christianity: that if they were Christians, they would be in no better, no safer, or happier state, than they were already in, &c.
Sometimes they told them that I was a knave, a deceiver, and the like: that I daily taught them lies, and had no other design but to impose upon them, &c. And when none of these, and such like suggestions, would avail to their purpose, they then tried another expedient, and told the Indians, “My design was to gather together as large a body of them as I possibly could, and then sell them to England for slaves.” Than which nothing could be more likely to terrify the Indians, they being naturally of a jealous disposition, and the most averse to a state of servitude perhaps of any people living.
But all these wicked insinuations, through divine goodness overruling, constantly turned against the authors of them, and only served to engage the affections of the Indians more firmly to me: for they being awakened to a solemn concern for their souls, could not but observe, that the persons who endeavoured to imbitter their minds against me, were altogether unconcerned about their own souls, and not only so, but vicious and profane; and thence could not but argue, that if they had no concern for their own, it was not likely they should have for the souls of others.
It seems yet the more wonderful that the Indians were preserved from once hearkening to these suggestions, inasmuch as I was an utter stranger among them, and could give them no assurance of my sincere affection to and concern for them, by any thing that was past, while the persons that insinuated these things were their old acquaintance, who had frequent opportunities of gratifying their thirsty appetites with strong drink, and consequently, doubtless, had the greatest interest in their affections. But from this instance of their preservation from fatal prejudices, I have had occasion with admiration to say, “If God will work, who can hinder?”
4thly, Nor is it less wonderful how God was pleased to provide a remedy for my want of skill and freedom in the Indian language, by remarkably fitting my interpreter for, and assisting him in, the performance of his work. It might reasonably be supposed I must needs labour under a vast disadvantage in addressing the Indians by an interpreter; and that divine truths would unavoidably lose much of the energy and pathos
with which they might at first be delivered, by reason of their coming to the audience from a second hand. But although this has often, to my sorrow and discouragement, been the case in times past, when my interpreter had little or no sense of divine things, yet now it was quite otherwise. I cannot think my addresses
He also appeared to have such a clear doctrinal view of God’s usual methods of dealing with souls under a preparatory work of conviction and humiliation as he never had before; so that I could, with his help, discourse freely with the distressed persons about their internal exercises, their fears, discouragements, temptations, &c. He likewise took pains day and night to repeat and inculcate upon the minds of the Indians the truths I taught them daily; and this he appeared to do, not from spiritual pride, and an affectation of setting himself up as a public teacher, but from a spirit of faithfulness, and an honest concern for their souls.
His conversation among the Indians has likewise, so far as I know, been savoury, as becomes a Christian and a person employed in his work; and I may justly say, he has been a great comfort to me, and a great instrument of promoting this good work among the Indians: so that whatever be the state of his own soul, it is apparent God has remarkably fitted him for this work. And thus God has manifested that, without bestowing on me the gift of tongues, he could find a way wherein I might be as effectually enabled to convey the truths of his glorious gospel to the minds of these poor benighted pagans.
5thly, It is further remarkable, that God has carried on his work here by such means, and in such a manner, as tended to obviate, and leave no room for, those prejudices and objections that have often been raised against such a work. When persons have been awakened to a solemn concern for their souls, by hearing the more awful truths of God’s word, and the terrors of the divine law, insisted upon, it has usually in such cases been objected by some, that such persons were only frighted with a fearful noise of hell and damnation; and that there was no evidence that their concern was the effect of a divine influence. But God has left no room for this objection in the present case, this work of grace having been begun and carried on by almost one continued strain of gospel invitation to perishing sinners. This may reasonably be guessed, from a view of the passages of Scripture I chiefly insisted upon in my discourses from time to time; which I have for that purpose inserted in my Journal.
Nor have I ever seen so general an awakening in any assembly in my life as appeared here, while I was opening and insisting upon the parable of the great supper,
But still, this great awakening, this surprising concern, was never excited by any harangues of terror, but always appeared most remarkable when I insisted upon the compassions of a dying Saviour, the plentiful provisions of the gospel, and the free offers of divine grace to needy, distressed sinners. Nor would I be understood to insinuate, that such a religious concern might justly be suspected as not being genuine, and from a divine influence because produced by the preaching of terror: for this is perhaps God’s more usual way of awakening sinners, and appears entirely agreeable to Scripture, and sound reason. But what I meant here to observe is, that God saw fit to employ and bless milder means for the effectual awakening of these Indians, and thereby obviated the forementioned objection, which the world might otherwise have had a more plausible colour of making.
And as there has been no room for any plausible objection against this work, in regard of the means; so neither in regard of the manner in which it has been carried on. It is true, persons’ concern for their souls has been exceeding great, the convictions of their sin and misery have risen to a high degree, and produced many tears, cries, and groans: but then they have not been attended with those disorders, either bodily or mental, that have sometimes prevailed among persons under religious impressions. There has here been no appearance of those convulsions, bodily agonies, frightful screamings, swoonings, and the like, that have been so much complained of in some places; although there have been some who, with the jailer, have been made to tremble under a sense of their sin and misery, numbers who have been made to cry out from a distressing view of their perishing state, and some that have been, for a time, in a great measure, deprived of their bodily strength, yet without any such convulsive appearances.
Nor has there been any appearance of mental disorders here, such as visions, trances, imaginations of being under prophetic inspiration, and the like; or scarce any unbecoming disposition to appear remarkably affected either with concern or joy; though I must confess, I observed one or two persons, whose concern, I thought, was in a considerable measure affected; and one whose joy appeared to be of the same kind. But these workings of spiritual pride I endeavoured to crush in their first appearances, and have not since observed any affection, either of joy or sorrow, but what appeared genuine and unaffected. But,
6thly, and lastly, The effects of this work have likewise been very remarkable. I doubt not but that many of these people have gained more doctrinal knowledge of divine truths, since I first visited them in June last, than could have been instilled into their minds by the most diligent use of proper and instructive means for whole years together, without such a divine influence. Their pagan notions and idolatrous practices seem to be entirely abandoned in these parts. They are regulated, and appear regularly disposed, in the affairs of marriage; an instance whereof I have given in my Journal of August 14. They seem generally divorced from drunkenness, their darling vice, the “sin that easily besets them;” so that I do not know of more than two or three who have been my steady hearers, that have drank to excess since I first visited them, although before it was common for some or other of them to be drunk almost every day: and some of them seem now to fear this sin in particular more than death itself. A principle of honesty and justice appears in many of them, and they seem concerned to discharge their old debts, which they have neglected, and perhaps scarce thought of, for years past. Their manner of living is much more decent and comfortable than formerly, having now the benefit of that money which they used to consume upon strong drink. Love seems to reign among them, especially those who have given evidences of having passed a saving change: and I never saw any appearance of bitterness or censoriousness in these, nor any disposition to “esteem themselves better than others,” who had not received the like mercy.
As their sorrows under convictions have been great and
And now, upon the whole, I think I may justly say, here are all the symptoms and evidences of a remarkable work of grace among these Indians, that can reasonably be desired or looked for. May the great Author of this work maintain and promote the same here, and propagate it every where, till “the whole earth be filled with his glory!” Amen.
I have now rode more than three thousand miles, that I have kept an exact account of, since the beginning of March last; and almost the whole of it has been in my own proper business as a missionary, upon the design (either immediately or more remotely) of propagating Christian knowledge among the Indians. I have taken pains to look out for a colleague, or companion, to travel with me: and have likewise used endeavours to procure something for his support, among religious persons in New England, which cost me a journey of several hundred miles in length; but have not as yet found any person qualified and disposed for this good work, although I had some encouragement from ministers and others, that it was hopeful a maintenance might be procured for one, when the man should be found.
I have likewise of late represented to the gentlemen concerned with this mission, the necessity of having an English school speedily set up among these Indians, who are now willing to be at the pains of gathering together in a body for this purpose. And in order thereto, have humbly proposed to them the collecting of money for the maintenance of a schoolmaster, and defraying of other necessary charges in the promotion of this good work; which they are now attempting in the several congregations of Christians to which they respectively belong.
The several companies of Indians I have preached to in the summer past, live at great distances from each other. It is more than seventy miles from Crossweeksung in New Jersey, to the Forks of Delaware in Pennsylvania. And from thence to sundry of the Indian settlements I visited on Susquehannah, is more than a hundred and twenty miles. And so much of my time is necessarily consumed in journeying, that I can have but little for any of my necessary studies, and consequently for the study of the Indian languages in particular; and especially seeing I am obliged to discourse so frequently to the Indians at each of these places while I am with them, in order to redeem time to visit the rest. I am, at times, almost discouraged from attempting to gain any acquaintance with the Indian languages, they are so very numerous, (some account of which I gave in my Journal of May last,) and especially seeing my other labours and fatigues engross almost the whole of my time, and bear exceeding hard upon my constitution, so that my health is much impaired. However, I have taken considerable pains to learn the Delaware language, and propose still to do so, as far as my other business and bodily health will admit. I have already made some proficiency in it, though I have laboured under many and great disadvantages in my attempts of that nature. And it is but just to observe here, that all the pains I took to acquaint myself with the language of the Indians I spent my first year with, were of little or no service to me here among the Delawares; so that my work, when I came among these Indians, was all to begin anew.
As these poor ignorant pagans stood in need of having “line upon line, and precept upon precept,” in order to their being instructed and grounded in the principles of Christianity; so I preached “publicly, and taught from house to house,” almost every day for whole weeks together, when I was with them. And my public discourses did not then make up the one half of my work, while there was so many constantly coming to me with that important inquiry, “What must we do to be saved?” and opening to me the various exercises of their minds. And yet I can say, (to the praise of rich grace,) that the apparent success with which my labours were crowned, unspeakably more than compensated for the labour itself, and was likewise a great means of supporting and carrying me through the business and fatigues, which, it seems, my nature would have sunk under, without such an encouraging prospect. But although this success has afforded matter of support, comfort, and thankfulness; yet in this season I have found great need of assistance in my work, and have been much oppressed for want of one to bear a part of my labours and hardships. “May the Lord of the harvest send forth other labourers into this part of his harvest, that those who sit in darkness may see great light, and that the whole earth may be filled with the knowledge of himself! Amen.”
DAVID BRAINERD.
Nov. 20, 1745.
FROM A. D. 1745, NOV. 24th, TO JUNE 19th 1746, AT CROSSWEEKSUNG AND FORKS OF DELAWARE
Crossweeksung, in New Jersey, November, 1745.
Lord’s day, Nov. 24. Preached both parts of the day from the story of Zaccheus,
Nov. 26. After having spent some time in private conferences with my people, I discoursed publicly among them from
Nov. 28. Discoursed to the Indians publicly, after having used some private endeavours to instruct and excite some in the duties of Christianity. Opened and made remarks upon the sacred story of our Lord’s transfiguration,
After public service was over, I asked one of them, who wept and sobbed most affectionately, “What she now wanted?” She replied, “Oh, to be with Christ! she did not know how to stay,” &c. This was a blessed refreshing season to the religious people in general. The Lord Jesus Christ seemed to manifest his divine glory to them, as when transfigured before his disciples. And they, with the disciples, were ready universally to say, “Lord, it is good for us to be here.”
The influence of God’s word was not confined to those who had given evidences of being truly gracious, though at this time I calculated my discourse for, and directed it chiefly to, such. But it appeared to be a season of divine power in the whole assembly; so that most were, in some measure, affected. And one aged man in particular, lately awakened, was now brought under a deep and pressing concern for his soul, and was earnestly inquisitive “how he might find Jesus Christ.” God seems still to vouch-safe his divine presence and the influence of his blessed Spirit to accompany his word, at least in some measure, in all our meetings for divine worship.
Nov. 30. Preached near night, after having spent some hours in private conference with some of my people about their souls’ concerns. Explained and insisted upon the story of the rich man and Lazarus,
Lord’s day, Dec. 1. Discoursed to my people in the forenoon from
At night discoursed to my people again, and gave them some particular cautions and directions relating to their conduct in divers respects. And pressed them to watchfulness in all their deportment, seeing they were encompassed with those that “waited for their halting,” and who stood ready to draw them into temptations of every kind, and then to expose religion for their missteps.
Lord’s day, Dec. 8. Discoursed on the story of the blind man,
Such have been the doings of the Lord here, in awakening sinners, and affecting the hearts of those who are brought to solid comfort, with a fresh sense of divine things from time to time, that it is now strange to see the assembly sit with dry eyes, and without sobs and groans.
Dec. 12. Preached from the parable of the ten virgins,
Lord’s day, Dec. 15. Preached to the Indians from
O how did the hearts of the hearers seem to bow under the weight of divine truths! And how evident did it now appear that they received and felt them, “not as the word of man, but as the word of God!” None can frame a just idea of the appearance of our assembly at this time, but those who have seen a congregation solemnly awed, and deeply impressed, by the special power and influence of divine truths delivered to them in the name of God.
Dec. 16. Discoursed to my people in the evening from
There was much affection and concern in the assembly; and especially one woman appeared in great distress for her soul. She was brought to such an agony in seeking after Christ, that the sweat ran off her face for a considerable time together, although the evening was very cold; and her bitter cries were the most affecting indication of the inward anguish of her heart.
Dec. 21. My people having now attained to a considerable degree of knowledge in the principles of Christianity, I thought it proper to set up a catechetical lecture among them; and this evening attempted something in that form; proposing questions to them agreeable to the Reverend Assembly’s Shorter Catechism, receiving their answers, and then explaining and insisting as appeared necessary and proper upon each question. After which I endeavoured to make some practical improvement of the whole. This was the method I entered upon. They were able readily and rationally to answer many important questions I proposed to them: so that, upon trial, I found their doctrinal knowledge to exceed my own expectations. In the improvement of my discourse, when I came to infer and open the blessedness of those who have so great and glorious a God, as had before been spoken of, “for their everlasting friend and portion,” sundry were much affected; and especially when I exhorted, and endeavoured to persuade them “to be reconciled to God,” through his dear Son, and thus to secure an interest in his everlasting favour. So that they appeared to be not only enlightened and instructed, but affected and engaged in their souls’ concern by this method of discoursing.
This was likewise a season of comfort to some souls, and in particular to one, (the same mentioned in my Journal of the 16th instant,) who never before obtained any settled comfort, though I have abundant reason to think she had passed a saving change some days before. She now appeared in a heavenly frame of mind, composed and delighted with the divine will. When I came to discourse particularly with her, and to inquire of her, how she got
relief and deliverance from the spiritual distresses she had lately been under, she answered in broken English,
In proper English thus, “I tried and tried to save myself, till at last my strength was all gone, and I could not stir any further. Then at last I was forced to let Jesus Christ alone send me to hell if he pleased.” In plain English thus, “I could not help it. My heart would be wicked for all what I could do. I could not make it good.” “By and by my heart was exceeding glad. My heart was glad that Jesus Christ would do with me what he pleased. Then I thought my heart would be glad although Christ should send me to hell. I did not care where he put me, I should love him for all; i.e. do what he would with me.”
And she could not readily be convinced but that she was willing to go to hell, if Christ was pleased to send her there. Though the truth evidently was, her will was so swallowed up in the divine will, that she could not frame any hell in her imagination that would be dreadful or undesirable, provided it was but the will of God to send her to it. Toward night discoursed to them again in the catechetical method I entered upon the evening before. And when I came to improve the truths I had explained to them, and to answer that question, “But how shall I know whether God has chosen me to everlasting life,” by pressing them to come and give up their hearts to Christ, and thereby “to make their election sure;” they then appeared much affected: and the persons under concern were afresh engaged in seeking after an interest in him; while some others who had obtained comfort before, were refreshed to find that love to God in themselves, which was an evidence of his electing love to them.
Dec. 25. The Indians having been used upon Christmas days to drink and revel among some of the white people in these parts, I thought it proper this day to call them together, and discourse to them upon divine things: which I accordingly did from the parable of the barren fig-tree,
Afterwards I discoursed to them on the duty of husbands and wives, from
Dec. 26. This evening I was visited by a person under great spiritual exercise; the most remarkable instance of this kind I ever saw. She was a woman of (I believe) more than fourscore years old, and appeared to be much broken and very childish through age; so that it seemed impossible for man to instil into her mind any notions of divine things, not so much as to give her any doctrinal instruction, because she seemed incapable of being taught. She was led by the hand into my house, and appeared in extreme anguish. I asked her what ailed her? She answered, “That her heart was distressed, and she feared she should never find Christ.” I asked her when she began to be concerned? with divers other questions relating to her distress. To all which she answered, for substance, to this effect, viz. That she had heard me preach many times, but never knew any thing about it, never “felt it in her heart” till the last sabbath; and then it came (she said) “all one as if a needle had been thrust into her heart;” since which time, she had no rest day nor night. She added, that on the evening before Christmas, a number of Indians being together at the house where she was, and discoursing about Christ, their talk pricked her heart, so that she could not sit up, but fell down on her bed; at which time she went away, (as she expressed it,) and felt as if she dreamed, and yet is confident she did not dream. When she was thus gone, she saw two paths; one appeared very broad and crooked: and that turned to the left hand. The other appeared straight, and very narrow; and that went up the hill to the right hand. She travelled, she said, for some time up the narrow right-hand path, till at length something seemed to obstruct her journey. She sometimes called it darkness, and then described it otherwise, and seemed to compare it to a block or bar. She then remembered what she had heard me say about “striving to enter in at the strait gate,” (although she took little notice of it, at the time when she heard me discourse upon that subject,) and thought she would climb over this bar. But just as she was thinking of this, she came back again, as she termed it, meaning that she came to herself; whereupon her soul was extremely distressed, apprehending she had now turned back and forsaken Christ, and that there was therefore no hope of mercy for her.
As I was sensible that trances and imaginary views of things, are of dangerous tendency in religion, when sought after, and depended upon; so I could not but be much concerned about this exercise, especially at first; apprehending this might be a design of Satan to bring a blemish upon the work of God here, by introducing visionary scenes, imaginary terrors, and all manner of mental disorders and delusions, in the
room of genuine convictions of sin, and the enlightening influences of the blessed Spirit; mind I was almost resolved to declare that I looked upon this to be one of Satan’s devices, and to caution my people
I then proposed to her the provision made in the gospel for the salvation of sinners, and the ability and willingness of Christ “to save to the uttermost all (old as well as young) that come to him.” To which she seemed to give a hearty assent. But instantly replied, “Ay, but I cannot come; my wicked heart will not come to Christ; I do not know how to come,” &c. And this she spoke in anguish of spirit, striking on her breast with tears in her eyes, and with such earnest ness in her looks as was indeed piteous and affecting.
She seems to be really convinced of her sin and misery, and her need of a change of heart: and her concern is abiding and constant. So that nothing appears but that this exercise may have a saving issue. And indeed it seems hopeful, seeing she is so solicitous to obtain an interest in Christ, that her heart (as she expresses it) prays day and night.
How far God may make use of the imagination in awakening some persons under these and such like circumstances, I cannot pretend to determine. Or whether this exercise be from a divine influence, I shall leave others to judge. But this I must say, that its effects hitherto bespeak it to be such: nor can it, as I see, be accounted for in a rational way, but from the influence of some spirit, either good or evil. For the woman, I am sure, never heard divine things treated of in the manner she now viewed them in; and it would seem strange she should get such a rational notion of them from the mere working of her own fancy, without some superior, or at least foreign, aid. And yet I must say, I have looked upon it as one of the glories of this work of grace among the Indians, and a special evidence of its being from a divine influence, that there has, till now, been no appearance of such things, no visionary notions, trances, and imaginations, intermixed with those rational convictions of sin, and solid consolations, that numbers have been made the subjects of. And might I have had my desire, there had been no appearance of any thing of this nature at all.
Dec. 28. Discoursed to my people in the catechetical method I lately entered upon. And in the improvement of my discourse, wherein I was comparing man’s present with his primitive state; and showing what he had fallen from, and the miseries he is now involved in and exposed to in his natural estate; and pressing sinners to take a view of their deplorable circumstances without Christ; as also to strive that they might obtain an interest in him; the Lord, I trust, granted a remarkable influence of his blessed Spirit to accompany what was spoken, and a great concern appeared in the assembly: many were melted into tears and sobs, and the impressions made upon them seemed deep and heart-affecting. And in particular, there were two or three persons who appeared to be brought to the last exercises of a preparatory work, and reduced almost to extremity; being in a great measure convinced of the impossibility of their helping themselves, or of mending their own hearts; and seemed to be upon the point of giving up all hope in themselves, and of venturing upon Christ as naked, helpless, and undone. And yet were in distress and anguish because they saw no safety in so doing, unless they could do something towards saving themselves. One of these persons was the very aged woman above mentioned, who now appeared “weary and heavy laden” with a sense of her sin and misery, and her perishing need of an interest in Christ.
Lord’s day, Dec. 29. Preached from
After public worship was over, I went to my house, proposing to preach again after a short season of intermission. But they soon came in one after another, with tears in their eyes, to know “what they should do to be saved.” And the divine Spirit in such a manner set home upon their hearts what I spoke to them, that the house was soon filled with cries and groans. They all flocked together upon this occasion, and those whom I had reason to think in a Christless state, were almost universally seized with concern for their souls.
It was an amazing season of power among them, and seemed as if God had “bowed the heavens, and come down.” So astonishingly prevalent was the operation upon old as well as young, that it seemed as if none would be left in a secure and natural state, but that God was now about to convert all the world. And I was ready to think then, that I should never again despair of the conversion of any man or woman living, be they who or what they would.
It is impossible to give a just and lively description of the appearance of things at this season, at least such as to convey a bright and adequate idea of the effects of this influence. A number might now be seen rejoicing that God had not taken away the powerful influence of his blessed Spirit from this place. Refreshed to see so many “striving to enter in at the strait gate;” and animated with such concern for them, that they wanted “to push them forward,” as some of them expressed it. At the same time numbers both of men and women, old and young, might be seen in tears, and some in anguish of spirit, appearing in their very countenances, like condemned malefactors bound towards the place of execution, with a heavy solicitude sitting in their faces: so that there seemed here (as I thought) a lively emblem of the solemn day of accounts; a mixture of heaven and hell, of joy and anguish inexpressible.
The concern and religious affection was such, that I could not pretend to have any formal religious exercise among them; but spent the time in discoursing to one and another, as I thought most proper, and seasonable for each, and sometimes addressed them all together, and finally concluded with prayer. Such were their circumstances at this season, that I could scarce have half an hour’s rest from speaking from about half an hour before twelve o’clock, (at which time I began public worship,) till past seven at night. There appeared to be four or five persons newly awakened this day and the evening before, some of whom but very lately came among us.
Dec. 30. Was visited by four or five young persons under concern for their souls, most of whom were very lately awakened. They wept much while I discoursed to them, and endeavoured to press upon them the necessity flying to Christ, without delay, for salvation.
Dec. 31. Spent some hours this day in visiting my people from house to house, and conversing with them about their spiritual concerns; endeavouring to press upon Christless souls the necessity of a renovation of heart: and scarce left a house, without leaving some or other of its inhabitants in tears, appearing solicitously engaged to obtain an interest in Christ.
The Indians are now gathered together from all quarters to this place, and have built them little cottages, so that more than twenty families live within a quarter of a mile of me. A very convenient situations in regard both of public and private instruction..
Jan. 1, 1746. Spent some considerable time in visiting my people again. Found scarce one but what was under some serious impressions respecting their spiritual concerns.
Jan. 2. Visited some persons newly come among us, who had scarce ever heard any thing of Christianity before, except the empty name. Endeavoured to instruct them, particularly by the first principles of religion, in the
Jan. 4. Prosecuted my catechetical method of instructing. Found my people able to answer questions with propriety, beyond what could have been expected from persons so lately brought out of heathenish darkness. In the improvement of my discourse, there appeared some concern and affection in the assembly: and especially those of whom I entertained hopes as being truly gracious, at least divers of them, were much affected and refreshed.
Lord’s day, Jan. 5. Discoursed from
Near night I proposed to have proceeded in my usual method of catechising. But while we were engaged in the first prayer, the power of God seemed to descend upon the assembly in such a remarkable manner, and so many appeared under pressing concern for their souls, that I thought it much more expedient to insist upon the plentiful provision made by divine grace for the redemption of perishing sinners, and to press them to a speedy acceptance of the great salvation, than to ask them questions about doctrinal points. What was most practicable, seemed most seasonable to be insisted upon, while numbers appeared so extraordinarily solicitous to obtain an interest in the great Redeemer. Baptized two persons this day; one adult (the woman particularly mentioned in my Journal of Dec. 22) and one child.
This woman has discovered a very sweet and heavenly frame of mind, from time to time, since her first reception of comfort. One morning in particular she came to see me, discovering an unusual joy and satisfaction in her countenance; and when I inquired into the reason of it, she replied, “That God had made her feel that it was right for him to do what he pleased with all things; and that it would be right if he should cast her husband and son both into hell; and she saw it was so right for God to do what he pleased with them, that she could not but rejoice if God should send them into hell; “though it was apparent she loved them dearly. She moreover inquired, whether I was not sent to preach to the Indians, by some good people a great way off. I replied, Yes, by the good people in Scotland. She answered, that her heart loved those good people so, the evening before, “that she could scarce help praying for them all night, her heart would go to God for them,” &c. So that “the blessing of those ready to perish” is like to come upon those pious persons who have communicated of their substance to the propagation of the gospel.
Jan. 11. Discoursed in a catechetical method, as usual of late. And having opened our first parent’s primitive apostasy from God, and our fall in him: I proceeded to improve my discourse, by showing the necessity we stood in of an Almighty Redeemer, and the absolute need every sinner has of an interest in his merits and mediation. There was some tenderness and affectionate concern apparent in the assembly.
Lord’s day, Jan. 12. Preached from
Towards night catechised in my usual method. Near the close of my discourse, there appeared a great concern, and much affection in the audience. Which increased while I continued to invite them to come to an all-sufficient Redeemer for eternal salvation. The Spirit of God seems, from time to time, to be striving with numbers of souls here. They are so frequently and repeatedly roused, that they seem unable at present to lull themselves asleep.
Jan. 13. Was visited by divers persons under deep concern for their souls; one of whom was newly awakened. It is a most agreeable work to treat with souls who are solicitously inquiring “what they shall do to be saved.” And as we are never to “be weary in well-doing,” so the obligation seems to be peculiarly strong when the work is so very desirable. And yet I must say, my health is so much impaired, and my spirits so wasted with my labours, and solitary manner of hiving, (there being no human creature in the house with me,) that their repeated and almost incessant application to me for help and direction, are sometimes exceeding burdensome, and so exhaust my spirits, that I become fit for nothing at all, entirely unable to prosecute any business sometimes for days together. And what contributes much toward this difficulty is, that I am obliged to spend much time in communicating a little matter to them; there being oftentimes many things necessary to be premised, before I can speak directly to what I principally aim at; which things would readily be taken for granted, where there was a competency of doctrinal knowledge.
Jan. 14. Spent some time in private conference with my people, and found some disposed to take comfort, as I thought, upon slight grounds. They are now generally awakened, and it is become so disgraceful, as well as terrifying to the conscience, to be destitute of religion, that they are in imminent danger of taking up with any appearances of grace, rather than to live under the fear and disgrace of an unregenerate state.
Jan. 18. Prosecuted my catechetical method of discoursing. There appeared a great solemnity, and some considerable affection in the assembly. This method of instructing I find very profitable. When I first entered upon it, I was exercised with fears, lest my discourses would unavoidably be so doctrinal, that they would tend only to enlighten the head, but not to affect the heart. But the event proves quite otherwise; for these exercises have hitherto been remarkably blessed in the latter as well as the former respects.
Lord’s day, Jan. 19. Discoursed to my people from
He told me he had often heard me say, that persons must see and feel themselves utterly helpless and undone: that they must be emptied of a dependence upon themselves, and of all hope of saving themselves by their own doings, in order to their coming to Christ for salvation. And he had long been striving after this view of things supposing this would be an excellent frame of mind, to be thus emptied of a dependence upon his own goodness; that God would have respect to this frame, would then be well pleased with him, and bestow eternal life upon him. But when he came to feel himself in this helpless undone condition, he found it quite contrary to all his thoughts and expectations; so that it was not the same frame, nor indeed any thing like the frame, he had been seeking after. Instead of its being a good frame of mind, he now found nothing but badness in himself, and saw it was for ever impossible for him to make himself any better. He wondered, he said, that he had ever hoped to mend his own heart. He was amazed he had never before seen that it was utterly impossible for him, by all his contrivances and endeavours, to do any thing that way, since the matter now appeared to him in so clear a light. Instead of imagining now, that God would be pleased with him for the sake of this frame of mind, and this view of his undone estate, he saw clearly, and felt, it would be just with God to send him to eternal misery; and that there was no goodness in what he then felt; for he could not help seeing that he was naked, sinful, and miserable, and there was nothing in such a sight to deserve God’s love or pity.
He saw these things in a manner so clear and convincing, that it seemed to him, he said, he could convince every body of their utter inability ever to help themselves, and their unworthiness of any help from God. In this frame of mind he came to public worship this evening, and while I was inviting sinners to come to Christ naked
While he was musing in this manner, he saw, he said, with his heart (which is a common phrase among them) something that was unspeakably good and lovely, and what he had never seen before; and “this stole away his heart whether he would or no.” He did not, he said, know what it was he saw. He did not say, “this is Jesus Christ;” but it was such glory and beauty as he never saw before. He did not now give away his heart so as he had formerly intended and attempted to do, but it went away of itself after that glory he then discovered. He used to try to make a bargain with Christ, to give up his heart to him, that he might have eternal life for it. But now he thought nothing about himself, or what would become of him hereafter; but was pleased, and his mind wholly taken up, with the unspeakable excellency of what he then beheld. After some time he was wonderfully pleased with the way of salvation by Christ: so that it seemed unspeakably better to be saved altogether by the mere free grace of God in Christ, than to have any hand in saving himself. And the consequence of this exercise is, that he appears to retain a sense and relish of divine things, and to maintain a life of seriousness and true religion.
Jan. 28. The Indians in these parts have, in times past, run themselves in debt by their excessive drinking; and some have taken the advantage of them, and put them to trouble and charge by arresting sundry of them; whereby it was supposed their hunting lands, in great part, were much endangered, and might speedily be taken from them. Being sensible that they could not subsist together in these parts, in order to their being a Christian congregation, if these lands should be taken, which was thought very likely, I thought it my duty to use my utmost endeavours to prevent so unhappy an event. And having acquainted the gentlemen concerned with this mission of the affair, according to the best information I could get of it, they thought it proper to expend the money they had been, and still were, collecting for the religious interest of the Indians, (at least a part of it,) for discharging their debts, and securing these lands, that there might be no entanglement lying upon them to hinder the settlement and hopeful enlargement of a Christian congregation of Indians in these parts. And having received orders from them, I answered, in behalf of the Indians, eighty-two pounds five shillings, New Jersey currency, at eight shillings per ounce; and so prevented the danger of difficulty in this respect.
As God has wrought a wonderful work of grace among these Indians, and now inclines others from remote places to fall in among them almost continually; and as he has opened a door for the prevention of the difficulty now mentioned, which seemed greatly to threaten their religious interests, as well as worldly comfort; it is hopeful that he designs to establish a church for himself among them, and hand down true religion to their posterity.
Jan. 30. Preached to the Indians from
Jan. 31. This day the person I had made choice of and engaged for a schoolmaster among the Indians, arrived among us, and was heartily welcomed by my people universally. Whereupon I distributed several dozen of primers among the children and young people.
Feb. 1, 1746. My schoolmaster entered upon his business among the Indians. He has generally about thirty children and young persons in his school in the day-time, and about fifteen married people in his evening-school. The number of the latter sort of persons being less than it would be, if they could be more constant at home, and spare time from their necessary employments for an attendance upon these instructions.
In the evening catechised in my usual method. Towards the close of my discourse a surprising power seemed to attend the word, especially to some persons. One man, considerably in years, who had been a remarkable drunkard, a conjurer, and murderer, that was awakened some months before, was now brought to great extremity under his spiritual distress, so that he trembled for hours together, and apprehended himself just dropping into hell, without any power to rescue or relieve himself. Divers others appeared under great concern as well as he, and solicitous to obtain a saving change.
Lord’s day, Feb. 2. Preached from
Feb. 5. Discoursed to a considerable number of the Indians in the evening; at which time divers of them appeared much affected and melted with divine things.
Feb. 8. Spent a considerable part of the day in visiting my people from house to house, and conversing with them about their souls’ concerns. Divers persons wept while I discoursed to them, and appeared concerned for nothing so much as for an interest in the great Redeemer. In the evening catechised as usual. Divine truths made some impression upon the audience, and were attended with an affectionate engagement of soul in some.
Lord’s day, Feb. 9. Discoursed to my people from the story of the blind man,
Baptized three persons, two adults and one child. The adults, I have reason to hope, were both truly pious. There was a considerable melting in the assembly, while I was discoursing particularly to the persons, and administering the ordinance. God has been pleased to own and bless the administration of this, as well as of his other ordinances, among the Indians. There are some here that have been powerfully awakened at seeing others baptized. And some that have obtained relief and comfort, just in the season when this ordinance has been administered.
Toward night catechised. God made this a powerful season to some. There were many affected. Former convictions appeared to be powerfully revived. There was likewise one, who had been a vile drunkard, remarkably awakened. He appeared to be in great anguish of soul, wept and trembled, and continued so to do till near midnight. There was also a poor heavy laden soul, who had been long under spiritual distress, as constant and pressing as ever I
saw, that was now brought to a comfortable calm, and seemed to be bowed and reconciled to divine sovereignty; and told me, “She now saw and felt it was right God should do with her as he pleased. And her heart felt pleased and satisfied it should be so.” Although of late she had often found her heart rise and quarrel with God because he would, if he pleased, send her to hell after all she had done or could do to save herself, &c. And added, that the
heavy burden she had lain under, was now removed: that she had tried to recover her concern and distress again, (fearing that the Spirit of God was departing from her, and would leave her wholly careless,) but that she could not recover it: that she felt she never could do any thing to save herself, but must perish for ever if
Forks Of Delaware, in Pennsylvania, Feb. 1746.
Lord’s day, Feb. 16. Knowing that divers of the Indians in those parts were obstinately set against Christianity, and that some of them had refused to hear me preach in times past, I thought it might be proper and beneficial to the Christian interest here, to have a number of my religious people from Crossweeksung with me, in order to converse with them about religious matters; hoping it might be a means to convince them of the truth and importance of Christianity, to see and hear some of their own nation discoursing of divine things, and manifesting earnest desires that others might be brought out of heathenish darkness, as themselves were.
And having taken half a dozen of the most serious and knowing persons for this purpose, I this day met with them and the Indians of this place, (sundry of whom probably could not have been prevailed upon to attend the meeting, had it not been for these religious Indians that accompanied me here,) and preached to them. Some of them who had, in times past, been extremely averse to Christianity, now behaved soberly, and some others laughed and mocked. However the word of God fell with such weight and power, that sundry seemed to be stunned, and expressed a willingness to “hear me again of these matters.”
Afterwards prayed with, and made an address to the white people present, and could not but observe some visible effects of the word, such as tears and sobs, among them. After public worship, spent some time and took pains to convince those that mocked, of the truth and importance of what I had been insisting upon; and so endeavoured to awaken their attention to divine truths. And had reason to think, from what I observed then and afterwards, that my endeavours took considerable effect upon one of the worst of them.
Those few Indians then present, who used to be my hearers in these parts, (some having removed from hence to Crossweeksung,) seemed somewhat kindly disposed toward, and glad to see me again. They had been so much attacked by some of the opposing pagans, that they were almost ashamed or afraid to manifest their friendship.
Feb. 17. After having spent much time in discoursing to the Indians in their respective houses, I got them together, and repeated and inculcated what I had before taught them. Afterwards discoursed to them from
Feb. 18. Preached to an assembly of Irish people near fifteen miles distant from the Indians.
Feb. 19. Preached to the Indians again, after having spent considerable time in conversing with them more privately. There appeared a great solemnity, and some concern and affection, among the Indians belonging to these parts, as well as a sweet melting among those who came with me. Divers of the Indians here seemed to have their prejudices and aversion to Christianity removed, and appeared well disposed and inclined to hear the word of God.
Feb. 20. Preached to a small assembly of High-Dutch people, who had seldom heard the gospel preached, and were (some of them at least) very ignorant; but divers of them have lately been put upon inquiry after the way of salvation, with some thoughtfulness. They gave wonderful attention, and some of them were much affected under the word, and afterwards said, (as I was informed,) that they never had been so much enlightened about the way of salvation in their whole lives before. They requested me to tarry with them, or come again and preach to them. And it grieved me that I could not comply with their request, for I could not but be affected with their circumstances; they being as “sheep not having a shepherd,” and some of them appearing under some degree of soul-trouble, standing in peculiar need of the assistance of an experienced spiritual guide.
Feb. 21. Preached to a number of people, many of them Low-Dutch. Sundry of the fore-mentioned High-Dutch attended the sermon, though eight or ten miles distant from their houses. Divers of the Indians also belonging to these parts came of their own accord with my people (from Crossweeksung) to the meeting. And there were two in particular, who, though the last sabbath they opposed and ridiculed Christianity, now behaved soberly. May the present encouraging appearance continue.
Feb. 22. Preached to the Indians. They appeared more free from prejudice, and more cordial to Christianity, than before. And some of them appeared affected with divine truths.
Lord’s day, Feb. 23. Preached to the Indians from
Crossweeksung, in New Jersey, March, 1746.
March 1. Catechised in my ordinary method. Was pleased and refreshed to see them answer the questions proposed to them with such remarkable readiness, discretion, and knowledge. Toward the close of my discourse, divine truths made considerable impressions upon the audience, and produced tears and sobs in some under concern; and more especially a sweet and humble melting in sundry that, I have reason to hope, were truly gracious.
Lord’s day, March 2. Preached from
Discoursed to the Indians again in the afternoon, and observed among them some liveliness and engagement in divine service, thought not equal to what has often appeared here. I know of no assembly of Christians, where there seems to be so much of the presence of God, where brotherly love so much prevails, and where I should take so much delight in the public worship of God, in the general, as in my own congregation: although not more than nine months ago, they were worshipping devils and dumb idols under the power of pagan darkness and superstition. Amazing change this! effected by nothing less than divine power and grace! “This is the doing of the Lord, and it is justly marvellous in our eyes!”
March 5. Spent some time just at evening in prayer, singing, and discoursing to my people upon divine things; and observed some agreeable tenderness and affection among them. Their present situation is so compact and
March 8. Catechised in the evening. My people answered the questions proposed to them well. I can perceive their knowledge in religion increases daily. And what is still more desirable, the divine influence that has been so remarkable among them appears still to continue in some good measure. The divine presence seemed to be in the assembly this evening. Some, who I have good reason to think are Christians indeed, were melted with a sense of the divine goodness, and their own barrenness and ingratitude, and seemed to hate themselves, as one of them afterwards expressed it. Convictions also appeared to be revived in several instances; and divine truths were attended with such influence upon the assembly in general, that it might justly be called “an evening of divine power.”
Lord’s day, March 9. Preached from
In the afternoon proposed to have catechised in my usual method. But while we were engaged in the first prayer in the Indian language, (as usual,) a great part of the assembly was so much moved, and affected with divine things, that I thought it seasonable and proper to omit the proposing of questions for that time, and insist upon the most practical truths. And accordingly did so; making a further improvement of the passage of Scripture I discoursed upon in the former part of the day.
There appeared to be a powerful divine influence in the congregation. Sundry that I have reason to think are truly pious, were so deeply affected with a sense of their own barrenness, and their unworthy treatment of the blessed Redeemer, that they looked on him as pierced by themselves, and mourned, yea, some of them were in bitterness as for a first-born. Some poor awakened sinners also appeared to be in anguish of soul to obtain an interest in Christ. So that there was a great mourning in the assembly; many heavy groans, sobs, and tears! and one or two persons newly come among us, were considerably awakened.
Methinks it would have refreshed the heart of any who truly love Zion’s interest, to have been in the midst of this divine influence, and seen the effects of it upon saints and sinners. The place of divine worship appeared both solemn and sweet! and was so endeared by a display of the divine presence and grace, that those who had any relish of divine things, could not but cry, “How amiable are thy tabernacles, O Lord of hosts!” After public worship was over, numbers came to my house, where we sang and discoursed of divine things: and the presence of God seemed here also to be in the midst of us.
While we were singing, there was one (the woman mentioned in my Journal of Feb. 9) who, I may venture to say, if I may be allowed to say so much of any person I ever saw, was “filled with joy unspeakable and full of glory,” and could not but burst forth in prayer and praises to God before us all, with many tears, crying sometimes in English and sometimes in Indian, “O blessed Lord, do come, do come! O do take me away, do let me die and go to Jesus Christ! I am afraid if I live I shall sin again! O do let me die now! O dear Jesus, do come! I cannot stay, I cannot stay! O how can I live in this world! do take my soul away from this sinful place! O let me never sin any more! O what shall I do, what shall I do! dear Jesus, O dear Jesus,” &c. In this ecstasy she continued some time, uttering these and such like expressions incessantly. And the grand argument she used with God to take her away immediately, was, that “if she lived, she should sin against him.”
When she had a little recovered herself, I asked her, if Christ was not now sweet to her soul? Whereupon, turning to me with tears in her eyes, and with all the tokens of deep humility I ever saw in any person, she said, “I have many times heard you speak of the goodness and the sweetness of Christ, that he was better than all the world. But O! I knew nothing what you meant, I never believed you! I never believed you! But now I know it is true!” or words to that effect. I answered, And do you see enough in Christ for the greatest of sinners? She replied, “O! enough, enough! for all the sinners in the world if they would but come.” And when I asked her, if she could not tell them of the goodness of Christ; turning herself about to some poor Christless souls who stood by, and were much affected, she said, “Oh! there is enough in Christ for you, if you would but come! O strive, strive to give up your hearts to him!” &c. And upon hearing something of the glory of heaven mentioned, that there was no sin in that world, &c. she again fell into the same ecstasy of joy, and desire of Christ’s coming; repeating her former expressions, “O dear Lord, do let me go! O what shall I do, what shall I do! I want to go to Christ! I cannot live! O do let me die!” &c.
She continued in this sweet frame for more than two hours, before she was well able to get home. I am very sensible there may be great joys, arising even to an ecstasy, where there is still no substantial evidence of their being well-grounded. But in the present case there seemed to be no evidence wanting, in order to prove this joy to be divine, either in regard of its preparatives, attendants, or consequents.
Of all the persons I have seen under spiritual exercise, I scarce ever saw one appear more bowed and broken under convictions of sin and misery (or what is usually called a preparatory work) than this woman. Nor scarce any who seemed to have a greater acquaintance with her own heart than she had. She would frequently complain to me of the hardness and rebellion of her heart. Would tell me, her heart rose and quarrelled with God, when she thought he would do with her as he pleased, and send her to hell notwithstanding her prayers, good frames, &c. That her heart was not willing to come to Christ for salvation, but tried every where else for help.
And as she seemed to be remarkably sensible of her stubbornness and contrariety to God, under conviction, so she appeared to be no less remarkably bowed and reconciled to divine sovereignty before she obtained any relief or comfort. Something of which I have before noticed in my Journal of Feb. 9. Since which time she has seemed constantly to breathe the spirit and temper of the new creature: crying after Christ, not through fear of hell as before, but with strong desires after him as her only satisfying portion; and has many times wept and sobbed bitterly, because (as she apprehended) she did not and could not love him. When I have sometimes asked her, Why she appeared so sorrowful, and whether it was because she was afraid of hell? She would answer, “No, I be not distressed about that; but my heart is so wicked I cannot love Christ;” and thereupon burst out into tears. But although this has been the habitual frame of her mind for several weeks together, so that the exercise of grace appeared evident to others, yet she seemed wholly insensible of it herself, and never had any remarkable comfort and sensible satisfaction till this evening.
This sweet and surprising ecstasy appeared to spring from a true spiritual discovery of the glory, ravishing beauty, and excellency of Christ: and not from any gross imaginary notions of his human nature; such as that of seeing him in such a place or posture, as hanging on the cross, as bleeding, dying, as gently smiling, and the like; which delusions some have been carried away with. Nor did it rise from sordid, selfish apprehensions of her having any benefit whatsoever conferred on her, but from a view of his personal excellency, and transcendent loveliness, which drew forth those vehement desires of enjoying him she now manifested, and made her long “to be absent from the body that she might be present with the Lord.”
The attendants of this ravishing comfort, were such as abundantly discovered its spring to be divine, and that it was truly a “joy in the Holy Ghost. ” Now she viewed The man particularly mentioned in my Journal of January 19.
The consequents of this joy are no less desirable and satisfactory than its attendants. She since appears to be a most tender, broken-hearted, affectionate, devout, and humble Christian, as exemplary in life and conversation as any person in my congregation. May she still “grow in grace, and in the knowledge of Christ.”
March 10. Toward night the Indians met together of their own accord, and sang, prayed, and discoursed of divine things among themselves. At which time there was much affection among them. Some who are hopefully gracious, appeared to be melted with divine things. And some others seemed much concerned for their souls. Perceiving their engagement and affection in religious exercises, I went among them, and prayed, and gave a word of exhortation; and observed two or three somewhat affected and concerned, who scarce ever appeared to be under any religious impressions before. It seemed to be a day and evening of divine power. Numbers retained the warm impressions of divine things that had been made upon their minds the day before.
March 14. Was visited by a considerable number of my people, and spent some time in religious exercises with them.
March 15. In the evening catechised. My people answered the questions put to them with surprising readiness and judgment. There appeared some warmth and feeling sense of divine things among those, who, I have reason to hope, are real Christians, while I was discoursing upon “peace of conscience, and joy in the Holy Ghost.” These seemed quickened and enlivened in divine service, though there was not so much appearance of concern among those I have reason to think in a Christless state.
Lord’s day, March 16. Preached to my congregation from
Toward night discoursed again on the great salvation. The word was again attended with some power upon the audience. Numbers wept affectionately, and to appearance, unfeignedly; so that the Spirit of God seemed to be moving upon the face of the assembly. Baptized the woman particularly mentioned in my Journal of last Lord’s day; who now, as well as then, appeared to be in a devout, humble, and excellent frame of mind.
My house being thronged with my people in the evening, I spent the time in religious exercises with them till my nature was almost spent. They are so unwearied in religious exercises, and insatiable in their thirsting after Christian knowledge, that I can sometimes scarce avoid labouring so as greatly to exhaust my strength and spirits.
March 19. Sundry of the persons that went with me to the Forks of Delaware in February last, having been detained there by the dangerous illness of one of their company, returned home but this day. Whereupon my people generally met together of their own accord, in order to spend some time in religious exercises; and especially to give thanks to God for his preserving goodness to those who had been absent from them for several weeks, and recovering mercy to him who had been sick; and that he had now returned them all in safety. I being then absent, they desired my schoolmaster to assist them in carrying on their religious solemnity; who tells me they appeared engaged and affectionate in repeated prayer, singing. &c.
March 22. Catechised in my usual method in the evening. My people answered questions to my great satisfaction. There appeared nothing very remarkable in the assembly, considering what has been common among us. Although I may justly say, the strict attention, the tenderness and affection, the many tears and heart-affecting sobs, appearing in numbers in the assembly, would have been very remarkable, were it not that God has made these things common with us, and even with strangers soon after their coming among us, from time to time. I am far from thinking that every appearance, and particular instance of affection, that has been among us, has been truly genuine, and purely from a divine influence. I am sensible of the contrary; and doubt not but that there has been some corrupt mixture, some chaff as well as wheat, especially since religious concern became so common and prevalent here.
Lord’s day, March 23. There being about fifteen strangers, adult persons, come among us in the week past divers of whom had never been in any religions meeting till now I thought it proper to discourse this day in a manner peculiarly suited to their circumstances and capacities: and accordingly attempted it from
Near sun-set I felt an uncommon concern upon my mind, especially for the poor strangers, that God had so much withheld his presence, and the powerful influence of his Spirit, from the assembly in the exercises of the day; and thereby denied them of that matter of conviction which I hoped they might have had. And in this frame I visited sundry houses, and discoursed with some concern and affection to divers persons particularly; but without much appearance of success, till I came to a house where divers of the strangers were; and there the solemn truths I discoursed of appeared to take effect, first upon some children, then upon divers adult persons that had been somewhat awakened before, and afterwards upon several of the pagan strangers.
I continued my discourse, with some fervency, till almost every one in the house was melted into tears; and divers wept aloud, and appeared earnestly concerned to obtain an interest in Christ. Upon this, numbers soon gathered from all the houses round about, and so thronged the place, that we were obliged to remove to the house where we usually meet for public worship. And the congregation gathering immediately, and many appeared remarkably affected,
I discoursed some time from
The pagans that were awakened seemed at once to put off their savage roughness and pagan manners, and became sociable, orderly, and humane in their carriage. When they first came, I exhorted my religious people to take pains with them (as they had done with other strangers from time to time) to instruct them in Christianity. But when some of them attempted something of that nature, the strangers would soon rise up and walk to other houses, in order to avoid the hearing of such discourses. Whereupon some of the serious persons agreed to disperse themselves into the several parts of the settlement. So that wherever the strangers went, they met with some instructive discourse, and warm addresses respecting their souls’ concern. But now there was no need of using policy in order to get an opportunity of conversing with some of them about their spiritual concerns; for they were so far touched with a sense of their perishing state, as made them tamely yield to the closest addresses that were made them, respecting their sin and misery, their need of an acquaintance with, and interest in, the great Redeemer.
March 24. Numbered the Indians, to see how many souls God had gathered together here, since my coming into these parts; and found there was now about a hundred and thirty persons together, old and young. Sundry of those that are my stated hearers, perhaps to the number of fifteen or twenty, were absent at this season. So that if all had been together, the number would now have been very considerable: especially considering how few were together at my first coming into these parts, the whole number not amounting to ten persons at that time.
My people went out this day upon the design of clearing some of their land, above fifteen miles distant from this settlement, in order to their settling there in a compact form; where they might be under advantages of attending the public worship of God, of having their children taught in a school, and at the same time have a conveniency for planting, &c.; their land in the place of our present residence being of little or no value for
that purpose. And the design of their settling thus in a body, and cultivating their lands, (which they have done very little in their pagan state,) being of such necessity and importance to their religious interest, as well as worldly comfort, I thought it proper to call them together, and show them the duty of labouring with faithfulness and industry: and that they must not now “be slothful in business,” as they had ever been in their pagan state. I endeavoured to press the importance of
their being laborious, diligent, and vigorous in the prosecution of their business, especially at the present juncture, (the season of planting being now near,) in order to their being in a capacity of living together, and enjoying the means of grace and instruction. And having given them directions for their work, which they very much wanted, as well as for their behaviour in divers respects, I explained, sang, and endeavoured to inculcate upon them
In the evening read and expounded to those of my people who were yet at home, and the strangers newly come, the substance of the third chapter of the Acts. Numbers seemed to melt under the word, especially while I was discoursing upon
March 27. Discoursed to a number of my people in one of their houses in a more private manner. Inquired particularly into their spiritual states, in order to see what impressions of a religious nature they were under. Laid before them the marks and tokens of a regenerate, as well as unregenerate, state: and endeavoured to suit and direct my discourse to them severally, according as I apprehended their states to be. There was a considerable number gathered together before I finished my discourse; and divers seemed much affected, while I was urging the necessity and infinite importance of getting into a renewed state. I find particular and close dealing with souls in private, is often very successful.
March 29. In the evening catechised as usual upon Saturday. Treated upon the “benefits which believers receive from Christ at death.” The questions were answered with great readiness and propriety. And those who, I have reason to think, are the dear people of God, were sweetly melted almost in general. There appeared such a liveliness and vigour in their attendance upon the word of God, and such eagerness to be made partakers of the benefits then mentioned, that they seemed to be not only “looking for, but hasting to, the coming of the day of God.” Divine truths seemed to distil upon the audience with a gentle but melting efficacy, as the refreshing “showers upon the new-mown grass.” The assembly in general, as well as those who appear truly religious, were affected with some brief account of the blessedness of the godly at death: and most then discovered an affectionate inclination to cry, “Let me die the death of the righteous,” &c. although many were not duly engaged to obtain the change of heart that is necessary in order to that blessed end.
Lord’s day, March 30. Discoursed from
March 31. Called my people together, as I had done the Monday morning before, and discoursed to them again on the necessity and importance of their labouring industriously, in order to their living together, and enjoying the means of grace, &c. And having engaged in solemn prayer to God among them, for a blessing upon their attempts, I dismissed them to their work. Numbers of them, both men and women, seemed to offer themselves willingly to this service; and some appeared affectionately concerned that God might go with them, and begin their little town for them; that by his blessing it might be a place comfortable for them and theirs, in regard both of procuring, the necessaries of life, and of attending the worship of God.
April 5. Catechised towards evening. There appeared to be some affection and fervent engagement in divine service through the assembly in general; especially towards the conclusion of my discourse. After public worship, a number of those I have reason to think are truly religious, came to my house, and seemed eager for some further entertainment upon divine things. And while I was conversing with them about their spiritual exercises, observing to them, that God’s work in the hearts of all his children was, for substance, the same; and that their trials and temptations were also alike; and showing the obligations such were under to love one another in a peculiar manner; they seemed to be melted into tenderness and affection toward each other: and I thought that particular token of their being the disciples of Christ, viz. of their “having love one toward another,” had scarce ever appeared more evident than at this time.
Lord’s day, April 6. Preached from
In the afternoon I opened to them the discipline of Christ in his church, and the method in which offenders are to be dealt with. At which time the religious people were much affected, especially when they heard, that the offender continuing obstinate, must finally be esteemed and treated “as a heathen man,” as a pagan, that has no part nor lot among God’s visible people. Of this they seemed to have the most awful apprehensions; a state of heathenism, out of which they were so lately brought, appearing very dreadful to them. After public worship I visited sundry houses to see how they spent the remainder of the sabbath, and to treat with them solemnly on the great concerns of their souls: and the Lord seemed to smile upon my private endeavours, and to make these particular and personal addresses more effectual upon some, than my public discourses.
April 7. Discoursed to my people in the evening from
Lord’s day, April 20. Discoursed both forenoon and afternoon from
In the evening catechised. My people answered the questions proposed to them readily and distinctly; and I could perceive they advanced in their knowledge of the principles of Christianity. There appeared an affectionate melting in the assembly at this time. Sundry who, I trust, are truly religious, were refreshed and quickened, and seemed by their discourse and behaviour, after public worship, to have their “hearts knit together in love.” This was a sweet and blessed season, like many others that my poor people have been favoured with in months past. God has caused this little fleece to be repeatedly wet with the blessed dews of his divine grace, while all the earth around has been comparatively dry.
April 25. Of late I apprehended that a number of persons in my congregation were proper subjects of the ordinance of the Lord’s supper, and that it might be seasonable speedily to administer it to them: and having taken advice of some of the reverend correspondents in this solemn affair; I accordingly proposed and appointed the next Lord’s day, with leave of Divine Providence, for the administration of this
ordinance; and this day, as preparatory thereto, was set apart for solemn fasting and prayer. The design of this preparatory solemnity was to implore the blessing of God upon our renewing covenant with him and with one another, to walk together in the fear of God, in love and Christian fellowship: and to entreat that his presence might be with us in our designed approach to his table; as well as to humble ourselves before God on account of the apparent withdrawment (at least in a
measure) of that blessed influence which has been so prevalent upon persons of all ages among us; as also on account of the rising appearance of carelessness, vanity, and vice among some, who, some time since, appeared to be touched and affected with divine truths, and brought to some sensibility of their miserable and perishing state by nature. And that we might also importunately pray for the peaceable settlement of the Indians together in a body, that they might be a commodious
congregation for the worship of God; and that God would blast and defeat all the attempts that were or might be made against that pious design.
There being at this time a terrible clamour raised against the Indians in various places in the country, and insinuations as though I was training them up to cut people’s throats. Numbers wishing to have them banished out of these parts, and some giving out great words, in order to fright and deter them from settling upon the best and most convenient track of their own lands, threatening to molest and trouble them in the law, pretending a
claim to these lands themselves, although never purchased of the Indians.
The solemnity was observed and seriously attended, not only by those who proposed to communicate at the Lord’s table, but by the whole congregation universally. In the former part of the day, I endeavoured to open to my people the nature and design of a fast, as I had attempted more briefly to do before, and to instruct them in the duties of such a solemnity. In the afternoon, I insisted upon the special reasons there were for our engaging in these solemn exercises at this time; both in regard of the need we stood in of divine assistance, in order to a due preparation for that sacred ordinance some of us were proposing, with leave of Divine Providence, speedily to attend upon; and also in respect of the manifest decline of God’s work here, as to the effectual conviction and conversion of sinners, there having been few of late deeply awakened out of a state of security. The worship of God was attended with great solemnity and reverence, with much tenderness and many tears, by those who appear to be truly religious: and there was some appearance of divine power upon those who had been awakened some time before, and who were still under concern.
After repeated prayer and attendance upon the word of God, I proposed to the religious people, with as much brevity and plainness as I could, the substance of the doctrine of the Christian faith, as I had formerly done, previous to their baptism, and had their renewed cheerful assent to it. I then led them to a solemn renewal of their baptismal covenant, wherein they had explicitly and publicly given up themselves to God the Father, Son, and Holy Ghost, avouching him to be their God; and at the same time renouncing their heathenish vanities, their idolatrous and superstitious practices, and solemnly engaging to take the word of God, so far as it was, or might be, made known to them, for the rule of their lives, promising to walk together in love, to watch over themselves, and one another; to lead lives of seriousness and devotion, and to discharge the relative duties incumbent upon them respectively, &c. This solemn transaction was attended with much gravity and seriousness; and at the same time with utmost readiness, freedom, and cheerfulness; and a religious union and harmony of soul seemed to crown the whole solemnity. I could not but think in the evening, that there had been manifest tokens of the divine presence with us in all the several services of the day; though it was also manifest there was not that concern among Christless souls that has often appeared here.
April 26. Toward noon prayed with a dying child, and gave a word of exhortation to the by-standers to prepare for death, which seemed to take effect upon some. In the afternoon discoursed to my people from
The religious people were affected, and even melted with divine truths, with a view of the dying love of Christ. Sundry others who had been for some months under convictions of their perishing state, appeared now to be much moved with concern, and afresh engaged in seeking after an interest in Christ; although I cannot say “the word of God” appeared “so quick and powerful,” so sharp
In the evening I catechised those that were designed to partake of the Lord’s supper the next day, upon the institution, nature, and end of that ordinance; and had abundant satisfaction respecting their doctrinal knowledge and fitness in that respect for an attendance upon it. They likewise appeared, in general, to have an affecting sense of the solemnity of this sacred ordinance, and to be humbled under a sense of their own unworthiness to approach to God in it; and to be earnestly concerned that they might be duly prepared for an attendance upon it. Their hearts were full of love one toward another, and that was the frame of mind they seemed much concerned to maintain, and bring to the Lord’s table with them. In the singing and prayer, after catechising, there appeared an agreeable tenderness and melting among them, and such tokens of brotherly love and affection, that would even constrain one to say, “Lord, it is good to be here;” it is good to dwell where such a heavenly influence distils.
Lord’s day, April 27. Preached from
Administered the sacrament of the Lord’s supper to twenty-three persons of the Indians, (the number of men and women being near equal,) divers others, to the number of five or six, being now absent at the Forks of Delaware, who would otherwise have communicated with us The ordinance was attended with great solemnity, and with a most desirable tenderness and affection. And it was remarkable, that in the season of the performance of the sacramental actions, especially in the distribution of the bread, they seemed to be affected in a most lively manner, as if “Christ had been” really “crucified before them.” And the words of the institution, when repeated and enlarged upon in the season of the administration, seemed to meet with the same reception, to be entertained with the same full and firm belief and affectionate engagement of soul, as if the Lord Jesus Christ himself had been present, and had personally spoken to them. The affections of the communicants, although considerably raised, were notwithstanding agreeably regulated, and kept within proper bounds. So that there was a sweet, gentle, and affectionate melting, without any indecent or boisterous commotion of the passions.
Having rested some time after the administration of the sacrament, (being extremely tired with the necessary prolixity of the work,) I walked from house to house, and conversed particularly with most of the communicants, and found they had been almost universally refreshed at the Lord’s table “as with new wine.” And never did I see such an appearance of Christian love among any people in all my life. It was so remarkable, that one might well have cried with an agreeable surprise, “Behold how they love one another!” I think there could be no greater tokens of mutual affection among the people of God in the early days of Christianity, than what now appeared here. The sight was so desirable, and so well becoming the gospel, that nothing less could be said of it, than that it was “the doing of the Lord,” the genuine operations of him “who is love!”
Toward night discoursed again on the forementioned
Such was the influence that attended our assembly, and so unspeakably desirable the frame of mind that many enjoyed in the divine service, that it seemed almost grievous to conclude the public worship. And the congregation when dismissed, although it was then almost dark, appeared loth to leave the place and employments that had been rendered so dear to them by the benefits enjoyed, while a blessed quickening influence distilled upon them. And upon the whole, I must say, I had great satisfaction relative to the administration of this ordinance in divers respects. I have abundant reason to think, that those who came to the Lord’s table, had a good degree of doctrinal knowledge of the nature and design of the ordinance; and that they acted with understanding in what they did.
In the preparatory services I found, I may justly say, uncommon freedom in opening to their understandings and capacities, the covenant of grace, and in showing them the nature of this ordinance as a seal of that covenant. Although many of them knew of no such thing as a seal before my coming among them, or at least of the use and design of it in the common affairs of life. They were likewise thoroughly sensible that it was no more than a seal or sign, and not the real body and blood of Christ. That it was designed for the refreshment and edification of the soul, and not for the feasting of the body. They were also acquainted with the end of the ordinance, that they were therein called to commemorate the dying love of Christ, &c.
And this competency of doctrinal knowledge, together with their grave and decent attendance upon the ordinance, their affectionate melting under it, and the sweet and Christian frame of mind they discovered consequent upon it, gave me great satisfaction respecting my administration of it to them. And O what a sweet and blessed season was this! God himself, I am persuaded, was in the midst of his people, attending his own ordinances. And I doubt not but many in the conclusion of the day, could say, with their whole hearts, “Verily, a day thus spent in God’s house, is better than a thousand elsewhere.” There seemed to be but one heart among the pious people. The sweet union, harmony, and endearing love and tenderness subsisting among them, was, I thought, the most lively emblem of the heavenly world I had ever seen.
April 28. Concluded the sacramental solemnity with a discourse upon
Observing numbers in this excellent frame, and the assembly in general affected, and that by a divine influence, I thought it proper to improve this advantageous season, as Hezekiah did the desirable season of his great passover, (
It was a season of amazing solemnity! and a divine awe appeared upon the face of the whole assembly in this
Lord’s day, May 4. My people being now removed to their lands, mentioned in my Journal of March 24, where they were then, and have since been, making provision for a compact settlement, in order to their more convenient enjoyment of the gospel, and other means of instruction, as well as the comforts of life; I this day visited them, (being now obliged to board with an English family at some distance
from them,) and preached to them in the forenoon from
In the afternoon discoursed upon
May 5. Visited my people again, and took care of their worldly concerns, giving them directions relating to their business. I daily discover more and more of what importance it is like to be to their religious interests, that they become laborious and industrious, acquainted with the affairs of husbandry, and able, in a good measure, to raise the necessaries and comforts of life within themselves; for their present method of living greatly exposes them to temptations of various kinds.
May 9. Preached from
Baptized one man this day, (the conjurer, murderer, &c. mentioned in my Journal of August 8, 1745, and February 1, 1746,) who appears to be such a remarkable instance of divine grace, that I cannot omit some brief account of him here. He lived near, and sometimes attended my meeting in, the Forks of Delaware for more than a year together; but was, like many others of them, extremely attached to strong drink, and seemed to be no ways reformed by the means I used with them for their instruction and conversion. At this time he likewise murdered a likely young Indian; which threw him into some kind of horror and desperation, so that he kept at a distance from me, and refused to hear me preach for several months together, till I had an opportunity of conversing freely with him, and giving him encouragement, that his sin might be forgiven for Christ’s sake. After which he again attended my meeting some times.
But that which was the worst of all his conduct, was his conjuration. He was one of them who are sometimes called powows among the Indians: and notwithstanding his frequent attendance upon my preaching, he still followed his old charms and juggling tricks, “giving out that himself was some great one, and to him they gave heed,” supposing him to be possessed of a great power. So that when I have instructed them respecting the miracles wrought by Christ in healing the sick, &c. and mentioned them as evidences of his divine mission, and the truth of his doctrine, they have quickly observed the wonders of that kind which this man had performed by his magic charms. Whence they had a high opinion of him, and his superstitious notions, which seemed to be a fatal obstruction to some of them in regard of their receiving the gospel. And I have often thought it would be a great favour to the design of gospellizing these Indians, if God would take that wretch out of the world; for I had scarce any hope of his ever coming to good. But God, “whose thoughts are not as man’s thoughts,” has been pleased to take a much more desirable method with him; a method agreeable to his own merciful nature, and, I trust, advantageous to his own interest among the Indians, as well as effectual to the salvation of this poor soul. To God be the glory of it.
The first genuine concern for his soul that ever appeared in him, was excited by seeing my interpreter and his wife baptized at the Forks of Delaware, July 21, 1745. Which so prevailed upon him, that with the invitation of an Indian, who was a friend to Christianity, he followed me down to Crossweeksung in the beginning of August following, in order to hear me preach, and there continued for several weeks in the season of the most remarkable and powerful awakening among the Indians; at which time he was more effectually awakened, and brought under great concern for his soul. And then, he says, upon his “feeling the word of God in his heart,” as he expresses it, his spirit of conjuration left him entirely; that he had no more power of that nature since, than any other man living. And declares that he does not now so much as know how he used to charm and conjure; and that he could not do any thing of that nature if he was never so desirous of it.
He continued under convictions of his sinful and perishing state, and a considerable degree of concern for his soul, all the fall and former part of the winter past, but was not so deeply exercised till some time in January; and then the word of God took such hold upon him, that he was brought into great distress, and knew not what to do, nor where to turn himself. He then told me, that when he used to hear me preach from time to time in the fall of the year, my preaching pricked his heart and made him very uneasy, but did not bring him to so great distress, because he still hoped he could do something for his own relief: but now, he said, I drove him up into “such a sharp corner,” that he had no way to turn, and could not avoid being in distress.
He continued constantly under the heavy burden and pressure of a wounded spirit, till at length he was brought into the acute anguish and utmost agony of soul, mentioned in my Journal of Feb. 1, which continued that night, and part of the next day. After this, he was brought to the utmost calmness and composure of mind, his trembling and heavy burden was removed, and he appeared perfectly sedate; although he had, to his apprehensions, scarce any hope of salvation.
I observed him to appear remarkably composed, and thereupon asked him how he did? He replied, “It is done, it is done, it is all done now.” I asked him what he meant? He answered, “I can never do any more to save myself; it is all done for ever, I can do no more.” I queried with him, whether he could not do a little more rather than to go to hell. He replied, “My heart is dead, I can never help myself.” I asked him, what he thought would become of him then? He answered, “I must go to hell.” I asked him if he thought it was right that God should send him to hell? He replied, “O it is right. The devil has been in me ever since I was born.” I asked him if he felt this when he was in such great distress the evening before? He answered, “No, I did not then think it was right. I thought God would send me to hell, and that I was then dropping into it; but my heart quarrelled with God, and would not say it was right he should send me there. But now I know it is right, for I have always served the devil, and my heart has no goodness in it now, but is as bad as ever it was,” &c. I thought I had scarce ever seen any person more effectually brought off from a dependence upon his own contrivances and endeavours for salvation, or more apparently to lie at the foot of sovereign mercy, than this man now did under these views of things.
In this frame of mind he continued for several days, passing sentence of condemnation upon himself, and constantly owning, that it would be right he should be damned, and that he expected this would be his portion for the greatness of his sins. And yet it was plain he had a secret hope of mercy, though imperceptible to himself, which kept him not only from despair, but from any pressing distress: so that instead of being sad and dejected, his very countenance appeared pleasant and agreeable.
While he was in this frame, he sundry times asked me “When I would preach again?” and seemed desirous to hear the word of God every day. I asked him why he
After he had continued in this frame of mind more than a week, while I was discoursing publicly he seemed to have a lively soul-refreshing view of the excellency of Christ, and the way of salvation by him, which melted him into tears, and filled him with admiration, comfort, satisfaction, and praise to God. Since then he has appeared to be an humble, devout, and affectionate Christian; serious and exemplary in his conversation and behaviour, frequently complaining of his barrenness, his want of spiritual warmth, life, and activity, and yet frequently favoured with quickening and refreshing influences. And in all respects, so far as I am capable to judge, he bears the marks and characters of one “created anew in Christ Jesus to good works.”
His zeal for the cause of God was pleasing to me when he was with me at the Forks of Delaware in February last. There being an old Indian at the place where I preached, who threatened to bewitch me and my religious people who accompanied me there; this man presently challenged him to do his worst, telling him that himself had been as great a conjurer as he, and that notwithstanding, as soon as he felt that word in his heart which these people loved, (meaning the word of God,) his power of conjuring immediately left him. And so it would you, said he, if you did but once feel it in your heart; and you have no power to hurt them, nor so much as to touch one of them, &c. So that I may conclude my account of him by observing, (in allusion to what was said of St. Paul,) that he now zealously defends, and practically “preaches, the faith which he once destroyed,” or at least was instrumental of obstructing. May God have the glory of the amazing change he has wrought in him!
Lord’s day, May 18. Discoursed both parts of the day from
In the afternoon divine truths were attended with solemnity, and with some tears, although there was not that powerful, awakening, and quickening influence, which in times past has been common in our assemblies. The appearance of the audience under divine truths was comparatively discouraging: and I was ready to fear that God was about to withdraw the blessed influence of his Spirit from us.
May 19. Visited and preached to my people from
This appeared to be a seasonable discourse, and proved very satisfactory to some of the religious people, who before were exercised with some difficulties relating to this point. Afterwards took care of, and gave my people directions about, their worldly affairs.
May 24. Visited the Indians, and took care of their secular business, which they are not able to manage themselves, without the constant care and advice of others. Afterwards discoursed to some particularly about their spiritual concerns.
Lord’s day, May 25. Discoursed both parts of the day from
Lord’s day, June 1, 1746. Preached both forenoon and afternoon from
I have reason to hope that God has lately (at and since our celebration of the Lord’s supper) brought home to himself sundry souls who had long been under spiritual trouble and concern; although there have been few instances of persons lately awakened out of a state of security. And those comforted of late seem to be brought in in a more silent way, neither their concern nor consolation being so powerful and remarkable as appeared among those more suddenly wrought upon in the beginning of this work of grace.
June 6. Discoursed to my people from part of
June 7. Being desired by the Rev. Mr. William Tennent to be his assistant in the administration of the Lord’s supper; my people also being invited to attend the sacramental solemnity, they cheerfully embraced the opportunity, and this day attended the preparatory services with me.
Lord’s day, June 8. Most of my people who had been communicants at the Lord’s table before, being present at this sacramental occasion, communicated with others in this holy ordinance at the desire, and I trust, to the satisfaction and comfort, of numbers of God’s people who had longed to see this day, and whose hearts had rejoiced in this work of grace among the Indians, which prepared the way for what appeared so agreeable at this time. Those of my people who communicated seemed in general agreeably affected at the Lord’s table, and some of them considerably melted with the love of Christ; although they were not so remarkably refreshed and feasted at this time as when I administered this ordinance to them in our own congregation only.
Some of the by-standers were affected with seeing these who had been “aliens from the commonwealth of Israel, and strangers to the covenant of promise,” who of all men had lived “without hope, and without God in the world,” now brought near to God as his professing people, and sealing covenant with him, by a solemn and devout attendance upon this sacred ordinance. And as numbers of God’s people were refreshed with this sight, and thereby excited to bless God for the enlargement of his kingdom in the world, so some others, I was told, were awakened by it, apprehending the danger they were in of being themselves finally cast out, while they saw others, “from the east and west,” preparing, and hopefully prepared in some good measure, to “sit down in the kingdom of God.”
At this season others of my people also, who were not communicants, were considerably affected; convictions were revived in divers instances; and one (the man particularly mentioned in my Journal of the 6th instant) obtained comfort and satisfaction; and has since given me such an account of his spiritual exercises, and the manner in which he obtained relief, as appears very hopeful. It seems as if he “who commanded the light to shine out of darkness,” had now “shined in his heart, and given him the light of,” and experimental “knowledge of, the glory of God in the face of Jesus Christ.”
June 3. A considerable number of my people met together early in the day in a retired place in the woods, and prayed, sang, and conversed of divine things; and were seen by some religious persons of the white people, to be affected and engaged, and divers of them in tears, in these religious exercises.
Afterwards they attended the concluding exercises of the sacramental solemnity, and then returned home, divers of them “rejoicing for all the goodness of God” they had seen and felt; so that this appeared to be a profitable, as well as a comfortable season, to numbers of my congregation. And their being present at this occasion, and a number of them communicating at the Lord’s table with others of God’s people, was, I trust, for the honour of God and the interest of religion in these parts, as numbers, I have reason to think, were quickened by means of it.
June 13. Preached to my people upon the new creature, from
Baptized five persons at this time, three adults and two children. One of these was the very aged woman, of whose exercise I gave an account in my Journal of Dec. 26. She now gave me a very punctual, rational, and satisfactory account of the remarkable change she experienced some months after the beginning of her concern, which, I must say, appeared to be the genuine operations of the divine Spirit, so far as I am capable of judging. And although she was become so childish through old age, that I could do nothing in a way of questioning with her, nor scarce make her understand any that I asked her; yet when I let her alone to go on with her own story, she could give a very distinct and particular relation of the many and various exercises of soul she had experienced; so deep were the impressions left upon her mind by that influence, and that exercise she had been under! And I have great reason to hope, she is born anew in her old age, she being, I presume, upwards of fourscore. I had good hopes of the other adults, and trust they are such as God will own “in the day when he makes up his jewels.”
June 19. Visited my people with two of the reverend correspondents. Spent some time in conversation with some of them upon spiritual things; and took some care of their worldly concerns.
This day makes up a complete year from the first time of my preaching to these Indians in New Jersey. What amazing things has God wrought in this space of time for these poor people! What a surprising change appears in their tempers and behaviour! How are morose and savage pagans in this short space of time transformed into agreeable, affectionate, and humble Christians! and their drunken and pagan howlings turned into devout and fervent prayers and praises to God! They “who were sometimes darkness, are now become light in the Lord. May they walk as children of the light, and of the day. And now to him that is of power to stablish them according to the gospel, and the preaching of Christ To God only wise, be glory, through Jesus Christ, for ever and ever! Amen.”
The doctrine preached to the Indians.
Before I conclude the present Journal, I would make a few general remarks upon what to me appears worthy of notice, relating to the continued work of grace among my people. And, first, I cannot but take notice, that I have, in the general, ever since my first coming among these Indians in New Jersey, been favoured with that assistance, which to me is uncommon, in preaching Christ crucified, and making him the centre and mark to which all my discourses among them were directed.
It was the principal scope and drift of all my discourses to this people, for several months together, (after having taught them something of the being and perfections of God, his creation of man in a state of rectitude and happiness, and the obligations mankind were thence under to love and honour him,) to lead them into an acquaintance with their deplorable state by nature, as fallen creatures: their inability to extricate and deliver themselves from it: the utter insufficiency of any external reformations and amendments of life, or of any religious performances, they were capable of, while in this state, to bring them into the favour of God, and interest them in his eternal mercy.—And thence to show them their absolute need of Christ to redeem and save them from the misery of their fallen state. To open his all-sufficiency and willingness to save the chief of sinners. The freeness and riches of divine grace, proposed “without money, and without price,” to all that will accept the offer. And thereupon to press them without delay, to betake themselves to him, under a sense of their misery and undone state, for relief and everlasting salvation. And to show them the abundant encouragement the gospel proposes to needy, perishing, and helpless sinners, in order to engage them so to do. These things I repeatedly and largely insisted upon from time to time.
And I have oftentimes remarked with admiration, that whatever subject I have been treating upon, after having spent time sufficient to explain and illustrate the truths contained therein, I have been naturally and easily led to Christ as the substance of every subject. If I treated on the being and glorious perfections of God, I was thence naturally led to discourse of Christ as the only “way to the Father.” If I attempted to open the deplorable misery of our fallen state, it was natural from thence to show the necessity of Christ to undertake for us, to atone for our sins, and to redeem us from the power of them. If I taught the commands of God, and showed our violation of them, this brought me in the most easy and natural way, to speak of and recommend the Lord Jesus Christ, as one who had “magnified the law” we had broken, and who was “become the end of it for righteousness, to every one that believes.” And never did I find so much freedom and assistance in making all the various lines of my discourses meet together, and centre in Christ, as I have frequently done among these Indians.
Sometimes when I have had thoughts of offering but a few words upon some particular subject, and saw no occasion, nor indeed much room, for any considerable enlargement, there has at unawares appeared such a fountain of gospel-grace shining forth in, or naturally resulting from, a just explication of it, and Christ has seemed in such a manner to be pointed out as the substance of what I was considering and explaining, that I have been drawn in a way not only easy and natural, proper and pertinent, but almost unavoidable, to discourse of him, either in regard of his undertaking, incarnation, satisfaction, admirable fitness for the work of man’s redemption, or the infinite need that sinners stand in of an interest in him; which has opened the way for a continual strain of gospel-invitation to perishing souls, to come empty and naked, weary and heavy laden, and cast themselves upon them.
And as I have been remarkably influenced and assisted to dwell upon the Lord Jesus Christ, and the way of salvation by him, in the general current of my discourses here, and have been at times surprisingly furnished with pertinent matter relating to him, and the design of his incarnation; so I have been no less assisted oftentimes in regard of an advantageous manner of opening the mysteries of divine grace, and representing the infinite excellencies and “unsearchable riches of Christ,” as well as of recommending him to the acceptance of perishing sinners. I have frequently been enabled to represent the divine glory, the infinite preciousness and transcendent loveliness of the great Redeemer; the suitableness of his person and purchase to supply the wants, and answer the utmost desires, of immortal souls: to open the infinite riches of his grace, and the wonderful encouragement proposed in the gospel to unworthy, helpless sinners: to call, invite, and beseech them to come and give up themselves to him, and be reconciled to God through him: to expostulate with them respecting their neglect of one so infinitely lovely, and freely offered: and this in such a manner, with such freedom, pertinency, pathos, and application to the conscience, as, I am sure, I never could have made myself master of by the most assiduous application of mind. And frequently at such seasons I have been surprisingly helped in adapting my discourses to the capacities of my people, and bringing them down into such easy and familiar methods of expression, as has rendered them intelligible even to pagans.
I do not mention these things as a recommendation of my own performances; for I am sure I found, from time to time, that I had no skill or wisdom for my great work; and knew not how “to choose out acceptable words” proper to address poor benighted pagans with. But thus God was pleased to help me, “not to know any thing among them, save Jesus Christ and him crucified.” Thus I was enabled to show them their misery without him, and to represent his complete fitness to redeem and save them.
And this was the preaching God made use of for the awakening of sinners, and the propagation of this “work of grace among the Indians.” And it was remarkable,
I have sometimes formerly, in reading the apostle’s discourse to Cornelius, (
Morality, sobriety, and external duties, promoted by preaching Christ crucified.
It is worthy of remark, secondly, that numbers of these people are brought to a strict compliance with the rules of morality and sobriety, and to a conscientious performance of the external duties of Christianity, by the internal power and influence of divine truths the peculiar doctrine of grace upon their minds; without their having these moral duties frequently repeated and inculcated upon them, and the contrary vices particularly exposed and spoken against. What has been the general strain and drift of my preaching among these Indians; what were the truths I principally insisted upon, and how I was influenced and enabled to dwell from time to time upon the peculiar doctrine of grace; I have already observed in the preceding remarks. Those doctrine, which had the most direct tendency to humble the fallen creature, to show him the misery of his natural state, to bring him down to the foot of sovereign mercy, and to exalt the great Redeemer discover his transcendent excellency and infinite preciousness, and so to recommend him to the sinner’s acceptance were the subject-matter of what was delivered in public and private to them, and from time to time repeated and inculcated upon them.
And God was pleased to give these divine truths such a powerful influence upon the minds of these people, and so to bless them for the effectual awakening of numbers of them, that their lives were quickly reformed, without my insisting upon the precepts of morality, and spending time in repeated harangues upon external duties. There was indeed no room for any kind of discourses but those that respected the essentials of religion, and the experimental knowledge of divine things, whilst there were so many inquiring daily not how they should regulate their external conduct, for that persons, who are honestly disposed to comply with duty, when known, may, in ordinary cases, be easily satisfied about, but how they should escape from the wrath they feared, and felt a desert of, obtain an effectual change of heart, get an interest in Christ, and come to the enjoyment of eternal blessedness? So that my great work still was to lead them into a further view of their utter undoneness in themselves, the total depravity and corruption of their hearts; that there was no manner of goodness in them; no good dispositions nor desires; no love to God, nor delight in his commands: but, on the contrary, hatred, enmity, and all manner of wickedness reigning in them: and at the same time to open to them the glorious and complete remedy provided in Christ for helpless, perishing sinners, and offered freely to those who have no goodness of their own, no “works of righteousness which they have done,” to recommend them to God.
This was the continued strain of my preaching; this my great concern and constant endeavour, so to enlighten the mind, as thereby duly to affect the heart, and, as far as possible, give persons a sense and feeling of these precious and important doctrine of grace, at least, so far as means might conduce to it. And these were the doctrine, this the method of preaching, which were blessed of God for the awakening, and, I trust, the saving conversion of numbers of souls, and which were made the means of producing a remarkable reformation among the hearers in general.
When these truths were felt at heart, there was now no vice unreformed, no external duty neglected. Drunkenness, the darling vice, was broken off from, and scarce an instance of it known among my hearers for months together. The abusive practice of husbands and wives in putting away each other, and taking others in their stead, was quickly reformed; so that there are three or four couple who have voluntarily dismissed those they had wrongfully taken, and now live together again in love and peace. The same might be said of all other vicious practices. The reformation was general; and all springing from the internal influence of divine truths upon their hearts; and not from any external restraints, or because they had heard these vices particularly exposed, and repeatedly spoken against. Some of them I never so much as mentioned; particularly, that of the parting of men and their wives, till some, having their conscience awakened by God’s word, came, and of their own accord confessed themselves guilty in that respect. And when I did at any time mention their wicked practices, and the sins they were guilty of contrary to the light of nature, it was not with design, nor indeed with any hope, of working an effectual reformation in their external manners by this means, for I knew, that while the tree remained corrupt, the fruit would naturally be so; but with design to lead them, by observing the wickedness of their lives, to a view of the corruption of their hearts, and so to convince them of the necessity of a renovation of nature, and to excite them with utmost diligence to seek after that great change, which, if once obtained, I was sensible, would of course produce a reformation of external manners in every respect.
And as all vice was reformed upon their feeling the power of these truths upon their hearts, so the external duties of Christianity were complied with, and conscientiously performed, from the same internal influence; family prayer set up, and constantly maintained, unless among some few more lately come, who had felt little of this divine influence. This duty was constantly performed, even in some families where there were none but females, and scarce a prayerless person to be found among near a hundred of them. The Lord’s day was seriously and religiously observed, and care taken by parents to keep their children orderly upon that sacred day, &c. And this, not because I had driven them to the performance of these duties by a frequent inculcating of them, but because they had felt the power of God’s word upon their hearts, were made sensible of their sin and misery, and thence could not but pray, and comply with every thing they knew was duty, from what they felt within themselves. When their hearts were touched with a sense of their eternal concerns, they could pray with great freedom, as well as fervency, without being at the trouble first to learn set forms for that purpose. And some of them who were suddenly awakened at their first coming among us, were brought to pray and cry for mercy with utmost importunity, without ever being instructed in the duty of prayer, or so much as once directed to a performance of it.
The happy effects of these peculiar doctrine of grace, which I have so much insisted upon with this people, plainly discover, even to demonstration, that instead of their opening a door to licentiousness, as many vainly imagine, and slanderously insinuate, they have a direct contrary tendency: so that a close application, a sense and feeling of them, will have the most powerful influence toward the renovation, and effectual reformation, both of heart and life.
And happy experience, as well as the word of God, and the example of Christ and his apostles, has taught me, that the very method of preaching which is best suited to awaken in mankind a sense and lively apprehension of their depravity and misery in a fallen state, to excite them earnestly to seek after a change of heart, and to
A view of the blessed effect of honest endeavours to bring home divine truths to the conscience, and duly to affect the heart with them, has often minded me of those words of our Lord, (which I have thought might be a proper exhortation for ministers in respect of their treating with others, as well as for persons in general with regard to themselves,) “Cleanse first the inside of the cup and platter, that the outside may be clean also.” Cleanse, says he, the inside, that the outside may be clean. As if he had said, The only effectual way to have the outside clean, is to begin with what is within; and if the fountain be purified, the streams will naturally be pure. And most certain it is, if we can awaken in sinners a lively sense of their inward pollution and depravity their need of a change of heart and so engage them to seek after inward cleansing, their external defilement will naturally be cleansed, their vicious ways of course be reformed, and their conversation and behaviour become regular.
Now, although I cannot pretend that the reformation among my people does, in every instance, spring from a saving change of heart; yet I may truly say, it flows from some heart-affecting view and sense of divine truths that all have had in a greater or less degree. I do not intend, by what I have observed here, to represent the preaching of morality, and pressing persons to the external performance of duty, to be altogether unnecessary and useless at any time; and especially at times when there is less of divine power attending the means of grace; when, for want of internal influences, there is need of external restraints. It is doubtless among the things that “ought to be done,” while “others are not to be left undone.” But what I principally designed by this remark, was to discover plain matter of fact, viz. That the reformation, the sobriety, and external compliance with the rules and duties of Christianity, appearing among my people, are not the effect of any mere doctrinal instruction, or merely rational view of the beauty of morality, but from the internal power and influence that divine truths (the soul-humbling doctrine of grace) have had upon their hearts.
Continuance, renewal, and quickness of the work.
IT is remarkable, thirdly, that God has so continued and renewed showers of his grace here: so quickly set up his visible kingdom among these people; and so smiled upon them in relation to their acquirement of knowledge, both divine and human. It is now near a year since the beginning of this gracious outpouring of the divine Spirit among them: and although it has often seemed to decline and abate for some short space of time as may be observed by several passages of my Journal, where I have endeavoured to note things just as they appeared to me yet the shower has seemed to be renewed, and the work of grace revived again. So that a divine influence seems still apparently to attend the means of grace, in a greater or less degree, in most of our meetings for religious exercises; whereby religious persons are refreshed, strengthened, and established, convictions revived and promoted in many instances, and some few persons newly awakened from time to time. Although it must be acknowledged, that for some time past, there has, in the general, appeared a more manifest decline of this work, and the divine Spirit has seemed, in a considerable measure, withdrawn, especially in regard of his awakening influence so that the strangers who come latterly, are not seized with concern as formerly; and some few who have been much affected with divine truths in time past, now appear less concerned. Yet, blessed be God, there is still an appearance of divine power and grace, a desirable degree of tenderness, religious affection, and devotion in our assemblies.
And as God has continued and renewed the showers of his grace among this people for some time; so he has with uncommon quickness set up his visible kingdom, and gathered himself a church in the midst of them. I have now baptized, since the conclusion of my last Journal, (or the First Part,) thirty persons, fifteen adults and fifteen children. Which added to the number there mentioned, makes seventy-seven persons; whereof thirty-eight are adults, and thirty-nine children; and all within the space of eleven months past. And it must be noted, that I have baptized no adults, but such as appeared to have a work of special grace wrought in their hearts; I mean such who have had the experience not only of the awakening and humbling, but, in a judgment of charity, of the renewing and comforting, influences of the divine Spirit. There are many others under solemn concern for their souls, who (I apprehend) are persons of sufficient knowledge, and visible seriousness, at present, to render them proper subjects of the ordinance of baptism. Yet, since they give no comfortable evidences of having as yet passed a saving change, but only appear under convictions of their sin and misery, and having no principle of spiritual life wrought in them, they are liable to lose the impressions of religion they are now under. Considering also, the great propensity there is in this people naturally to abuse themselves with strong drink, and fearing lest some, who at present appear serious and concerned for their souls, might lose their concern, and return to this sin, and so, if baptized, prove a scandal to their profession, I have therefore thought proper hitherto to omit the baptism of any but such who give some hopeful evidences of a saving change, although I do not pretend to determine positively respecting the states of any.
I likewise administered the Lord’s supper to a number of persons, who I have abundant reason to think (as I elsewhere observed) were proper subjects of that ordinance, within the space of ten months and ten days after my first coming among these Indians in New Jersey. And from the time that, I am informed, some of them were attending an idolatrous feast and sacrifice in honour to devils, to the time they sat down at the Lord’s table, (I trust,) to the honour of God, was not more than a full year. Surely Christ’s little flock here, so suddenly gathered from among pagans, may justly say, in the language of the church of old, “The Lord hath done great things for us, whereof we are glad.”
Much of the goodness of God has also appeared in relation to their acquirement of knowledge, both in religion and in the affairs of common life. There has been a wonderful thirst after Christian knowledge prevailing among them in general, and an eager desire of being instructed in christian doctrine and manners. This has prompted them to ask many pertinent as well as important questions; the answers to which have tended much to enlighten their minds, and promote their knowledge in divine things. Many of the doctrine I have delivered, they have queried with me about, in order to gain further light and insight into them; particularly the doctrine of predestination: and have from time to time manifested a good understanding of them, by their answers to the questions proposed to them in my catechetical lectures.
They have likewise queried with me, respecting a proper method as well as proper matter of prayer, and expressions suitable to be used in that religious exercise; and have taken pains in order to the performance of this duty with understanding. They have likewise taken pains, and appeared remarkably apt, in learning to sing psalm tunes, and are now able to sing with a good degree of decency in the worship of God. They have also acquired a considerable degree of useful knowledge in the affairs of common life: so that they now appear like rational creatures, fit for human society, free of that savage roughness and brutish stupidity, which rendered them very disagreeable in their pagan state.
They seem ambitious of a thorough acquaintance with the English language, and for that end frequently speak it among themselves; and many of them have made good
And as they are desirous of instruction, and surprisingly apt in the reception of it, so Divine Providence has smiled upon them in regard of proper means in order to it. The attempts made for the procurement of a school among them have been succeeded, and a kind Providence has sent them a schoolmaster of whom I may justly say, I know of “no man like minded, who will naturally care for their state.” He has generally thirty or thirty-five children in his school: and when he kept an evening school (as he did while the length of the evenings would admit of it) he had fifteen or twenty people, married and single.
The children learn with surprising readiness; so that their master tells me, he never had an English school that learned, in general, comparably so fast. There were not above two in thirty, although some of them were very small, but what learned to know all the letters in the alphabet distinctly, within three days after his entrance upon his business; and divers in that space of time learned to spell
considerably: and some of them, since the beginning of February last,
In less than five months, viz. from Feb. 1, to June 19.
They are instructed twice a week in the Reverend Assembly’s Shorter Catechism, viz. on Wednesday and Saturday. Some of them, since the latter end of February, (at which time they began,) have learned to say it pretty distinctly by heart considerably more than half through; and mast of them have made some proficiency in it.
They are likewise instructed in the duty of secret prayer, and most of them constantly attend it night and morning, and are very careful to inform their master if they apprehend any of their little school-mates neglect that religious exercise.
But little appearance of false religion.
It is worthy to be noted, fourthly, to the praise of sovereign grace, that amidst so great a work of conviction so much concern and religious affection there has been no prevalency, nor indeed any considerable appearance, of false religion, if I may so term it, or heats of imagination, intemperate zeal, and spiritual pride; which corrupt mixtures too often attend the revival and powerful propagation of
religion; and that there have been so very few instances of irregular and scandalous behaviour among those who have appeared serious. I may justly repeat what I observed in a remark at the conclusion of my last Journal,
That is, the First Part of the Journal.
But this work of grace has, in the main, been carried on with a surprising degree of purity, and freedom from trash and corrupt mixture. The religious concern that persons have been under, has generally been rational and just; arising from a sense of their sins, and exposedness to the divine displeasure on the account of them; as well as their utter inability to deliver themselves from the misery they felt and feared. And if there has been, in any instances, an appearance of irrational concern and perturbation of mind, when the subjects of it knew not why, yet there has been no prevalency of any such thing; and indeed I scarce know of any instance of that nature at all. And it is very remarkable, that although the concern of many persons under convictions of their perishing state has been very great and pressing, yet I have never seen any thing like desperation attending it in any one instance. They have had the most lively sense of their undoneness in themselves; have been brought to give up all hopes of deliverance from themselves; and their spiritual exercises leading hereto, have been attended with great distress and anguish of soul: and yet in the seasons of the greatest extremity, there has been no appearance of despair in any of them, nothing that has discouraged, or in any wise hindered, them from the most diligent use of all proper means for their conversion and salvation; whence it is apparent, there is not that danger of persons being driven into despair under spiritual trouble, (unless in cases of deep and habitual melancholy,) that the world in general is ready to imagine.
The comfort that persons have obtained after their distresses, has likewise in general appeared solid, well grounded, and scriptural; arising from a spiritual and supernatural illumination of mind, a view of divine things in a measure as they are, a complacency of soul in the divine perfections, and a peculiar satisfaction in the way of salvation by free sovereign grace in the great Redeemer.
Their joys have seemed to rise from a variety of views and considerations of divine things, although for substance the same. Some, who under conviction seemed to have the hardest struggles and heart-risings against divine sovereignty, have seemed, at the first dawn of their comfort, to rejoice in a peculiar manner in that divine perfection, have been delighted to think that themselves, and all things else, were in the hand of God, and that he would dispose of them “just as he pleased.”
Others, who just before their reception of comfort, have been remarkably oppressed with a sense of their undoneness and poverty, who have seen themselves, as it were, falling down into remediless perdition, have been at first more peculiarly delighted with a view of the freeness and riches of divine grace, and the offer of salvation made to perishing sinners “without money, and without price.”
Some have at first appeared to rejoice especially in the wisdom of God, discovered in the way of salvation by Christ; it then appearing to them “a new and living way,” a way they had never thought, nor had any just conception of, until opened to them by the special influence of the divine Spirit. And some of them, upon a lively spiritual view of this way of salvation, have wondered at their past folly in seeking salvation other ways, and have admired that they never saw this way of salvation before, which now appeared so plain and easy, as well as excellent to them.
Others again have had a more general view of the beauty and excellency of Christ, and have had their souls delighted with an apprehension of his divine glory, as unspeakably exceeding all they had ever conceived of before; yet without singling out any one of the divine perfections in particular; so that although their comforts have seemed to arise from a variety of views and considerations of divine glories, still they were spiritual and supernatural views of them, and not groundless fancies, that were the spring of their joys and comforts.
Yet it must be acknowledged, that when this work became so universal and prevalent, and gained such general credit and esteem among the Indians, that Satan seemed to have little advantage of working against it in his own proper garb; he then transformed himself “into an angel of light,” and made some vigorous attempts to introduce turbulent commotions of the passions in the room of genuine convictions of sin; imaginary and fanciful notions of Christ, as appearing to the mental eye in a human shape, and being in some particular postures, &c. in the room of spiritual and supernatural discoveries of his divine glory and excellency; as well as divers other delusions. And I have reason to think, that if these things had met with countenance and encouragement, there would have been a very considerable harvest of this kind of converts here.
Spiritual pride also discovered itself in various instances. Some persons who had been under great affections, seemed very desirous from thence of being thought truly gracious; who when I could not but express to them my
And as there has been no prevalency of irregular heats, imaginary notions, spiritual pride, and satanical delusions among my people; so there has been very few instances of scandalous and irregular behaviour among those who have made a profession or even an appearance of seriousness. I do not know of more than three or four such persons that have been guilty of any open misconduct since their first acquaintance with Christianity, and not one that persists in any thing of that nature. And perhaps the remarkable purity of this work in the latter respect, its freedom from frequent instances of scandal, is very much owing to its purity in the former respect, its freedom from corrupt mixtures of spiritual pride, wild-fire, and delusion, which naturally lay a foundation for scandalous practices.
“ May this blessed work in the power and purity of it prevail among the poor Indians here, as well as spread elsewhere, till their remotest tribes shall see the salvation of God! Amen.”
Money collected and expended for the Indians. As mention has been made in the preceding Journal, of an English school erected and continued among these Indians, dependent entirely upon charity: and as collections for defraying other charges that have necessarily arisen in the promotion of the religious interests of the Indians, it may be satisfactory, and perhaps will be thought by some but a piece of justice to the world, that an exact account
be here given of the money already received by way of collection for the benefit of the Indians, and the manner in which it has been expended. The following is therefore a just account of this matter:—Money received since October last, by way of public collection, for promoting the religious interests of the Indians in New Jersey, viz. £ s. d. From New York 23 10 2 Jamaica on Long Island 3 Elizabeth-town 7 5 Elizabeth-town farms 1 18 9 Newark 4 5 7 Woodbridge 2 18 2 Morris-town 1 5 3
Freehold 12 11 Freehold Dutch congregation. 4 14 3 Shrewsbury and Shark river 3 5 Middle-town Dutch congregation 2 Carried forward £ 66 13 2 £ s. d. Brought forward 66 13 2 The Dutch congregation in and about New Brunswick 3 5 King’s-town 5 11 Neshaminy, and places adjacent in Pennsylvania 14 5 10 Abington & New Providence, by the hand of The Reverend Mr. Treat 10 5 The whole amounting to £ 100 Money paid out since October last for promoting the religion interests of the
Indians in New Jersey, viz. Upon the occasion mentioned in my Journal Of January 28 82 5 For the building of a School-house 3 5 To the schoolmaster as a part of his reward For his present year’s service 17 10 For books for the children to learn in 3 The whole amounting to £ 106 DAVID BRAINERD
I should have concluded what I had at present to offer, upon the affairs respecting my mission, with the preceding account of the money collected and expended for the religious interests of the Indians, but that I have not long since received from the reverend president of the correspondents, the copy of a letter directed to him from the Honourable Society for propagating Christian Knowledge, dated at Edinburgh, March 21, 1745. Wherein
I find it is expressly enjoined upon their missionaries, “That they
Method of learning the Indian language.
The most successful method I have taken for instructing myself in any of the Indian languages, is, to translate English discourses by the help of an interpreter or two, into their language as near verbatim as the sense will admit of, and to observe strictly how they use words, and what construction they will bear in various cases; and thus to gain some acquaintance with the root from whence particular words proceed, and to see how they are thence varied and diversified. But here occurs a very great difficulty; for the interpreters being unlearned, and unacquainted with the rules of language, it is impossible sometimes to know by them what part of speech some particular word is of, whether noun, verb, or participle; for they seem to use participles sometimes where we should use nouns, and sometimes where we should use verbs in the English language.
But I have, notwithstanding many difficulties, gained some acquaintance with the grounds of the Delaware language, and have learned most of the defects in it; so that I know what English words can, and what cannot, be translated into it. I have also gained some acquaintance with the particular phraseologies, as well as peculiarities of their language, one of which I cannot but mention. Their language does not admit of their speaking any word denoting relation, such as, father, son, &c. absolutely; that is, without prefixing a pronoun-passive to it, such as my, thy, his, &c. Hence they cannot be baptized in their own language in the name of the Father, and the Son, &c.; but they may be baptized in the name of Jesus Christ and his Father, &c. I have gained so much knowledge of their language, that I can understand a considerable part of what they say, when they discourse upon divine things, and am frequently able to correct my interpreter, if he mistakes my sense. But I can do nothing to any purpose at speaking the language myself.
And as an apology for this defect, I must renew, or rather enlarge, my former complaint, viz. That “while so much of my time is necessarily consumed in journeying,” while I am obliged to ride four thousand miles a year, (as I have done in the year past,) “I can have little left for any of my necessary studies, and consequently for the study of the Indian languages.” And this, I may venture to say, is the great, if not the only, reason why the Delaware language is not familiar to me before this time. And it is impossible I should ever be able to speak it without close application, which, at present, I see no prospect of having time for. To preach and catechise frequently; to converse privately with persons that need so much instruction and direction as these poor Indians do; to take care of all their secular affairs, as if they were a company of children; to ride abroad frequently in order to procure collections for the support of the school, and for their help and benefit in other respects; to hear and decide all the petty differences that arise among any of them; and to have the constant oversight and management of all their affairs of every kind, must needs engross most of my time, and leave me little for application to the study of the Indian languages. And when I add to this, the time that is necessarily consumed upon my Journals, I must say I have little to spare for other business. I have not (as was observed before) sent to the Honourable Society less than two copies of every Journal, for more than two years past; most of which, I suppose, have been taken by the French in their passage. And a third copy I have constantly kept by me, lest the others should miscarry. This has caused me not a little labour, and so straitened me for time, when I have been at liberty from other business, and had opportunity to sit down to write, which is but rare, that I have been obliged to write twelve and thirteen hours in a day; till my spirits have been extremely wasted, and my life almost spent, to get these writings accomplished. And after all; after diligent application to the various parts of my work, and after the most industrious improvement of time I am capable of, both early and late, I cannot oftentimes possibly gain two hours in a week for reading or any other studies, unless just for what appears of absolute necessity for the present. And frequently when I attempt to redeem time, by sparing it out of my sleeping hours, I am by that means thrown under bodily indisposition, and rendered fit for nothing. This is truly my present state, and is like to be so, for aught I can see, unless I could procure an assistant in my work, or quit my present business.
But although I have not made that proficiency I could wish to have done, in learning the Indian languages; yet I have used all endeavours to instruct them in the English tongue, which perhaps will be more advantageous to the Christian interest among them, than if I should preach in their own language; for that is very defective, (as I shall hereafter observe,) so that many things cannot be communicated to them without introducing English terms. Besides, they can have no books translated into their language, without great difficulty and expense; and if still accustomed to their own language only, they would have no advantage of hearing other ministers occasionally, or in my absence. So that my having a perfect acquaintance with the Indian language would be of no great importance with regard to this congregation of Indians in New Jersey, although it might be of great service to me in treating with the Indians elsewhere.
Method of instructing the Indians.
The method I am taking to instruct the Indians in the principles of our holy religion, are, to preach, or open and improve some particular points of doctrine; to expound particular paragraphs, or sometimes whole chapters, of God’s word to them; to give historical relations from Scripture of the most material and remarkable occurrences relating to the church of God from the beginning; and frequently to catechise them upon the principles of Christianity.
The latter of these methods of instructing I manage in a twofold manner. I sometimes catechise systematically, proposing questions agreeable to the Reverend Assembly’s Shorter Catechism. This I have carried to a considerable length. At other times I catechise upon any important subject that I think difficult to them. Sometimes when I have discoursed upon some particular point, and made it as plain and familiar to them as I can, I then catechise them upon the most material
branches of my discourse, to see whether they had a thorough understanding of it. But as I have catechised chiefly in a systematical form, I shall here give some specimen of the method I make use of in it, as well as of the propriety and justness of my people’s answers to the questions proposed to them.
Questions upon the benefits believers receive from Christ at death.
Q. I have shown you, that the children of God receive a great many good things from Christ while they live, now have they any more to receive when they come to die? A. Yes.
Q. Are the children of God then made perfectly free from sin? Yes.
Q. Do you think they will never more be troubled with vain, foolish, and wicked thoughts? A. No, never at all.
Q. Will not they then be like the good angels I have so often told you of? A. Yes.
Q. And do you call this a great mercy to be freed from all sin? A. Yes.
Q. Do all God’s children count it so? A. Yes, all of them.
Q. Do you think this is what they would ask for above all things, if God should say to them, Ask what you will, and it shall be done for you? A. O yes, be sure, this is what they want.
Q. You say the souls of God’s people at death are made perfectly free from sin, where do they go then? A. They go and live with Jesus Christ.
Q. Does Christ show them more respect and honour, and make them more happy
The only way I have to express their “entering into glory,” or being glorified; there being no word in the Indian language answering to that general term.
Q. Do they go immediately to live with Christ in heaven, as soon as their bodies are dead? or do they tarry somewhere else a while? A. They go immediately to Christ.
Q. Does Christ take any care of the bodies of his people when they are dead, and their souls gone to heaven, or does he forget them? A. He takes care of them.
These questions were all answered with surprising readiness, and without once missing, as I remember. And in answering several of them which respected deliverance from sin, they were much affected, and melted with the hopes of that happy state.
Questions upon the benefits believers receive from Christ at the resurrection.
Q. You see I have already shown you what good things Christ gives his good people while they live, and when they come to die; now, will he raise their bodies, and the bodies of others, to life again at the last day? A. Yes, they shall all be raised.
Q. Shall they then have the same bodies they now have? A. Yes.
Q. Will their bodies then be weak, will they feel cold, hunger, thirst, and weariness, as they now do? A. No, none of these things.
Q. Will their bodies ever die any more after they are raised to life? A. No.
Q. Will their souls and bodies be joined together again? A. Yes.
Q. Will God’s people be more happy then, than they were while their bodies were asleep? A. Yes.
Q. Will Christ then own these to be his people before all the world? A. Yes.
Q. But God’s people find so much sin in themselves, that they are often ashamed of themselves, and will not Christ be ashamed to own such for his friends at that day? A. No, he never will be ashamed of them.
Q. Will Christ then show all the world, that he has put away these people’s sins,
The only way I have to express their being openly-acquitted. In like manner, when I speak of justification, I have no other way but to call it God’s looking upon us as good creatures.
Q. Will he look upon them as if they had never sinned, for the sake of any good things they have done themselves, or for the sake of his righteousness accounted to them as if it was theirs? A. For the sake of his righteousness counted to them, not for their own goodness.
Q. Will God’s children then be as happy as they can desire to be? Yes.
Q. The children of God while in this world, can but now and then draw near to him, and they are ready to think they can never have enough of God and Christ, but will they have enough there, as much as they can desire? A. O yes, enough, enough.
Q. Will the children of God love him then as much as they desire, will they find nothing to hinder their love from going to him? A. Nothing at all, they shall love him as much as they desire.
Q. Will they never be weary of God and Christ, and the pleasures of heaven, so as we are weary of our friends and enjoyments here, after we have been pleased with them awhile? A. No, never.
Q. Could God’s people be happy if they knew God loved them, and yet felt at the same time that they could not love and honour him? A. No, no.
Q. Will this then make God’s people perfectly happy, to love God above all, to honour him continually, and to feel his love to them? A. Yes.
Q. And will this happiness last for ever? A. Yes, for ever, for ever.
These questions, like the former, were answered without hesitation or missing, as I remember, in any one instance.
Questions upon the duty which God requires of men.
Q. Has God let us know any thing of his will, or what he would have us to do to please him? A. Yes.
Q. And does he require us to do his will, and to please him? A. Yes.
Q. Is it right that God should require this of us, has he any business to command us as a father does his children? A. Yes.
Q. Why is it right that God should command us to do what he pleases? A. Because he made us, and gives us all our good things.
Q. Does God require us to do any thing that will hurt us, and take away our comfort and happiness? A. No.
Q. But God requires sinners to repent and be sorry for their sins, and to have their hearts broken; now, does not this hurt them, and take away their comfort, to be made sorry, and to have their hearts broken? A. No, it does them good.
Q. Did God teach man his will at first by writing it down in a book, or did he put it into his heart, and teach him without a book what was right? A. He put it into his heart, and made him know what he should do.
Q. Has God since that time writ down his will in a book? A. Yes.
Q. Has God written his whole will in his book; has he there told us all that he would have us believe and do? A. Yes
Q. What need was there of this book, if God at first put his will into the heart of man, and made him feel what he should do? A. There was need of it, because we have sinned, and made our hearts blind.
Q. And has God writ down the same things in his book, that he at first put into the heart of man? A. Yes.
In this manner I endeavour to adapt my instructions to the capacities of my people; although they may perhaps seem strange to others who have never experienced the difficulty of the work. And these I have given an account of, are the methods I am from time to time pursuing, in order to instruct them in the principles of Christianity. And I think I may say, it is my great concern that these instructions be given them in such a manner, that they may not only be doctrinally taught, but duly affected thereby, that divine truths may come to them, “not in word only, but in power, and in the Holy Ghost,” and be received “not as the word of man.”
Difficulties attending the Christianizing of the Indians First difficulty, the rooted aversion to Christianity that generally prevails among them.
I shall now attempt something with relation to the last particular required by the Honourable Society in their letter, viz. To give some account of the “difficulties I have already met with in my work, and the methods I make use of for surmounting the same.” And, in the first instance, first, I have met with great difficulty in my work among these Indians, “from the rooted aversion to Christianity that generally prevails among them.” They are not only brutishly stupid and ignorant of divine things, but many of them are obstinately set against Christianity, and seem to abhor even the Christian name.
This aversion to Christianity arises partly from a view of the “immorality and vicious behaviour of many who are called Christians.” They observe that horrid wickedness in nominal Christians, which the light of nature condemns in themselves: and not having distinguishing views of things, are ready to look upon all the white people alike, and to condemn them alike, for the abominable practices of some. Hence when I have attempted to treat with them about Christianity, they have frequently objected the scandalous practices of Christians. They have observed to me, that the white people lie, defraud, steal, and drink worse than the Indians; that they have taught the Indians these things, especially the latter of them; who before the coming of the English, knew of no such thing as strong drink: that the English have, by these means, made them quarrel and kill one another; and, in a word, brought them to the practice of all those vices that now prevail among them. So that they are now vastly more vicious, as well as much more miserable, than they were before the coming of the white people into the country. These, and such like objections, they frequently make against Christianity, which are not easily answered to their satisfaction; many of them being facts too notoriously true.
The only way I have to take in order to surmount this difficulty, is to distinguish between nominal and real Christians; and to show them, that the ill conduct of many of the former proceeds not from their being Christians, but from their being Christians only in name, not in heart, &c. To which it has sometimes been objected, that if all those who will cheat the Indians are Christians only in name, there are but few left in the country to be Christians in heart. This, and many other of the remarks they pass upon the white people, and their miscarriages, I am forced to own, and cannot but grant, that many nominal Christians are more abominably wicked than the Indians. But then I attempt to show them, that there are some who feel the power of Christianity, and that these are not so. I ask them, when they ever saw me guilty of the vices they complain of, and charge Christians in general with? But still the great difficulty is, that the people who live back in the country nearest to them, and the traders that go among them, are generally of the most irreligious and vicious sort; and the conduct of one or two persons, be it never so exemplary, is not sufficient to counterbalance the vicious behaviour of so many of the same denomination, and so to recommend Christianity to pagans.
Another thing that serves to make them more averse to Christianity, is a “fear of being enslaved.” They are, perhaps, some of the most jealous people living, and extremely averse to a state of servitude, and hence are always afraid of some design forming against them. Besides, they seem to have no sentiments of generosity, benevolence, and goodness; that if any thing be proposed to them, as being for their good, they are ready rather to suspect, that there is at bottom some design forming against them, than that such proposals flow from good-will to them, and a desire of their welfare. And hence, when I have attempted to recommend Christianity to their acceptance, they have sometimes objected, that the white people have come among them, have cheated them out of their lands, driven them back to the mountains, from the pleasant places they used to enjoy by the sea-side &c.; that therefore they have no reason to think the white people are now seeking their welfare; but rather that they have sent me out to draw them together, under a pretence of kindness to them, that they may have an opportunity to make slaves of them, as they do of the poor negroes, or else to ship them on board their vessels, and make them fight with their enemies, &c. Thus they have oftentimes construed all the kindness I could show them, and the hardships I have endured in order to treat with them about Christianity. “He never would (say they) take all this pains to do us good, he must have some wicked design to hurt us some way or other.” And to give them assurance of the contrary, is not an easy matter, while there are so many who (agreeable to their apprehension) are only “seeking their own,” not the good of others.
To remove this difficulty I inform them, that I am not sent out among them by those persons in these provinces, who they suppose have cheated them out of their lands; but by pious people at a great distance, who never had an inch of their lands, nor ever thought of doing them any hurt, &c.
But here will arise so many frivolous and impertinent questions, that it would tire one’s patience, and wear out one’s spirits to hear them; such as, “But why did not these good people send you to teach us before, while we had our lands down by the sea-side, &c. If they had sent you then, we should likely have heard you, and turned Christians.” The poor creatures still imagining, that I should be much beholden to them, in case they would hearken to Christianity; and insinuating, that this was a favour they could not now be so good as to show me, seeing they had received so many injuries from the white people.
Another spring of aversion to Christianity in the Indians, is, “their strong attachment to their own religious notions, (if they may be called religious,) and the early prejudices they have imbibed in favour of their own frantic and ridiculous kind of worship.” What their notions of God are, in their pagan state, is hard precisely to determine. I have taken much pains to inquire of my Christian people, whether they, before their acquaintance with Christianity, imagined there was a plurality of great invisible powers, or whether they supposed but one such being, and worshipped him in a variety of forms and shapes: but cannot learn any thing of them so distinct as to be fully satisfying upon the point. Their notions in that state were so prodigiously dark and confused, that they seemed not to know what they thought themselves. But so far as I can learn, they had a notion of a plurality of invisible deities, and paid some kind of homage to them promiscuously, under a great variety of forms and shapes. And it is certain, that those who yet remain pagans pay some kind of superstitious reverence to beasts, birds, fishes, and even reptiles; that is, some to one kind of animal, and some to another. They do not indeed suppose a divine power essential to, or inhering in, these creatures, but that some invisible beings I cannot learn that it is always one such being only, but divers; not distinguished from each other by certain names, but only notionally communicate to those animals a great power (either one or other of them, just as it happens, or perhaps sometimes all of them,) and so make these creatures the immediate authors of good to certain persons. Whence such a creature becomes sacred to the persons to whom he is supposed to be the immediate author of good, and through him they must worship the invisible powers, though to others he is no more than another creature. And perhaps another animal is looked upon to be the immediate author of good to another, and consequently he must worship the invisible powers in that animal. And I have known a pagan burn fine tobacco for incense, in order to appease the anger of that invisible power which he supposed presided over rattle-snakes, because one of these animals was killed by an other Indian near his house.
But after the strictest inquiry respecting their notions of the Deity, I find, that in ancient times, before the coming of the white people, some supposed there were four invisible powers, who presided over the four corners of the earth. Others imagined the sun to be the only deity, and that all things were made by him. Others, at the same
It is a notion pretty generally prevailing among them, that it was not the same God made them, who made us; but that they were made after the white people: which further shows, that they imagine a plurality of divine powers. And I fancy they suppose their god gained some special skill by seeing the white people made, and so made them better: for it is certain they look upon themselves, and their methods of living, (which, they say, their god expressly prescribed for them,) vastly preferable to the white people, and their methods. And hence will frequently sit and laugh at them, as being good for nothing else but to plough and fatigue themselves with hard labour; while they enjoy the satisfaction of stretching themselves on the ground, and sleeping as much as they please; and have no other trouble but now and then to chase the deer, which is often attended with pleasure rather than pain. Hence, by the way, many of them look upon it as disgraceful for them to become Christians, as it would be esteemed among Christians for any to become pagans. And now although they suppose our religion will do well enough for us, because prescribed by our God, yet it is no ways proper for them, because not of the same make and original. This they have sometimes offered as a reason why they did not incline to hearken to Christianity.
They seem to have some confused notion about a future state of existence, and many of them imagine that the chichung, (i. e. the shadow,) or what survives the body, will at death go southward, and in an unknown but curious place, will enjoy some kind of happiness, such as, hunting, feasting, dancing, and the like. And what they suppose will contribute much to their happiness in that state, is that they shall never be weary of those entertainments. It seems by this notion of their going southward to obtain happiness, as if they had their course into these parts of the world from some very cold climate, and found the further they went southward the more comfortable they were; and thence concluded, that perfect felicity was to be found further towards the same point.
They seem to have some faint and glimmering notion about rewards and punishments, or at least happiness and misery, in a future state, that is, some that I have conversed with, though others seem to know of no such thing. Those that suppose this, seem to imagine that most will be happy, and that those who are not so, will be punished only with privation, being only excluded the walls of that good world where happy souls shall dwell.
These rewards and punishments they suppose to depend entirely upon their conduct with relation to the duties of the second table, i. e. their behaviour towards mankind, and seem, so far as I can see, not to imagine that they have any reference to their religious notions or practices, or any thing that relates to the worship of God. I remember I once consulted a very ancient but intelligent Indian upon this point, for my own satisfaction; and asked him whether the Indians of old times had supposed there was any thing of the man that would survive the body? He replied, Yes. I asked him, where they supposed its abode would be? He replied, “It would go southward.” I asked him further, whether it would be happy there? He answered, after a considerable pause, “that the souls of good folks would be happy, and the souls of bad folks miserable.” I then asked him, who he called bad folks? His answer (as I remember) was, “Those who lie, steal, quarrel with their neighbours, are unkind to their friends, and especially to aged parents, and, in a word, such as are a plague to mankind.” These were his bad folks; but not a word was said about their neglect of divine worship, and their badness in that respect.
They have indeed some kind of religious worship, are frequently offering sacrifices to some supposed invisible powers, and are very ready to impute their calamities in the present world, to the neglect of these sacrifices; but there is no appearance of reverence and devotion in the homage they pay them; and what they do of this nature, seems to be done only to appease the supposed anger of their deities, to engage them to be placable to themselves, and do them no hurt, or at most, only to invite these powers to succeed them in those enterprises they are engaged in respecting the present life. So that in offering these sacrifices, they seem to have no reference to a future state, but only to present comfort. And this is the account my interpreter always gives me of this matter. “They sacrifice (says he) that they may have success in hunting and other affairs, and that sickness and other calamities may not befall them, which they fear in the present world, in case of neglect; but they do not suppose God will ever punish them in the coming world for neglecting to sacrifice,” &c. And indeed they seem to imagine, that those whom they call bad folks, are excluded from the company of good people in that state, not so much because God remembers, and is determined to punish them for their sins of any kind, either immediately against himself or their neighbour, as because they would be a plague to society, and would render others unhappy if admitted to dwell with them. So that they are excluded rather of necessity, than by God acting as a righteous judge.
They give much heed to dreams, because they suppose these invisible powers give them directions at such times about certain affairs, and sometimes inform them what animal they would choose to be worshipped in. They are likewise much attached to the traditions and fabulous notions of their fathers, who have informed them of divers miracles that were anciently wrought among the Indians, which they firmly believe, and thence look upon their ancestors to have been the best of men. They also mention some wonderful things which, they say, have happened since the memory of some who are now living. One I remember affirmed to me, that himself had once been dead four days, that most of his friends in that time were gathered together to his funeral, and that he should have been buried, but that some of his relations at a great distance, who were sent for upon that occasion, were not arrived, before whose coming he came to life again. In this time, he says, he went to the place where the sun rises, (imagining the earth to be plain,) and directly over that place, at a great height in the air, he was admitted, he says, into a great house, which he supposes was several miles in length, and saw many wonderful things, too tedious as well as ridiculous to mention. Another person, a woman, whom I have not seen, but been credibly informed of by the Indians, declares, that she was dead several days, that her soul went southward, and feasted and danced with the happy spirits, and that she found all things exactly agreeable to the Indian notions of a future state.
These superstitious notions and traditions, and this kind of ridiculous worship I have mentioned, they are extremely attached to, and the prejudice they have imbibed in favour of these things, renders them not a little averse to the doctrine of Christianity. Some of them have told me, when I have endeavoured to instruct them, “that their fathers had taught them already, and that they did not want to learn now.”
It will be too tedious to give any considerable account of the methods I make use of for surmounting this difficulty. I will just say, I endeavour, as much as possible, to show them the inconsistency of their own notions, and so to confound them out of their own mouths. But I must also say, I have sometimes been almost nonplussed with them, and scarce knew what to answer them: but never have been more perplexed with them, than when they have
pretended to yield to me as knowing more than they, and consequently have asked me numbers of impertinent, and yet difficult questions, as, “How the Indians came first into this part of the world, away from all the white people, if what I said was true,” viz. that the same God made them who made us? “How the Indians became black, if they had the same original parents with the white people?” And numbers more of the like nature. These things, I must say, have been not
a little difficult and discouraging, especially when withal some of the
What further contributes to their aversion to Christianity is, the influence that their powows (conjurers or diviners) have upon them. These are a sort of persons who are supposed to have a power of foretelling future events, or recovering the sick, at least oftentimes, and of charming, enchanting, or poisoning persons to death by their magic divinations. And their spirit, in its various operations, seems to be a Satanical imitation of the spirit of prophecy that the church in early ages was favoured with. Some of these diviners are endowed with the spirit in infancy; others in adult age. It seems not to depend upon their own will, nor to be acquired by any endeavours of the person who is the subject of it, although it is supposed to be given to children sometimes in consequence of some means the parents use with them for that purpose; one of which is to make the child swallow a small living frog, after having performed some superstitious rites and ceremonies upon it. They are not under the influence of this spirit always alike, but it comes upon them at times. And those who are endowed with it, are accounted singularly favoured.
I have laboured to gain some acquaintance with this affair of their conjuration, and have for that end consulted and queried with the man mentioned in my Journal of May 9, who, since his conversion to Christianity, has endeavoured to give me the best intelligence he could of this matter. But it seems to be such a mystery of iniquity, that I cannot well understand it, and do not know oftentimes what ideas to affix to the terms he makes use of; and, so far as I can learn, he himself has not any clear notions of the thing, now his spirit of divination is gone from him. However, the manner in which he says he obtained this spirit of divination was this; he was admitted into the presence of a great wan, who informed him, that he loved, pitied, and desired to do him good. It was not in this world that he saw the great man, but in a world above at a vast distance from this. The great man, he says, was clothed with the day; yea, with the brightest day he ever saw; a day of many years, yea, of everlasting continuance! this whole world, he says, was drawn upon him, so that in him, the earth, and all things in it, might be seen. I asked him, if rocks, mountains, and seas were drawn upon, or appeared in him? He replied, that every thing that was beautiful and lovely in the earth was upon him, and might be seen by looking on him, as well as if one was on the earth to take a view of them there. By the side of the great man, he says, stood his shadow or spirit; for he used (chichung) the word they commonly use to express that of the man which survives the body, which word properly signifies a shadow. This shadow, he says, was as lovely as the man himself, and filled all places, and was most agreeable as well as wonderful to him. Here, he says, he tarried some time, and was unspeakably entertained and delighted with a view of the great man, of his shadow or spirit, and of all things in him. And what is most of all astonishing, he imagines all this to have passed before he was born. He never had been, he says, in this world at that time. And what confirms him in the belief of this, is, that the great man told him, that he must come down to earth, be born of such a woman, meet with such and such things, and in particular, that he should once in his life be guilty of murder. At this he was displeased, and told the great man, he would never murder. But the great man replied, “I have said it, and it shall be so.” Which has accordingly happened. At this time, he says, the great man asked him what he would choose in life. He replied, First to be a hunter, and afterwards to be a powow or diviner. Whereupon the great man told him, he should have what he desired, and that his shadow should go along with him down to earth, and be with him for ever. There was, he says, all this time no words spoken between them. The conference was not carried on by any human language, but they had a kind of mental intelligence of each other’s thoughts, dispositions, and proposals. After this, he says, he saw the great man no more; but supposes he now came down to earth to be born, but the spirit or shadow of the great man still attended him, and ever after continued to appear to him in dreams and other ways, until he felt the power of God’s word upon his heart; since which it has entirely left him.
This spirit, he says, used sometimes to direct him in dreams to go to such a place and hunt, assuring him he should there meet with success, which accordingly proved so. And when he had been there some time, the spirit would order him to another place. So that he had success in hunting, according to the great man’s promise made to him at the time of his choosing this employment.
There were some times when this spirit came upon him in a special manner, and he was full of what he saw in the great man; and then, he says, he was all light, and not only light himself, but it was light all around him, so that he could see through men, and knew the thoughts of their hearts, &c. These depths of Satan I leave to others to fathom or to dive into as they please, and do not pretend, for my own part, to know what ideas to affix to such terms, and cannot well guess what conceptions of things these creatures have at these times when they call themselves all light. But my interpreter tells me, that he heard one of them tell a certain Indian the secret thoughts of his heart, which he had never divulged. The case was this, the Indian was bitten with a snake, and was in extreme pain with the bite. Whereupon the diviner (who was applied to for his recovery) told him, that at such a time he had promised, that the next deer he killed, he would sacrifice it to some great power, but had broken his promise. And now, said he, that great power has ordered this snake to bite you for your neglect. The Indian confessed it was so, but said he had never told any body of it. But as Satan, no doubt, excited the Indian to make that promise, it was no wonder he should be able to communicate the matter to the conjurer.
These things serve to fix them down in their idolatry, and to make them believe there is no safety to be expected, but by their continuing to offer such sacrifices. And the influence that these powows have upon them, either through the esteem or fear they have of them, is no small hinderance to their embracing Christianity.
To remove this difficulty, I have laboured to show the Indians, that these diviners have no power to recover the sick, when the God whom Christians serve, has determined them for death; and that the supposed great power who influences these diviners has himself no power in this case: and that if they seem to recover any by their magic charms, they are only such as the God I preached to them, had determined should recover, and who would have recovered without their conjurations, &c. And when I have apprehended them afraid of embracing Christianity, lest they should be enchanted and poisoned, I have endeavoured to relieve their minds of this fear, by asking them, Why their powows did not enchant and poison me, seeing they had as much reason to hate me for preaching to and desiring them to become Christians, as they could have to hate them in case they should actually become such? And that they might have an evidence of the power and goodness of God engaged for the protection of Christians, I ventured to bid a challenge to all their powows and great powers to do their worst on me first of all, and thus laboured to tread down their influence.
Many things further might be offered upon this head, but thus much may suffice for a representation of their aversion to and prejudice against Christianity, the springs of it, and the difficulties thence arising.
Second difficulty in converting the Indians, viz. To convey divine truths to their understanding, and to gain their assent.
Another great difficulty I have met with in my attempts to Christianize the Indians, has been to “convey divine truths to their understandings, and to gain their assent to them as such.”
In the first place, I laboured under a very great disadvantage for want of an interpreter, who had a good degree of doctrinal as well as experimental knowledge of divine things: in both which respects my present interpreter was
Another thing that rendered it very difficult to convey divine truths to the understandings of the Indians, was the defect of their language, the want of terms to express and convey ideas of spiritual things. There are no words in the Indian language to answer our English words, “Lord, Saviour, salvation, sinner, justice, condemnation, faith, repentance, justification, adoption, sanctification, grace, glory, heaven,” with scores of the like importance.
The only methods I can make use of for surmounting this difficulty, are, either to describe the things at large designed by these terms, as, if I was speaking of regeneration, to call it the “heart’s being changed” by God’s Spirit, or the “heart’s being made good.” Or else I must introduce the English terms into their language, and fix the precise meaning of them, that they may know what I intend whenever I use them.
But what renders it much more difficult to convey divine truths to the understandings of these Indians, is, that “there seems to be no foundation in their minds to begin upon;” I mean no truths that may be taken for granted, as being already known, while I am attempting to instil others. And divine truths having such a necessary connexion with, and dependence upon, each other, I find it extremely difficult in my first addresses to pagans to begin and discourse of them in their proper order and connexion, without having reference to truths not yet known, without taking for granted such things as need first to be taught and proved. There is no point of Christian doctrine but what they are either wholly ignorant of, or extremely confused in their notions about. And therefore it is necessary they should be instructed in every truth, even in those that are the most easy and obvious to the understanding, and which a person educated under gospel-light would be ready to pass over in silence, as not imagining that any rational creature could be ignorant of.
The method I have usually taken in my first addresses to pagans, has been to introduce myself by saying, that I was come among them with a desire and design of teaching them some things which I presumed they did not know, and which I trusted would be for their comfort and happiness if known; desiring they would give their attention, and hoping they might meet with satisfaction in my discourse. And thence have proceeded to observe, that there are two things belonging to every man, which I call the soul and body. These I endeavour to distinguish from each other, by observing to them, that there is something in them that is capable of joy and pleasure, when their bodies are sick and much pained: and, on the contrary, that they find something within them that is fearful, sorrowful, ashamed, &c. and consequently very uneasy, when their bodies are in perfect health. I then observed to them, that this which rejoices in them (perhaps at the sight of some friend who has been long absent) when their bodies are sick and in pain, this which is sorrowful, frighted, ashamed, &c. and consequently uneasy, when their bodies are perfectly at ease, this I call the soul. And although it cannot be seen like the other part of the man, viz. the body, yet it is as real as their thoughts, desires, &c. which are likewise things that cannot be seen.
I then further observe, that this part of the man which thinks, rejoices, grieves, &c. will live after the body is dead. For the proof of this, I produce the opinion of their fathers, who (as I am told by very aged Indians now living) always supposed there was something of the man that would survive the body. And if I can, for the proof of any thing I assert, say, as St. Paul to the Athenians, “As certain also of your own sages have said,” it is sufficient. And having established this point, I next observe, that what I have to say to them, respects the conscious part of the man; and that with relation to its state after the death of the body; and that I am not come to treat with them about the things that concern the present world.
This method I am obliged to take, because they will otherwise entirely mistake the design of my preaching, and suppose the business I am upon, is something that relates to the present world, having never been called together by the white people upon any other occasion, but only to be treated with about the sale of lands, or some other secular business. And I find it almost impossible to prevent their imagining that I am engaged in the same, or such like affairs, and to beat it into them, that my concern is to treat with them about their invisible part, and that with relation to its future state.
But having thus opened the way, by distinguishing between soul and body, and showing the immortality of the former, and that my business is to treat with them in order to their happiness in a future state; I proceed to discourse of the being and perfections of God, particularly of his “eternity, unity, self-sufficiency, infinite wisdom, and almighty power.” It is necessary, in the first place, to teach them, that God is from everlasting, and so distinguished from all creatures; though it is very difficult to communicate any thing of that nature to them, they having no terms in their language to signify an eternity a parte ante. It is likewise necessary discourse of the divine unity, in order to confute the notions they seem to have of a plurality of gods. The divine all-sufficiency must also necessarily be mentioned, in order to prevent their imagining that God was unhappy while alone, before the formation of his creatures. And something respecting the divine wisdom and power seems necessary to be insisted upon, in order to make way for discoursing of God’s works.
Having offered some things upon the divine perfections mentioned, I proceed to open the work of creation in general, and in particular God’s creation of man in a state of uprightness and happiness, placing them in a garden of pleasure; the means and manner of their apostacy from that state, and loss of that happiness. But before I can give a relation of their fall from God, I am obliged to make a large digression, in order to give an account of
the original and circumstances of their tempter, his capacity of assuming the shape of a serpent, from his being a spirit without a body, &c. Whence I go on to show, the ruins of our fallen state, the mental blindness and vicious dispositions our first parents then contracted to themselves, and propagated to all their posterity; the numerous calamities brought upon them and theirs by this apostacy from God, and the exposedness of the whole human race to eternal perdition. And
thence labour to show them the necessity of an almighty Saviour to deliver us from this
And thus the way, by such an introductory discourse, is prepared for opening the gospel-scheme of salvation through the great Redeemer, and for treating of those doctrine that immediately relate to the soul’s renovation by the divine Spirit, and preparation for a state of everlasting blessedness.
In giving such a relation of things to pagans, it is not a little difficult, as observed before, to deliver truths in their proper order, without interfering, and without taking for granted things not as yet known; to discourse of them in a familiar manner suited to the capacities of heathens; to illustrate them by easy and natural similitudes; to obviate or answer the objections they are disposed to make against the several particulars of it, as well as to take notice of and confute their contrary notions.
What has sometimes been very discouraging in my first discourses to them, is, that when I have distinguished between the present and future state, and shown them that it was my business to treat of those things that concern the life to come, they have mocked., and looked upon these things of no importance; have scarce had a curiosity to hear, and perhaps walked off before I had half done my discourse. And in such a case no impressions can be made upon their minds to gain their attention. They are not awed by hearing of the anger of God engaged against sinners, of everlasting punishment as the portion of gospel-neglecters. They are not allured by hearing of the blessedness of those who embrace and obey the gospel. So that to gain their attention to my discourses, has often been as difficult as to give them a just notion of the design of them, or to open truths in their proper order.
Another difficulty naturally falling under the head I am now upon, is, that “it is next to impossible to bring them to a rational conviction that they are sinners by nature, and that their hearts are corrupt and sinful,” unless one could charge them with some gross acts of immorality, such as the light of nature condemns. If they can be charged with behaviour contrary to the commands of the second table, with manifest abuses of their neighbour, they will generally own such actions to be wrong; but then they seem as if they thought only the actions were sinful, and not their hearts. But if they cannot be charged with such scandalous actions, they seem to have no consciousness of sin and guilt at all, as I had occasion to observe in my Journal of March 24. So that it is very difficult to convince them rationally of that which is readily acknowledged (though, alas! rarely felt) in the Christian world, viz. “That we are all sinners.”
The method I take to convince them “we are sinners by nature,” is, to lead them to an observation of their little children, how they will appear in a rage, fight and strike their mothers, before they are able to speak or walk, while they are so young that it is plain they are incapable of learning such practices. And the light of nature in the Indians condemning such behaviour in children towards their parents, they must own these tempers and actions to be wrong and sinful. And the children having never learned these things, they must have been in their natures, and consequently they must be allowed to be “by nature the children of wrath.” The same I observe to them with respect to the sin of lying, which their children seem much inclined to. They tell lies without being taught so to do, from their own natural inclination, as well as against restraints, and after corrections for that vice, which proves them sinners by nature, &c.
And further, in order to show them their hearts are all corrupted and sinful, I observe to them, that this may be the case, and they not be sensible of it through the blindness of their minds. That it is no evidence they are not sinful, because they do not know and feel it. I then mention all the vices I know the Indians to be guilty of, and so make use of these sinful streams to convince them the fountain is corrupt. And this is the end for which I mention their wicked practices to them, not because I expect to bring them to an effectual reformation merely by inveighing against their immoralities; but hoping they may hereby be convinced of the corruption of their hearts, and awakened to a sense of the depravity and misery of their fallen state.
And for the same purpose, viz. “to convince them they are sinners,” I sometimes open to them the great command of “loving God with all the heart, strength, and mind;” show them the reasonableness of loving him who has made, preserved, and dealt bountifully with us: and then labour to show them their utter neglect in this regard, and that they have been so far from loving God in this manner, that, on the contrary, he has not been “in all their thoughts.”
These, and such like, are the means I have made use of in order to remove this difficulty; but if it be asked after all, “How it was surmounted?” I must answer, God himself was pleased to do it with regard to a number of these Indians, by taking his work into his own hand, and making them feel at heart, that they were both sinful and miserable. And in the day of God’s power, whatever was spoken to them from God’s word, served to convince them they were sinners, (even the most melting invitations of the gospel,) and to fill them with solicitude to obtain a deliverance from that deplorable state.
Further, it is extremely difficult to give them any just notion of the undertaking of Christ in behalf of sinners; of his obeying and suffering in their room and stead, in order to atone for their sins, and procure their salvation; and of their being justified by his righteousness imputed to them. They are in general wholly unacquainted with civil laws and proceedings, and know of no such thing as one person being substituted as a surety in the room of another, nor have any kind of notion of civil judicatures, of persons being arraigned, tried, judged, condemned, or acquitted. And hence it is very difficult to treat with them upon any thing of this nature, or that bears any relation to legal procedures. And although they cannot but have some dealings with the white people, in order to procure clothing and other necessaries of life, yet it is scarce ever known that any one pays a penny for another, but each one stands for himself. Yet this is a thing that may be supposed, though seldom practised among them, and they may be made to understand, that if a friend of theirs pay a debt for them, it is right that upon that consideration they themselves should be discharged.
And this is the only way I can take in order to give them a proper notion of the undertaking and satisfaction of Christ in behalf of sinners. But here naturally arise two questions. First, “What need there was of Christ’s obeying and suffering for us; why God would not look upon us to be good creatures (to use my common phrase for justification) on account of our own good deeds?” In answer to which I sometimes observe, that a child being never so orderly and obedient to its parents to-day, does by no means satisfy for its contrary behaviour yesterday; and that if it be loving and obedient at some times only, and at other times cross and disobedient, it never can be looked upon a good child for its own doings, since it ought to have behaved in an obedient manner always. This simile strikes their minds in an easy and forcible manner, and serves, in a measure, to illustrate the point. For the light of nature, as before hinted, teaches them, that their children ought to be obedient to them, and that at all times; and some of them are very severe with them for the contrary behaviour. This I apply in the plainest manner to our behaviour towards God; and so show them, that it is impossible for us, since we have sinned against God, to be justified before him by our own doings, since present and future goodness, although perfect and constant, could never satisfy for past misconduct.
A second question, is, “If our debt was so great, and if we all deserved to suffer, how one person’s suffering was sufficient to answer for the whole?” Here I have no better way to illustrate the infinite value of Christ’s obedience and sufferings, arising from the dignity and excellency of his person, than to show them the superior value of gold to that of baser metals, and that a small quantity of this will discharge a
greater debt, than a vast quantity of the common copper pence. But after all, it is extremely difficult to treat with them upon this great doctrine of “justification by imputed righteousness.” I scarce know how to conclude this head, so many things occurring that
A third difficulty in converting the Indians, viz. Their inconvenient situations, savage manners, and unhappy method of living.
Their “inconvenient situations, savage manners, and unhappy method of living,” have been an unspeakable difficulty and discouragement to me in my work. They generally live in the wilderness, and some that I have visited, at great distances from the English settlements. This has obliged me to travel much, oftentimes over hideous rocks, mountains, and swamps, and frequently to lie out in the open woods, which deprived me of the common comforts of life, and greatly impaired my health.
When I have got among them in the wilderness, I have often met with great difficulty in my attempts to discourse to them. I have sometimes spent hours with them in attempting to answer their objections, and remove their jealousies, before I could prevail upon them to give me a hearing upon Christianity. I have been often obliged to preach in their houses in cold and windy weather, when they have been full of smoke and cinders, as well as unspeakably filthy; which has many times thrown me into violent sick head-aches.
While I have been preaching, their children have frequently cried to such a degree, that I could scarcely be heard, and their pagan mothers would take no manner of care to quiet them. At the same time, perhaps, some have been laughing and mocking at divine truths. Others playing with their dogs, whittleing sticks, and the like. And this, in many of them, not from spite and prejudice, but for want of better manners.
A view of these things has been not a little sinking and discouraging to me. It has sometimes so far prevailed upon me as to render me entirely dispirited, and wholly unable to go on with my work; and given me such a melancholy turn of mind, that I have many times thought I could never more address an Indian upon religious matters.
The solitary manner in which I have generally been obliged to live, on account of their inconvenient situation, has been not a little pressing. I have spent the greater part of my time, for more than three years past, entirely alone, as to any agreeable society; and a very considerable part of it in houses by myself, without having the company of any human creature. Sometimes I have scarcely seen an Englishman for a month or six weeks together; and have had my spirits so depressed with melancholy views of the tempers and conduct of pagans, when I have been for some time confined with them, that I have felt as if banished from all the people of God.
I have likewise been wholly alone in my work, there being no other missionary among the Indians in either of these provinces. And other ministers neither knowing the peculiar difficulties, nor most advantageous methods of performing my work, have been capable to afford me little assistance or support in any respect. A feeling of the great disadvantages of being alone in this work, has discovered to me the wisdom and goodness of the great Head of the church, in sending forth his disciples two and two, in order to proclaim the sacred mysteries of his kingdom; and has made me long for a colleague to be a partner of my cares, hopes, and fears, as well as labours amongst the Indians; and excited to use some means in order to procure such an assistant, although I have not as yet been so happy as to meet with success in that respect.
I have not only met with great difficulty in travelling to, and for some time residing among, the Indians far remote in the wilderness, but also in living with them, in one place and another, more statedly. I have been obliged to remove my residence from place to place; having procured, and after some poor fashion, furnished, three houses for living among them, in the space of about three years past. One at Kaunaumeek, about twenty miles distant from the city of Albany; one at the Forks of Delaware, in Pennsylvania; and one at Crossweeksung, in New Jersey. And the Indians in the latter of these provinces, with whom I have lately spent most of my time, being not long since removed from the place where they lived last winter, (the reason of which I mentioned in my Journal of March 24, and May 4,) I have now no house at all of my own, but am obliged to lodge with an English family at a considerable distance from them, to the great disadvantage of my work among them; they being like children that continually need advice and direction, as well as incitement to their worldly business. The houses I have formerly lived in are at great distances from each other; the two nearest of them being more than seventy miles apart, and neither of them within fifteen miles of the place where the Indians now live.
The Indians are a very poor and indigent people, and so destitute of the comforts of life, at some seasons of the year especially, that it is impossible for a person who has any pity to them, and concern for the Christian interest, to live among them without considerable expense, especially in time of sickness. If any thing be bestowed on one, (as in some cases it is peculiarly necessary, in order to remove their pagan jealousies, and engage their friendship to Christianity,) others, be there never so many of them, expect the same treatment. And while they retain their pagan tempers, they discover little gratitude, amidst all the kindnesses they receive. If they make any presents, they expect double satisfaction. And Christianity itself does not at once cure them of these ungrateful tempers.
They are in general unspeakably indolent and slothful. They have been bred up in idleness, and know little about cultivating land, or indeed of engaging vigorously in any other business. So that I am obliged to instruct them in, as well as press them to, the performance of their work, and take the oversight of all their secular business. They have little or no ambition or resolution. Not one in a thousand of them has the spirit of a man. And it is next to impossible to make them sensible of the duty and importance of being active, diligent, and industrious in the management of their worldly business; and to excite in them any spirit and promptitude of that nature. When I have laboured to the utmost of my ability to show them of what importance it would be to the Christian interest among them, as well as to their worldly comfort, for them to be laborious and prudent in their business, and to furnish themselves with the comforts of life; how this would incline the pagans to come among them, and so put them under the means of salvation how it would encourage religious persons of the white people to help them, as well as stop the mouths of others that were disposed to cavil against them; how they might by this means pay others their just dues, and so prevent trouble from coming upon themselves, and reproach upon their Christian profession they have indeed assented to all I said, but been little moved, and consequently have acted like themselves, or at least too much so. Though it must be acknowledged, that those who appear to have a sense of divine things, are considerably amended in this respect, and it is to be hoped, that time will make a yet greater alteration upon them for the better.
The concern I have had for the settling of these Indians in New Jersey in a compact form, in order to their being a Christian congregation, in a capacity of enjoying the means of grace; the care of managing their worldly business in order to this end, and to their having a comfortable livelihood; have been more pressing to my mind, and cost me more labour and fatigue, for several months past, than all my other work among them.
Their “wandering to and fro in order to procure the necessaries of life,” is another difficulty that attends my work. This has often deprived me of opportunities to discourse to them; and it has thrown them in the way of temptation; either among pagans further remote where they have gone to hunt, who have laughed at them for hearkening to Christianity; or, among white people more horribly wicked, who have often made them drunk, and then got their
commodities such as skins, baskets, brooms, shovels, and the like, with which they designed to have
Fourth difficulty in converting the Indians, viz. The designs of evil-minded persons to hinder the work.
The last difficulty I shall mention, as having attended my work, is “what has proceeded from the attempts that some ill-minded persons have designedly made, to hinder the propagation of the gospel, and a work of divine grace, among the Indians.” The Indians are not only of themselves prejudiced against Christianity, on the various accounts I nave already mentioned, but, as if this was not enough, there are some in all parts of the country where I have preached to them, who have taken pains industriously to bind them down in pagan darkness; “neglecting to enter into the kingdom of God themselves, and labouring to hinder others. ”
After the beginning of the religious concern among the Indians in New Jersey, some endeavoured to prejudice them against me and the truths I taught them, by the most sneaking, unmanly, and false suggestions of things that had no manner of foundation but in their own brains. Some particulars of this kind I formerly took notice of in one of the remarks made upon my Journal concluded the 20th of November last; and might have added more, and of another nature, had not modesty forbidden me to mention what was too obscene. But, through the mercy of God, they were never able, by all their abominable insinuations, flouting jeers, and downright lies, to create in the Indians those jealousies they desired to possess them with, and so were never suffered to hinder the work of grace among them. But when they saw they could not prejudice the Indians against me, nor hinder them from receiving the gospel, they then noised it through the country, that I was undoubtedly a Roman catholic, and that I was gathering together, and training up, the Indians in order to serve a popish interest, that I should quickly head them, and cut people’s throats.
What they pretended gave them reason for this opinion, was, that they understood I had a commission from Scotland. Whereupon they could with great assurance say, “All Scotland is turned to the Pretender, and this is but a popish plot to make a party for him here,” &c. And some, I am informed, actually went to the civil authority with complaints against me, but only laboured under this unhappiness, that when they came, they had nothing to complain of, and could give no colour of reason why they attempted any such thing, or desired the civil authority to take cognizance of me, having not a word to allege against my preaching or practice, only they surmised that because the Indians appeared so very loving and orderly, they had a design of imposing upon people by that means, and so of getting a better advantage to cut their throats. And what temper they would have had the Indians appear with, in order to have given no occasion, nor have left any room for such a suspicion, I cannot tell. I presume if they had appeared with the contrary temper, it would quickly have been observed of them, that “they were now grown surly,” and in all probability were preparing to “cut people’s throats.” From a view of these things, I have had occasion to admire the wisdom and goodness of God in providing so full and authentic a commission for the undertaking and carrying on of this work, without which, notwithstanding the charitableness of the design, it had probably met with molestation.
The Indians who have been my hearers in New Jersey, have likewise been sued for debt, and threatened with imprisonment, more since I came among them, as they inform me, than in seven years before. The reason of this, I suppose, was, they left frequenting those tippling houses where they used to consume most of what they gained by hunting and other means. And these persons, seeing that the hope of future gain was lost, were resolved to make sure of what they could. And perhaps some of them put the Indians to trouble, purely out of spite at their embracing Christianity.
This conduct of theirs has been very distressing to me; for I was sensible, that if they did imprison any one that embraced or hearkened to Christianity, the news of it would quickly spread among the pagans, hundreds of miles distant, who would immediately conclude I had involved them in this difficulty; and thence be filled with prejudice against Christianity, and strengthened in their jealousy, that the whole of my design among them, was to insnare and enslave them. And I knew that some of the Indians upon Susquehannah had made this objection against hearing me preach, viz. That they understood a number of Indians in Maryland, some hundreds of miles distant, who had been uncommonly free with the English, were after a while put in jail, sold, &c. Whereupon they concluded, it was best for them to keep at a distance, and have nothing to do with Christians. The method I took in order to remove this difficulty, was, to press the Indians with all possible speed to pay their debts, and to exhort those of them that had skins or money, and were themselves in a good measure free of debt, to help others that were oppressed. And frequently upon such occasions I have paid money out of my own pocket, which I have not as yet received again.
These are some of the difficulties I have met with from the conduct of those who, notwithstanding their actions so much tend to hinder the propagation of Christianity, would, I suppose, be loth to be reputed pagans. Thus I have endeavoured to answer the demands of the Honourable Society in relation to each of the particulars mentioned in their letter. If what I have written may be in any measure agreeable and satisfactory to them, and serve to excite in them, or any of God’s people, a spirit of prayer and supplication for the furtherance of a work of grace among the Indians here, and the propagation of it to their distant tribes, I shall have abundant reason to rejoice, and bless God in this, as well as in other respects.
June 20, 1746.
P. S. Since the conclusion of the preceding Journal which was designed to represent the operations of one year only, from the first time of my preaching to the Indians in New Jersey I administered the sacrament of the Lord’s supper a second time in my congregation, viz. on the 13th of July. At which time there were more than thirty communicants of the Indians, although divers were absent who should have communicated: so considerably has God enlarged our number since the former solemnity of this kind, described somewhat particularly in my Journal. This appeared to be a season of divine power and grace, not unlike the former; a season of refreshing to God’s people in general, and of awakening to some others, although the divine influence manifestly attending the several services of the solemnity, seemed not so great and powerful as at the former season.
D. BRAINERD.
Attestations of divine grace displayed among the Indians.
FIRST ATTESTATION.
Since my dear and reverend brother Brainerd has at length consented to the publication of his Journal, I gladly embrace this opportunity of testifying, that our altogether
To conclude; it is my opinion, that the change wrought in those savages, namely, from the darkness of paganism, to the knowledge of the pure gospel of Christ; from sacrificing to devils, to “present themselves, body and soul, a living sacrifice to God,” and that not only from the persuasion of their minister, but from a clear heart-affecting sense of its being their reasonable service: this change, I say, is so great, that none could effect it but he “who worketh all things after the good pleasure of his own will.” And I would humbly hope, that this is only the first-fruits of a much greater harvest to be brought in from among the Indians, by him, who has promised to give his Son “the heathen for his inheritance, and the uttermost parts of the earth for his possession;” who hath also declared, “That the whole earth shall be filled with the knowledge of the Lord, as the waters cover the sea. Even so, Lord Jesus, come quickly. Amen and Amen.”
I am, courteous reader,
thy soul’s well-wisher,
WILLIAM TENNENT.
Freehold, August 16, 1746.
SECOND ATTESTATION.
AS it must needs afford a sacred pleasure to such as cordially desire the prosperity and advancement of the Redeemer’s kingdom and interest in the world, to hear, that our merciful and gracious God is in very deed fulfilling such precious promises as relate to the poor heathen, by sending his everlasting gospel among them, which, with concurrence of his Holy Spirit, is removing that worse than Egyptian darkness, whereby the God of this world has long
held them in willing subjection; so this narrative will perhaps be more acceptable to the world, when it is confirmed by the testimony of such as were either eye-witness of this glorious dawn of gospel-light among the benighted pagans, or personally acquainted with those of them, in whom, in a judgment of charity, a gracious change has been wrought. Therefore I the more willingly join with my brethren, Mr. Wm. Tennent and Mr. Brainerd, in affixing my attestation to the foregoing narrative; and
look upon myself as concerned in point of duty both to God and his people to do so, by reason that I live contiguous to their settlement, and have had frequent opportunities of being present at their religious meetings, where I have, with pleasing wonder, beheld what I am strongly inclined to believe were the effects of God’s almighty power accompanying his own truths; more especially on the 8th day of August, 1745. While the word of God was preached by Mr. Brainerd, there appeared an uncommon
solemnity among the Indians in general; but I am wholly unable to give a full representation of the surprising effects of God’s almighty power that appeared among them when public service was over. While Mr. Brainerd urged upon some of them the absolute necessity of a speedy closure with Christ, the Holy Spirit seemed to be poured out upon them in a plenteous measure, insomuch as the Indians present in the wigwam seemed to be brought to the jailer’s case,
Crosswicks, August 29, 1746.
CHARLES MACNIGHT.
THIRD ATTESTATION.
We whose names are underwritten, being elders and deacons of the presbyterian church in Freehold, do hereby testify, that in our humble opinion, God, even our Saviour, has brought a considerable number of the Indians in these parts to a saving union with himself. This we are persuaded of, from a personal acquaintance with them, whom we not only hear speak of the great doctrine of the gospel with humility, affection, and understanding, but we see them walk, as far as man can judge, soberly, righteously, and godly. We have joined with them at the Lord’s supper, and do from our hearts esteem them as our brethren in Jesus. For “these who were not God’s people, may now be called the children of the living God: it is the Lord’s doing, and it is marvellous in our eyes.” O that he may go on “conquering and to conquer,” until he has subdued all things to himself! This is and shall be the unfeigned desires and prayers of
Walter Ker,Robert Cummins,David Rhe,John Henderson,John Anderson,Joseph Ker,
Elders.
William Ker,Samuel Ker,Samuel Craig,
Deacons.
Presbyterian Church, Freehold, Aug. 16, 1746.
The deplorable, perishing state of the Indians in these parts of America, being by several ministers here represented to the Society in Scotland for propagating Christian Knowledge; the said Society charitably and cheerfully came into the proposal of maintaining two missionaries among these miserable pagans, to endeavour their conversion “from darkness to light, and from the power of Satan unto God;” and sent their commission to some ministers and other gentlemen here, to act as their correspondents, in providing, directing, and inspecting the said mission.
As soon as the correspondents were authorized by the Society’s commission, they immediately looked out for two candidates of the evangelical ministry, whose zeal for the interests of the Redeemer’s kingdom, and whose compassion for poor perishing souls, would prompt them to such an exceeding difficult and self-denying undertaking. They first prevailed with Mr. Azariah Horton to relinquish a call to an encouraging parish, and to devote himself to the Indian service. He was directed to Long Island, in August 1741, at the east end whereof there are two small towns of the Indians, and from the east to the west end of the island, lesser companies settled at a few miles’ distance from one another, for the length of above a hundred miles. At his first coming among these, he was well received by the most, and heartily welcomed by some of them. They at the east end of the island, especially, gave diligent and serious attention to his instructions, and many of them put upon solemn inquiries about “what they should do to be saved.” A general reformation of manners was soon observable among the most of these Indians. They were careful to attend, and serious and solemn in attendance, upon both public and private instructions. A number of them were under very deep convictions of their miserable perishing state; and about twenty of them give lasting evidences of their saving conversion to God. Mr. Horton has baptized thirty-five adults, and forty-four children. He took pains with them to teach them to read; and some of them have made considerable proficiency. But the extensiveness of his charge, and the necessity of his travelling from place to place, makes him incapable of giving so constant attendance to their instruction in reading as is needful. In his last letter to the correspondents, he heavily complains of a great defection of some of them, from their first reformation and care of their souls; occasioned by strong drink being brought among them, and their being thereby allured to a relapse into their darling vice of drunkenness. This is a vice to which the Indians are every where so greatly addicted, and so vehemently disposed, that nothing but the power of divine grace can restrain that impetuous lust, when they have opportunity to gratify it. He likewise complains, that some of them are grown more careless and remiss in the duties of religious worship, than they were when first acquainted with the great things of their eternal peace. But as a number retain their first impressions, and as they generally attend with reverence upon his ministry, he goes on in his work, with encouraging hopes of the presence and blessing of God with him in his difficult undertaking.
This is a general view of the state of the mission upon Long Island, collected from several of Mr. Horton’s letters; which is all that could now be offered, we not having as yet a particular account from Mr. Horton himself. It was some time after Mr. Horton was employed in the Indian service, before the correspondents could obtain another qualified candidate for this self-denying mission. At length they prevailed with Mr. David Brainerd, to refuse several invitations unto places where he had a promising prospect of a comfortable settlement among the English, to encounter the fatigues and perils that must attend his carrying the gospel of Christ to these poor miserable savages. A general representation of whose conduct and success in that undertaking is contained in a letter we lately received from himself, which is as follows:
Since you are pleased to require of me some brief and general account of my conduct in the affair of my mission amongst the Indians; the pains and endeavours I have used to propagate Christian knowledge among them; the difficulties I have met with in pursuance of that great work; and the hopeful and encouraging appearances I have observed in any of them; I shall now endeavour to answer your demands, by giving a brief and faithful account of the most
material things relating to that important affair, with which I have been and am still concerned. And this I shall do with more freedom and cheerfulness, both because I apprehend it will be a likely means to give pious persons, who are concerned for the kingdom of Christ, some just apprehension of the many and great difficulties that attend the propagation of it amongst the poor pagans, and consequently, it is hoped, will engage their more frequent and fervent prayers to God, that those may be
succeeded who are employed in this arduous work. Beside, I persuade myself, that the tidings of the gospel spreading among the poor heathen, will be, to those who are waiting for the accomplishment of the “glorious things spoken of the city of our God,” as “good news from a far country;” and that these will be so far from “despising the day of small things,” that, on the contrary, the least dawn of encouragement and hope, in this important affair, will rather inspire their pious breasts
with more generous and warm
On March 15, 1743, I waited on the correspondents for the Indian mission at New York; and the week following, attended their meeting at Woodbridge in New Jersey, and was speedily dismissed by them with orders to attempt the instruction of a number of Indians in a place some miles distant from the city of Albany. And on the first day of April following, I arrived among the Indians, at a place called by them Kaunaumeek, in the county of Albany, near about twenty miles distant from the city eastward.
The place, as to its situation, was sufficiently lonesome and unpleasant, being encompassed with mountains and woods; twenty miles distant from any English inhabitants; six or seven from any Dutch; and more than two from a family that came, some time since, from the Highlands of Scotland, and had then lived, as I remember, about two years in this wilderness. In this family I lodged about the space of three months, the master of it being the only person with whom I could readily converse in those parts, except my interpreter; others understanding very little English.
After I had spent about three months in this situation, I found my distance from the Indians a very great disadvantage to my work among them, and very burdensome to myself; as I was obliged to travel forward and backward almost daily on foot, having no pasture in which I could keep my horse for that purpose. And after all my pains, could not be with the Indians in the evening and morning, which were usually the best hours to find them at home, and when they could best attend my instructions. I therefore resolved to remove, and live with or near the Indians, that I might watch all opportunities, when they were generally at home, and take the advantage of such seasons for their instruction.
Accordingly I removed soon after; and, for a time, lived with them in one of their wigwams; and, not long after, built me a small house, where I spent the remainder of that year entirely alone; my interpreter, who was an Indian, choosing rather to live in a wigwam among his own countrymen. This way of living I found attended with many difficulties, and uncomfortable circumstances, in a place where I could get none of the necessaries and common comforts of life, (no, not so much as a morsel of bread,) but what I brought from places fifteen and twenty miles distant, and oftentimes was obliged, for some time together, to content myself without, for want of an opportunity to procure the things I needed.
But although the difficulties of this solitary way of living are not the least, or most inconsiderable, (and doubtless are in fact many more and greater to those who experience, than they can readily appear to those, who only view them at a distance,) yet I can truly say, that the burden I felt respecting my great work among the poor Indians, the fear and concern that continually hung upon my spirits, lest they should be prejudiced against Christianity, and their minds imbittered against me, and my labours among them, by means of the insinuations of some who, although they are called Christians, seem to have no concern for Christ’s kingdom, but had rather (as their conduct plainly discovers) that the Indians should remain heathens, that they may with the more ease cheat, and so enrich themselves by them, were much more pressing to me, than all the difficulties that attended the circumstances of my living.
As to the state or temper of mind, in which I found these Indians, at my first coming among them, I may justly say, it was much more desirable and encouraging than what appears among those who are altogether uncultivated. Their heathenish jealousies and suspicion, and their prejudices against Christianity, were in a great measure removed by the long-continued labours of the Reverend Mr. Sargeant among a number of the same tribe, in a place little more than twenty miles distant. Hence these were, in some good degree, prepared to entertain the truths of Christianity, instead of objecting against them, and appearing almost entirely untractable, as is common with them at first, and as perhaps these appeared a few years ago. Some of them, at least, appeared very well disposed toward religion, and seemed much pleased with my coming among them.
In my labours with them, in order “to turn them from darkness to light,” I studied what was most plain and easy, and best suited to their capacities; and endeavoured to set before them from time to time, as they were able to receive them, the most important and necessary truths of Christianity; such as most immediately concerned their speedy conversion to God, and such as I judged had the greatest tendency, as means, to effect that glorious change in them. But especially I made it the scope and drift of all my labours, to lead them into a thorough acquaintance with these two things. First, The sinfulness and misery of the estate they were naturally in; the evil of their hearts, the pollution of their natures; the heavy guilt they were under, and their exposedness to everlasting punishment; as also their utter inability to save themselves, either from their sins, or from those miseries which are the just punishment of them; and their unworthiness of any mercy at the hand of God, on account of any thing they themselves could do to procure his favour, and consequently their extreme need of Christ to save them. And, secondly, I frequently endeavoured to open to them the fulness, all-sufficiency, and freeness of that redemption, which the Son of God has wrought out by his obedience and sufferings, for perishing sinners: how this provision he had made, was suited to all their wants; and how he called and invited them to accept of everlasting life freely, notwithstanding all their sinfulness, inability, unworthiness, &c.
After I had been with the Indians several months, I composed sundry forms of prayer, adapted to their circumstances and capacities; which, with the help of my interpreter, I translated into the Indian language; and soon learned to pronounce their words, so as to pray with them in their own tongue. I also translated sundry psalms into their language, and soon after we were able to sing in the worship of God.
When my people had gained some acquaintance with many of the truths of Christianity, so that they were capable of receiving and understanding many others, which at first could not be taught them, by reason of their ignorance of those that were necessary to be previously known, and upon which others depended; I then gave them an historical account of God’s dealings with his ancient professing people the Jews; some of the rites and ceremonies they were obliged to observe, as their sacrifices, &c.; and what these were designed to represent to them: as also some of the surprising miracles God wrought for their salvation, while they trusted in him, and the sore punishments he sometimes brought upon them, when they forsook and sinned against him. Afterwards I proceeded to give them a relation of the birth, life, miracles, sufferings, death, and resurrection of Christ; as well as his ascension, and the wonderful effusion of the Holy Spirit consequent thereupon.
And having thus endeavoured to prepare the way by such a general account of things, I next proceeded to read and expound to them the Gospel of St. Matthew (at least the substance of it) in course, wherein they had a more distinct and particular view of what they had before some general notion. These expositions I attended almost every evening, when there was any considerable number of them at home; except when I was obliged to be absent myself, in order to learn the Indian language with the Rev. Mr. Sargeant. Besides these means of instruction, there was likewise an English school constantly kept by my interpreter among the Indians; which I used frequently to visit, in order to give the children and young people some proper instructions, and serious exhortations suited to their age.
The degree of knowledge to which some of them attained, was considerable. Many of the truths of Christianity seemed fixed in their minds, especially in some instances, so that they would speak to me of them, and ask such questions about them, as were necessary to render them more plain and clear to their understandings. The
But that which was most of all desirable, and gave me the greatest encouragement amidst many difficulties and disconsolate hours, was, that the truths of God’s word seemed, at times, to be attended with some power upon the hearts and consciences of the Indians. And especially this appeared evident in a few instances, who were awakened to some sense of their miserable estate by nature, and appeared solicitous for deliverance from it. Several of them came, of their own accord, to discourse with me about their souls’ concerns; and some with tears, inquired “what they should do to be saved?” and whether the God that Christians served, would be merciful to those that had been frequently drunk? &c.
And although I cannot say that I have satisfactory evidences of their being “renewed in the spirit of their mind,” and savingly converted to God; yet the Spirit of God did, I apprehend, in such a manner attend the means of grace, and so operate upon their minds thereby, as might justly afford matter of encouragement to hope, that God designed good to them, and that he was preparing his way into their souls.
There likewise appeared a reformation in the lives and manners of the Indians. Their idolatrous sacrifices (of which there was but one or two, that I know of, after my coming among them) were wholly laid aside. And their heathenish custom of dancing, hallooing, &c. they seemed in a considerable measure to have abandoned. And I could not but hope, that they were reformed in some measure from the sin of drunkenness. They likewise manifested a regard to the Lord’s day; and not only behaved soberly themselves, but took care also to keep their children in order.
Yet, after all, I must confess, that as there were many hopeful appearances among them, so there were some things more discouraging. And while I rejoiced to observe any seriousness and concern among them about the affairs of their souls, still I was not without continual fear and concern, lest such encouraging appearances might prove “like a morning-cloud, that passeth away.”
When I had spent near a year with the Indians, I informed them that I expected to leave them in the spring then approaching, and to be sent to another tribe of Indians, at a great distance from them. On hearing this, they appeared very sorrowful, and some of them endeavoured to persuade me to continue with them; urging that they had now heard so much about their souls’ concern, that they could never more be willing to live as they had done, without a minister, and further instructions in the way to heaven, &c. Whereupon I told them, they ought to be willing that others also should hear about their souls’ concerns, seeing those needed it as much as themselves. Yet further to dissuade me from going, they added, that those Indians, to whom I had thoughts of going, (as they had heard,) were not willing to become Christians as they were, and therefore urged me to tarry with them. I then told them, that they might receive further instructions without me; but the Indians, to whom I expected to be sent, could not, there being no minister near to teach them. And hereupon I advised them, in case I should leave them, and be sent elsewhere, to remove to Stockbridge, where they might be supplied with land, and conveniencies of living, and be under the ministry of the Rev. Mr. Sargeant: with which advice and proposal they seemed disposed to comply.
On April 6, 1744, I was ordered and directed by the correspondents for the Indian mission, to take leave of the people, with whom I had then spent a full year, and to go, as soon as conveniently I could, to a tribe of Indians on Delaware river in Pennsylvania.
These orders I soon attended, and on April 29th look leave of my people, who were mostly removed to Stockbridge under the care of the Rev. Mr. Sargeant. I then set out on my journey toward Delaware; and on May 10th met with a number of Indians in a place called Minnissinks, about a hundred and forty miles from Kaunaumeek, (the place where I spent the last year,) and directly in my way to Delaware river. With these Indians I spent some time, and first addressed their king in a friendly manner; and after some discourse, and attempts to contract a friendship with him, I told him I had a desire (for his benefit and happiness) to instruct them in Christianity. At which he laughed, turned his back upon me, and went away. I then addressed another principal man in the same manner, who said he was willing to hear me. After some time, I followed the king into his house, and renewed my discourse to him: but he declined talking, and left the affair to another, who appeared to be a rational man. He began, and talked very warmly near a quarter of an hour together: he inquired why I desired the Indians to become Christians, seeing the Christians were so much worse than the Indians are in their present state. The Christians, he said, would lie, steal, and drink, worse than the Indians. It was they first taught the Indians to be drunk: and they stole from one another, to that degree, that their rulers were obliged to hang them for it, and that was not sufficient to deter others from the like practice. But the Indians, he added, were none of them ever hanged for stealing, and yet they did not steal half so much; and he supposed that if the Indians should become Christians, they would then be as bad as these. And hereupon he said, they would live as their fathers lived, and go where their fathers were when they died. I then freely owned, lamented, and joined with him in condemning the ill conduct of some who are called Christians: told him, these were not Christians in heart; that I hated such wicked practices, and did not desire the Indians to become such as these. And when he appeared calmer, I asked him if he was willing: that I should come and see them again? He replied, he should be willing to see me again, as a friend, if I would not desire them to become Christians. I then bid them farewell, and prosecuted my journey toward Delaware. And May 13th I arrived at a place called by the Indians Sakhauwotung, within the Forks of Delaware in Pennsylvania.
Here also, when I came to the Indians, I saluted their king, and others, in a manner I thought most engaging. And soon after informed the king of my desire to instruct them in the Christian religion. After he had consulted a few minutes with two or three old men, he told me he was willing to hear. I then preached to those few that were present; who appeared very attentive, and well disposed. And the king in particular seemed both to wonder, and at the same time to be well pleased with what I taught them, respecting the Divine Being, &c. And since that time he has ever shown himself friendly to me, giving me free liberty to preach in his house, whenever I think fit. Here therefore I have spent the greater part of the summer past, preaching usually in the king’s house.
The number of Indians in this place is but small; most of those that formerly belonged here, are dispersed, and removed to places farther back in the country. There are not more than ten houses hereabouts, that continue to be inhabited; and some of these are several miles distant from others, which makes it difficult for the Indians to meet together so frequently as could be desired.
When I first began to preach here, the number of my hearers was very small; often not exceeding twenty or twenty-five persons: but towards the latter part of the summer, their number increased, so that I have frequently had forty persons, or more, at once; and oftentimes most belonging to those parts came together to hear me preach.
The effects which the truths of God’s word have had upon some of the Indians, in this place, are somewhat encouraging. Sundry of them are brought to renounce idolatry, and to decline partaking of those feasts which they used to offer in sacrifice to certain supposed unknown powers. And some few among them have, for a considerable time, manifested a serious concern for their souls’ eternal welfare, and still continue to “inquire
the way to Zion,” with such diligence, affection, and becoming solicitude, as gives me reason to hope, that “God, who, I trust, has begun this work in them,” will carry it on, until it shall issue in their saving conversion to himself. These not only detest their old idolatrous notions, but strive also to bring their friends off from them. And as they are
In July last I heard of a number of Indians residing at a place called Kauksesauchung, more than thirty miles westward from the place where I usually preach. I visited them, found about thirty persons, and proposed my desire of preaching to them; they readily complied, and I preached to them only twice, they being just then removing from this place, where they only lived for the present, to Susquehannah river where they belonged.
While I was preaching they appeared sober and attentive; and were somewhat surprised, having never before heard of these things. There were two or three who suspected that I had some ill design upon them; and urged, that the white people had abused them, and taken their lands from them, and therefore they had no reason to think that they were now concerned for their happiness; but, on the contrary, that they designed to make them slaves, or get them on board their vessels, and make them fight with the people over the water, (as they expressed it,) meaning the French and Spaniards. However, the most of them appeared very friendly, and told me, they were then going directly home to Susquehannah, and desired I would make them a visit there, and manifested a considerable desire of farther instruction. This invitation gave me some encouragement in my great work; and made me hope, that God designed to “open an effectual door to me” for spreading the gospel among the poor heathen farther westward.
In the beginning of October last, with the advice and direction of the correspondents for the Indian mission, I undertook a journey to Susquehannah. And after three days’ tedious travel, two of them through a wilderness almost unpassable, by reason of mountains and rocks, and two nights lodging in the open wilderness, I came to an Indian settlement on the side of Susquehannah-river, called Opeholhaupung; where were twelve Indian houses, and (as nigh as I could learn) about seventy souls, old and young, belonging to them.
Here also, soon after my arrival, I visited the king, addressing him with expressions of kindness; and after a few words of friendship, informed him of my desire to teach them the knowledge of Christianity. He hesitated not long before he told me, that he was willing to hear. I then preached; and continued there several days, preaching every day, as long as the Indians were at home. And they, in order to hear me, deferred the design of their general hunting (which they were just then entering upon) for the space of three or four days.
The men, I think universally (except one) attended my preaching. Only the women, supposing the affair we were upon was of a public nature, belonging only to the men, and not what every individual person should concern himself with, could not readily be persuaded to come and hear: but, after much pains used with them for that purpose, some few ventured to come, and stand at a distance.
When I had preached to the Indians several times, some of them very frankly proposed what they had to object against Christianity; and so gave me a fair opportunity for using my best endeavours to remove from their minds those scruples and jealousies they laboured under: and when I had endeavoured to answer their objections, some appeared much satisfied. I then asked the king if he was willing I should visit and preach to them again, if I should live to the next spring? He replied, he should be heartily willing for his own part, and added, he wished the young people would learn, &c. I then put the same question to the rest: some answered, they should be very glad, and none manifested any dislike to it.
There were sundry other things in their behaviour, which appeared with a comfortable and encouraging aspect; that, upon the whole, I could not but rejoice I had taken that journey among them, although it was attended with many difficulties and hardships. The method I used with them, and the instructions I gave them, I am persuaded were means, in some measure, to remove their heathenish jealousies, and prejudices against Christianity; and I could not but hope, the God of all grace was preparing their minds to receive “the truth as it is in Jesus.” If this may be the happy consequence, I shall not only rejoice in my past labours and fatigues; but shall, I trust, also “be willing to spend and be spent,” if I may thereby be instrumental “to turn them from darkness to light, and from the power of Satan to God.”
Thus, Sir, I have given you a faithful account of what has been most considerable respecting my mission among the Indians; in which I have studied all convenient brevity. I shall only now take leave to add a word or two respecting the difficulties that attend the Christianizing of these poor pagans.
In the first place, their minds are filled with prejudices against Christianity, on account of the vicious lives and unChristian behaviour of some that are called Christians. These not only set before them the worst examples, but some of them take pains, expressly in words, to dissuade them from becoming Christians; foreseeing, that if these should be converted to God, “the hope of their unlawful gain” would thereby be lost.
Again, these poor heathens are extremely attached to the customs, traditions, and fabulous notions of their fathers. And this one seems to be the foundation of all their other notions, viz. that “it was not the same God made them who made the white people,” but another, who commanded them to live by hunting, &c. and not conform to the customs of the white people. Hence when they are desired to become Christians, they frequently reply, that “they will live as their fathers lived, and go to their fathers when they die.” And if the miracles of Christ and his apostles be mentioned, to prove the truth of Christianity; they also mention sundry miracles, which their fathers have told them were anciently wrought among the Indians, and which Satan makes them believe were so. They are much attached to idolatry; frequently making feasts, which they eat in honour to some unknown beings, who, they suppose, speak to them in dreams; promising them success in hunting, and other affairs, in case they will sacrifice to them. They oftentimes also offer their sacrifices to the spirits of the dead; who, they suppose, stand in need of favours from the living, and yet are in such a state as that they can well reward all the offices of kindness that are shown them. And they impute all their calamities to the neglect of these sacrifices.
Furthermore, they are much awed by those among themselves, who are called powows, who are supposed to have a power of enchanting, or poisoning them to death, or at least in a very distressing manner. And they apprehend it would be their sad fate to be thus enchanted, in case they should become Christians.
Lastly, The manner of their living is likewise a great disadvantage to the design of their being Christianized. They are almost continually roving from place to place; and it is but rare that an opportunity can be had with some of them for their instruction. There is scarce any time of the year, wherein the men can be found generally at home, except about six weeks before, and in, the season of planting their corn, and about two months in the latter part of summer, from the time they begin to roast their corn, until it is fit to gather in.
As to the hardships that necessarily attend a mission among them, the fatigues of frequent journeying in the wilderness, the unpleasantness of a mean and hard way of living, and the great difficulty of addressing “a people of a strange language,” these I shall, at present, pass over in silence; designing what I have already said of difficulties attending this work, not for the discouragement of any, but rather for the incitement of all, who “love the appearing and kingdom of Christ,” to frequent the throne of grace with earnest supplications, that the heathen, who were anciently promised to Christ “for his inheritance,” may now actually and speedily be brought into his kingdom of grace, and made heirs of immortal glory.
I am, Sir,
Your obedient, humble servant,
DAVID BRAINERD
From the Forks of Delaware, inPennsylvania, Nov. 5, 1744.
P. S. It should have been observed in the preceding account, that although the number of Indians in the place I visited on Susquehannah river, in October last, is but
ADVERTISEMENT.
Mr. brainerd had a large acquaintance and correspondence, especially in the latter part of his life, and he did much at writing letters to his absent friends; but the most of his acquaintance living at a great distance from me, I have not been able to obtain copies of many that he wrote: however, the greater part of those which I have seen, are such as appear to me of profitable tendency, and worthy of the public view: I have therefore here added a few of his letters.
N. B. Several of these which follow, are not published at large, because some parts of them were concerning particular affairs of a private nature.
To his brother John, then a student at Yale college, New Haven.
dear brother
Kaunaumeek, April 30, 1743.
I should tell you, “I long to see you,” but that my own experience has taught me, there is no happiness, and plenary satisfaction to be enjoyed, in earthly friends, though ever so near and dear, or in any enjoyment, that is not God himself. Therefore, if the God of all grace would be pleased graciously to afford us each his presence and grace, that we may perform the work, and endure the trials he calls us to,
in a most distressing tiresome wilderness, till we arrive at our journey’s end; the local distance, at which we are held from each other at the present, is a matter of no great moment or importance to either of us. But, alas! the presence of God is what I want. I live in the most lonely melancholy desert, about eighteen miles from Albany; for it was not thought best that I should go to Delaware river, as I believe I hinted to you in a letter from New York. I board with a poor
Scotchman: his wife can talk scarce any English. My diet consists mostly of hasty-pudding, boiled corn, and bread baked in the ashes, and sometimes a little meat and butter. My lodging is a little heap of straw, laid upon some boards, a little way from the ground; for it is a log-room, without any floor, that I lodge in. My work is exceeding hard and difficult: I travel on foot a mile and half, the worst of ways, almost daily, and back again; for I live so far from my
Indians. I have not seen an English person this month. These and many other circumstances as uncomfortable attend me; and yet my spiritual conflicts and distresses so far exceed all these, that I scarce think of them, or hardly mind but that I am entertained in the most sumptuous manner. The Lord grant that I may learn to “endure hardness, as a good soldier of Jesus Christ!” As to my success here I cannot say much as yet: the Indians seem generally kind, and
well-disposed towards me, and are mostly very attentive to my instructions, and seem willing to be taught further. Two or three, I hope, are under some convictions: but there seems to be little of the special workings of the divine Spirit among them yet; which gives me many a heart-sinking hour. Sometimes I hope, God has abundant blessings in store for them and me; but at other times, I am so overwhelmed with distress that I cannot see how his dealings with me are
consistent with covenant love and faithfulness; and I say, “Surely his tender mercies are clean gone for ever. ” But however, I see, I needed all this chastisement already: “It is good for me” that I have endured these trials, and have hitherto little or no apparent success. Do not be discouraged by my distresses. I was under great distress, at Mr. Pomroy’s, when I saw you last; but “God has been with me of a truth,” since that: he helped me sometimes sweetly at Long Island, and
elsewhere. But let us always remember, that we must through much tribulation enter into God’s eternal kingdom of rest and peace. The righteous are scarcely saved: it is an infinite wonder, that we have well-grounded hopes of being saved at all. For my part, I feel the most vile of any creature living; and I am sure
I remain
Your affectionate brother,
DAVID BRAINERD.
To his brother John, at Yale college, New Haven.
dear brother
Kaunaumeek, Dec. 27, 1743.
I long to see you, and know how you fare in your journey through a world of inexpressible sorrow, where we are compassed about with “vanity, confusion, and vexation of spirit.” I am more weary of life, I think, than ever I was. The whole world appears to me like a huge vacuum, a vast empty space, whence nothing desirable, or at least satisfactory, can possibly be derived; and I long daily to die more and more to it;
even though I obtain not that comfort from spiritual things which I earnestly desire. Worldly pleasures, such as flow from greatness, riches, honours, and sensual gratifications, are infinitely worse than none. May the Lord deliver us more and more from these vanities! I have spent most of the fall and winter hitherto in a weak state of body; and sometimes under pressing inward trials, and spiritual conflicts: but “having obtained help from God, I continue to this
day;” and am now something better in health than I was some time ago. I find nothing more conducive to a life of Christianity, than a diligent, industrious, and faithful improvement of precious time. Let us then faithfully perform that business, which is allotted to us by Divine Providence, to the utmost of our bodily strength and mental vigour. Why should we sink, and grow discouraged, with any particular trials and perplexities we are called to encounter in the world?
Death and eternity are just before us; a few tossing billows more will waft us into the world of spirits, and we hope, through infinite grace, into endless pleasures, and uninterrupted rest and peace. Let us then “run with patience the race set before us,”
DAVID BRAINERD.
To his brother Israel, at Haddam.
dear brother
Kaunaumeek, Jan. 21, 1743-4..
There is but one thing that deserves our highest care and most ardent desires; and that is, that we may answer the great end for which we were made, viz. to glorify that God, who has given us our beings and all our comforts, and do all the good we possibly can to our fellow-men, while we live in the world: and verily life is not worth the having, if it be not improved for this noble end and purpose. Yet, alas, how little is this thought of among mankind! Most men seem to live to themselves, without much regard to the glory of God, or the good of their fellow-creatures. They earnestly desire and eagerly pursue after the riches, the honours, and the pleasures of life, as if they really supposed, that wealth, or greatness, or merriment, could make their immortal souls happy. But, alas, what false and delusive dreams are these! And how miserable will those ere long be, who are not awaked out of them, to see, that all their happiness consists in living to God, and becoming “holy, as he is holy!” Oh, may you never fall into the tempers and vanities, the sensuality and folly, of the present world! You are, by Divine Providence, left as it were alone in a wide world, to act for yourself: be sure then to remember, it is a world of temptation. You have no earthly parents to be the means of forming your youth to piety and virtue, by their pious examples, and seasonable counsels; let this then excite you with greater diligence and fervency to look up to the Father of mercies for grace and assistance against all the vanities of the world. And if you would glorify God, or answer his just expectations from you, and make your own soul happy in this and the coming world, observe these few directions; though not from a father, yet from a brother who is touched with a tender concern for your present and future happiness. And,
First, Resolve upon, and daily endeavour to practise, a life of seriousness and strict sobriety. The wise man will tell you the great advantage of such a life,
Again, Be careful to make a good improvement of precious time. When you cease from labour, fill up your time in reading, meditation, and prayer: and while your hands are labouring, let your heart be employed, as much as possible, in divine thoughts.
Further, Take heed that you faithfully perform the business you have to do in the world; from a regard to the commands of God; and not from an ambitious desire of being esteemed better than others. We should always look upon ourselves as God’s servants, placed in God’s world, to do his work; and accordingly labour faithfully for him; not with a design to grow rich and great, but to glorify God, and do all the good we possibly can.
Again, Never expect any satisfaction or happiness from the world. If you hope for happiness in the world, hope for it from God, and not from the world. Do not think you shall be more happy if you live to such or such a state of life, if you live to be for yourself, to be settled in the world, or if you should gain an estate in it: but look upon it that you shall then be happy when you can be constantly
employed for God, and not for yourself; and desire to live in this world, only to do and suffer what God allots to you. When you can be of the spirit and temper of angels who are willing to come down into this lower world to perform what God commands them, though their desires are heavenly, and not in the least set on earthly things, then you will be of that temper that you ought to have,
Once more, Never think that you can live to God by you own power or strength; but always look to and rely on him for assistance, yea, for all strength and grace. There is no greater truth than this, that “we can do nothing of ourselves,” (
I long to see you, that I may say much more to you than I now can for your benefit and welfare; but I desire to commit you to, and leave you with, the Father of mercies, and God of all grace; praying that you may be directed safely through an evil world to God’s heavenly kingdom.
I am your affectionate loving brother,
DAVID BRAINERD.
To a special friend.
The Forks of Delaware, July 31, 1744.
Certainly the greatest, the noblest pleasure of intelligent creatures must result from their acquaintance
I am in a very poor state of health; I think scarce ever poorer: but through divine goodness I am not discontented under my weakness and confinement to this wilderness. I bless God for this retirement: I never was more thankful for any thing than I have been of late for the necessity I am under of self-denial in many respects. I love to be a pilgrim and stranger in this wilderness: it seems most fit for such a poor ignorant, worthless, despised creature as I. I would not change my present mission for any other business in the whole world. I may tell you freely, without vanity and ostentation, God has of late given me great freedom and fervency in prayer, when I have been so weak and feeble that my nature seemed as if it would speedily dissolve. I feel as if my all was lost, and I was undone for this world, if the poor heathen may not be converted. I feel, in general, different from what I did when I saw you last; at least more crucified to all the enjoyments of life. It would be very refreshing to me to see you here in this desert; especially in my weak disconsolate hours: but I think I could be content never to see you or any of my friends again in this world, if God would bless my labours here to the conversion of the poor Indians.
I have much that I could willingly communicate to you, which I must omit, till Providence gives us leave to see each other. In the mean time, I rest
Your obliged friend and servant,
DAVID BRAINERD.
To a special friend, a minister of the gospel in New Jersey.
The Forks of Delaware, Dec. 24 1744.
REV. AND DEAR BROTHER,
I have little to say to you about spiritual joys, and those blessed refreshments and divine consolations, with which I have been much favoured in times past: but this I can tell you, that if I gain experience in no other point, yet I am sure I do in this, viz. that the present world has nothing in it to satisfy an immortal soul: and hence, that it is not to be desired for itself, but only because God may be seen and served in it. And I wish I could be more patient and willing to live in it for this end, than I can usually find myself to be. It is no virtue I know to desire death, only to be freed from the miseries of life: but I want that divine hope which you observed when I saw you last, was the very sinews of vital religion. Earth can do us no good; and if there be no hope of our doing good on earth, how can we desire to live in it? And yet we ought to desire, or at least to be resigned, to tarry in it; because it is the will of our all-wise Sovereign. But perhaps these thoughts will appear melancholy and gloomy, and consequently will be very undesirable to you; and therefore I forbear to add. I wish you may not read them in the same circumstances in which I write them. I have a little more to do and suffer in a dark disconsolate world; and then I hope to be as happy as you are. I should ask you to pray for me were I worth your concern. May the Lord enable us both to “endure hardness as good soldiers of Jesus Christ;” and may we “obtain mercy of God to be faithful to the death,” in the discharge of our respective trusts!
I am your very unworthy brother,
And humble servant,
DAVID BRAINERD.
To his brother John, at college.
Crossweeksung, New Jersey, Dec. 28, 1745.
VERY DEAR BROTHER,
I am in one continued, perpetual, and uninterrupted hurry; and Divine Providence throws so much upon me that I do not see it will ever be otherwise. May I “obtain mercy of God to be faithful to the death!” I cannot say I am weary of my hurry; I only want strength and grace to do more for God than I have ever yet done.
My dear brother; The Lord of heaven, that has carried me through many trials, bless you; bless you for time, and eternity; and fit you to do service for him in his church below, and to enjoy his blissful presence in his church triumphant. My brother; “the time is short:” oh let us fill it up for God; let us “count the sufferings of this present time” as nothing, if we can but “run our race, and finish our course with joy.” Oh, let us strive to live to God. I bless the Lord, I have nothing to do with earth, but only to labour honestly in it for God, till I shall “accomplish as an hireling my day.” I think I do not desire to live one minute for any thing that earth can afford. Oh, that I could live for none but God, till my dying moment!
I am your affectionate brother,
DAVID BRAINERD.
To his brother Israel, then a student at Yale college, New Haven.
Elizabeth-town, New Jersey, Nov. 24, 1746.
DEAR BROTHER,
I had determined to make you and my other friends in New England a visit this fall: partly from an earnest desire I had to see you and them, and partly with a view to the recovery of my health; which has, for more than three months past, been much impaired. And in order to prosecute this design, I set out from my own people about three weeks ago, and came as far as to this place; where, my disorder greatly increasing, I have been obliged to keep house
ever since, until the day before yesterday; at which time I was able to ride about half a mile, but found myself much tired with the journey. I have now no hopes of prosecuting my journey into New England this winter; my present state of health will by no means admit of it. Although I am, through divine goodness, much better than I was some days ago; yet I have not strength now
Your affectionate loving brother,
DAVID BRAINERD.
To his brother Israel, at college: written in the time of his extreme illness in Boston, a few months before his death.
MY DEAR BROTHER,
Boston, June 30, 1747.
It is from the sides of eternity I now address you. I am heartily sorry that I have so little strength to write what I long so much to communicate to you. But let me tell you, my brother, eternity is another thing than we ordinarily take it to be in a healthful state. Oh, how vast and boundless! Oh, how fixed and unalterable! Oh, of what infinite importance is it, that we be prepared for eternity! I have been just a dying
now for more than a week; and all around me have thought me so. I have had clear views of eternity; have seen the blessedness of the godly, in some measure; and have longed to share their happy state; as well as been comfortably satisfied, that through grace I shall do so: but oh, what anguish is raised in my mind, to think of an eternity for those who are Christless, for those who are mistaken, and who bring their false hopes to the grave with
them! The sight was so dreadful I could by no means bear it: my thoughts recoiled, and I said, (under a more affecting sense than ever before,) “Who can dwell with everlasting burnings?” Oh, methought, could I now see my friends, that I might warn them to see to it, that they lay their foundation for eternity sure. And you, my dear brother, I have been particularly concerned for; and have wondered I so much neglected conversing with you about your spiritual state at our last meeting. Oh,
my brother, let me then beseech you now to examine, whether you are indeed a new creature? whether you have ever acted above self? whether the glory of God has ever been the sweetest and highest concern with you? whether you have ever been reconciled to all the perfections of God? in a word, whether God has been your portion, and a holy conformity to him your chief delight? If you cannot answer positively, consider seriously the frequent
breathings of your soul: but do not however put yourself off with a slight answer. If you have reason to think you are graceless, oh give yourself and the throne of grace no rest, till God arise and save. But if the case should be otherwise, bless God for his grace, and press after holiness.
Mr. Brainerd afterwards had greater satisfaction concerning the state of his brother’s soul, by much opportunity of conversation with him before his death.
My soul longs that you should be fitted for, and in due time go into, the work of the ministry. I cannot bear to think of your going into any other business in life. Do not be discouraged, because you see your elder brothers in the ministry die early, one after another. I declare, now I am dying, I would not have spent my life otherwise for the whole world. But I must leave this with God.
If this line should come to your hands soon after the date, I should be almost desirous you should set out on a journey to me: it may be, you may see me alive; which I should much rejoice in. But if you cannot come, I must commit you to the grace of God, where you are. May he be your guide and counsellor, your sanctifier and eternal portion!
Oh, my dear brother, flee fleshly lusts, and the enchanting amusements, as well as corrupt doctrine, of the present day; and strive to live to God. Take this as the last line from
Your affectionate dying brother,
DAVID BRAINERD.
To a young gentleman, a candidate for the work of the ministry, for whom he had a special friendship; also written at the same time of his great illness and nearness to death in Boston.
VERY DEAR SIR,
How amazing it is, that the living who know they must die, should notwithstanding “put far away the evil day,” in a season of health and prosperity; and live at such an awful distance from a familiarity with the grave, and the great concerns beyond it! and especially it may justly fill us with surprise, that any whose minds have been divinely enlightened, to behold the important things of eternity as they are, I say, that such should live in this manner. And yet, Sir, how frequently is this the case! how rare are the instances of those who live and act from day to day, as on the verge of eternity; striving to fill up all their remaining moments in the service and to the honour of their great Master! We insensibly trifle away time, while we seem to have enough of it; and are so strangely amused, as in a great measure to lose a sense of the holiness and blessed qualifications necessary to prepare us to be inhabitants of the heavenly paradise. But oh, dear Sir, a dying bed, if we enjoy our reason clearly, will give another view of things. I have now, for more than three weeks, lain under the greatest degree of weakness; the greater part of the time, expecting daily and hourly to enter into the eternal world: sometimes have been so far gone, as to be wholly speechless, for some hours together. And oh, of what vast importance has a holy spiritual life appeared to me to be at this season! I have longed to call upon all my friends, to make it their business to live to God; and especially all that are designed for, or engaged in, the service of the sanctuary. O, dear Sir, do not think it enough to live at the rate of common Christians. Alas, to how little purpose do they often converse, when they meet together! The visits even of those who are called Christians indeed, are frequently extremely barren; and conscience cannot but condemn us for the misimprovement of time, while we have been conversant with them. But the way to enjoy the divine presence, and be fitted for distinguishing service for God, is to live a life of great devotion and constant self-dedication to him; observing the motions and dispositions of our own hearts, whence we may learn the corruptions that lodge there, and our constant need of help from God for the performance of the least duty. And oh, dear Sir, let me beseech you frequently to attend the great and precious duties of secret fasting and prayer.
I have a secret thought from some things I have observed, that God may perhaps design you for some singular service in the world. On then labour to be prepared and qualified to do much for God. Read Mr. Edwards’s piece on the affections, again and again; and labour to distinguish clearly upon experiences and affections in religion, that you may make a difference between the gold and the shining dross. I say,
labour here, if ever you would be a useful minister of Christ; for nothing has put such a stop to the work of God in the late day as the false religion, and the wild affections that attend it. Suffer me therefore, finally, to entreat you earnestly to “give yourself to prayer, to reading and meditation” on divine truths: strive to penetrate to the bottom of them, and never be content with a superficial knowledge. By this
And now, “I commend you to the grace of God;” earnestly desiring that a plentiful portion of the divine Spirit may rest upon you; that you may live to God in every capacity of life, and do abundant service for him in a public one, if it be his will; and that you may be richly qualified for the “inheritance of the saints in light.” I scarce expect to see your face any more in the body; and therefore entreat you to accept this as the last token of love, from
Your sincerely affectionate dying friend,
DAVID BRAINERD.
P. S. I am now, at the dating of this letter, considerably recovered from what I was when I wrote it; it having lain by me some time, for want of an opportunity of conveyance; it was written in Boston. I am now able to ride a little, and so am removed into the country: but have no more expectation of recovering than when I wrote, though I am a little better for the present; and therefore I still subscribe myself,
Your dying friend, &c.
D. B.
To his brother John, at Bethel, the town of Christian Indians in New Jersey; written likewise at Boston, when he was there on the brink of the grave, in the summer before his death.
dear brother,
I am now just on the verge of eternity, expecting very speedily to appear in the unseen world. I feel myself no more an inhabitant of earth, and sometimes earnestly long to “depart and be with Christ.” I bless God, he has for some years given me an abiding conviction, that it is impossible for any rational creature to enjoy true happiness without being entirely “devoted to him.” Under the influence of this conviction I have in some measure acted. Oh that I had done more so! I saw both the excellency and necessity of holiness in life; but never in such a manner as now, when I am just brought to the sides of the grave. Oh, my brother, pursue after holiness; press towards this blessed mark; and let your thirsty soul continually say, “I shall never be satisfied till I awake in thy likeness.” Although there has been a great deal of selfishness in my views; of which I am ashamed, and for which my soul is humbled at every view; yet, blessed be God, I find I have really had, for the most part, such a concern for his glory, and the advancement of his kingdom in the world, that it is a satisfaction to me to reflect upon these years.
And now, my dear brother, as I must press you to pursue after personal holiness, to be as much in fasting and prayer as your health will allow, and to live above the rate of common Christians; so I must entreat you solemnly to attend to your public work; labour to distinguish between true and false religion; and to that end, watch the motions of God’s Spirit upon your own heart. Look to
him for help; and impartially compare your experiences with his word. Read Mr. Edwards on the Affections, where the essence and soul of religion is clearly distinguished from false affections.
I had at first fully intended, in publishing this and the foregoing letters, to have suppressed these passages wherein my name is mentioned, and my Discourse on Religious Affections recommended: and am sensible, that by my doing otherwise, I shall bring upon me the reproach of some. But how much soever I may be pleased with the commendation of any performance of mine, (and I confess, I esteem the judgment and approbation of such as Mr. Brainerd
worthy to be valued, and look on myself as highly honoured by it. ) yet I can truly say, things that governed me is altering my forementioned determinations with respect to these passages, were these two. (1. ) What Mr. Brainerd here says of that discourse, shows very fully and particularly what his notions were of experimental religion, and the nature of true piety, and how far he was from placing it in impressions on the imagination, or any enthusiastical impulses, and how essential in
religion he esteemed holy practice, &c. &c. For all that have read that discourse, know what sentiments are there expressed concerning those things. (2. ) I judged, that the approbation of so apparent and eminent a friend and example of inward vital religion, and evangelical piety in the height of it, would probably tend to make that book more serviceable; especially among some kinds of zealous persons, whose benefit was especially aimed at in the book; some of which are prejudiced
against it, as written in too legal a strain, and opposing some things wherein the height of Christian experience consists, and tending to build men upon their own works.
God knows, I was heartily willing to have served him longer in the work of the ministry, although it had still been attended with all the labours and hardships of past years, if he had seen fit that it should be so: but as his will now appears otherwise, I am fully content, and can with utmost freedom say, “The will of the Lord be done.” It affects me to think of leaving you in a world of sin: my heart pities you, that those storms and tempests are yet before you, which I trust, through grace, I am almost delivered from. But “God lives, and blessed be my Rock:” he is the same Almighty Friend: and will, I trust, be your guide and helper, as he has been mine.
And now, my dear brother, “I commend you to God, and to the word of his grace, which is able to build you up, and give you inheritance among all them that are sanctified. May you enjoy the divine presence both in private and public; and may “the arms of your hands be made strong, by the right hand of the mighty God of Jacob!” Which are the passionate desires and prayers of Your affectionate dying brother,
DAVID BRAINERD.
A scheme of a dialogue between the various powers and affections of the mind, as they are found alternately whispering in the godly soul. Mentioned in his diary, Feb. 3, 1744.
The understanding introduced, (1.) As discovering its own excellency, and capacity of enjoying the most sublime pleasure and happiness. (2.) As observing its desire 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 a dependent thing, 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 understanding’s dictates, acquiescing in God as the best good, his will as the best rule for intelligent creatures, and rejoicing that God 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 informing, (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, viz. 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, viz. 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, viz. 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 most consummate blessedness.
6. 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, &c. a world of sin would not be a fit habitation for them: and further, such manifestations of God as are necessary completely to sanctify 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 always be impatient with sin; and supposes, that we may be 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 lives 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 these it disapproves; and determines, we should be impatient only of absence from God, and distance from that state and temper wherein we may most glorify him.
11. Hope or holy confidence appears, and seems persuaded that “nothing shall ever separate the soul from the love of God in Christ Jesus.” It expects divine assistance and grace sufficient for all the doing and suffering work of time, and that death will ere long put a happy period to all sin and sorrow; and so takes occasion to rejoice.
12. Godly fear, or holy jealousy, here steps in, and suggests some timorous apprehensions of the danger of deception; mentions the deceitfulness of the heart, the great influence of irregular self-love in a fallen creature; inquires whether itself is not likely to have fallen in with delusion, since the mind is so dark, and so little of God appears to the soul; and queries whether all its hopes of persevering grace may not be presumption, and whether its confident expectations of meeting death as a friend, may not issue in disappointment.
13. Hereupon reflection appears, and minds the person of his past experiences; as to the preparatory work of conviction and humiliation; the view he then had of the impossibility of salvation from himself, or any created arm: the manifestation he has likewise had of the glory of God in Jesus Christ: how he then admired that glory, and chose that God for his only portion, because of the excellency and amiableness he discovered in him; not from slavish fear of being damned if he did not, nor from base and mercenary hopes of saving himself; but from a just esteem of that beauteous and glorious object: as also how he had from time to time rejoiced and acquiesced in God, for what he is in himself; being delighted, that he is infinite in holiness, justice, power, sovereignty, as well as in mercy, goodness, and love: how he has likewise, scores of times, felt his soul mourn for sin, for this very reason, because it is contrary and grievous to God; yea, how he has mourned over one vain and impertinent thought, when he has been so far from fear of the divine vindictive wrath for it, that on the contrary he has enjoyed the highest assurance of the divine everlasting love: how he has, from time to time, delighted in the commands of God, for their own purity and perfection, and longed exceedingly to be conformed to them, and even to be “holy, as God is holy;” and counted it present heaven, to be of a heavenly temper: how he has frequently rejoiced, to think of being for ever subject to and dependent on God; accounting it infinitely greater happiness to glorify God in a state of subjection to and dependence on him, than to be a god himself: and how heaven itself would be no heaven to him, if he could not there be every thing that God would have him be.
14. Upon this, spiritual sensation, being awaked, comes in, and declares that she now feels and “tastes that the Lord is gracious;” that he is the only supreme good, the only soul-satisfying happiness; that he is a complete, self-sufficient, and almighty portion. She whispers, “Whom have I in heaven but this God,” this dear and blessed portion? “and there is none upon earth I desire besides him.” Oh, it is heaven to please him, and to be just what he would have me be! O that my soul were “holy, as God is holy!” O that it was “pure, as Christ is pure;” and “perfect, as my Father in heaven is perfect!” These are the sweetest commands in God’s book, comprising all others; and shall I break them? must I break them? am I under a fatal necessity of it, as long as I live in this world? O, my soul! woe, woe is me, that I am a sinner! because I now necessarily grieve and offend this blessed God, who is infinite in goodness and grace. Oh, me-thinks, should he punish me for my sins, it would not wound my heart so deep as to offend him; but, though I sin continually, he continually repeats his kindness towards me! Oh, methinks, I could bear any suffering; but how can I bear to grieve and dishonour this blessed God! How shall I give ten thousand times more honour to him? What shall I do, to glorify and worship this best of beings? O that I could consecrate myself, soul and body, to his service for ever! O that I could give up myself to him, so as never more to attempt to be my own, or to have any will or affections that are not perfectly conformed to his! But oh, alas, alas! I cannot, I feel I cannot be thus entirely devoted to God: I cannot live and sin not. O ye angels, do ye glorify him incessantly: if possible, exert yourselves still more, in more lively and ardent devotion: if possible, prostrate yourselves still lower before the throne of the blessed King of heaven: I long to bear a part with you, and, if it were possible, to help you. Yet when we have done, we shall not be able to offer the ten thousandth part of the homage he is worthy of. While spiritual sensation whispered these things, fear and jealousy were greatly overcome; and the soul replied, “Now I know, and am assured,” &c. and again, it welcomed death as a friend, saying, “O death, where is thy sting!” &c.
15. Finally, holy resolution concludes the discourse, fixedly determining to follow hard after God, and continually to pursue a life of conformity to him. And the better to pursue this, enjoining it on the soul always to remember, that God is the only source of happiness, that his will is the only rule of rectitude to an intelligent creature, that earth has nothing in it desirable for itself, or any further than God is seen in it; and that the knowledge of God in Christ, begetting and maintaining love, and mortifying sensual and fleshly appetites, is the way to be holy on earth, and so to be attempered to the complete holiness of the heavenly world.
Some gloomy and desponding thoughts of a soul under convictions of sin, and concern for its eternal salvation.
1. I believe my case is singular, that none ever had so many strange and different thoughts and feelings as I.
2. I have been concerned much longer than many others I have known, or concerning whom I have read, who have been savingly converted, and yet I am left.
3. I have withstood the power of convictions a long time; and therefore I fear I shall be finally left of God.
4. I never shall be converted, without stronger convictions, and greater terrors of conscience.
5. I do not aim at the glory of God in any thing I do, and therefore I cannot hope for mercy.
6. I do not see the evil nature of sin, nor the sin of my nature; and therefore I am discouraged.
7. The more I strive, the more blind and hard my heart is, and the worse I grow continually.
8. I fear God never showed mercy to one so vile as I.
9. I fear I am not elected, and therefore must perish.
10. I fear the day of grace is past with me.
11. I fear I have committed the unpardonable sin.
12. I am an old sinner; and if God had designed mercy for me, he would have called me home to himself before now.
Some signs of godliness.
The distinguishing marks of a true Christian, taken from one of my old manuscripts; where I wrote as I felt and experienced, and not from any considerable degree of doctrinal knowledge, or acquaintance with the sentiments of others in this point.
1. He has a true knowledge of the glory and excellency of God, that he is most worthy to be loved and praised for his own divine perfections.
2. God is his portion,
3. Holiness is his delight; nothing he so much longs for, as to be holy as God is holy.
4 Sin is his greatest enemy. This he hates, for its own nature, for what it is in itself, being contrary to a holy God,
5. The laws of God also are his delight,
And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.
God erected this visible world as a monument of his glory, a theatre for the display of his adorable perfections. The heavens proclaim his wisdom and power in shining characters, and the whole earth is full of his goodness. Man was in his original creation excellently fitted for the service of God, and for perfect happiness in the enjoyment of the divine favour. But sin has disturbed the order of nature, defaced the beauty of the creation, and involved man, the lord of this lower world, in the most disconsolate circumstances of guilt and misery.
The all-seeing eye of God beheld our deplorable state; infinite pity touched the heart of the Father of mercies; and infinite wisdom laid the plan of our recovery. The Majesty of heaven did not see meet to suffer the enemy of mankind eternally to triumph in his success; nor leave his favourite workmanship irrecoverably to perish in the ruins of the apostacy. By a method, which at once astonishes and delights the sublimest spirits above, he opened a way for the display of his mercy, without any violation of the sacred claims of his justice; in which, the honour of the law is vindicated, and the guilty offender acquitted; sin is condemned, and the sinner eternally saved. To accomplish this blessed design, the beloved Son of God assumed the nature of man, in our nature died a spotless sacrifice for sin; by the atoning virtue of his blood “he made reconciliation for iniquity,” and by his perfect obedience to the law of God, “brought in everlasting righteousness.”
Having finished his work upon earth, before he ascended to his heavenly Father, he commissioned the ministers of his kingdom to “preach the gospel to every creature.” He sent them forth to make the most extensive offers of salvation to rebellious sinners, and by all the methods of holy violence to “compel them to come in,” and accept the invitations of his grace. We have a lively representation of this in the parable, in which our text is contained.
The evident design of it is, under the figure of a marriage-supper, to set forth the plentiful provision, which is made in our Lord Jesus Christ for the reception of his people, and the freedom and riches of divine grace, which invites the most unworthy and miserable sinners to partake of this sacred entertainment. The first invited guests were the Jews, the favourite people of God, who were heirs of divine love, while the rest of the world were “aliens from the commonwealth of Israel, and strangers from the covenants of promise:” but these, through the power of prevailing prejudice, and the influence of carnal affections, obstinately rejected the invitation, and were therefore finally excluded from these invaluable blessings.
But it was not the design of infinite wisdom, that these costly preparations should be lost, and the table he had spread remain unfurnished with guests. Therefore he sent forth his servant “into the streets and lanes of the city,” and commanded him to bring in “the poor, the maimed, the halt, and the blind,” i. e. the most necessitous and miserable of mankind; yea, to “go out into the highways and hedges,” to the wretched and perishing Gentiles, and not only invite, but even “compel them to come in, that his house might be filled.”
The words of the text represent to us,
I. The melancholy state of the Gentile world. They are described as “in the high-ways and hedges,” in the most perishing and helpless condition.
II. The compassionate care which the blessed Redeemer takes of them in these their deplorable circumstances. He “sends out his servants” to them, to invite them to partake of the entertainments of his house.
III. The duty of the ministers of the gospel, to “compel them to come in,” and accept of his gracious invitation. These I shall consider in their order, and then apply them to the present occasion.
I. I am to consider the melancholy state of the heathen world, while in the darkness of nature, and destitute of divine revelation. It is easy to harangue upon the excellency and advantage of the light of nature. It is agreeable to the pride of mankind to exalt the powers of human reason, and pronounce it a sufficient guide to eternal happiness. But let us inquire into the records of antiquity, let us consult the experience of all ages, and we shall find, that those who had no guide but the light of nature, no instructor but unassisted reason, have wandered in perpetual uncertainty, darkness, and error. Or let us take a view of the present state of those countries that have not been illuminated by the gospel; and we shall see, that notwithstanding the improvements of near six thousand years, they remain to this day covered with the grossest darkness, and abandoned to the most immoral and vicious practices.
The beauty and good order every where discovered in the visible frame of nature, evidences, beyond all reasonable dispute, the existence of an infinite and almighty Cause, who first gave being to the universe, and still preserves it by his powerful providence. Says the apostle to the Gentiles, (
A few of the sublimest geniuses of Rome and Athens had some faint discoveries of the spiritual nature of the human soul, and formed some probable conjectures, that man was designed for a future state of existence. When they considered the extensive capacities of the human mind, and the deep impressions of futurity engraven in every breast, they could not but infer, that the soul was immortal, and at death would be translated to some new and unknown state. When they saw the virtuous oppressed with various and successive calamities, and the vilest of men triumphing in prosperity and pleasure, they entertained distant hopes, that, in a future revolution, these seeming inequalities would be rectified, these inconsistencies removed; the righteous distinguishingly rewarded, and the wicked remarkably punished. But after all their inquiries upon this important subject, they attained no higher than probable conjectures, some uncertain expectations. And when they came to describe the nature and situation of these invisible regions of happiness or misery, they made the wildest guesses, and run into the most absurd and vain imaginations. The heaven they contrived for the entertainment of the virtuous, was made up of sensual pleasures, beneath the dignity of human nature, and inconsistent with perfect felicity. The hell they described for the punishment of the vicious, consisted in ridiculous terrors, unworthy the belief of a rational and religious creature.
Their practices were equally corrupt with their principles. As the most extravagant errors were received among the established articles of their faith, so the most infamous vices obtained in their practice, and were indulged not only with impunity, but authorized by the sanction of their laws. They stupidly erected altars to idols of wood and stone; paid divine honours to those, who in their lives had been the greatest monsters of lust and cruelty; yea, offered up their sons and daughters as sacrifices to devils. The principles of honour, the restraints of shame, the precepts of their philosophers, were all too weak to keep their corruptions within any tolerable bounds. The wickedness of their hearts broke through every enclosure, and deluged the earth with rapine and violence, blood and slaughter, and all manner of brutish and detestable impurities. It is hardly possible to read the melancholy description of the principles and manners of the heathen world given us by St. Paul, without horror and surprise; to think that man, once the “friend of God” and “the lord of this lower world,” should thus “deny the God that made him,” and bow down to dumb idols; should thus, by lust and intemperance, degrade himself into the character of the beast, “which hath no understanding;” and by pride, malice, and revenge, transform himself into the very image of the devil, “who was a murderer from the beginning.”
This was the state of the Gentile nations, when the light of the gospel appeared to scatter the darkness that overspread the face of the earth. And this has been the case, so far as has yet appeared, of all the nations ever since, upon whom the Sun of righteousness has not arisen with healing in his wings. Every new-discovered country opens a new scene of astonishing ignorance and barbarity; and gives us fresh evidence of the universal corruption of human nature.
II. I proceed now to consider the compassionate care and kindness of our blessed Redeemer towards mankind, in these their deplorable circumstances. He “sends out his servants,” to invite them “to come in,” and accept the entertainments of his house.
God might have left his guilty creatures to have eternally suffered the dismal effects of their apostacy, without the least imputation of injustice, or violence of his infinite perfections. The fall was the consequence of man’s criminal choice, and attended with the highest aggravations. The angels that sinned were made examples of God’s righteous severity, and are reserved “in chains” of guilt “to the judgment of the great day.” Mercy, that tender attribute of the divine nature, did not interpose in their behalf, in order to suspend the execution of their sentence, or to avert God’s threatened displeasure. Their punishment is unalterably decreed, their judgment is irreversible; they are the awful monuments of revenging wrath, and are condemned “to blackness of darkness for ever.” Now justice might have shown the same inflexible severity to rebellious man, and have left the universal progeny of Adam to perish in their guilt and misery. It was unmerited mercy that distinguished the human race, in providing a Saviour for us; and it was the most signal comparison that revealed the counsels of heaven for our recovery.
But though justice did not oblige the Divine Being to provide for our relief, yet the goodness of the indulgent Father of the universe inclined him to show pity to his guilty creatures, who fell from their innocence through the subtlety and malice of seducing and apostate spirits. It was agreeable to the divine wisdom to disappoint the devices of Satan, the enemy of God and goodness, and recover the creatures he had made from their subjection to the powers of darkness.
He therefore gave early discoveries of his designs of mercy to our first parents, and immediately upon the apostacy opened a door of hope for their recovery. He revealed a Saviour to the ancient patriarchs, under dark types and by distant promises; made clearer declarations of his will, as the appointed time drew near, for the accomplishment of the promises, and the manifestation of the Son of God in human flesh. “And when the fulness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.”
This divine and illustrious person left the bosom of his Father, that he might put on the character of a servant; descended from the glories of heaven, that he might dwell on this inferior earth; was made under the law, that he might fulfil all righteousness; submitted to the infirmities of human nature, to the sorrows and sufferings of an afflicted life, and to the agonies of a painful ignominious death on a cross, that he might destroy the power of sin, abolish the empire of death, and purchase immortality and glory for perishing man.
While our Lord Jesus resided in this lower world, he preached the glad tidings of salvation, and published the kingdom of God; confirming his doctrine by numerous and undoubted miracles, and recommending his instructions by the charms of a spotless life and conversation. He sent forth his apostles to pursue the same gracious design of gospellizing the people, and furnished them with sufficient powers to proselyte the nations to the faith. He also appointed a standing ministry to carry on a treaty of peace with rebellious sinners, in the successive ages of the church; to continue, till the number of the redeemed is completed, and the whole election of grace placed in circumstances of spotless purity and perfect happiness.
These ministers are styled “the servants of Christ,” by way of eminence: they are in a peculiar manner devoted to the service of their divine Master: from him they receive their commission; and by him they are appointed to represent his person, preside in his worship, and teach the laws of his kingdom. To assume this character without being divinely called, and regularly introduced into this sacred office, is a bold invasion of Christ’s royal authority,
and an open violation of that order, which he has established in his church. These not only derive their mission from Christ, but it is his doctrine they are to preach, and not the inventions of their own brain; it is his glory they are to promote, and not their own interest or
The apostles, the primitive heralds of the everlasting gospel, were sent to make the first tender of salvation to “the lost sheep of the house of Israel;” and they were commanded to begin at Jerusalem, the centre of the Jewish commonwealth. But when the Jews obstinately persisted in their impenitence and unbelief, they were commissioned to “preach the gospel to every creature under heaven;” the sinners of the Gentiles were invited to come in, and accept of the offers of salvation.
The prophets pointed out a Messiah that was to come, and proclaimed the joyful approach of a Redeemer at the time appointed in the sovereign counsels of heaven. The ministers of the gospel now are sent to declare, that the prophecies are accomplished, the promise fulfilled, justice satisfied, salvation purchased; and all that will come in, shall receive the blessings of the gospel. They are not only freely to invite sinners, of all orders and degrees, of all ages and nations; but to assure them, that “all things are now ready,” and to use the most powerful and persuasive methods, that they may engage them to comply with the heavenly call. Which brings me to the third thing proposed; viz.
III. To show, that it is the great duty of the ministers of the gospel “to compel sinners to come in,” and accept of the blessings of the gospel. This is so plainly contained in my text, that I shall not multiply arguments to confirm it. My only business shall be to explain the nature of this compulsion, or show in what manner sinners are to be “compelled to come in” to the Christian church. And sure I am, not by the deceitful methods of fraud and
disguise, nor the inhuman practices of persecution and violence. This text indeed has often been alleged by the persecuting bigots of all ages, and applied to support the cause of religious tyranny; to the infinite scandal of the Christian name, and the unspeakable detriment of the christian interest. By this means the enemies of our most holy faith have been strengthened in their infidelity, the weak have been turned aside from “the truth, as it is in Jesus,” and the peaceable
kingdom of the Messiah transformed into a field of blood, a scene of hellish and horrid cruelties. If this were the compulsion recommended in the gospel, then absolute unrelenting tyrants would be the proper and most infallible teachers; then racks and tortures would be the genuine and most successful method of propagating the faith. But surely every thing of this kind, every violent and driving measure, is in direct opposition to the precepts and example of our blessed Saviour, and
contrary to the very genius of his gospel, which proclaims “Glory to God in the highest, on earth peace, goodwill towards men.”
The princes of this world exercise a temporal dominion over mankind, and by fines levied on their estates, and punishments inflicted upon their bodies, force men to an outward subjection to their authority and government. But the kingdom of our Lord is of a spiritual nature; he erects his empire in the hearts of men, and reigns over “a willing people in the day of his power.” External violence may necessitate men to an external profession of the truth, and procure a dissembled compliance with the institutions of Christ; but can never enlighten the darkness of the mind, conquer the rebellion of the will, nor sanctify and save the soul. It may transfigure men into accomplished hypocrites; but will never convert them into real saints.
The gospel was originally propagated by the powerful preaching of Christ and his apostles, by the astonishing miracles which they wrought in confirmation of their doctrine, and the exemplary lives by which they adorned their profession and character. Instead of propagating their religion by the destructive methods of fire and sword, they submitted to the rage and cruelty of a malignant world with surprising patience, and sacrificed their very lives in the cause of God, without any intemperate discoveries of anger and resentment. Instead of calling for “fire from heaven” to destroy their opposers, they compassionated their ignorance, instructed them with meekness, counselled and exhorted them with “all long-suffering and doctrine,” and even spent their dying breath in praying for their conviction and conversion, that they might be saved in the day of the Lord Jesus.
Now, in imitation of these primitive doctors of the Christian church, these wise and successful preachers of the gospel, it is the duty of the ministers of the present day to use the same methods of compassion and friendly violence. A disinterested zeal for the glory of God, a stedfast adherence to the truth, and unshaken fidelity in our Master’s cause, with universal benevolence to mankind, must constantly animate our public discourses, and be conspicuous in our private conversation and behaviour. We must diligently endeavour to convince the understandings, engage the affections, and direct the practice of our hearers. Upon this head, it may not be amiss to descend to a few particulars.
1. Ministers are to “compel sinners to come in,” by setting before them their “guilty and perishing condition by nature.” Sinners are naturally fond of carnal ease and security; they are delighted with their pleasant and profitable sins; they even “drink in iniquity like water,” with great greediness, with insatiable thirst, and incessant gratification, but without fear or remorse. Upon this account, there is the highest necessity to sound an alarm in their ears, that they may be awakened to see and consider their dangerous state; or else they will never be excited to “flee from the wrath to come.” The secure sinner is insensible of his want of a Saviour: “The whole need not a physician, but they that are sick.”
To this end, the ministers of the gospel are to set “the terrors of the Lord” in array against the sinner, and let him hear the “thunder of divine curses,” that utter their voice against the unbelieving. They are to represent in the clearest light, and with the most convincing evidence, the evil of sin, and the danger to which it exposes; that “wrath from heaven is revealed against all ungodliness and unrighteousness of men;”
This method, I confess, is disagreeable to the sentiments and inclinations of a secure world; and may expose us to the reproach of those “that are at ease in Zion:” but is agreeable to the dictates of an enlightened mind, conformable to the plan laid down in the Sacred Scriptures, and has in all ages approved itself the most successful method of promoting the interests of real and vital religion.
2. They are to “compel sinners to come in,” by a lively representation of the power and grace of our Almighty Redeemer. Not all the thunder and terror of curses from mount Ebal, not all the tremendous “wrath revealed from heaven against the ungodly,” not all the anguish and horror
It is not the office of preachers to be perpetually employed in the language of terror, or exhaust their strength and zeal in awakening and distressing subjects. No; but as it is their distinguishing character, that they are ministers of the gospel, so it is their peculiar business to “preach the unsearchable riches of Christ.” The person, and offices, and love of the great Redeemer, the merits of his obedience, and purchases of his cross, the
victories of his resurrection, the triumphs of his ascension and prevalence of his intercession, the power of his Spirit, the greatness of his salvation, the freeness of his grace, &c.; these are to be the chosen and delightful subjects of their discourses. They are to represent him as one who has completely answered the demands of the law, rendered the Deity propitious to the sinner, and upon this account is able eternally to save us from the vengeance of an offended God; who is clothed
with almighty power to subdue the inveterate habits of sin, sanctify our polluted nature, and restore us to spiritual health and purity; who is Lord of the visible and invisible worlds, who knows how to defeat the most artful devices of Satan, and will finally render his people victorious over their most malicious and implacable adversaries; who having “made reconciliation for iniquity” upon the cross, is pleading the merits of his blood in heaven, and powerfully interceding for all
suitable blessings in behalf of his people; “who is there exalted as a Prince and a Saviour to give repentance and remission of sins;
3. They are to show sinners the mighty encouragement that the gospel gives them to accept of Christ, and salvation through his merits and righteousness. As for ignorant presumers, these hear the glad tidings of the gospel with a fatal indifference; and say in their hearts, “they shall have peace,” though they go on in their evil way, stupidly “neglecting so great salvation,” and regardless of eternal things. But
awakened minds are rather apt to draw the darkest conclusions with respect to their case, and to judge themselves excluded from the invitations of the gospel. Sometimes they imagine, that the number and aggravations of their sins exceed the designs of pardoning mercy: at other times, that they have so long resisted the heavenly call, that now the gate of heaven is irrecoverably barred against them: and Satan further suggests, that it would be the height of
presumption in them to lay claim to the blessings of the gospel, till better prepared for the divine reception. Upon such imaginary and false grounds as these, multitudes of the invited guests make excuses, and exclude themselves from the “marriage-supper of the Lamb.” It is therefore the business of the servants of Christ to show, that “there is yet room” even for the greatest and vilest sinners to come in, and partake of the gospel-festival; that “all things are
now ready” for their welcome entertainment; that the door is still open, and there is free access, not only for those who have escaped the grossest pollutions of the world, but even “for the chief of sinners,” whose guilt is of a crimson colour and a scarlet dye; that neither the number nor aggravations of their iniquities will exclude them a share in the divine mercy, if now they submit to the sceptre of grace; that whatever their condition and circumstances may be,
it is of present obligation upon them to accept the gospel-call, and their instant duty to come in; the Master invites them “to come to him, that they may have life;” and “whosoever do so,” the Master of the house assures them, that “he will in no wise cast them out.”
4. They are to exhibit the unspeakable advantages that will attend a compliance with the gospel-call, I know, indeed, the religion of Jesus is by its enemies often represented in the most frightful and hideous colours; particularly as laying an unreasonable restraint on the liberties of mankind, and sinking them into melancholy enthusiasts. It becomes us, therefore, who are “set for the defence of the gospel,” to endeavour the removing of this groundless prejudice, and to convince mankind by the light of reason and Scripture, that “the ways of wisdom are ways of pleasantness, and all her paths are peace:” that verily a life of faith in the blessed Redeemer is the way to be happy, both here and hereafter.
O what more honourable, than to be “a child of God, an heir of the kingdom of heaven?” What more pleasing, than to look back, and behold our past iniquities all buried in the depths of eternal oblivion; than to look forward, and view our dear Saviour acknowledging us his friends and favourites, and adjudging us to a state of unperishing glory? What more advantageous, than to have the divine favour engaged for our protection, the promises of divine grace for our consolation; and an assured title to “an inheritance undefiled, incorruptible, and eternal?” This is the portion of the true believer. These the privileges that attend a compliance with the gospel-call.
These things are to be represented in such a manner as may tend to captivate the hearts of men, and engage them in a solicitous care and resolution to renounce the degrading servitude of sin, and resign themselves to the power of redeeming grace. Thus by the most effectual and persuasive methods, the ministers of Jesus are to compel sinners “to come in, that his house may be filled.”
It was not in my design, to consider the duty of the ministry in its just extent; but only to insist upon those things that more properly belong to my subject, and lie directly in the view of my text. It will now doubtless be expected that I apply my discourse more immediately to the present occasion.
And suffer me, dear Sir, in the first place, to address myself to you, who are this day coming under a public consecration to the service of Christ, “to bear his name among the Gentiles; to whom the Master is now sending you forth, to compel them to come in, that his house may be filled.” We trust you are a chosen vessel, designed for extensive service in this honourable, though difficult, employment. We adore the God of nature, who has furnished you with such endowments as suit you to this important charge. We adore the great Head of the church for the nobler gifts and graces of his Spirit; by which, we trust, you are enabled to engage in this mission with an ardent love to God, the universal Father of mankind, with a disinterested zeal for the honour of Christ, the compassionate friend of sinners, and with tender concern for the perishing souls of a “people that sit in darkness, and in the shadow of death;” who have for so many ages been wandering out of the way of salvation, “without Christ, and without God in the world.”
The work of the ministry, in every place, has its difficulties and dangers, and requires much wisdom, fortitude, patience, and self-denial, to discharge it in a right manner, with an encouraging prospect of success: but greater degrees of prudence, humility, and meekness, mortification to the present world, holy courage, and zeal for the honour of God our Saviour, are necessary where any are called to minister the gospel unto those, who through a long succession of ages have dwelt in the darkness of heathenism, have from their infancy imbibed inveterate prejudices against the Christian faith, and from time immemoria been inured to many superstitious and idolatrous practices, directly opposite to the nature and design of the gospel.
Methinks I hear you crying put, “Who is sufficient for these things?” And indeed, if you had no strength to depend upon but your own, no encouragement but from human assistance, you might justly sink down in despair, and utter the passionate language of Moses, “O my Lord, send, I pray thee, by the hand of him whom thou wilt send;” thy servant is insufficient for so great a work. But it is at the command of Christ, the great Head of the church, that you go forth; who by a train of surprising providences, has been preparing your way for this important embassy; and therefore you may be assured, that he will support you in the faithful discharge of your duty, accept your unfeigned desires to promote the interests of his kingdom, and finally reward your imperfect services with his gracious approbation. You have his divine promise for your security and consolation; “Lo, I am with you alway, even to the end of the world.” This will afford you light in every darkness, defence in every danger, strength in every weakness, and a final victory over every temptation. If Christ be with you, “in vain do the heathen rage,” in vain will their confederated tribes unite their forces to obstruct and discourage you. Infinite wisdom will be your guide, almighty power your shield, and God himself “your exceeding great reward.” The presence of your divine Master will make amends for the absence of your dearest friends and relatives. This will transform a wild and uncultivated desert into a paradise of joy and pleasure, and the lonely huts of savages into more delightful habitations than the palaces of princes.
Let not then any difficulties discourage, any dangers affright you. Go forth in the name and strength of the Lord Jesus, to whom you are now to be devoted in the sacred office of the ministry. “Be not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth, to the Jew first, and also to the Gentile.” Let zeal for the honour of God, and compassion for the souls of men, animate your public discourses and private addresses to the people committed to your charge. Always remember, that your character is a minister of Jesus; and therefore with the inspired doctor of the Gentiles, you “are to know nothing among them, save Christ and him crucified. Frequently consider, that the gospel is a divine discipline to purify the heart, and set up the kingdom of the Redeemer in the souls of men: and therefore it is not sufficient to bring sinners to a profession of the name of Christ, and an outward subjection to the institutions of divine worship: “You are sent to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them that are sanctified by faith that is in Christ.” Unless this be effected, (whatever other improvements they gain,) they are left under the dominion of sin, and exposed to the wrath of God; and their superior degrees of knowledge will only serve to light them down to the regions of death and misery. This then is to be the principal design of your ministry: for this you are to labour with unwearied application, and with incessant importunity to approach the throne of that God, whose peculiar prerogative it is “to teach us to profit;” whose grace alone can make them “a willing people in the day of his power.”
And for your encouragement, I will only add: When I consider the many prophecies, in sacred Scripture, of the triumphant progress of the gospel in the last ages of the world, I cannot but lift up my head with joy, in an humble expectation, that the day draws near, yea, is even at hand, when the promises made to the Son of God shall be more illustriously fulfilled; “when he shall have the heathen for his inheritance, and the utmost parts of the earth for his possession; when his name shall be great among the Gentiles, and be honoured and adored from the rising of the sun to the going down of the same.” But if the appointed time is not yet come, and the attempts made to introduce this glorious day fail of desired success, “your judgment will be with the Lord, and your reward with your God.” If the Gentiles “be not gathered” in, you will “be glorious in the eyes of the Lord,” who accepts and rewards his servants according to the sincerity of their desires, and not according to the success of their endeavours.
I shall conclude with a few words to the body of the people. God our Saviour, in infinite condescension, hath sent his servants to invite you to come in, and receive the blessings which infinite wisdom has contrived, and astonishing grace prepared for your entertainment. And surely, my brethren, it is your important duty and incomparable interest, not to despise “the salvation of God sent unto the Gentiles,” nor make light of the gospel-message to you.
God has been pleased to employ us the messengers of his grace, men of like passions with yourselves, subject to the common infirmities of human nature: but the message comes from him, who is King of kings and Lord of lords; whom you are under the strongest obligations to hear and obey, in point of interest, gratitude, and duty.
What gracious and condescending methods has he taken, to allure and invite you! Has he not descended from heaven to earth, from the boundless glories of eternity to all the sufferings and afflictions of this mortal life, that he might purchase and reveal salvation; that he might engage your love, and persuade you to comply with his saving designs? Does he not send his “ambassadors to beseech you in his stead, to be reconciled to God?”
What excuses have you to make, that will stand the trial of an enlightened conscience, to justify you at the awful tribunal of God? will the vanishing enjoyments of sin and sense, or the perishing riches of this transitory world, make amends for the loss of the divine favour, or support you under the terrors of eternal damnation? Are there any honours comparable to the dignity and character of a child of God, and a title to the privileges of his house and family? Are there any pleasures equal to the smiles of God’s reconciled face, the refreshing visits of his love, and the immortal joys of his salvation?
But how deplorable, how desperate will be your case, if you finally refuse the gospel-invitation, and perish in your natural state of guilt and misery! The compassionate Jesus, who now addresses you in the inviting language of love, will then speak to you with the voice of terror, and “swear in his wrath, that you shall never enter into his rest, that you shall never taste of his supper,” the rich provision which he has made for the eternal entertainment of his guests. “When once the Master of the house is risen up, and hath shut to the door,” you will in vain stand without, and knock for admission.
In a word, Now, he declares by his servants, that “all things are ready,” and all that are bidden shall be welcome, upon their coming in, to be partakers of the benefit. The blood of Christ is now ready to cleanse you from all your guilt and pollution; his righteousness is now ready to adorn your naked souls with the garment of salvation; his Spirit is now ready to take possession of you, and make you eternal monuments of victorious and redeeming grace. “The Spirit and the bride say, Come; and whosoever (of the lost and perishing sons of Adam) will, let him come,” and participate of the blessings of the gospel “freely, without money, and without price.” The arms of everlasting mercy are open to receive you; the treasures of divine grace are open to supply your wants; and every one of you that now sincerely accepts this gracious invitation, shall hereafter be admitted “to sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven.” For which, God of his infinite mercy prepare us all, through Jesus Christ: to whom be glory and dominion world without end. Amen.
We have here opportunity, as I apprehend, in a very lively instance, to see the nature of true religion; and the manner of its operation when exemplified in a high degree and powerful exercise. Particularly it may be worthy to be observed,
How greatly Mr. Brainerd’s religion differed from that of some pretenders to the experience of a clear work of saving conversion wrought on their hearts; who depending and living on that, settle in a cold, careless, and carnal frame of mind, and in a neglect of thorough, earnest religion, in the stated practices of it! Although his convictions and conversion were in all respects exceeding clear, and very remarkable; yet how far was he from acting as though he thought he had got through his work, when once he had obtained comfort, and satisfaction of his interest in Christ, and title to heaven! On the contrary, that work on his heart, by which he was brought to this, was with him evidently but the beginning of his work, his first entering on the great business of religion and the service of God, his first setting out in his race. His obtaining rest of soul in Christ, after earnest striving to enter in at the strait gate, and being violent to take the kingdom of heaven, he did not look upon as putting an end to any further occasion for striving in religion; but these were continued still, and maintained constantly, through all changes, to the very end of life. His work was not finished, nor his race ended, till life was ended; agreeable to frequent scripture representations of the Christian life. He continued pressing forward in a constant manner, forgetting the things that were behind, and reaching forth towards the things that were before. His pains and earnestness in the business of religion were rather increased, than diminished, after he had received comfort and satisfaction concerning the safety of his state. Those divine principles, by which after this he was actuated, love to God, longings and thirstings after holiness, seem to be more effectual to engage him to pains and activity in religion, than fear of hell had been before.
And as his conversion was not the end of his work, or of the course of his diligence and strivings in religion; so neither was it the end of the work of the Spirit of God on his heart: but on the contrary, the beginning of the work; the beginning of his spiritual discoveries, and holy views; the first dawning of the light, which thenceforth increased more and more; the beginning of his holy affections, his sorrow for sin, his love to God, his rejoicing in Christ Jesus, his longing after holiness. And the powerful operations of the Spirit of God in these things, were carried on from the day of his conversion, in a continued course, to his dying day. His religious experiences, his admiration, his joy, praise, and flowing affections, did not only hold up to a considerable height for a few days, weeks, or months, at first, while hope and comfort were new things with him; and then gradually dwindle and die away, till they came to almost nothing, and so leave him without any sensible or remarkable experience of spiritual discoveries, or holy and divine affections, for months together; as it is with many, who after the newness of things is over, soon come to that pass, that it is again with them very much as it used to be before their supposed conversion, with respect to any present views of God’s glory, of Christ’s excellency, or of the beauty of divine things; and with respect to any present thirstings for God, or ardent outgoings of their souls after divine objects: but only now and then they have a comfortable reflection on past things, and are somewhat affected with them: and so rest easy, thinking all things are well; they have had a good clear work, and their state is safe, and they doubt not but they shall go to heaven when they die. How far otherwise was it with Mr. Brainerd, than it is with such persons! His experiences, instead of dying away, were evidently of an increasing nature. His first love, and other holy affections, even at the beginning were very great; but after months and years, became much greater, and more remarkable; and the spiritual exercises of his mind continued exceeding great, (though not equally so at all times, yet usually so,) without indulged remissness, and without habitual dwindling and dying away, even till his decease. They began in a time of general deadness all over the land, and were greatly increased in a time of general reviving of religion. And when religion decayed again, and a general deadness returned, his experiences were still kept up in their height, and his holy exercises maintained in their life and vigour; and so continued to be, in a general course, wherever he was, and whatever his circumstances were, among English and Indians, in company and alone, in towns and cities, and in the howling wilderness, in sickness and in health, living and dying. This is agreeable to scripture descriptions of true and right religion, and of the Christian life. The change wrought in him at his conversion, was agreeable to scripture representations of that change which is wrought in true conversion; a great change, and an abiding change, rendering him a new man, a new creature: not only a change as to hope and comfort, and an apprehension of his own good estate; and a transient change, consisting in high flights of passing affection; but a change of nature, a change of the abiding habit and temper of his mind. Not a partial change, merely in point of opinion, or outward reformation; much less a change from one error to another, or from one sin to another: but an universal change, both internal and external; as from corrupt and dangerous principles in religion, unto the belief of the truth, so from both the habits and the ways of sin, unto universal holiness of heart and practice; from the power and service of Satan unto God.
His religion did apparently and greatly differ from that of many high pretenders to religion, who are frequently actuated by vehement emotions of mind, and are carried on in a course of sudden and strong impressions, and supposed high illuminations and immediate discoveries, and at the same time are persons of a virulent “zeal, not according to knowledge.”
His convictions, preceding his conversion, did not arise from any frightful impressions of his imagination, or any external images and ideas of fire and brimstone, a sword of vengeance drawn, a dark pit open, devils in terrible shapes, &c. strongly fixed on his mind. His sight of his own sinfulness did not consist in any imagination of a heap of loathsome material filthiness within him; nor did his sense of the hardness of his heart consist in any bodily feeling in his breast of something hard and heavy like a stone, nor in any imaginations whatever of such a nature.
His first discovery of God or Christ, at his conversion, was not any strong idea of any external glory or brightness, or majesty and beauty of countenance, or pleasant voice; nor was it any supposed immediate manifestation of God’s love to him in particular; nor any imagination of Christ’s smiling face, arms open, or words immediately spoken to him, as by name, revealing Christ’s love to him; either words of Scripture, or any other. But it was a manifestation of God’s glory, and the beauty of his nature, as supremely excellent in itself; powerfully drawing, and sweetly captivating his heart; bringing him to a hearty desire to exalt God, set him on the throne, and give him supreme honour and glory, as the King and Sovereign of the universe: and also a new sense of the infinite wisdom, suitableness, and excellency of the way of salvation by Christ; powerfully engaging his whole soul to embrace this way of salvation, and to delight in it. His first faith did not consist in believing that Christ loved him, and died for him, in particular. His first comfort was not from any secret suggestion of God’s eternal love to him, or that God was reconciled to him, or intended great mercy for him; by any such texts as these, “Son, be of good cheer, thy sins are forgiven thee. Fear not, I am thy God,” &c. or in any such way. On the contrary, when God’s glory was first discovered to him, it was without any thought of salvation as his own. His first experience of the sanctifying and comforting power of God’s Spirit did not begin in some bodily sensation, any pleasant warm feeling in his breast, that some would have called the feeling the love of Christ in him, and being full of the Spirit. How exceeding far were his experiences at his first conversion from all things of such a nature!
And if we look through the whole series of his experiences, from his conversion to his death, we shall find none of this kind. I have had occasion to read his diary over and over, and very particularly and critically to review every passage in it; and I find no one instance of a strong impression on his imagination, through his whole life; no instance of a strongly impressed idea of any external glory and brightness, of any bodily form or shape, any beautiful majestic countenance. There is no imaginary sight of Christ hanging on the cross with his blood streaming from his wounds; or seated in heaven on a bright throne, with angels and saints bowing before him; or with a countenance smiling on him; or arms open to embrace him: no sight of heaven, in his imagination, with gates of pearl, and golden streets, and vast multitudes of glorious inhabitants, with shining garments. There is no sight of the book of life opened, with his name written in it; no hearing of the sweet music made by the songs of heavenly hosts: no hearing God or Christ immediately speaking to him; nor any sudden suggestions of words or sentences, either of Scripture or any other, as then immediately spoken or sent to him: no new objective revelations, no sudden strong suggestions of secret facts. Nor do I find any one instance in all the records he has left of his own life, from beginning to end, of joy excited from a supposed immediate witness of the Spirit; or inward immediate suggestion, that his state was surely good, that God loved him with an everlasting love, that Christ died for him in particular, and that heaven was his; either with or without a text of Scripture. There is no instance of comfort by a sudden bearing in upon his mind, as though at that very time directed by God to him in particular, any such kind of texts as these; “Fear not, I am with thee; It is your Father’s good pleasure to give you the kingdom; You have not chosen me, but I have chosen you; I have called thee by thy name, thou art mine; Before thou wast formed in the belly, I knew thee,” &c. There is no supposed communion and conversation with God carried on in this way; nor any such supposed tasting of the love of Christ. But the way he was satisfied of his own good estate, even to the entire abolishing of fear, was by feeling within himself the lively actings of a holy temper and heavenly disposition, the vigorous exercises of that divine love which casteth out fear. This was the way he had full satisfaction soon after his conversion; (see his diary on October 18, and 19, 1740;) and we find no other way of satisfaction through his whole life afterwards: and this he abundantly declared to be the way, the only way, that he had complete satisfaction, when he looked death in the face, in its near approaches.
Some of the pretenders to an immediate witness by suggestion, and defenders of it, with an assuming confidence would bear us in hand, that there is no full assurance without it; and that the way of being satisfied by signs, and arguing an interest in Christ from sanctification, if it will keep men quiet in life and health, yet will never do when they come to die. Then, they say, men must have immediate witness, or else be in a dreadful uncertainty. But Mr. Brainerd’s experience is a confutation of this; for in him we have an instance of one that possessed as constant, as unshaken an assurance, through the course of his life, after conversion, as perhaps can be produced in this age; which yet he obtained and enjoyed without any such sort of testimony, and without all manner of appearance of it, or pretence to it; yea, while utterly disclaiming any such thing, and declaring against it. His assurance, we need not scruple to affirm, has as fair a claim, and as just a pretension to truth and genuineness, as any that the pretenders to immediate witness can produce. And he is not only an instance of one that had such assurance in life, but had it in a constant manner in his last illness; and particularly in the latter stages of it, through those last months of his life wherein death was more sensibly approaching, without the least hope of life. He had it too in its fulness, and in the height of its exercise, under repeated trials, in this space of time; when brought from time to time to the very brink of the grave, expecting in a few minutes to be in eternity. He had “the full assurance of hope unto the end.” When on the verge of eternity, he then declared his assurance to be such as perfectly excluded all fear. And not only so, but it manifestly filled his soul with exceeding joy; he declaring at the same time, that this his consolation and good hope through grace, arose wholly from the evidence he had of his good estate, by what he found of his sanctification, or the exercise of a holy heavenly temper of mind, supreme love to God, &c. and not in the least from any immediate witness by suggestion. Yea, he declares that at these very times he saw the awful delusion of that confidence which is built on such a foundation, as well as of the whole of that religion which it usually springs from, or at least is the attendant of; and that his soul abhorred those delusions: and he continued in this mind, often expressing it with much solemnity, even till death.
Mr. Brainerd’s religion was not selfish and mercenary: his love to God was primarily and principally for the supreme excellency of his own nature, and not built on a preconceived notion that God loved him, had received him into favour, and had done great things for him, or promised great things to him. His joy was joy in God, and not in himself. We see by his diary how, from time
to time, through the course of his life, his soul was filled with ineffable sweetness and comfort. But what was the spring of this strong and abiding consolation? Not so much the consideration of the sure grounds he had to think that his
It appears plainly and abundantly all along, from his conversion to his death, that the beauty, that sort of good, which was the great object of the new sense of his mind, the new relish and appetite given him in conversion, and thenceforward maintained and increased in his heart, was holiness, conformity to God, living to God, and glorifying him. This was what drew his heart; this was the centre of his soul; this was the ocean to which all the streams of his religious affections tended; this was the object that engaged his eager thirsting desires and earnest pursuits. He knew no true excellency, or happiness, but this; this was what he longed for most vehemently and constantly on earth; and this was with him the beauty and blessedness of heaven. This made him so much and so often to long for that world of glory: it was to be perfectly holy, and perfectly exercised in the holy employments of heaven; thus, “to glorify God, and enjoy him for ever.”
His religious illuminations, affections, and comfort, seemed, to a great degree, to be attended with evangelical humiliation; consisting in a sense of his own utter insufficiency, despicableness, and odiousness; with an answerable disposition and frame of heart. How deeply affected was he almost continually with his great defects in religion; with his vast distance from that spirituality and holy frame of mind that became him; with his ignorance, pride, deadness, unsteadiness, barrenness! He was not only affected with the remembrance of his former sinfulness, before his conversion, but with the sense of his present vileness and pollution. He was not only disposed to think meanly of himself as before God, and in comparison of him; but amongst men, and as compared with them. He was apt to think other saints better than he; yea, to look on himself as the meanest and least of saints; yea, very often, as the vilest and worst of mankind. And notwithstanding his great attainments in spiritual knowledge, yet we find there is scarce any thing, with a sense of which he is more frequently affected and abased, than his ignorance.
How eminently did he appear to be of a meek and quiet spirit, resembling the lamb-like, dove-like Spirit of Jesus Christ! How full of love, meekness, quietness, forgiveness, and mercy! His love was not merely a fondness and zeal for a party, but an universal benevolence; very often exercised in the most sensible and ardent love to his greatest opposers and enemies. His love and meekness were not a mere pretence, and outward profession and show; but they were effectual things, manifested in expensive and painful deeds of love and kindness; and in a meek behaviour; readily confessing faults under the greatest trials, and humbling himself even at the feet of those from whom he supposed he had suffered most; and from time to time very frequently praying for his enemies, abhorring the thoughts of bitterness or resentment towards them. I scarcely know where to look for any parallel instance of self-denial, in these respects, in the present age. He was a person of great zeal; but how did he abhor a bitter zeal, and lament it where he saw it! And though he was once drawn into some degrees of it, by the force of prevailing example, as it were in his childhood; yet how did he go about with a heart bruised and broken in pieces for it all his life after!
Of how soft and tender a spirit was he! How far were his experiences, hopes, and joys, from a tendency finally to stupify and harden him, to lessen convictions and tenderness of conscience, to cause him to be less affected with present and past sins, and less conscientious with respect to future sins! How far were they from making him more easy, in neglect of duties that are troublesome and inconvenient, more slow and partial in complying
with difficult commands, less apt to be alarmed at the appearance of his own defects and transgressions, more easily induced to a compliance with carnal appetites! On the contrary, how tender was his conscience! how apt was his heart to smite him! how easily and greatly was he alarmed at the appearance of moral evil! how great and constant was his jealousy over his own heart! how strict his care and watchfulness against sin! how deep and sensible were the wounds that sin made in his conscience!
Those evils that are generally accounted small, were almost an insupportable burden to him; such as his inward deficiencies, his having no more love to God, finding within himself any slackness or dulness in religion, any unsteadiness, or wandering frame of mind, &c. how did the consideration of such things as these oppress and abase him, and fill him with inward shame and confusion! His love and hope, though they were such as cast out a servile fear of hell, yet were attended with, and
abundantly cherished and promoted, a reverential filial fear of God, a dread of sin and of God’s holy displeasure. His joy seemed truly to be a rejoicing with trembling. His assurance and comfort differed greatly from a false enthusiastic confidence and joy, in that it promoted and maintained mourning for sin. Holy mourning, with him, was not only the work of an hour or a day, at his first conversion; but sorrow for sin was like a wound constantly running; he was a mourner for sin all his days.
He did not, after he received comfort and full satisfaction of the forgiveness of all his sins, and the safety of his state, forget his past sins, the sins of his youth, committed before his conversion; but the remembrance of them, from time to time, revived in his heart, with renewed grief. That passage (
His religion did hot consist in unaccountable flights and vehement pangs; suddenly rising, and suddenly falling; at times exalted almost to the third heavens, and then negligent, vain, carnal, and swallowed up with the world, for days and weeks, if not months together. His religion was not like a blazing meteor, or like a flaming comet, (or a wandering star, as the apostle Jude calls it,
His religious affections and joys were not like those of some, who have rapture and mighty emotions from time to time in company; but have very little affection in retirement and secret places. Though he was of a very sociable temper, and loved the company of saints, and delighted very much in religious conversation, and in social worship; yet his warmest affections, and their greatest effects on animal nature, and his sweetest joys, were in his closet devotions, and solitary transactions between God and his own soul: as is very observable through his whole course, from his conversion to his death. He delighted greatly in sacred retirements; and loved to get quite away from all the world, to converse with God alone, in secret duties.
Mr. Brainerd’s experiences and comforts were very far from being like those of some persons, which are attended with a spiritual satiety, and which put an end to their religious desires and longings, at least to the edge and ardency
His religion did not consist in experience without practice. All his inward illuminations, affections, and comforts, seemed to have a direct tendency to practice, and to issue in it: and this, not merely a practice negatively good, free from gross acts of irreligion and immorality; but a practice positively holy and Christian, in a serious, devout, humble, meek, merciful, charitable, and beneficent conversation; making the service of God, and our Lord Jesus Christ, the great business of life, to which he was devoted, and which he pursued with the greatest earnestness and diligence to the end of his days, through all trials. In him was to be seen the right way of being lively in religion. His liveliness in religion did not consist merely, or mainly, in his being lively with the tongue, but in deed; not in being forward in profession and outward show, and abundant in declaring his own experiences; but chiefly in being active and abundant in the labours and duties of religion; “not slothful in business, but fervent in spirit, serving the Lord, and serving his generation, according to the will of God.”
By these things, many high pretenders to religion, and professors of extraordinary spiritual experience, may be sensible, that Mr. Brainerd did greatly condemn their kind of religion; and that not only in word, but by example, both living and dying; as the whole series of his Christian experience and practice, from his conversion to his death, appears a constant condemnation of it.
It cannot be objected, that the reason why he so much disliked the religion of these pretenders, and why his own so much differed from it, was, that his experiences were not clear. There is no room to say, they were otherwise, in any respect, in which clearness of experience has been wont to be insisted on; whether it be the clearness of their nature or of their order, and the method his soul was at first brought to rest and comfort in his conversion. I am far from thinking, and so was he, that clearness of the order of experiences is, in any measure, of equal importance with the clearness of their nature. I have sufficiently declared in my discourse on Religious Affections, (which he expressly approved of and recommended,) that I do not suppose a sensible distinctness of the steps of the Spirit’s operation and method of successive convictions and illuminations, is a necessary requisite to persons being received in full charity, as true saints; provided the nature of the things they profess be right, and their practice agreeable. Nevertheless, it is observable, (which cuts off all objection from such as would be most unreasonably disposed to object and cavil in the present case,) that Mr. Brainerd’s experiences were not only clear in the latter respect, but remarkably so in the former: so that there is not perhaps one instance in five hundred true converts, that on this account can be paralleled with him.
It cannot be pretended, that the reason why he so much abhorred and condemned the notions and experiences of those whose first faith consists in believing that Christ is theirs, and that Christ died for them; without any previous experience of union of heart to him, for his excellency, as he is in himself, and not for his supposed love to them and who judge of their interest in Christ, their justification, and God’s love to them, not by their sanctification, and the exercises and fruits of grace, but by a supposed immediate witness of the Spirit, by inward suggestion was, that he was of a too legal spirit; either that he never was dead to the law, never experienced a thorough work of conviction, was never fully brought off from his own righteousness, and weaned from the old covenant, by a thorough legal humiliation; or that afterwards, he had no great degree of evangelical humiliation, not living in a deep sense of his own emptiness, wretchedness, poverty, and absolute dependence on the mere grace of God through Christ. For his convictions of sin, preceding his first consolations in Christ, were exceeding deep and thorough; his trouble and exercise of mind, by a sense of sin and misery, very great, and long continued; and the light let into his mind at his conversion, and in progressive sanctification, appears to have had its genuine humbling influence upon him, to have kept him low in his own eyes, not confiding in himself, but in Christ, “living by the faith of the Son of God, and looking for the mercy of the Lord Jesus to eternal life.”
Nor can it be pretended, that the reason why he condemned these and other things, which this sort of people call the very height of vital religion and the power of godliness, was, that he was a dead Christian, and lived in the dark (as they express themselves); that his experiences, though they might be true, were not great; that he did not live near to God, had but a small acquaintance with him, and had but a dim sight of spiritual things. If any, after they have read the preceding account of Mr. Brainerd’s life, will venture to pretend thus, they will only show that they themselves are in the dark, and do indeed “put darkness for light, and light for darkness.”
It is common with this sort of people, if there are any whom they cannot deny to exhibit good evidences of true godliness who yet appear to dislike their notions and who condemn those things wherein they place the height of religion to insinuate, that they are afraid of the cross, and have a mind to curry favour with the world, and the like. But I presume this will not be pretended concerning Mr. Brainerd, by any one person that has read the preceding account of his life. It must needs appear a thing notorious to such, that he was an extraordinary, and almost unparalleled, instance (in these times, and these parts of the world) of the contrary disposition; and that, whether we consider what he has recorded of his inward experience, from time to time; or his practice, how he in fact took up and embraced the cross, and bore it constantly, in his great self-denials, labours, and sufferings for the name of Jesus, and went on without fainting, without repining, to his dying illness: how he did not only, from time to time, relinquish and renounce the world secretly, in his heart, with the full and fervent consent of all the powers of his soul; but openly and actually forsook the world, with its possessions, delights, and common comforts, to dwell as it were with wild beasts, in a howling wilderness; with constant cheerfulness complying with the numerous hardships of a life of toil and travel there, to promote the kingdom of his dear Redeemer. Besides, it appears by the preceding history, that he never did more condemn the things forementioned, never had a greater sense of their delusion, pernicious nature, and ill tendency, and never was more full of pity to those that are led away with them, than in his last illness, and at times when he had the nearest prospect of death, supposed himself to be on the very brink of eternity. Surely he did not condemn those things at these seasons, only to curry favour with the world.
Besides what has been already related of Mr. Brainerd’s sentiments in his dying state concerning true and false religion,
“How much stress is laid by many upon some things as being effects and evidences of exalted degrees of religion, when they are so far from being of any importance in it, that they are really irreligious, a mixture of self-love, imagination, and spiritual pride, or perhaps the influence of Satan transformed into an angel of light; I say, how much stress is laid on these things by many, I shall not determine: but it is much to be feared, that while God was carrying on a glorious work of grace, and undoubtedly gathering a harvest of souls to himself, (which we should always remember with thankfulness,) numbers of others have at the same time been fatally deluded by the devices of the devil, and their own corrupt hearts. It is to be feared, that the conversions of some have no better foundation than this; viz. that after they have been under some concern for their souls for a while, and, it may be, manifested some very great and uncommon distress and agonies, they have on a sudden imagined they saw Christ, in some posture or other, perhaps on the cross, bleeding and dying for their sins; or it may be, smiling on them, and thereby signifying his love to them: and that these and the like things, though mere imaginations, which have nothing spiritual in them, have instantly removed all their fears and distresses, filled them with raptures of joy, and made them imagine, that they loved Christ with all their hearts; when the bottom of all was nothing but self-love. For when they imagined that Christ had been so good to them as to save them, and as it were to single them out of all the world, they could not but feel some kind of natural gratitude to him; although they never had any spiritual view of his divine glory, excellency, and beauty, and consequently never had any love to him for himself. Or that instead of having some such imaginary view of Christ as has been mentioned, in order to remove their distress, and give them joy, some having had a passage, or perhaps many passages, of Scripture brought to their minds with power, (as they express it,) such as that, “Son, be of good cheer, thy sins are forgiven thee,” and the like, they have immediately applied these passages to themselves, supposing that God hereby manifested his peculiar favour to them, as if mentioned by name; never considering, that they are now giving heed to new revelations, there being no such thing revealed in the word of God, as that this or that particular person has, or ever shall have, his sins forgiven; nor yet remembering, that Satan can, with a great deal of seeming pertinency, (and perhaps also with considerable power,) bring Scripture to the minds of men, as he did to Christ himself. And thus these rejoice upon having some scripture suddenly suggested to them, or impressed upon their minds, supposing they are now the children of God, just as did the other upon their imaginary views of Christ. And it is said that some speak of seeing a great light which filled all the place where they were, and dispelled all their darkness, fears, and distresses, and almost ravished their souls. While others have had it warmly suggested to their minds, not by any passage of Scripture, but as it were by a whisper or voice from heaven, “That God loves them, that Christ is theirs,” &c. which groundless imaginations and suggestions of Satan have had the same effect upon them, that the delusions before mentioned had on the others. And as is the conversion of this sort of persons, so are their after experiences; the whole being built upon imagination, strong impressions, and sudden suggestions made to their minds; whence they are usually extremely confident (as if immediately informed from God) not only of the goodness of their own state, but of their infallible knowledge, and absolute certainty, of the truth of every thing they pretend to, under the notion of religion; and thus all reasoning with some of them is utterly excluded.
“But it is remarkable of these, that they are extremely deficient in regard of true poverty of spirit, a sense of exceeding vileness in themselves, such as frequently makes truly gracious souls to groan, being burdened; as also in regard of meekness, love, gentleness towards mankind, and tenderness of conscience in their ordinary affairs and dealings in the world. And it is rare to see them deeply concerned about the principles and ends of their actions, and under fears lest they should not eye the glory of God chiefly, but live to themselves; or this at least is the case in their ordinary conduct, whether civil or religious. But if any one of their particular notions, which their zeal has espoused, be attacked, they are then so conscientious, they must burn, if called to it, for its defence. Yet at the same time, when they are so extremely deficient in regard of these precious divine tempers which have been mentioned, they are usually full of zeal, concern, and fervency in the things of religion, and often discourse of them with much warmth and engagement: and to those who do not know, or do not consider, wherein the essence of true religion consists viz. in being conformed to the image of Christ, not in point of zeal and fervency only, but in all divine tempers and practices they often appear like the best of men.”
It is common with this sort of people to say, that “God is amongst them, his Spirit accompanies their exhortations, and other administrations, and they are sealed by the Holy Ghost,” in the remarkable success they have, in the great affections that are stirred up in God’s people, &c. but to insinuate, on the contrary, that “he is not with their opponents;” and particularly, “that God has forsaken the standing ministry; and that the time is come, when it is the will of God that they should be put down, and that God’s people should forsake them; and that no more success is to be expected to attend their administrations.” But where can they find an instance among all their most flaming exhorters, who has been sealed with so incontestable and wonderful success of his labours, as Mr. Brainerd, not only in quickening and comforting God’s children, but also in a work of conviction and conversion, (which they own has in a great measure ceased for a long time among themselves,) with a most visible and astonishing manifestation of God’s power? And this was on subjects extremely unprepared, and who had been brought up and lived, some of them to old age, in the deepest prejudices against the very first principles of Christianity; and yet we find the divine power accompanying his labours, producing the most remarkable and abiding change, turning the wilderness into a fruitful field, and causing that which was a desert indeed to bud and blossom as the rose! And this, although he was not only one of their greatest opponents in their errors; but also one of those they call the standing ministry; first examined and licensed to preach by such ministers, and sent forth among the heathen by such ministers; and afterwards ordained by such ministers; always directed by them, and united with them in their consistories and administrations: and even abhorring the practice of those who give out, that they ought to be renounced, and separated from, and that teachers may be ordained by laymen.
It cannot be pretended by these men that Mr. Brainerd condemned their religion, only because he was not acquainted with them, and had not opportunity for full observation of the nature, operation, and tendency of their experiences; for he had abundant and peculiar opportunities of such observation and acquaintance. He lived through the late extraordinary time of religious commotion, and saw the beginning and end, the good and
the bad of it. He had opportunity to see the various operations and effects that were wrought in this season, more extensively than any person I know of. His native place was about the middle of Connecticut; and he was much conversant in all parts of that colony. He was conversant in the eastern parts of it, after the religion which he condemned began much to prevail there. He was conversant with the zealous people on Long Island, from one end of the island to the other; and also in New
Jersey and Pennsylvania; with people of various nations. He had special opportunities in some places in this province, (Massachusetts Bay,) where there has been very much of this sort of religion, and at a time when it greatly prevailed. He had conversed and disputed with abundance of this kind of people in various parts, as he told me; and also informed me, that he had seen something of the same appearances in some of the Indians, to whom he had
This history of Mr. Brainerd’s may help us to make distinctions among the high religious affections, and remarkable impressions made on the minds of persons, in a time of great awakening, and revival of religion; and may convince us, that there are not only distinctions in theory, invented to save the credit of pretended revivals of religion, and what is called the experience of the operations of the Spirit; but distinctions that do actually take place in the course of events, and have a real and evident foundation in fact.
Many do and will confound things, blend all together, and say, “It is all alike; it is all of the same sort.” So there are many that say concerning the religion most generally prevailing among the Separatists, and the affections they manifest, “It is the same that was all over the land seven years ago.” And some that have read Mr. Brainerd’s Journal, giving an account of the extraordinary things that have come to pass among the Indians in New Jersey, say, “It is evidently the same thing that appeared in many places amongst the English, which has now proved naught, and come to that which is worse than nothing.” And all the reason they have thus to determine all to be the same work, and the same spirit, is, that the one manifested high affections, and so do the other; the great affections of the one had some influence on their bodies, and so have the other; the one use the terms conviction, conversion, humiliation, corning to Christ, discoveries, experiences, &c. and so do the other; the impressions on the one are attended with a great deal of zeal, and so it is with the other; the affections of the one dispose them to speak much about things of religion, and so do the other; the one delight much in religious meetings, and so do the other. The agreement that appears in these, and such like things, make them conclude, that surely all is alike, all is the same work. Whereas, on a closer inspection and critical examination, it would appear, that notwithstanding an agreement in such circumstances, yet indeed there is a vast difference, both in essence and fruits. A considerable part of the religious operations that were six or seven years ago, especially towards the latter part of that extraordinary season, was doubtless of the same sort with the religion of the Separatists; but not all: there were many, whose experiences were, like Mr. Brainerd’s, in a judgment of charity, genuine and incontestable.
Not only do the opposers of all religion consisting in powerful operations and affections, thus confound things; but many of the pretenders to such religion do so. They who have been the subjects of some sort of vehement, but vain operations on their mind, when they hear the relation of the experiences of some real and eminent Christians, say, that their experiences are of the same sort: and that they are just like the experiences of eminent Christians in former times, of which we have printed accounts. So, I doubt not, but there are many deluded people, if they should read the preceding account of Mr. Brainerd’s life, who, reading without much understanding, or careful observation, would say, without hesitation, that some things which they have met with, are of the very same kind with what he expresses: when the agreement is only in some general circumstances, or some particular things that are superficial, and belonging as it were to the profession and outside of religion; but the inward temper of mind, and the fruits in practice, are as opposite and distant as east and west.
Many honest, good people also, and true Christians, do not very well know how to make a difference. The glistering appearance of false religion dazzles their eyes; and they sometimes are so deluded by it, that they look on some of these impressions, which hypocrites tell of, as the brightest experiences. And though they have experienced no such things themselves, they think, it is because they are vastly lower in attainments, and but babes, in comparison of these flaming Christians. Yea, sometimes from their differing so much from those who make so great a show, they doubt whether they have any grace at all. And it is a hard thing, to bring many well-meaning people to make proper distinctions in this case; and especially to maintain and stand by them. Through a certain weakness under which they unhappily labour, they are liable to be overcome with the glare of outward appearances. Thus, if in a sedate hour they are by reasoning brought to allow such and such distinctions, yet the next time they come in the way of the great show of false religion, the dazzling appearance swallows them up, and they are carried away. Thus the devil by his cunning artifices, easily dazzles the feeble sight of men, and puts them beyond a capacity of a proper exercise of consideration, or hearkening to the dictates of calm thought, and cool understanding. When they perceive the great affection, earnest talk, strong voice, assured looks, vast confidence, and bold assertions, of these empty assuming pretenders, they are overborne, lose the possession of their judgment, and say, “Surely these men are in the right, God is with them of a truth:” and so they are carried away, not with light and reason, but, like children, as it were with a strong wind.
This confounding of all things together, that have a fair show, is but acting the part of a child, that going into a shop, where a variety of wares are exposed to sale all of a shining appearance; vessels of gold and silver; diamonds and other precious stones; toys of little value, which are of some base metal gilt; glass polished and painted with curious colours, or cut like diamonds, &c. should esteem all alike, and give as great a price for the vile as for the precious. Or it is like the conduct of some unskilful, rash person, who, finding himself deceived by some of the wares he had bought at that shop, should at once conclude all he there saw was of no value; and pursuant to such a conclusion, when afterwards he has true gold and diamonds offered him, enough to enrich him and enable him to live like a prince all his days, he should throw it all into the sea.
But we must get into another way. The want of distinguishing in things that appertain to experimental religion, is one of the chief miseries of the professing world. It is attended with very many most dismal consequences: multitudes of souls are fatally deluded about themselves, and their own state; and thus are eternally undone. Hypocrites are confirmed in their delusions, and exceedingly puffed up with pride; many sincere Christians are dreadfully perplexed, darkened, tempted, and drawn aside from the way of duty; and sometimes sadly tainted with false religion, to the great dishonour of Christianity, and hurt of their own souls. Some of the most dangerous and pernicious enemies of religion in the world (though called bright Christians) are encouraged and honoured; who ought to be discountenanced and shunned by every body: and prejudices are begotten and confirmed in vast multitudes, against every thing wherein the power and essence of godliness consists; and in the end deism and atheism are promoted.
The foregoing account of Mr. Brainerd’s life may afford matter of conviction, that there is indeed such a thing as true experimental religion, arising from immediate divine influences, supernaturally enlightening and convincing the mind, and powerfully impressing, quickening, sanctifying, and governing the heart; which religion is indeed an amiable thing, of happy tendency, and of no hurtful consequence to human society; notwithstanding there having been so many pretences and appearances of what is called experimental, vital religion, that have proved to be nothing but vain, pernicious enthusiasm.
It would perhaps be a prejudice with some against the whole of Mr. Brainerd’s religion, if it had begun in the time of the late religious commotion; being ready to conclude, however unreasonable, that nothing good could take its rise from those times. But it was not so; his conversion was before those times, in a time of general deadness; and therefore at a season when it was impossible that he should receive a taint from any corrupt notions, examples, or customs, that had birth in those times.
And whereas there are many who are not professed opposers of what is called experimental religion, who yet doubt of the reality of it, from the bad lives of some professors; and are ready to determine that there is nothing in all the talk about being born again, being emptied of self, brought to a saving close with Christ, &c. because many that pretend to these things, and are thought by others to have been the subjects of them, manifest no abiding alteration in their moral disposition and behaviour; are as careless, carnal, covetous, &c. as ever; yea, some much worse than ever: it is to be acknowledged and lamented, that this is the case with some; but by the preceding account they may be sensible, that it is not so with all. There are some indisputable instances of such a change, as the Scripture speaks of; an abiding great change, a “renovation of the spirit of the mind,” and a “walking in newness of life.” In the foregoing instance particularly, they may see the abiding influence of such a work of conversion, as they have heard of from the word of God; the fruits of such experiences through a course of years; under a great variety of circumstances, many changes of state, place, and company; and may see the blessed issue and event of it in life and death.
The preceding history serves to confirm those doctrine usually called the doctrine of grace. For if it be allowed that there is truth, substance, or value in the main of Mr. Brainerd’s religion, it will undoubtedly follow, that those doctrine are divine: since it is evident, that the whole of it, from beginning to end, is according to that scheme of things; all built on those apprehensions, notions, and views, that are produced and established in the mind by those doctrine. He was brought by doctrine of this kind to his awakening, and deep concern about things of a spiritual and eternal nature; and by these doctrine his convictions were maintained and carried on; and his conversion was evidently altogether agreeable to this scheme, but by no means agreeing with the contrary, and utterly inconsistent with the Arminian notion of conversion or repentance. His conversion was plainly founded in a clear strong conviction, and undoubting persuasion of the truth of those things appertaining to these doctrine, against which Arminians most object, and about which his own mind had contended most. His conversion was no confirming and perfecting of moral principles and habits, by use and practice, and industrious discipline, together with the concurring suggestions and conspiring aids of God’s Spirit; but entirely a supernatural work, at once turning him from darkness to marvellous light, and from the power of sin to the dominion of divine and holy principles. It was an effect, in no regard produced by his strength or labour, or obtained by his virtue; and not accomplished till he was first brought to a full conviction, that all his own virtue, strength, labours, and endeavours, could never avail any thing towards producing or procuring this effect.
A very little while before, his mind was full of the same cavils against the doctrine of God’s sovereign grace, which are made by Arminians; and his heart full even of opposition to them. And God was pleased to perform this good work in him, just after a full end had been put to this cavilling and opposition; after he was entirely convinced, that he was dead in sin, and was in the hands of God, as the absolutely sovereign, unobliged, sole disposer and author of true holiness. God showing him mercy at such a time, is a confirmation, that this was a preparation for mercy; and consequently, that these things which he was convinced of, were true. While he opposed, he was the subject of no such mercy; though he so earnestly sought it, and prayed for it with so much care, and strictness in religion: but when once his opposition is fully subdued, and he is brought to submit to the truths, which he before had opposed, with full conviction, then the mercy he sought for is granted, with abundant light, great evidence, and exceeding joy; and he reaps the sweet fruit of it all his life after, and in the valley of the shadow of death.
In his conversion, he was brought to see the glory of that way of salvation by Christ, that is taught in what are called the doctrine of grace; and thenceforward, with unspeakable joy and complacence, to embrace and acquiesce in that way of salvation. He was, in his conversion, in all respects, brought to those views, and that state of mind, which these doctrine show to be necessary. And if his conversion was any real conversion, or any
thing besides a mere whim, and if the religion of his life was any thing else but a series of freaks of a whimsical mind, then this
It is further observable, that his religion all along operated in such a manner as tended to confirm his mind in the doctrine of God’s absolute sovereignty, man’s universal and entire dependence on God’s power and grace, &c. The more his religion prevailed in his heart, and the fuller he was of divine love, and of clear and delightful views of spiritual things, and the more his heart was engaged in God’s service; the more sensible he was of the certainty and the excellency and importance of these truths, and the more he was affected with them, and rejoiced in them. And he declares particularly, that when he lay for a long while on the verge of the eternal world, often expecting to be in that world in a few minutes, yet at the same time enjoying great serenity of mind, and clearness of thought, and being most apparently in a peculiar manner at a distance from an enthusiastical frame, he “at that time saw clearly the truth of those great doctrine of the gospel, which are justly styled the doctrine of grace, and never felt himself so capable of demonstrating the truth of them.”
So that it is very evident, Mr. Brainerd’s religion was wholly correspondent to what is called the Calvinistical scheme, and was the effect of those doctrine applied to his heart: and certainly it cannot be denied, that the effect was good, unless we turn atheists, or deists. I would ask, whether there be any such thing, in reality, as Christian devotion? If there be, what is it? what is its nature? and what its just measure? should it not be in a great degree? We read abundantly in Scripture of ”loving God with all the heart, with all the soul, with all the mind, and with all the strength; of delighting in God, of rejoicing in the Lord, rejoicing with joy unspeakable and full of glory; the soul magnifying the Lord, thirsting for God, hungering and thirsting after righteousness; the soul breaking for the longing it hath to God’s judgments, praying to God with groanings that cannot be uttered, mourning for sin with a broken heart and contrite spirit,” &c. How full is the book of Psalms, and other parts of Scripture, of such things as these! Now wherein do these things, as expressed by and appearing in Mr. Brainerd, either the things themselves, or their effects and fruits, differ from the scripture representations? These things he was brought to by that strange and wonderful transformation of the man, which he called his conversion. And do not these well agree with what is so often said in the Old Testament and the New, concerning the “giving of a new heart, creating a right spirit, a being renewed in the spirit of the mind, a being sanctified throughout, becoming a new creature?” &c. Now where is there to be found an Arminian conversion or repentance, consisting in so great and admirable a change? Can the Arminians produce an instance, within this age, and so plainly within our reach and view, of such a reformation, such a transformation of a man, to scriptural devotion, heavenly-mindedness, and true Christian morality, in one that before lived without these things, on the foot of their principles, and through the influence of their doctrine?
And here is worthy to be considered the effect of Calvinistical doctrine (as they are called) not only on Mr. Brainerd himself, but also on others, whom he taught. It is abundantly pretended and asserted of late, that these doctrine tend to undermine the very foundations of all religion and morality, and to enervate and vacate all reasonable motives to the exercise and practice of them, and lay invincible stumbling-blocks before infidels, to hinder their embracing Christianity; and that the contrary doctrine are the fruitful principles of virtue and goodness, set religion on its right basis, represent it in an amiable light, give its motives their full force, and recommend it to the reason and common sense of mankind. But where can they find an instance of so great and signal an effect of their doctrine, in bringing infidels, who were at such a distance from all that is civil, sober, rational, and Christian, and so full of inveterate prejudices against these things, to such a degree of humanity, civility, exercise of reason, self-denial, and Christian virtue? Arminians place religion in morality: let them bring an instance of their doctrine producing such a transformation of a people in point of morality. It is strange, if the all-wise God so orders things in his providence, that reasonable and proper means, and his own means, which he himself has appointed, should in no known remarkable instance be instrumental to produce so good an effect; an effect so agreeable to his own word and mind, and that very effect for which he appointed these excellent means; that they should not be so successful, as those means which are not his own, but very contrary to them, and of a contrary tendency; means that are in themselves very absurd, and tend to root all religion and virtue out of the world, to promote and establish infidelity, and to lay an insuperable stumbling-block before pagans, to hinder their embracing the gospel: I say, if this be the true state of the case, it is certainly wonderful, and an event worthy of some attention.
I know, that many will be ready to say, “It is too soon yet to glory in the work, that has been wrought among Mr. Brainerd’s Indians; it is best to wait and see the final event; it may be, all will come to nothing by and by.” To which I answer, (not to insist, that it will not follow, according to Arminian principles, they are not now true Christians, really pious and godly, though they should fall away and come to nothing,) that I never supposed
every one of those Indians, who in profession renounced their heathenism and visibly embraced Christianity, and have had some appearance of piety, will finally prove true converts. If two thirds, or indeed one half of them (as great a proportion as there is in the parable of the ten virgins) should persevere; it will be sufficient to show the work wrought among them to have been truly admirable and glorious. But so much of permanence of their religion has already appeared, as
shows it to be something else besides an Indian humour or good mood, or any transient effect in the conceits, notions, and affections of these ignorant people, excited at a particular turn, by artful management. For it is now more than three years ago, that this work began among them, and a remarkable change appeared in many of them; since which time the number of visible converts has greatly increased: and by repeated accounts, from several hands, they still generally persevere in
diligent religion and strict virtue.
bethel, in New Jersey, Jan. 14, 1748.
Honoured and dear Parents,
“After a long and uncomfortable journey, by reason of bad weather, I arrived at Mr. Brainerd’s the sixth instant; where I design to stay this winter: and as yet, upon many accounts, am well satisfied with my coming hither. The state and circumstances of the Indians, spiritual and temporal, much exceed what I expected. I have endeavoured to acquaint myself with the state of the Indians in general, with particular persons, and with the school, as much as the short time I have been here would admit of. And notwithstanding my expectations were very much raised, from Mr. David Brainerd’s Journal, and from particular informations from him; yet I must confess, that in many respects they are not equal to that which now appears to me to be true, concerning the glorious work of divine grace amongst the Indians.
“The evening after I came to town, I had opportunity to see the Indians together, whilst the Reverend Mr. Arthur preached to them: at which time there appeared a very general and uncommon seriousness and solemnity in the congregation: and this appeared to me to be the effect of an inward sense of the importance of divine truths, and not because they were hearing a stranger; which was abundantly confirmed to me the next sabbath, when there was the same devout attendance on divine service, and a surprising solemnity appearing in the performance of each part of divine worship. And some, who are hopefully true Christians, appear to have been at that time much enlivened and comforted; not from any observable commotions then, but from conversation afterwards: and others seemed to be under pressing concern for their souls. I have endeavoured to acquaint myself with particular persons; many of whom seem to be very humble and growing Christians; although some of them (as I am informed) were before their conversion most monstrously wicked.
“Religious conversation seems to be very pleasing and delightful to many, and especially that which relates to the exercises of the heart. And many here do not seem to be real Christians only, but growing Christians also; as well in doctrinal as experimental knowledge. Besides my conversation with particular persons, I have had opportunity to attend upon one of Mr. Brainerd’s catechetical lectures; where I was surprised at their readiness in answering questions to which they had not been used; although Mr. Brainerd complained much of their uncommon deficiency. It is surprising to see this people, who not long since were led captive by Satan at his will, and living in the practice of all manner of abominations, without the least sense even of moral honesty, yet now living soberly and regularly, and not seeking every man his own, but every man, in some sense, his neighbour’s good; and to see those, who but a little while past knew nothing of the true God, now worshipping him in a solemn and devout manner; not only in public, but in their families and in secret; which is manifestly the case, it being a difficult thing to walk out in the woods in the morning, without disturbing persons at their secret devotion. And it seems wonderful, that this should be the case, not only with adult persons, but with children also. It is observable here, that many children (if not the children in general) retire into secret places to pray. And, as far as at present I can judge, this is not the effect of custom and fashion, but of real seriousness and thoughtfulness about their souls.
“I have frequently gone into the school, and have spent considerable time there amongst the children; and nave been surprised to see, not only their diligent attendance upon the business of the school, but also the proficiency they have made in it, in reading and writing and in their catechisms of divers sorts. It seems to be as pleasing and as natural to these children, to have their books in their hands, as it does for many others to be at play. I have gone into a house where there has been a number of children accidentally gathered together; and observed, that every one had his book in his hand, and was diligently studying it About thirty of these children can answer to all the questions in the Assembly’s Catechism; and the greater part of them are able to do it with the proofs, to the fourth commandment. I wish there were many such schools; I confess, that I never was acquainted with such an one, in many respects. Oh that what God has done here, may prove to be the beginning of a far more glorious and extensive work of grace among the heathen!
“ I am your obedient and dutiful son,
“JOB STRONG.”
“P. S. Since the date of this, I have had opportunity to attend upon another of Mr. Brainerd’s catechetical lectures: and truly I was convinced, that Mr. Brainerd did not complain before of his people’s defects in answering to questions proposed, without reason: for although their answers at that time exceeded my expectations very much; yet their performances at this lecture very much exceeded them.”
Since this we have had accounts from time to time, and some very late, which show that religion still continues in prosperous and most desirable circumstances among these Indians.
Is there not much in the preceding memoirs of Mr. Brainerd to teach, and excite to duty, us who are called to the work of the ministry, and all that are candidates for that great work? What a deep sense did he seem to have of the greatness and importance of that work, and with what weight did it lie on his mind! How sensible was he of his own insufficiency for this work; and how great was his dependence on God’s sufficiency! How solicitous, that he might be fitted for it! and to this end, how much time did he spend in prayer and fasting, as well as reading and meditation; giving himself to these things! How did he dedicate his whole life, all his powers and talents, to God; and forsake and renounce the world, with all its pleasing and insnaring enjoyments, that he might be wholly at liberty to serve Christ in this work; and to “please him who had chosen him to be a soldier, under the Captain of our salvation!” With what solicitude, solemnity, and diligence did he devote himself to God our Saviour, and seek his presence and blessing in secret, at the time of his ordination! and how did his whole heart appear to be constantly engaged, his whole time employed, and his whole strength spent, in the business he then solemnly undertook, and to which he was publicly set apart! And his history shows us the right way to success in the work of the ministry. He sought it as a resolute soldier seeks victory in a siege or battle; or as a man that runs a race, for a great prize. Animated with love to Christ and souls, how did he “labour always fervently,” not only in word and doctrine, in public and private, but in prayers day and night, “wrestling with God” in secret, and “travailing in birth,” with unutterable groans and agonies, “until Christ were formed” in the hearts of the people to whom he was sent! how did he thirst for a blessing on his ministry; and “watch for souls, as one that must give account!” how did he “go forth in the strength of the Lord God;” seeking and depending on a special influence of the Spirit to assist and succeed him! And what was the happy fruit at last, though after long waiting, and many dark and discouraging appearances? Like a true son of Jacob, he persevered in wrestling, through all the darkness of the night, until the breaking of the day.
And his example of labouring, praying, denying himself, and enduring hardness, with unfainting resolution and patience, and his faithful, vigilant, and prudent conduct
The foregoing account of Mr. Brainerd’s life may afford instruction to Christians in general; as it shows, in many respects, the right way of practising religion, in order to obtain the ends and receive the benefits of it; or how Christians should “run the race set before them,” if they would not “run in vain, or run as uncertainly,” but would honour God in the world, adorn their profession, be serviceable to mankind, have the comforts of religion while they live, be free from disquieting doubts and dark apprehensions about the state of their souls, enjoy peace in the approaches of death, and “finish their course with joy.” In general, he much recommended, for this purpose, the redemption of time, great diligence in the business of the Christian life, watchfulness, &c. And he very remarkably exemplified these things.
But particularly, his example and success with regard to one duty, in an especial manner, may be of great use to both ministers and private Christians; I mean the duty of secret fasting. The reader has seen, how much Mr. Brainerd recommends this duty, and how frequently he exercised himself in it; nor can it well have escaped observation, how much he was owned and blessed in it, and of what great benefit it evidently was to his soul. Among all the many days he spent in secret fasting and prayer, that he gives an account of in his diary, there is scarce an instance of one, but what was either attended or soon followed with apparent success, and a remarkable blessing, in special incomes and consolations of God’s Spirit: and very often, before the day was ended. But it must be observed, that when he set about this duty, he did it in good earnest; “stirring up himself to take hold of God,” and “continuing instant in prayer,” with much of the spirit of Jacob, who said to the angel, “I will not let thee go, except thou bless me.”
There is much in the preceding account to excite and encourage God’s people to earnest prayers and endeavours for the advancement and enlargement of the kingdom of Christ in the world. Mr. Brainerd set us an excellent example in this respect; he sought the prosperity of Zion with all his might; he preferred Jerusalem above his chief joy. How did his soul long for it, and pant after it! and how earnestly and often did he wrestle with God for it! and how far did he, in these desires and prayers, seem to be carried beyond all private and selfish views! being animated by a pure love to Christ, an earnest desire of his glory, and a disinterested affection to the souls of mankind.
The consideration of this not only ought to be an incitement to the people of God, but may also be a just encouragement to them to be much in seeking and praying for a general outpouring of the Spirit of God, and extensive revival of religion. I confess that God giving so much of a spirit of prayer for this mercy to so eminent a servant of his, and exciting him in so extraordinary a manner, and with such vehement thirstings of soul, to agonize in prayer for it from time to time, through the course of his life, is one thing, among others, which gives me great hope, that God has a design of accomplishing something very glorious for the interest of his church before long. One such instance as this, I conceive, gives more encouragement, than the common, cold, formal prayers of thousands. As Mr. Brainerd’s desires and prayers for the coming of Christ’s kingdom, were very special and extraordinary; so, I think, we may reasonably hope, that the God who excited those desires and prayers, will answer them with something special and extraordinary. And in a particular manner do I think it worthy of notice for our encouragement, that he had his heart (as he declared) unusually drawn out in longings and prayers for the flourishing of Christ’s kingdom on earth, when he was in the approaches of death; and that with his dying breath he breathed out his departing soul into the bosom of his Redeemer, in prayers and pantings after this glorious event; expiring in very great hope, that it would soon begin to be fulfilled. And I wish, that the thoughts which he in his dying state expressed of that explicit agreement, and visible union of God’s people, in extraordinary prayer for a general revival of religion, lately proposed in a memorial from Scotland, which has been dispersed among us, may be well considered by those that hitherto have not seen fit to fall in with that proposal. But I forbear to say any more on this head, having already largely published my thoughts upon it, in a discourse written on purpose to promote that affair; which, I confess, I wish that every one of my readers might be supplied with; not that my honour, but that this excellent design, might be promoted.
As there is much in Mr. Brainerd’s life to encourage Christians to seek the advancement of Christ’s kingdom, in general; so there is, in particular, to pray for the conversion of the Indians on this continent, and to exert themselves in the use of proper means for its accomplishment. For it appears, that he in his unutterable longings and wrestlings of soul for the flourishing of religion, had his mind peculiarly intent on the conversion and salvation of these people, and his heart more especially engaged in prayer for them. And if we consider the degree and manner in which he, from time to time, sought and hoped for an extensive work of grace among them, I think we have reason to hope, that the wonderful things which God wrought among them by him, are but a forerunner of something yet much more glorious and extensive of that kind; and this may justly be an encouragement to well-disposed, charitable persons, to “honour the Lord with their substance,” by contributing, as they are able, to promote the spreading of the gospel among them; and this also may incite and encourage gentlemen who are incorporated, and intrusted with the care and disposal of those liberal benefactions, which have already been made by pious persons, to that end; and likewise the missionaries themselves, that are or may be employed; and it may be of direction unto both, as to the proper qualifications of missionaries, and the proper measures to be taken in order to their success.
One thing, in particular, I would take occasion from the foregoing history to mention and propose to the consideration of such as have the care of providing and sending missionaries among savages; viz. Whether it would not ordinarily be best to send two together? It is pretty manifest, that Mr. Brainerd’s going, as he did, alone into the howling wilderness, was one great occasion of a prevailing melancholy on his mind; which was his greatest disadvantage. He spoke much of it himself, when he was here in his dying state; and expressed himself to this purpose, that none could conceive of the disadvantage a missionary in such circumstances was under, by being alone; especially as it exposed him to discouragement and melancholy: and spoke of the wisdom of Christ in sending forth his disciples by two and two; and left it as his dying advice to his brother, never to go to Susquehannah, to travel about in that remote wilderness, to preach to the Indians there, as he had often done, without the company of a fellow-missionary.
One thing more may not be unprofitably observed in the preceding account of Mr. Brainerd; and that is, the special and remarkable disposal of Divine Providence, with regard to the circumstances of his last sickness and death.
Though he had been long infirm, his constitution being much broken by his fatigues and hardships; and though he was often brought very low by illness, before he left Kaunaumeek, and also while he lived at the Forks of Delaware: yet his life was preserved, till he had seen that which he had so long and greatly desired and sought, a
Though it was the pleasure of God, that he should be taken off from his labours among that people to whom God had made him a spiritual father, who were so dear to him, and for whose spiritual welfare he was so greatly concerned; yet this was not before they were well initiated and instructed in the Christian religion, thoroughly weaned from their old heathenish and brutish notions and practices, and all their prejudices and jealousies, which tended to keep their minds unsettled, were fully removed. They were confirmed and fixed in the Christian faith and manners, were formed into a church, had ecclesiastical ordinances and discipline introduced and settled; were brought into a good way with respect to the education of children, had a schoolmaster excellently qualified for the business, and had a school set up and established, in good order, among them. They had been well brought off from their former idle, strolling, sottish way of living; had removed from their former scattered, uncertain habitations; and were collected in a town by themselves, on a good piece of land of their own; were introduced into the way of living by husbandry, and begun to experience the benefits of it, &c. These things were but just brought to pass by his indefatigable application and care, and then he was taken off from his work by illness. If this had been but a little sooner, they would by no means have been so well prepared for such a dispensation; and it probably would have been unspeakably more to the hurt of their spiritual interest, and of the cause of Christianity among them.
The time and circumstances of his illness were so ordered, that he had just opportunity to finish his Journal, and prepare it for the press; giving an account of the marvellous display of divine power and grace among the Indians in New Jersey, and at the Forks of Delaware. His doing this was of great consequence, and therefore urged upon him by the correspondents, who have honoured his Journal with a preface. The world being particularly and justly informed of that affair by Mr. Brainerd, before his death, a foundation was hereby laid for a concern in others for that cause, and proper care and measures to be taken for maintaining it after his death. As it has actually proved to be of great influence and benefit in this respect; for it has excited and engaged many in those parts, and also more distant parts of America, to exert themselves for upholding and promoting the good and glorious work, remarkably opening their hearts and hands to that end: and not only in America, but in Great Britain, where that Journal (which I have earnestly recommended to my readers) has been an occasion of some large benefactions, made for the promoting the interest of Christianity among the Indians. If Mr. Brainerd had been taken ill but a little sooner, he had not been able to complete his Journal, and prepare a copy for the press.
He was not taken off from the work of the ministry among his people, till his brother was in a capacity and circumstances to succeed him in his care of them: who succeeds him in the like spirit, and under whose prudent and faithful care his congregation has flourished, and been very happy, since he left them; and probably could not have been so well provided for otherwise. If Mr. Brainerd had been disabled sooner, his brother would by no means have been ready to stand up in his place; having taken his first degree at college but about that very time that he was seized with his fatal consumption.
Though in that winter that he lay sick at Mr. Dickinson’s in Elizabeth-town, he continued for a long time in an extremely low state, so that his life was almost despaired of, and his state was sometimes such that it was hardly expected he would live a day; yet his life was spared a while longer: he lived to see his brother arrived in New Jersey, being come to succeed him in the care of his Indians; and he himself had opportunity to assist in his examination and introduction into his business; and to commit the conduct of his dear people to one whom he well knew, and could put confidence in, and use freedom with, in giving him particular instructions and charges, and under whose care he could leave his congregation with great cheerfulness.
The providence of God was remarkable in so ordering it, that before his death he should take a journey into New England, and go to Boston; which was, in many respects, of very great and happy consequence to the interest of religion, and especially among his own people. By this means, as before observed, he was brought into acquaintance with many persons of note and influence, ministers and others, belonging both to the town and various parts of the country; and had opportunity, under the best advantages, to bear a testimony for God and true religion, and against those false appearances of it that have proved most pernicious to the interest of Christ’s kingdom in the land. And the providence of God is particularly observable in this circumstance of the testimony he there bore for true religion, viz. that he there was brought so near the grave, and continued for so long a time on the very brink of eternity; and from time to time, looked on himself, and was looked on by others, as just leaving the world; and that in these circumstances he should be so particularly directed and assisted in his thoughts and views of religion, to distinguish between the true and the false, with such clearness and evidence; and that after this he should be unexpectedly and surprisingly restored and strengthened, so far as to be able to converse freely. Then he had an opportunity, and special occasions, to declare the sentiments he had in these, which, to human apprehension, were his dying circumstances; and to bear his testimony concerning the nature of true religion, and concerning the mischievous tendency of its most prevalent counterfeits and false appearances; as things he had a special, clear, distinct view of at that time, when he expected in a few minutes to be in eternity; and the certainty and importance of which were then, in a peculiar manner, impressed on his mind.
Among the happy consequences of his going to Boston, were those liberal benefactions that have been mentioned, which were made by piously disposed persons, for maintaining and promoting the interest of religion among his people: and also the meeting of a number of gentlemen in Boston, of note and ability, to consult upon measures for that purpose; who were excited by their acquaintance and conversation with Mr. Brainerd, and by the account of the great things God had wrought by his ministry, to unite themselves, that by their joint endeavours and contributions they might promote the kingdom of Christ, and the spiritual good of their fellow-creatures, among the Indians in New Jersey, and elsewhere.
It was also remarkable, that Mr. Brainerd should go to Boston at that time, after the honourable commissioners there, of the corporation in London for propagating the Gospel in New England and parts adjacent, had received Dr. Williams’s legacy for maintaining two missionaries among the heathen; and at a time when they, having concluded on a mission to the Indians of the Six Nations, (so called,) were looking out for fit persons to be
employed in that important service. This proved an occasion of their committing to him the affair of finding and recommending suitable persons: which has proved a successful means of two persons being found and actually appointed to that business; who seem to be well qualified for it, and to have their hearts greatly engaged in it; one of which has been solemnly ordained to that work in Boston, and is now gone forth to one of those tribes, who have appeared well disposed to receive him; it
being judged not convenient for the other to go till the next spring, by reason of his bodily infirmity.
The appointment of these gentlemen to this mission has been hitherto much smiled on by Providence; as in other respects, so particularly in wonderfully opening the hearts of many to contribute liberally to so excellent a design. Besides the benefactions in Boston, a number of persons at Northampton with much cheerfulness have given about 160l. (old tenor); and a particular person in Springfield has devoted a considerable part of his estate to this
interest.
These happy consequences of Mr. Brainerd’s journey
The providence of God was observable in his going to Boston at a time when not only the honourable commissioners were seeking missionaries to the Six Nations, but also just after his Journal, which gives an account of his labours and success among the Indians, had been received and spread in Boston; whereby his name was known, and the minds of serious people were well prepared to receive his person, and the testimony he there gave for God; to exert themselves for the upholding and promoting the interest of religion in his congregation, and amongst the Indians elsewhere; and to regard his judgment concerning the qualifications of missionaries, &c. If he had gone there the fall before, (when he had intended to have made his journey into New England, but was prevented by a sudden great increase of his illness,) it would not probably have been, in any measure, to so good effect: and also if he had not been unexpectedly detained at Boston; for when he went from my house, he intended to make but a very short stay there; but Divine Providence, by his being brought so low there, detained him long; thereby to make way for the fulfilling its own gracious designs.
The providence of God was remarkable in so ordering, that although he was brought so very near the grave in Boston, that it was not in the least expected he would ever come alive out of his chamber; yet he was wonderfully revived, and preserved several months longer: so that he had opportunity to see, and fully to converse with, both his younger brothers before he died; which he greatly desired; and especially to see his brother John, with whom was left the care of his congregation; that he might by him be fully informed of their state, and might leave with him such instructions and directions as were requisite in order to their spiritual welfare, and to send to them his dying charges and counsels. And he had also opportunity, by means of this suspension of his death, to find and recommend a couple of persons fit to be employed as missionaries to the Six Nations, as had been desired of him.
Thus, although it was the pleasure of a sovereign God, that he should be taken away from his congregation, the people that he had begotten through the gospel, who were so dear to him; yet it was granted him, that before he died he should see them well provided for every way. He saw them provided for, with one to instruct them, and to take care of their souls; his own brother, whom he could confide in. He saw a good foundation laid for the support of the school among them; those things that before were wanting in order to it, being supplied. He had the prospect of a charitable society being established, of able and well-disposed persons, who seem to make the spiritual interest of his congregation their own; whereby he had a comfortable view of their being well provided for, for the future: and he had also opportunity to leave all his dying charges with his successor in the pastoral care of his people, and by him to send his dying counsels to them. Thus God granted him to see all things happily settled, or in a hopeful way of being so, before his death, with respect to his dear people. And whereas not only his own congregation, but the souls of the Indians in North America in general, were very dear to him, and he had greatly set his heart on the propagating and extending the kingdom of Christ among them; God was pleased to grant him though not to be the immediate instrument of their instruction and conversion, yet that before his death he should see unexpected extraordinary provision made for this also. And it is remarkable that God not only allowed him to see such provision made for maintaining the interest of religion among his own people and the propagation of it elsewhere; but honoured him by making him the means or occasion of it. So that it is very probable, however Mr. Brainerd during the last four months of his life, was ordinarily in an extremely weak and low state, very often scarcely able to speak; yet that he was made the instrument or means of much more good in that space of time, than he would have been if well and in full strength of body. Thus God’s power was manifested in his weakness, and the life of Christ was manifested in his mortal flesh.
Another thing wherein appears the merciful disposal of Providence with respect to his death, was that he did not die in the wilderness among the savages at Kaunaumeek, or the Forks of Delaware, or at Susquehannah; but in a place where his dying behaviour and speeches might be observed and remembered, and some account given of them for the benefit of survivors: and also where care might be taken of him in his sickness, and proper honours done him at his death.
The providence of God is also worthy of remark in so overruling and ordering the matter, that he did not finally leave absolute orders for the entire suppressing of his private papers; as he had intended and fully resolved, insomuch that all the importunity of his friends could scarce restrain him from doing it when sick at Boston. And one thing relating to this is peculiarly remarkable, viz. that his brother a little before his death should come from the Jerseys unexpected, and bring his diary to him, though he had received no such order. So that he had opportunity of access to these his reserved papers, and for reviewing the same; without which, it appears, he would at last have ordered them to be wholly suppressed: but after this he the more readily yielded to the desires of his friends, and was willing to leave them in their hands to be disposed of as they thought might be most for God’s glory. By which means, “he being dead, yet speaketh,” in these memoirs of his life taken from those private writings: whereby it is to be hoped he may still be as it were the instrument of promoting the interest of religion in this world; the advancement of which he so much desired, and hoped would be accomplished after his death.
If these circumstances of Mr. Brainerd’s death be duly considered, I doubt not but they will be acknowledged as a notable instance of God’s fatherly care, and covenant-faithfulness towards them that are devoted to him, and faithfully serve him while they live; whereby “he never fails nor forsakes them, but is with them living and dying: so that whether they live they live to the Lord; or whether they die, they die to the Lord;” and both in life and death they are owned and taken care of as his. Mr. Brainerd himself, as was before observed, was much in taking notice (when near his end) of the merciful circumstances of his death; and said from time to time, that “God had granted him all his desire.”
I would not conclude my observations on the merciful circumstances of Mr. Brainerd’s death, without acknowledging with thankfulness, the gracious dispensation of Providence to me and my family, in so ordering that he (though the ordinary place of his abode was more than two hundred miles distant) should be brought to my house, in his last sickness, and should die here. So that we had opportunity for much acquaintance and conversation with him, to show him kindness in such circumstances, to see his dying behaviour, to hear his dying speeches, to receive his dying counsels, and to have the benefit of his dying prayers. May God in infinite mercy grant that we may ever retain a proper remembrance of these things, and make a due improvement of the advantages we have had in these respects! The Lord grant also that the foregoing account of Mr. Brainerd’s life and death may be for the great spiritual benefit of all that shall read it, and prove a happy means of promoting the revival of true religion! Amen
president edwards has left many manuscript volumes of observations, on almost all subjects in divinity, which either occurred to him from his own meditation, or from the books he read. He wrote these volumes, not with any design they should ever be published in their present form, but that he might retain thoughts which appeared to him worth preserving, both for his own improvement, and for the instruction and edification of others. The judicious author of the life of this great and good man, gave his opinion, that, from these manuscripts, a number of volumes might be published, which, though more imperfect than if the author had prepared them for public view, would afford much new light and entertainment to the church of Christ. The high and well-merited reputation, not only of the books prepared for the press of the President, but of the sermons published since his death, have occasioned many solicitations to his son, Dr. Edwards, of Newhaven, to collect and print such part of those manuscripts as might be generally useful. In compliance with these requests, he has not grudged the labour of transcribing this volume of miscellanies, which, if it prove acceptable, will be followed by more, as the Doctor’s health and leisure permit.
Many important and original thoughts occur, on, The evidences of revealed religion Moral and religious knowledge only from revelation Christ and his apostles taught not that the last judgment was near Jesus’s prophecies, a proof that he was the Christ, and that he was God Propriety of the general judgment Reasonableness of some particular doctrine Miracles of Jesus not opposed by counterfeit miracles Miracles of Jesus superior to those under the Old Testament Much instruction concisely conveyed by scripture metaphors Excellencies of scripture history The Propriety of gradual improvement in understanding the Scriptures The Propriety of room being left for discovering truth by Scripture consequences The necessity of divine revelation vindicated Jesus proved the Christ, from his destroying heathen idolatry according to scripture prophecy Propagation of Mahometanism not parallel to that of Christianity State of the Jewish nation, an evidence of revealed religion Observations on Christ’s miracles. Equally striking and judicious are many of the reflections on the mysteries of revelation On the Trinity and the Divinity of Christ. Many therefore, who relish solid reasoning on religious subjects, though not adorned with the beauties of eloquence, will deem themselves much indebted to Dr. Edwards for gathering these fragments, that nothing might be lost.
Some, who have purchased and read Archbishop Tillotson’s sermons, Stapferi Theologia Polemica, Bennet’s Inspiration of the Scriptures, Grotius de Veritate Religionis Christianæ, Sir Isaac Newton’s Chronology, Religion of Jesus Delineated, Deism Revealed, and Jones on the Canon, may possibly wish that the large quotations from them had been omitted. But Dr. Edwards was advised to publish them, as they may prove an antidote to the deistical notions spreading in some parts of America, where these books are in few hands. These passages may lead some to read these books, who otherwise would not have known them. The President’s originality of genius, and attachment to Calvinist principles, did not hinder his seeking and finding instruction in their writings, whose system of theology was very opposite to his. It were well, if in this he was imitated by all who possess distinguished talents, and who boast of liberality of sentiment.
JOHN ERSKINE.
Edin. Sept. 30, 1793.
the judiciousness of the “advice” given to Dr. Edwards, and with which he complied, may be justly questioned, respecting the “large quotations” referred to by Dr. Erskine, as they greatly swelled the publication, and thereby impeded the circulation of the President’s original and very valuable thoughts. However, in the present edition of his works, it would be extremely improper to insert “long quotations” out of Tillotson, Jones on the Canon, &c. indiscriminately, and without abridgment; not only because these authors are so common in England, compared with America, but also because it will be more satisfactory to the biblical student to consult the originals themselves, and to see the arguments in their proper connexion. This equally applies to the series of “Observations,” and to that of the subsequent “Remarks.” The latter of these were before cast into distinct chapters, and the former are now reduced to their proper heads, by which they acquire a more interesting aspect, and from the circumstance of an easy connexion, an additional persuasive force.
It is certain that many of the original “Observations,” and of the “Remarks on important Theological Controversies,” were inserted in the author’s common-place book prior to the composition of some of his elaborate publications on the same subjects, when his thoughts appear in a more mature state, and in a more connected form. Of course, where the subjects coincided, he would avail himself of the substance of such adversaria in those treatises. On these grounds, independent of other considerations and especially from a due regard to the author’s reputation, which is deservedly high it is obviously necessary, that a selection more choice and scrupulous be now made. And it may be confidently asserted that these two series, as they now stand, form a very valuable part of the author’s work.
General observations.
§1. I suppose it will be acknowledged by the deists, that the Christian religion is the most rational and pure that ever was established in any society of men; and that they will except only themselves, as serving God in a manner more according to his will, than the christian manner. But can any believe that God has so wholly thrown away mankind, that there never yet has been a society of men that have rightly paid respect to their Creator?
It is easily proved that the highest end and happiness of man is to view God’s excellency, to love him, and receive expressions of his love. This love, including all those other affections which depend upon, and are necessarily connected with it, we express in worship. The highest end of society among men, therefore, must be, to assist and join with each other in this employment. But how comes it to pass, that this end of society was never yet obtained among deists? Where was ever any social worship statedly performed by them. And were they disposed socially to express their love and honour, which way would they go about it? They have nothing from God to direct them. Doubtless there would be perpetual dissensions about it, unless they were disposed to fall in with the Christian model. We may be convinced, therefore, that revelation is necessary to right social worship.
§ 2. There never was any religion but that which we profess, and those formed from it, that pretended to inform us of the nature of God, that there is but one God; how the world came into being, and how God governs it. What other religion discovered God’s great designs; what is his will, and how he should be served? declared the reward of obedience and punishment of disobedience; the nature of man’s happiness, and the end for which he was made? that gave us good moral rules; told us what will become of the world hereafter; explained how we came to be sinful and miserable, and how we may escape sin and misery? gave an account of the great revolutions of the world, and the successions of God’s works in the universe; and where his true worshippers have been, and what has befallen them; or informed us how the world came to apostatize from the true worship of God? Christianity is the only religion that ever pretended that there should a time come, when it should be the religion of the world in general.
§ 3. The Jewish religion, as at present professed, most certainly differs from what reason evidently declares to be the essence of religion. It does not state aright the highest end and happiness of man, his chief business and greatest misery, and the true worship of God. Undoubtedly the Messiah was to come to advance the best interest and true happiness of mankind, which certainly consist in what the gospel declares our Jesus advanced, and not in what the Jews expect the Messiah will do.
§ 4. I think it certain, that seeing the miracles of Christ were done, for three years and a half, so publicly all over Judea; and seeing there was such violent opposition there, so soon after, against the Christians; if the matters of fact had been false, they would have been denied by the Jews generally; and if this had been the case, we should have known it. The Jews afterwards would much more have denied them; which it is evident they did not. If they had, they would have been also denied by the heathens who wrote against the Christians. But they were not denied. It is impossible that the whole world should have turned Christian, in three hundred years after the facts were so publicly done, if they had been generally false. If the Jews had denied the matters of fact at first, they would undoubtedly have denied them at this day, seeing they are so tenacious of the traditions of their fathers. Christ’s resurrection was openly published within a few days after his death, on the day of Pentecost. It is undoubted, that the number of the Christians increased every where exceedingly from that time; so that a considerable alteration was speedily made by it in the face of the world. Whether the matters of fact were written or no, they were universally talked of. The conversion of the Roman empire to the Christian religion, was the most remarkable thing that ever happened among the nations of the world; and it would be unaccountable that it should have happened upon the story of a few obscure men, without inquiring into the matters related.
§ 6. It is certain that Jesus Christ had none of the advantages of education, to get learning and knowledge; and it is also certain, that every where in his speeches, he showed an uncommon insight into things, a great knowledge of the true nature of virtue and morality, and what was most acceptable to God, vastly beyond the rest of the nation take scribes and Pharisees and all. And how did he come by it? how did he get it at Nazareth? Those who have not an education in these days, may get much by books, which are so common: but books of learning were not to be had then. Yea, it is evident that he knew vastly more than any of the philosophers and wise men in the whole world, by those rational descriptions which he gave of God and his attributes; of his government and providence; and of man’s nature, business, end, and happiness; of what is pleasing to God; of the immortality of the soul, and a future state. How knew he, so exactly, truths perhaps demonstrable by reason, but never found out before? &c.
§ 7. That Christ was really dead, appears from many considerations. It is very unreasonable to imagine, that he feigned himself dead; for what reason had he to think that he should have success, if he did? or to expect they would take him down before he was quite dead? Or, if he had had such a design, it was impossible that he should act his part so accurately, as not to be discovered or suspected. Besides, if he was not dead when they took him down from the cross, he was very near it; and no doubt but his grievous wounds, the loss of blood, and fasting so long, would have extinguished his life before the third day. And if then he only rose out of a swoon, how came he perfectly sound at once? Doubtless, his hands and feet were much torn by bearing his weight so long on iron spikes driven through them. And if he rose from the dead in no supernatural sense, whither did he go when he rose? What became of him? We have no account of his dying again; nor was he yet to be found after a few weeks.
§ 8. If Christianity was not true, it would never afford so much matter for rational and penetrating minds to be exercised upon. If it were false, such minds would find it empty, and it would be a force upon the intellect to be set upon meditating upon that which has no other order, foundation, and mutual dependence to be discovered in its parts, than what is accidental. A strong and piercing mind would feel itself exceedingly bound and hindered. But in fact, there is the like liberty in the study of Christianity, and as much improvement of the mind, as in the study of natural philosophy, or any study whatsoever; yea, a great deal more. And whatever may be said about Mahometan divinity, I cannot be convinced but that a mind that has the faculty and habit of clear and distinct reasoning, would find nothing but chains, fetters, and confusion, if it should pretend to fix its reason upon it.
§ 9. Seeing the beauty of the corporeal world consists chiefly in representing spiritual beauties, and the beauties of minds are infinitely the greatest; we therefore may conclude, that God, when he created the world, showed his own perfection and beauties far the most charmingly and clearly, in the spiritual part of the world. But seeing spiritual beauty consists principally in virtue and holiness; and seeing there is so little of this beauty to be seen now on earth; hence we may fairly conclude, that there has been a great fall and defection in this part of the spiritual world, from its primitive beauty and charms.
Corollary. Seeing this is so agreeable to the account that the Christian religion gives of the matter; and seeing it is evident, from many arguments, that God intends not to give over man as lost, but has a merciful intention of restoring him to his primitive beauty; and seeing we are told this, and the manner of it, in the christian religion alone; and seeing the account is so rational; it is a great confirmation of the truth of Christianity.
§ 10. It is a convincing argument for the truth of the Christian religion, and that it stands upon a most sure basis, that none have ever yet been able to prove it false, though there have been many men of all sorts, many fine wits and men of great learning, that have spent themselves, and ransacked the world, for arguments against it, and this for many ages.
§ 11. It is exceedingly improbable, that it should ever enter into the head of any mortal, to invent such a strange system of visions, as that of the Revelation of St. John, of which he himself could give no account of the meaning or design, and did not pretend to it. What design could he have in it? But, if he had a design, the frame of the vision is not a whit like a random invention, without any view or design as to interpretation.
§ 12. It does not seem to me at all likely, that any person among the Jews, so long ago, should have so perfect a knowledge of nature, and the secret springs of human affections, as to be able to feign any thing so perfectly and exquisitely agreeable to nature, as the incidents in Joseph’s history, and the other histories of the Bible; particularly the history of Genesis.
§ 13. Such kind of miracles as healing the sick, the blind, the deaf, dumb, lame, &c.; and creating bread and flesh, and turning water into wine, are greater, than those that are so much more pompous, as causing universal darkness, dividing the sea, the shaking and burning of mount Sinai, &c. The healing of the sick and distracted, do more especially manifest divine power, for this cause, that we have reason to conclude mankind especially are subject to God’s providence, and that their health and the exercise of their reason, are alone in his hands, and that it is not in the power of any evil spirit to give them and take them at his pleasure, however great power he may be supposed to have over the inanimate creatures.
When a person appears, that has evidently the whole course of nature at all times subject to his command, so that he can alter it how and when he pleases, we have the greatest reason to think that person has divine authority, and that the author and upholder of nature favours him, and gives approbation to what he pretends thereby. For we know, that the course of nature is God’s established course of acting upon creatures; and we cannot think that he would give power to any evil spirit to alter it when he pleases, for evil purposes. But Christ manifestly had the course of nature so subject to his will and command.
§ 14. It would not have been proper for Christ constantly to dwell among men after his resurrection. Men would be exceedingly apt to fall into idolatry; and, because they saw the man Christ Jesus, would be apt to direct their worship to the human nature. Therefore we are not to see the man Christ Jesus till we are perfected, and are not liable to temptation on such occasions. For this reason, probably, it was not convenient for Christ to appear in great majesty and glory when on earth, but the contrary; for this reason, Christ endeavoured to hide his transfiguration, and many other miracles, till after he was risen; and for this reason, he did not converse constantly with his disciples after his resurrection, as before. All these things were done in a manner the most wise and fit that can be imagined.
§ 15. If human reason, by any thing that has happened since the creation, be really very much corrupted; and if God is still propitious, and does not throw us off, but reserves us for that end for which he made us; it cannot be imagined that he would leave us to our reason as the only rule to guide us in that business, which is the highest end of life: for it is not to be depended upon; and yet we exceedingly need something that may be depended upon, in reference to our everlasting welfare. It does not seem to me reasonable to suppose, that if God be merciful after we have forfeited his favour, he will manifest his mercy only in some mitigations of that misery into which we have plunged ourselves, leaving us inevitably to endure the rest: but that he will quite restore us, in case of our acceptance of his offered favour.
§ 16. It seems much the most rational to suppose, that the universal law by which mankind are to be governed, should be a written law. For if that rule, by which God intends the world shall be regulated, and kept in decent Ditton on the Resurrection
§ 17. Raising the dead to life, is given in the Old Testament, as a certain proof of the authority and mission of a prophet; and that what he says is the truth.
§ 18. The being of God is evident by the Scriptures, and the Scriptures themselves are an evidence of their own divine authority, after the same manner as the existence of a human thinking being is evident by the motions, behaviour, and speech of a body animated by a rational mind. For we know this no otherwise, than by the consistency, harmony, and concurrence of the train of actions and sounds, and their agreement to all that we can suppose to be in a rational mind. These are a clear evidence of understanding and design, which are the original of these actions. There is that universal harmony, consent, and concurrence in the drift, such an universal appearance of a wonderful and glorious design, such stamps every where of exalted wisdom, majesty, and holiness, in matter, manner, contexture, and aim; that the evidence is the same, that the Scriptures are the word and work of a divine mind to one that is thoroughly acquainted with them as that the words and actions of an understanding man are from a rational mind. An infant, when it first comes into the world, sees persons act, and hears their voice, before it has so much comprehension as to see something of their consistence, harmony, and concurrence. It makes no distinction between their bodies, and other things; their motions and sounds, and the motions and sounds of inanimate things. But as its comprehension increases, the understanding and design begin to appear. So it is with men that are as little acquainted with the Scriptures, as infants with the actions of human bodies. They cannot see any evidence of a divine mind, as the original of it; because they have not comprehension enough to apprehend the harmony, wisdom, &c.
§ 19. Were it not for divine revelation, I am persuaded, that there is no one doctrine of that which we call natural religion, which, notwithstanding all philosophy and learning, would not be for ever involved in darkness, doubts, endless disputes, and dreadful confusion. Many things, now they are revealed, seem very plain. It is one thing, to see that a truth is exceedingly agreeable to reason, after we have had it explained to us, and have been told the reasons of it; and another, to find it out, and clearly and certainly to explain it by mere reason. It is one thing, to prove a thing after we are shown how; and another, to find it out, and prove it of ourselves.
If there never had been any revelation, I believe the world would have been full of endless disputes about the very being of a God; whether the world was from eternity or not; and whether the form and order of the world did not result from the mere nature of matter. Ten thousand different schemes there would have been about it And if it were allowed that there was a first cause of all things, there would have been endless disputes, and abundance of uncertainty, to determine what son of a thing that first cause was. Some, it may be, would have thought that it was properly an intelligent mind and a voluntary agent. Others might say, that it was some principle of things, of which we could have no kind of ideas. Some would have called it a voluntary agent; some, a principle exerting itself by a natural necessity. There might have been many schemes contrived about this, and some would like one best, and some another; and amongst those that held, that the original of all things was superior intelligence and will, there probably would have been everlasting doubts and disputes, whether there was one only, or more. Some perhaps would have said, there was but one; some that there were two; the one the principle of good, the other the principle of evil: others, that there was a society, or a world of them. And among those that held that there was but one mind, there would be abundance of uncertainty what sort of a being he was; whether he was good or evil; whether he was just or unjust; holy or wicked; gracious or cruel; or whether he was partly good, and partly evil; and how far he concerned himself with the world, after he had made it; and how far things were owing to his providence, or whether at all; how far he concerned himself with mankind; what was pleasing to him in them, and what was displeasing; or whether he cared any thing about it, whether he delighted in justice and order or not; and whether he would reward the one, and punish the other; and how, and when, and where, and to what degree. There would have been abundance of doubt and dispute concerning what this mind expected from us, and how we should behave towards him; or whether he expected we should anywise concern ourselves with him: whether we ever ought to apply ourselves to him any way; whether we ought to speak to him, as expecting that he would take any notice of us: how we should show our respect to him; whether we ought to praise and commend him in our addresses; whether we ought to ask that of him which we need; whether or no he would forgive any, after they had offended him; when they had reason to think they were forgiven, and what they should do that they might be forgiven; and whether it is ever worth the while for them that are so often offending, to try for it; whether there were not some sins so great, that God never would upon any terms forgive them, and how great they must be in order to that. Men would be exceedingly at a loss to know when they were in favour with him, and upon what terms they could be in his favour. They would be in a dreadful uncertainty about a future state; whether there be any, and, if there be, whether it is a state of rewards and punishments; and if it is, what kind of state it is, and how men are to be rewarded and punished, to what degree, and how long; whether man’s soul be eternal or not; and if it be, whether it is to remain in another world in a fixed state, or change often.
Every man would plead for the lawfulness of this or that practice, just as suited his fancy, and agreed with his interest and appetites; and there would be room for a great deal of uncertainty and difference of opinion among those that were most speculative and impartial. There would be uncertainty, in a multitude of instances, what was just, and what unjust. It would be very uncertain how far self-interest should govern men, and how far love to our
neighbour; how far revenge would be right, and whether or no a man might hate his neighbour, and for what causes: what degree of passion and ambition was justifiable and laudable: what sensual enjoyments were lawful, and what not: how far we ought to honour, respect, and submit to our parents, and other superiors: how far it would be lawful to dissemble and deceive. It seems to me, there would be infinite confusion in these things; and that
The world has had a great deal of experience of the necessity of a revelation; we may see it in all ages, that have been without a revelation. In what gross darkness and brutal stupidity have such places, in these matters, always been overwhelmed! and how many, and how great and foolish mistakes, and what endless uncertainty and differences of opinion, have there been among the most learned and philosophical! Yet there never was a real trial how it would be with mankind in this respect, without having any thing from revelation. I believe that most of those parts of natural religion, that were held by the heathens before Christ, were owing to tradition from those of their forefathers who had the light of revelation. And many of those being most evidently agreeable to reason, were more easily upheld and propagated. Many of their wise men who had influence and rule over them, saw their rectitude and agreeableness to reason better than others. Some of them travelled much, and those things which appeared most agreeable to their reason, they transplanted to their own country. Judea was a sort of light among the nations, though they did not know it. The practice and principles of that country kept the neighbouring nations in remembrance of traditions, which they had from their forefathers; and so kept them from degenerating so much as otherwise they would have done. In fact, the philosophers had the foundation of most of their truths, from the ancients, or from the Phœnicians, or what they picked up here and there of the relics of revelation.
How came all the heathen nations to agree in the custom of sacrificing? The light of nature did not teach it them; without doubt they had it from tradition; and therefore, it needs not seem strange, that what of natural religion they had amongst them, came the same way. I am persuaded, that mankind would have been like a herd of beasts, with respect to their knowledge in all important truths, if there never had been any such thing as revelation in the world; and that they never would have risen out of their brutality. We see, that those who live at the greatest distance from revelation, are far the most brutish. The heathens in America, and in some of the utmost parts of Asia and Africa, are far more barbarous than those who formerly lived in Rome, Greece, Egypt, Syria, and Chaldea. Their traditions are more worn out, and they are more distant from places enlightened with revelation. The Chinese, descended probably from the subjects of Noah, that holy man, have held more by tradition from him, than other nations, and so have been a more civilized people. The increase of learning and philosophy in the Christian world, is owing to revelation. The doctrine of revealed religion are the foundation of all useful and excellent knowledge. The word of God leads barbarous nations into the way of using their understandings. It brings their minds into a way of reflecting and abstracted reasoning; and delivers from uncertainly in the first principles, such as, the being of God, the dependence of all things upon him, being subject to his influence and providence, and being ordered by his wisdom. Such principles as these are the basis of all true philosophy, as appears more and more as philosophy improves. Revelation delivers mankind from that distraction and confusion, which discourages all attempts to improve in knowledge. Revelation actually gives men a most rational account of religion and morality, and the highest philosophy, and all the greatest things that belong to learning concerning God, the world, human nature, spirits, providence, time, and eternity. Revelation not only gives us the foundation and first principles of all learning, but it gives us the end, the only end, that would be sufficient to move man to the pursuit.
Revelation redeems nations from a vicious, sinful, and brutish way of living, which will effectually keep out learning. It is therefore unreasonable to suppose, that philosophy might supply the defect of revelation. Knowledge is easy to us that understand by revelation; but we do not know what brutes we should have been, if there never had been any revelation.
§ 20. As Moses was so intimately conversant with God, and so continually under the divine conduct, it cannot be thought, that when he wrote the history of the creation and fall of man, and the history of the church from the creation, he should not be under the divine direction in such an affair.
§ 21. It is certainly necessary, that in the word of God, we should have a history of the life of Christ, of his incarnation, his death, his resurrection, and ascension, and his actions, and of the instructions he gave the world.
If God expects that we shall receive any New Testament at all, we must suppose that God’s providence would be concerned in this matter. God took this care with respect to the books of the Old Testament, that no books should be received by the Jewish church, and delivered down in the canon of the Old Testament, but what were his word, and owned by Christ. We may therefore conclude, that he would still take the same care of his church, with respect to the New Testament.
§ 22. It seems to me an unaccountable dulness, that when intelligent men read David’s Psalms, and other prayers and songs of the Old Testament, they are not at once convinced, that the Jews had the true worship and communion of the one great and holy God; and that no other nation upon earth had them. It seems as clear as the sun at noon-day; and so indeed from all the histories and prophecies of the Old Testament.
§ 23. We need not wonder at all, that God should so often reveal himself by prophets and miracles, to the Israelitish nation, and that now we should see nothing of this nature; for this way of revealing himself is not at all suitable to the present state of the church. The church was then confined to one particular nation, that God chose on purpose to make them the receptacle of his revelation, and the conveyancer of it to the rest of the world.
And I can think of no other way that it could be done with any tolerable convenience, but by a chosen peculiar nation, that should alone be God’s people, and have the true religion among them. Therefore, it was highly convenient and necessary, that there should be such a manner of communication with such a nation. It was also necessary, in the first transition of this revelation from the Jews to the world, as it was in the apostles’ times, that the world receiving this revelation from
them, might see God still revealing himself; and so might receive it from God, in the same manner as they received it. But that God should now reveal himself after that manner to his church, is no way necessary, nor at all suitable to the gospel state of the church, which is not any particular enclosure, but is dispersed through the whole world. How is it practicable that God should treat with the church now, in such a way as he did with that peculiar nation? Besides, if it were
practicable, it would be very inexpedient; for, what need of new revelations to the end of the world? Is it not better that God should give the world a book, that should be the summary of his will, to which all nations in all ages may resort? Prophecy and miracles are nothing without charity; like the shadow without the substance: and seeing the substance is come, what need the shadow should be continued? Seeing the end is come, it would be impertinent still to continue the means. The church
now enjoys that glory, in comparison with which all the glory of prophecy and miracles, even those of that extraordinary prophet Moses, is no glory at all,
§ 24. If there be any such thing needful, or at all proper and suitable, that God should reveal himself to mankind; it is perhaps impossible that he should do it in any other way, or with any other kind of evidence, than he has done it. No kind of miracle can be thought of, that would be more evidential, than those by which Christianity has been confirmed.
§ 25. It is no argument against the reality of the incarnation of Jesus Christ whereby God became the same person with a man that there is nothing else like it any where to be seen; because it was evidently God’s design to show his wisdom, by doing a thing that was, and for ever would have been, far beyond the thoughts of any creatures. Man’s fall was God’s opportunity to show how far his contrivance and wisdom was beyond that of all creatures.
§ 26. It was often prophesied among the children of Israel, that the gods of the nations round about should perish from off the earth; and that they should cease to be acknowledged and worshipped: but that the worship
It is a confirmation that God designed the Christian religion should succeed the Jewish; that, speedily after the introduction of the christian religion, God, in his providence, by the destruction of the temple, and dispersion of the Jewish nation, made that religion impracticable. It was prophesied of old, that God should be acknowledged and worshipped by other nations, and that other nations were to be God’s people. Therefore there was a religion to succeed the Jewish, very different as to external worship; because the Jewish religion was not fitted for more than a single nation; nor is it practicable by the world in general. But the Christian religion is exceedingly fitted for universal practice.
§ 27. There are these things remarkable in Christ’s raising Lazarus from the dead,
§ 28. It is an evidence that the apostles had their doctrine from inspiration of some invisible guide and instructor, that there was such a vast and apparent difference made in them at once after Pentecost. They were illiterate, simple, undesigning, ignorant men before; but afterward, how do they express themselves in their speeches and epistles! they do not speak as being in the least at a loss about the scheme of salvation, and the gospel-mysteries. With what authority do they teach! in how learned and intelligent a manner! How came Saul by his scheme, and by all his knowledge of the Christian doctrine and mysteries, immediately upon his conversion?
§ 29. Christ joined pardoning sins with his healing the sick. When one came to be healed, he first told him, that his sins were forgiven; and when the Jews found fault that he should pretend to forgive sins, then, immediately, he heals the person’s disease, that they might believe that he had the power to forgive sins, and tells them that he does it for this end.
§ 30. Christ, by the works which he wrought, showed that he had an absolute and sovereign power over the course of nature, and over the spiritual and invisible world, and over the bodies and souls of men. It was not so with other prophets; they could not work what miracles they pleased, and when they pleased. They could work miracles, only when they were excited and directed to it by a special command or impulse from heaven. But Christ wrought them as
of his own power at all times. Men came to him, under the notion that he was able; and Christ required that they should believe in order to it; to which never any prophet pretended. Moses was shut out of the land of Canaan, partly for working a miracle in his own name, and not sanctifying the Lord God.
§ 31. If there must be a revelation, it is convincing, that the Christian revelation is the true one; that it has been by means of this revelation, and this only, that the world has come to the knowledge of the one only true God. Till this came, all the world lay in ignorance of him. But when this came, it was successful to bring the world to the acknowledgment of him. If there be a true revelation in the world, it is not to be supposed, that by a false one, an imposture, the world should come to the knowledge of the true God. If the Christian revelation be not the proper means to bring the world to the knowledge of the true God, it is strange that the world, which was before ignorant of him, should be brought to the knowledge of him by it; and no part of it ever be brought to the knowledge of him by any other means.
§ 32. It is an argument for the truth of the Christian revelation, that there is nothing else that informs us, what God designs by that series of revolutions and events that are brought to pass in the world; what end he seeks, and what scheme he has laid out; agreeably to the challenge which God makes to the gods, and prophets, and teachers of the heathen world,
§ 33. The doctrine of the general resurrection at the end of the world, upon many accounts, seems to me a most credible doctrine. There are a multitude of resemblances of it in nature and providence, which, I doubt not, were designed to be types of it. It seems credible on this account, that the work of the Redeemer is wholly a restoring work from beginning to end; and that he would repair all the ruins brought on the world by sin.
§ 34. If the New Testament be not a divine revelation, then God never yet has given the world any clear revelation of a future state. But if a revelation be needful upon any account, it is that we may have some certain and
§ 35. It is very unreasonable to make it an objection against the Christian revelation, that it contains some things that are very mysterious and difficult to our understandings, and that seem to us impossible. If God will give us a revelation from heaven of the very truth, concerning his own nature, acts, counsels, and ways, and of the spiritual and invisible world; it is unreasonable to expect any other, than that many things in such a revelation should be utterly beyond our understanding. For, was there ever a time, when, if there had been a revelation of the very truth in philosophical matters concerning created things, which are of a vastly lower nature, and must be supposed more proportioned to our understandings there would not have appeared many things; not only to the vulgar, but to the learned of that age, absurd and impossible? If many of those positions in philosophy, which are now received by the learned world as indubitable truths, had been revealed from heaven to be truths in past ages, they would have seemed as impossible as the most mysterious Christian doctrine do now. I believe, that if, even now, there should come a revelation from heaven of what is the very truth in these matters, without deviating at all to accommodate it to our received notions and principles, there would be many things in it that would seem absurd and contradictory. I now receive principles as certain, which once, if they had been told me, I should have regarded as difficult as any mystery in the Bible. Without doubt, much of the difficulty that we have about the doctrine of Christianity, arises from wrong principles that we receive. We find that those things which are received as principles in one age, and are never once questioned, are yet exploded in another age, as light increases. If God make a revelation to us, he must reveal to us the truth as it is, without accommodating himself to our notions and principles; which would indeed be impossible: for those things which are our received notions in one age, are contrary to what are so in another; and the word of God was not given for any particular age, but for all ages. It surely becomes us to receive what God reveals to be truth, and to look upon his word as proof sufficient; whether what he reveals squares with our notions or not.
I rather wonder that the word of God contains no more mysteries in it; and I believe it is because God is so tender of us, and reveals only such things as he sees that man, though so weak a creature, if of an humble and an honest mind, can well enough bear. Such tenderness we see in Christ towards his disciples; he had many things to say, but forbore, because they could not bear them yet. Though God does not depart from truth to accommodate himself to our manner of thinking, yet I believe he accommodates himself to our way of understanding, in his manner of expressing and representing things; as we are wont to do, when teaching little children.
§ 36. What can be more reasonable, than to believe a man, when he tells us, that he is sent from God to heal the diseases of our souls, and, in order that we may believe him, heals all sorts of men, of all manner of diseases, by a touch or a word; and plainly shows that he can do it when he will, let the disease be what it will? He tells us, that he will deliver us from spiritual and eternal death; that he will raise us from the dead, and give us eternal life; so that we shall live for ever, and not die: and to prove this, he gives evidence that he has power over men’s lives, by restoring them after they are dead; and rises from the dead himself. He tells us, that he will bestow heavenly glory upon us; and will translate us to heaven: and, to confirm us in this belief, tells us, that we shall see himself, after his death, ascend into heaven. What more could we desire? He tells us that he will undertake for us, and appear for us before God; and that we need not doubt, if he pleads for us, he shall procure acceptance, and, that we may see that it is true, he asks of God, concerning a man who had been dead four days, that he may come to life again; and tells God, that he asks it for this end that we may see that he always hears him, and grants what he requests: and accordingly, at his request, the dead man comes to life.
§ 37. “What argument more proper (says Dr. Tillotson) to convince them of another life after this, than to see a man raised from the dead and restored to a new life? What fitter to satisfy a man concerning heaven and the happy state of those there, than to see one visibly taken up into heaven? And what more fit to assure us that the promises of the gospel are real, and shall be made good to us, than to see him who made those promises to us, raise himself from the dead, and go up into heaven, and from thence dispense miraculous gifts abroad in the world, as evidences of the power and authority with which he is invested? All the philosophical arguments which a man can bring for the soul’s immortality and another life, will have no force upon vulgar apprehensions, in comparison of these sensible demonstrations, which give an experiment of the thing, and furnish us with an instance of something of the same kind, and of equal difficulty with that which is propounded to our belief.”
§ 38. Why was not Christ, after he rose from the dead, during his stay upon earth, with his disciples, as he was before? The very different states that Christ and his disciples were now in, would not allow of it. Christ, before his death, while in his humiliation, was in a like state with them. He was subject to hunger and thirst, as they were; he needed sleep as they did; he needed the like defence from the weather that they did, and the like: but when he was risen from the dead, the case was exceedingly altered; he then began his exaltation. He put off mortality, and all the infirmities of his body. The nature of his body was different from theirs, as things celestial differ from things terrestrial. Mortal beings are not apt for a cohabitation with immortal; nor terrestrial with celestial; nor corruption with incorruption. God will not thus mix and confound heaven and earth.
§ 39. Much of the Scriptures is apt to seem insipid to us now, as though there were no great matter of instruction in it; because the points of instruction most plainly contained in it, are old to us, and what we have been taught from our infancy. The doctrine are so plain to us now, that there seems to have been no need of a particular revelation of such things; especially of insisting upon them so much. But how exceedingly different would it have seemed if we had lived in those times when the revelation was given, when the things were in a great measure new, at least as to that distinctness and expressiveness of their revelation? If we had an idea of the state of the world, when God gave the revelation, they would appear glorious instructions, bringing great light into the world, and most worthy of God.
§ 40. It was not allowed under the Old Testament, to hate personal enemies, to wish for revenge, or to pray for their hurt; except as speaking in the name of the Lord. So that there is no inconsistence between the religion of the Old Testament and New, in this respect. The apostle Paul himself doth thus imprecate vengeance on his enemies:
§ 41. I once told a boy of about thirteen years of age, that a piece of any matter two inches square, was eight times as large as one of but one inch square; or that it might be cut into eight pieces, all of them as big as that of but one inch square. He seemed at first not to think me in earnest, and to suspect that I only meant to make game of him. But when I had taken considerable pains to convince him that I was in earnest, and that I knew what I said to be true, he seemed to be astonished at my positiveness; and exclaimed about the impossibility and absurdity of it; and would argue, how was it possible for two inches to be eight inches? and all that I could say, did not prevail upon him, to make him believe it. I suppose it seemed to him as great a contradiction, that what was but just twice so long, and twice so broad, and twice so thick, should yet be eight times so big; as that twice one should make eight, or any other absurdity whatsoever. And when I afterwards showed him the truth of it, by cutting out two cubes, one an inch, and another two inches square; and let him examine the measures, and see that the measures were exact, and that there was no deceit; and cut the two inch cube into eight equal parts, and he counted the parts over and over, and took the parts one by one and compared them with the one inch cube, and spent some time in counting and comparing; he seemed to be astonished, as though there were some witchcraft in the case; and hardly to believe it after all. For he did not yet at all see the reason of it. I believe it was a much more difficult mystery to him, than the Trinity ordinarily is to men; and seemed to him more evidently a contradiction, than any mystery of religion to a Socinian or deist.
§ 42. Some may be ready to object against the Christian religion, that there seem to be innumerable difficulties and inconsistencies attending it, but that a multitude of heads have been employed for many ages, till at length such solutions have been found out for many of them, as are in some measure plausible.
To this I answer, That as there has been a long time to answer objections, so there has been a long time to strengthen them. As there have been many ages to solve difficulties, so there have been as many to find out difficulties and inconsistencies. Besides, there has been all this time to make difficulties more plain, and bring out inconsistencies more to the light; and by thorough and exact consideration to make them more manifest and apparent. Time wonderfully brings truth to light, and wears off by degrees false colourings and disguises. The truth will always have most advantage by time. Appearing inconsistencies, being well founded, will grow plainer and plainer, and difficulties more and more evident. Time will discover more circumstances to strengthen and confirm them, and so pretences of solution will appear more and more evidently absurd and ridiculous, When parties contend by argument and inquiry, time greatly helps that party which has truth on its side, and weakens the contrary. It gradually wears away the sandy foundation, and rots away the building that is not made of substantial materials. The Christian religion has evermore, in all ages, had its enemies, and that among learned men. Yea, it is observable, that there have commonly been some of the most subtle of men to scan the christian scheme, and to discover the objections that lie against it, and have done it with a good will to overthrow it. Thus it was in Judea, in the infancy of the church. The scribes and Pharisees, and the wise men among the Jews, employed all their wisdom against it. Thus, in the first ages of the church, not many wise, not many mighty, not many noble were called. Christianity had the wisdom, learning, and subtlety of the world to oppose it. In latter ages, how many learned and subtle men have done their utmost against Christianity! So that the length of time for persons to strengthen their own side in this controversy, brought as an objection against Christianity, is much more an argument for it, than an objection against it.
§ 43. If there be a revelation from God to the world, it is most reasonable to suppose, and natural to expect, that he should therein make known not only what manner of being he is, but also that he should lead mankind to an understanding of his works of creation and providence. These things the Christian revelation opens to us in such a manner as might be expected. This alone gives any tolerable account of the work of creation, and this reveals to us the scheme of providence, and what is God’s main design in the whole, a design worthy of himself. And we are shown how these events all point to this main work of power, wisdom, and grace. We have a particular account how this greatest work has actually been wrought in the fulness of time, as to those great acts which are the main ground of it; and how that was foretold in the several ages of the world.
These things are exceedingly agreeable to a rational supposition, in case God makes a revelation to mankind. But if the Scriptures are not a revelation of God, then man, the principal creature God has made in this world, the only intelligent creature, to whom he has subjected this lower part of the creation, is left wholly and entirely in the dark about God’s works both of creation and providence, and has nothing whereby to judge what God’s scheme is, in all the great changes he sees come to pass in the world, or what he aims to accomplish. Every thing lies in darkness and confusion before him, without any possibility of his determining any thing, or to direct him what to think of God’s works which he beholds, or what affections he should exercise towards the Supreme Governor, on occasion of them.
The objection concerning the apostles’ apprehensions of the second coming of Christ answered.
§. 1. with respect to that objection against the truth of the Christian religion, That the apostles seem often to speak of the coming of Christ to judgment, as if they thought it near at hand; I will begin with what the apostle Paul says that may have such appearance. In the first epistle to the Thessalonians, which is reckoned to be the first of his epistles in the order of time; and particularly
§ 2. Considering the scope of the apostle in these verses, all that can be inferred from such a manner of speaking, is, that it might, for ought was then revealed, be while
§ 3. We have an instance of a like nature with this, in the words of Joseph to his brethren,
So the nature and design of the apostle’s discourse, necessarily gave him to distinguish between those that should be alive at Christ’s coming, and the deceased relations of the Christian Thessalonians. He speaks of them as already dead, and of their now living friends then meeting them risen from the dead. That the apostle did not intend to be understood, as though it were certain that Christ would come while they were living, is evident, from what he
himself says, speaking of those very words, and expressly denying that he intended any such thing; or that he supposed it to be certain, that the coming of Christ was at hand, in any such sense. See
§ 5. Now it is evident, that the apostle does not thus write to them the second time, endeavouring to retract any thing he had written before; but it must be because he really did not intend so at first; for this epistle was written soon after the other, while the same fellow-labourers were with him. And both have been supposed to be written while the apostle abode in Athens, as appears by the postscripts. And if we well observe the contents of this and the foregoing epistle, the principal occasion of the apostle’s writing the second so soon after the other, seems to have been an information he had received, that his former epistle had been misunderstood in this particular: and being much concerned about it, and fearing the ill consequences of such a misunderstanding, he writes to guard them from the mischief of such a mistake, and to establish them in it, that it is uncertain when the Lord will come, as he had told them before in his other epistle. And he argues the great uncertainty there was, whether it would be in that age or not, from what the Holy Ghost had revealed about the coming of antichrist.
§ 6. That this apostle did not expect Christ’s coming in that generation, may be argued from his speaking as though he expected that those that were then alive, would rise from the dead at Christ’s second coming, as in
§ 7. From what the apostle says in this
§ 8. In this sense we must understand those passages, in which it is spoken of as a duty of Christians, to look and wait for the coming of the Lord Jesus; as,
§ 9. Christ’s coming was indeed at hand in many respects; and in such respects as might well have all that influence upon those to whom the apostle wrote that he intended. The coming of Christ at the overthrow of the heathen empire, might well be said to be at hand; and Christ’s last coming to judgment, might well, considering all things, be said to be at hand, as the apostle Peter observes, though there should be thousands of years between. The apostle
Paul speaks of ages to come,
§ 10. Again, when the apostle Peter says, with respect to Christ’s last coming, and its being said to be at hand, that “a thousand years in God’s sight are but as one day,” it is no new conceit of his own, to save reputation; but God’s language that he had used of old justifies him in so saying. And the expression that the apostles used about the approach of Christ’s coming, did not tend to the disappointment of God’s people. For Christ’s coming
to reward them at death was at hand, when they should have such a comfortable and full prospect of their complete reward at Christ’s last coming; so that they shall anticipate, and as it were have a possession of it. Though the time appears long to us in our dim-sighted state, yet it will appear as nothing to them. The second coming of Christ was so nigh at hand, that the church of God might
§ 11. As to that text of the apostle in
§ 12. As to
§ 13. That there was no such notion prevailing among the disciples, that Christ should come while most of them lived, is manifest from this, that when the disciples mistook the design of Christ’s words,
§ 14. It is a further argument, that, when the apostles used such kind of language as that, “the Lord is at hand,” &c. they did not use it in any such sense, as that it should be in that age or the next; that the apostle John, who was accustomed to their language, uses it still, even after he had prophesied of many great events, which plainly were to have their accomplishment in many successive ages. As
§ 15. It is an argument, that such a nearness of Christ’s last coming as the objection supposes, was not the doctrine that the apostles so much insisted upon; that the church prevailed still, when they saw that Christ did not come. Such a disappointment would have been a dreadful blow to Christianity, if this had been the universal expectation of Christians, and it had been raised by the abundant promises of Christ and his apostles. They probably, upon it, would have exceedingly lost ground, and shrunk away. But the fact was very much the contrary.
§16. Christ often speaks of his last coming, as that which would be long delayed;
§ 17. It is evident, that when Christ speaks of his coming; of his being revealed; of his coming in his kingdom, or his kingdom coming; he has respect to his appearing in those great works of his power, justice, and grace, which should be in the destruction of Jerusalem, and other extraordinary providences which should attend it. So, in
From these things, it follows,
§ 18. That when Christ speaks of his coming, his coming in his kingdom, &c. as being in that generation, and before some who were then alive should taste of death, there is no need of understanding him of his coming to the last judgment; but it may well be understood of his coming at the destruction of Jerusalem, which, as has been shown, he calls by these names, and which he also distinguishes from his coming to the last judgment, and consummation of all things. Yea,
§ 19. It is evident, that he did not suppose his coming to the last judgment, and the consummation of all things, would be till a long time after the destruction of Jerusalem. The calling of the Gentiles, instead of the Jews, is spoken of as what should be principally after the destruction of Jerusalem;
Jesus’s prophecies a proof that he was the Christ, and a divine person.
§ 1. AS Christ wrought miracles in a very different manner from the prophets, acting therein in his own name, and as doing what he did of his own power and will; so, also, he uttered prophecies in a way very diverse from that of the ancient prophets. The ancient prophets, when they uttered their predictions, were wont to introduce them after this manner, Hear ye the word of the Lord; or, Thus saith the Lord; showing, that
they did not speak of their own knowledge, but by special revelation and direction
§ 2. Christ foretold future events, and those to be accomplished after his death, not only as what he knew by his own knowledge, but what he himself would bring to pass; both future blessings to his church and people, and future calamity and destruction to those persons and people that were his enemies.
§ 3. First, He foretold great events for the benefit of his church that he would bring to pass;
§ 4. Secondly, He foretold many great events implying awful calamity and destruction to his enemies, as what he himself would bring to pass. Thus he speaks of that mighty destruction of the Jewish nation by the Romans, as that from which he would have protected them if they had believed on him.
§ 5. Christ not only foretold things future, as having ability in himself to accomplish them, but he promised to give others ability to foretell future events by his Spirit, and hereby should honour him, as having, in his foreknowledge of future things, the same honour with the Father.
§ 6. It is observable, that never any prophet gave such great and manifold opportunity for proof and trial, whether he was a true prophet or not, in the multitude of predictions of events to be fulfilled in his lifetime, and during that generation after his death: and also in the plainness of his predictions; most of them being delivered not in visionary mystical representations, but in a manner intelligible to all.
§ 7. Therefore the supposition that, if Christ were an impostor, God would so order it, that all these predictions many of them so strange and wonderful, and in themselves so exceedingly unlikely should exactly come to pass; and that God’s providence should so wonderfully confirm his words, beyond those of any other prophet that ever had been in the world, is extremely unreasonable; especially considering the following things:
§ 8. 1st, That God had of old given this as a sign, by which his people might know a true prophet; viz. the coming to pass of the things foretold by him. And this rule is annexed by Moses to that great promise which God gave of the Messiah,
§ 9. 2nd, That foretelling future events is spoken of by God, as one great thing wherein the Messiah should differ from the false gods and false prophets, and vain pretenders of the heathens. In that great prophecy of the kingdom of the Messiah, beginning with the fortieth chapter of Isa. to the end of the book, the foretelling of future events, in such a manner as to show that the person who
§ 10. 3d, That the foretelling of future events, as by his own knowledge, and as events that are to be accomplished by his own power, is spoken of by God as his great prerogative, and as a good and sure evidence of the divinity of the person who can do thus; and God speaks thus, in those very places in which he is foretelling the coming of the Messiah.
§ 11. Therefore, since God mentions the foretelling of future events in this manner, as a certain note of divinity, and a distinguishing honour that he would put on the Messiah, his elect in whom his soul delighteth, is it credible, that God would put this honour, in so great a degree, on one who falsely pretended to be the Messiah, and the beloved of God? And especially, when he pretended, in this respect, to have the same honour which belongs
to God; as
§ 12. Great changes in kingdoms and nations, coming to pass according to God’s predictions, is often spoken of by God himself as a great evidence of his being the only true God. The foretelling of the destruction of Babylon by Cyrus, is greatly insisted on by God, as a great evidence of his being the true God, and as most clearly and greatly distinguishing him from all pretenders to divinity. See
§ 13. The turning of the wilderness into a fruitful field, is spoken of by God as a peculiar work of God, and a certain sign of a divine hand;
§ 14. It is remarkable that it is foretold,
The propriety of a general judgment, and a future state.
§ 1. the doctrine taught in the Scriptures, that at the end of the world all mankind shall stand together before the judgment-seat of the supreme Lawgiver and Judge, to have all things visibly set to rights and justice made visibly to take place with respect to all the persons, actions, and affairs of the moral world, by the infinitely wise, holy, and just Head of it is a most reasonable doctrine, and much commends itself to our belief, from the reason of the thing, on the supposition of a moral government maintained over the world by him who created it. For this implies, that he governs the world as its lawgiver and judge, and will treat men as accountable creatures. God’s moral government not only requires, that there should be divine laws, and an execution of them in rewards and punishments; but also that both should be made visible. It is requisite that the subject should have proper means of knowing what the laws are, by which he is obligated, and the grounds of the obligation; and that others who are his fellow-subjects should also know his obligations. For, as men are made to dwell in society, this cannot well be, without knowing each other’s obligations, and being able to judge of the good or evil of each other’s actions. It is likewise requisite that the subject of the laws should have proper means of knowing the grounds of the rewards or punishments of which he is the subject, in the execution of the laws; and that it should be made manifest, to the conscience of him who is rewarded or punished, what he is rewarded or punished for, and the ground on which the Judge assigns such a retribution; and, if he see others punished or acquitted, that the ground of it should be manifested to him, that he may see the justice of it. That there should be some judicial proceeding in which that should take place, seems absolutely necessary, in order to a proper manifestation of the grounds of the subject’s reward or punishment, and a display of the justice of his judge to his own conscience; which must be if the subject be dealt with as a rational moral agent.
§ 2. Hence it is of necessity, that every one of mankind must be the subject of such a dispensation of God towards him, which may fitly be called an appearing before the judgment-seat of God. And it is most reasonable to suppose, that this judicial proceeding will not be secret; that each individual will not be judged so, that the transaction with respect to him will be out of the sight and knowledge of all others; but that truth and righteousness will
be made visibly to take place, after a prevalence of wrong, wickedness, and confusion, in the violations of a divine law, which was public, and the law of their union and
§ 3. Reasonable creatures are the eye of the world; they are capable of beholding the beauty and excellency of the Creator’s workmanship, and those displays of himself, which he has made in his works: and therefore it is requisite, that the beauty and excellency of the world, as God hath constituted it, should not be hid or kept secret. But the beauty of God’s constitution of the world, consists mainly, without doubt, in the intelligent part of the world, which is the head and end of all the rest, et instar omnium. But the beauty and order of God’s constitution of this, consists chiefly in his moral regulation of it. Now, therefore, since God has made the beauty and regularity of the natural world so publicly visible to all; it is much more requisite, that the moral beauty and regularity of his disposals in the intelligent world, should be publicly visible. For the beauty of God’s works consists a thousand times more in this, than in the other. It is reasonable to suppose, that these will be as publicly visible as the brightness and beautiful order and motions of the heavenly bodies, and the regular successions of the various seasons of the year, and the beauties of nature in the air and on the face of the earth. The moral deformity and confusion of the world, is most public; it stands forth continually in view through all ages. It is therefore fit, that the rectifying of this deformity and disorder, and the bringing of light out of darkness, should also be made publicly visible to those creatures, that are made to be the eye of the creation, to behold its beauty, and the glory of the Creator in it. God has given man a nature, which, if it be under the influence of true virtue, desires above all things to behold this kind of order and beauty. When man sees a great and horrid crime committed, as some nefarious act of injustice, cruelty, &c. the nature of the reasonable creature has something in it, which desires and makes it requisite, that he should see justice done, and right take place, with respect to such an act. The mind or heart, as it were, fails in such a case, if it neither sees this, nor hopes to see it.
§ 4. If it be requisite that judgment should be public, and that many should stand together before the judgment-seat; on the same account, it will appear most reasonable to suppose, that the whole world should appear together in one great assembly, before the judgment-seat. The whole world is one commonwealth and kingdom, all made of one blood, all under one moral head, one law, and one government; and all parts of it are joined in communication one with another. All are sinners, and yet God appears placable to all, &c. All dwell in one habitation, viz. this earth, under the same roof of the visible heavens, having the same sun to enlighten them, &c. Besides, many of the causes and controversies to be decided by the Supreme Judge of the world, are of the most public nature; as causes between princes and heads of great kingdoms and monarchies, and their people; and causes between one nation and another. Yea, there are many causes which the Supreme Judge must bring to an issue, wherein the greater part of the world is concerned. And when the cause and controversy between these two is judged, it is requisite that both parties should appear together before the judgment-seat. The Roman emperors had to do with other nations that were without the limits of the empire, to the utmost ends of the earth; as with the Scythians, the Persians, the Arabians, the Indians, the Chinese, the Germans, Cimbrians, and Africans. So that it is requisite, when they appear to be judged, that not only the people of the Roman empire should appear with them, but also those other nations. Thus, all the nations of Europe have dealings one with another continually; and these European nations have some dealings with almost all other nations upon earth, in Asia, Africa, and America.
§ 5. It is therefore necessary, that all nations should be gathered together before the judgment-seat of the Supreme Lawgiver and Judge, that he may determine between them, and settle all things by his wise, righteous, and infallible decision. And many of the good and evil acts that are done, though the world is not properly concerned in them as a party interested, yet are public through the world. They are done in the sight of the world, and greatly draw the attention of mankind. It is fit, therefore, that they should be as publicly judged. And, it is to be observed, that the longer the world stands, the more and more communication have the different parts of it together. So that, at the end of the world, there probably will be the highest reason, in this respect, that all nations that shall then be found upon the earth, should be called together before the judgment-seat of God.
§ 6. As it is requisite, that all who dwell on the face of the earth at the same time, should appear together before the judgment-seat; so it is also requisite, that all generations that have succeeded one another, appear together. Many of the moral acts, both good and bad, not only are public in this respect, that they are known over great part of the race of the earth, in or near the time of them; but also they are made public to all following generations, by tradition and history. And if the actions of one generation be not visible to all, yet the actions of one generation are very visible to the generation immediately following, and theirs to the next; and so, all, in this sense, are very visible one to another. And as all nations of the world are morally concerned one with another, though not so as each one immediately concerned with every other nation; yet all are mutually concerned by concatenation. One nation is concerned with the next, and that with the next, and so on: so that there is need that all should appear together to be judged.
§ 7. All generations of men, from the beginning to the end of the world, are morally concerned one with another. The first generation is concerned with the next, and that with the next, and so on to the end of the world. Therefore it is requisite that all should appear together to be judged. Parents may injure their children, and children may injure their parents; and so they are two parties in one cause which must be decided by the Supreme Judge. Therefore it is needful, that they, as parties, should appear together, when their cause is judged. Parents and children, or a younger generation and an older, may be accessary to each other’s crimes, or united in each other’s virtuous deeds; and therefore it is requisite that they should be judged together. Yea, the present generation may become accessary to an injury committed by their ancestors ages ago. For, in many things, they stand in the stead of those ancestors, and act for them, and have power to continue the injury, or to remove it.
§ 8. Posterity is concerned in the actions of their ancestors or predecessors, in families, nations, and most communities of men, as standing in some respect in their stead. And some particular persons may injure, not only a great part of the world contemporary with them, but may injure and undo all future generations of many individuals, families, or larger communities. So that men who live now, may have an action against those who lived a thousand years ago; or there may be a cause which needs to be decided by the Judge of the world, between some of the present generation, and some who lived a thousand years ago. Princes who, by rapine and cruelty, ruin nations, are answerable for the poverty, slavery, and misery of the posterity of those nations. So, as to those who broach and establish opinions and principles, which tend to the overthrow of virtue, and propagation of vice, and are contrary to the common rights and privileges of mankind. Thus, Mahomet has injured all succeeding posterity, and is answerable, at least in a degree, for the ruin of the virtue of his followers in many respects, and for the rapine, violence, and terrible devastations which his followers have been guilty of toward the nations of the world, and to which they have been instigated by the principles which he taught them. And, whoever they were, who first drew away men from the true religion, and introduced and established idolatry, they have injured all nations that have to this day partaken of the infection.
§ 9. In like manner, persons, by their virtue, may be great benefactors to mankind, through all succeeding generations. Without doubt, the apostle Paul, and others who assisted him, and following generations, may properly become the subjects of a judicial proceeding, with respect
§ 10. The end of the divine judgment is the manifestation of the divine justice: and how fit is it, that the justice of the universal and supreme Head and Judge of all mankind, in governing his kingdom, should be most publicly manifested, and exhibited to his whole kingdom! This doctrine of the day of judgment, exceedingly becomes the universal moral Head of the world, who rules through all generations.
§ 11. If there shall ever come a time, wherein the Lawgiver and Judge of the world will publicly regulate the moral state of all generations, the end of the world, when there shall be a final period to all farther probation, seems to be a proper time for it. If ever, by divine wisdom and righteousness, there be brought about a righteous, holy, and glorious issue of the confused state of the world, it will be, when this world shall have come to an end. As the proper time for judging a particular person, is, when the probationary state of that person is at an end; so the proper time for the public judgment of the world, is, when the probationary world comes to an end.
§ 12. There is all reason to think, that the wicked will hereafter be punished together, having a place of punishment assigned for them, where they shall suffer divine vengeance in sight of one another; and that the righteous will also be rewarded together. If so, it is most requisite that their judgment should be together; that they might understand the ground and reason of the punishment, and of that reward, which they shall see in each other.
§ 13. It is most agreeable to reason, that there is a future state of rewards and punishments, wherein God will reward and make happy good men, and make wicked men miserable. And if there be a future state of happiness to God’s favourites, it is rational to suppose, that this should be eternal: because, otherwise, God’s greatest favourites, to whom he gives the greatest rewards in another world, would, in one respect, have most to torment them; to wit, the dreadful and eternal end of that sweet happiness. The sweeter and more happy life is, the more terrible are death and the thoughts and expectations of it. It is not likely that God would add such a sting to the sweetest enjoyments and rewards of his greatest favourites. It is rational, therefore, to suppose, that the life he gives them after death, is life eternal; life that is not to come to an end by another worse death, consisting not only in the destruction of the body, but the abolition of the soul. God has not made them like the brutes, who cannot contemplate futurity, and therefore have no allay to present enjoyment by the prospect of an end by death. And if it be so, that there be an eternal state of happiness in another world, set before us to be sought after; then, how rational are the Christian doctrine and precepts, of placing our affections on heavenly objects; of weanedness from the world; of behaving as pilgrims and strangers on the earth; of not laying up treasure on the earth, but in heaven; of selling all for the kingdom of heaven; of not looking at the things which are seen, which are temporal, but at the things which are not seen, which are eternal! Hence, also, the reasonableness of the Christian precepts of patience under sufferings, seeing these afflictions are but for a moment, in comparison with the duration of the future weight of glory.
§ 14. The doctrine of the gospel concerning an invisible world, to which good men are to be transferred, and where they are to have their inheritance and fixed abode, is most rational on this account, that this visible world is corruptible in its own nature. Such is the nature and constitution of it, that it must come to an end. And it is unreasonable to suppose, that the Creator would leave it gradually to perish, languishing in a decayed, broken, miserable state, through thousands of ages, gradually growing more and more wretched, before it is quite destroyed. Therefore, it is reasonable to suppose, that there will be a time wherein its Creator will immediately interpose, to put the world to an end, and destroy it suddenly. And at that time, all the living inhabitants of the world, that are not taken from it and translated to some other abode, must perish, and be destroyed in a very awful manner, by the immediate hand of God, with most inexpressible manifestations of his mighty power and great majesty. And who can believe, that at that time, when God in this manner immediately interposes, he will make no distinction between the virtuous and his enemies? that this awful destruction and wrath shall come upon all alike? There will be no necessity of it from the course of nature. For at that time, by the supposition God will put an end to the course of nature. God will immediately and miraculously interpose. The whole affair shall be miraculous, and by God’s immediate hand; and therefore, a miraculous deliverance of the good will not be at all beside God’s manner of operation at this time. He can as easily, and, without departing any more from the stated course of things, miraculously deliver the virtuous, as he can miraculously destroy the wicked.
§ 15. Therefore we may well suppose, that at that time, when God is about to put an end to the frame of this visible universe, the virtuous will be translated into some other world, beyond the limits of the visible one. And if God designs thus to deal with all the good that shall be found alive on the earth at that time, how rational is it to suppose, that he deals in like manner with the good in all generations? That they are all translated into that distant invisible world? Without doubt, the world into which God will receive his favourites, when this corruptible world shall perish, shall be incorruptible. He will not translate them from one corruptible world to another. He will not save them from one world that is to perish, to carry them to another world that is to perish. Therefore, they shall be immortal, and have eternal life; and, doubtless, that world will be unspeakably better than this, and free from all that destruction, that fleeting, fading, perishing, empty nature, that attends all the things of this world; and their bodies shall be immortal, and as secure from perishing as the world is to which they are translated.
§ 16. This makes it most reasonable to suppose, that good men, in all ages, are translated to that world. For why should so vast a difference be made, between the virtuous that shall be of the last generation, and the virtuous of all preceding generations? Seeing there is a far distant and invisible world provided for some of the virtuous inhabitants of this world, it is reasonable to suppose, that all the good shall have their habitation and inheritance together there, as one society, partaking of the same reward: as they were of the same race of mankind, and loved and served God, and followed him in the same state here below, in the performance of the same duties, the same work, and under like trials and difficulties.
§ 17. It is also, hence, rational to suppose, that there should be a resurrection of the bodies of the saints of all past generations. For, from what has been observed before, the bodies of the saints of the last generation will be preserved from perishing with the world, and will be translated. And, doubtless, if all the good of all generations are to have a like reward, and are to dwell together in the same world in one society, they shall be in a like state, partaking of a like reward.
§ 18. The reasonableness of the doctrine of the resurrection will appear, if we suppose, that union with a body is the most rational state of perfection of the human soul: which may be argued from the consideration, that this was the condition in which the human soul was created at first; and that its separation from the body is no improvement of its condition, being an alteration brought on by sin, and was inflicted under the notion of evil, and
expressly as punishment, upon the forfeiture of a privilege. From whence we must conclude, that the former state of union to the body, was a better state than the disunion which was threatened. Sin introduced that death that consists in the separation of body and soul. The state of innocency was embodied: the state of guilt was disembodied.
Winder’s History of Knowledge, p. 59, 60.
The miracles of Jesus not counterfeited by his enemies, and superior to those under the Old Testament.
§ 1. it adds to the evidence which is given to the truth of Christianity by the multitude of miracles wrought by Christ, his apostles and followers in the first century, that there were no pretences of inspiration, or miracles, among the Jews (at least none worth notice) in Judea, or any other part of the world. If all that multitude, and that long-continued series of miracles, recorded to be wrought in confirmation of Christianity, were fictions, vain pretences, or enthusiastic imaginations; why were there no pretences or imaginations of the same sort, on the other side, among the Jews, in opposition to these? Those of the Jews that were opposed to Christianity, were vastly the greater part of the nation. And they had as high an opinion of the honourableness of those gifts of prophecy and miracles, as Christians. They had as much in their notions and tempers, to lead them to a fondness for the claim of such an honour to their party. They were exceedingly proud of their special relation to God, and of their high privilege as the peculiar favourites of heaven; and, in this respect, were exalted far above all the world: which is a temper of mind, (as we see abundantly,) above all others, leading men to pretences of this nature.
§ 2. There could be nothing peculiar in the constitution of the first Christians, tending to enthusiasm, beyond the rest of the Jews: for they were of the same blood, the same, race and nation. Nor could it be because they wanted zeal against Christianity, and a desire to oppose and destroy it; or wanted envy and virulent opposition of mind to any pretences in the Christians to excel them in the favour of God, or excellency of any gifts or privileges whatsoever. They had such zeal and such envy, even to madness and fury.
§ 3. The true reason, therefore, why so vast a multitude of miracles were said, and believed, to be openly wrought among Christians for so long a time, even for a whole age, and none among the Jews, must be, that such was the state of things in that age, that it was not possible to palm false pretences of such a kind upon the world; and that those who were most elated with pride, and most ambitious of such an honour, could see no hope of succeeding in any such pretences; and because the Christians indeed were inspired, and were enabled to work miracles, and did work them, as was pretended and believed, in great multitudes, and this continually for so long a time. But God never favoured their adversaries with such a privilege.
§ 4. When Moses objected ( See Kidder’s Demonstration, part ii. p. 5.
§ 5. Moses tells Pharaoh,
§ 6. Again, when Korah and his company charged Moses and Aaron with taking too much upon them, Moses says,
§ 7. Moses speaks of God’s stilling the tempest in Egypt, and causing the thunder and hail to cease, as that which will convince Pharaoh, that the earth was the Lord’s,
§ 8. Abraham’s conquering the four kings and their armies, with his armed servants and confederates, greatly affected Melchisedek, king of Salem, and convinced him, that Abraham was God’s chosen friend; chosen, that he and his posterity might be blessed as God’s people. But what is this to Jesus’s conquering the world in its greatest strength; and, when united under that, which by the prophet
§ 9. Christ’s victory over the false gods of the nations, in this conquest, was far more conspicuous, as the opposition was to them; the strife was more directly with them; the thing professedly sought and aimed at by Christ in the conflict, was the utter destruction of these false gods, the entire rooting of them out, and the abolition of their worship out of the world: and such a victory was obtained; those false gods were forsaken, their oracles silenced, their temples destroyed, their images every where burnt, and their remembrance made to cease; so that now, for many ages, they have not been remembered, any otherwise, than as instances of the great blindness and folly of their votaries.
§ 10. How often are the miracles wrought in Egypt spoken of as clear evidences, that he that wrought them, was the Supreme God, and the only true God;
§ 11. The work of Gideon in conquering the Midianites and the multitudes that were joined with them, by three hundred men, with the light of lamps and sound of trumpets, is celebrated as a great work of God’s power,
Observations on the Scriptures; their authority and necessity.
§ 1. some may ask, why the Scripture expresses things so unintelligibly? It tells us of Christ’s living in us, of our being united to him, of being the same spirit, and uses many other such like expressions. Why doth it not call directly by their intelligible names, those things that lie hid under these expressions? I answer, Then we should have a hundred pages to express what is implied in these words, “ye are the temple of the Holy Ghost;” neither would it after all be understood by the one fourth part of mankind. Whereas, as it is expressed, it serves as well to practice, if we will believe what God says, that, some way or other, we are inhabited by the Holy Ghost as a temple, and therefore we ought to keep ourselves holy and pure. And we are united to Christ as much as members are to the head; and therefore ought to rejoice, seeing we know that this union proceeds from his love to us; and that the effects of it are joy, happiness, spiritual and eternal life, &c. By such similitudes, a vast volume is represented to our minds in three words; and things that we are not able to behold directly, are presented before us in lively pictures.
§ 2. There is a strange and unaccountable kind of enchantment, if I may so speak, in scripture history, which although it is destitute of all rhetorical ornaments, makes it vastly more pleasant, agreeable, easy, and natural than any other history whatever. It shines bright with the amiable simplicity of truth. There is something in the relation, that, at the same time, very much pleases and engages the reader, and evidences the truth of the fact. It is impossible to tell fully what I mean, to any that have not taken notice of it before. One reason doubtless is this: The Scripture sets forth things just as they happened, with the minute circumstances of time, place, situation, gesture, habit, &c. in such a natural method, that we seem to be actually present; and we insensibly fancy, not that we are readers, but spectators, yea, actors in the business. These little circumstances wonderfully help to brighten the ideas of the more principal parts of the history. And, although the Scripture goes beyond other histories, in mentioning such circumstances; yet no circumstances are mentioned, but those that wonderfully brighten the whole. So the story is told very fully, and without in the least crowding things together, before one has fully taken up what was last related; and yet told in much less room than any one else could tell it. Notwithstanding the minute circumstances mentioned, which other historians leave out, it leads along our ideas so naturally and easily, that they seem to go neither too fast nor too slow. One seems to know as exactly how it is from the relation, as if he saw it. The mind is so led on, that sometimes we seem to have a full, large, and particular history of a long time: so that if we should shut the book immediately, without taking particular notice, we should not suppose the story had been told in half so little room; and yet a long train of ideas is communicated. The story is so narrated, that our mind, although some facts are not mentioned, yet naturally traces the whole transaction. And although it be thus skilfully contrived, yet things are told in such a simple, plain manner, that the least child can understand them. This is a perfection in the sacred writers, which no other authors can equal.
§ 3. It is an argument with me, that the world is not yet very near its end, that the church has made no greater progress in understanding the mysteries of the Scriptures. The Scriptures, in all their parts, were made for the use of the church here on earth; and it seems reasonable to suppose that God will, by degrees, unveil their meaning to his church. It was made mysterious, in many places having great difficulties, that his people might have exercise for their pious wisdom and study, and that his church might make progress in the understanding of it, as the philosophical world makes progress in the understanding of the book of nature, and in unfolding its mysteries. A divine wisdom appears in ordering it thus. How much better is it to have divine truth and light break forth in this way, than it would have been, to have had it shine at once to every one, without any labour or industry of the understanding? It would be less delightful, and less prized and admired, and would have had vastly less influence on men’s hearts, and would have been less to the glory of God.
§ 4. It seems to be evident, that the church is not as yet arrived to that perfection in understanding the Scripture, which we can imagine is the highest that God ever intended the church should come to. There are a multitude of things in the Old Testament, which the church then did not understand, but were reserved to be unfolded in the Christian church, such as most of their types, and shadows, and prophecies, which make up the greatest part of the Old Testament. So I believe there are now many truths that remain to be discovered by the church, in the glorious times that are approaching.
§ 5. Another thing from which we may draw the same conclusion, is, that it is the manner of God, to keep his church on earth in hope of a still more glorious state: and so their prayers are enlivened, when they pray that the interest of religion may be promoted, and God’s kingdom may come. God kept the church, under the Old Testament, in hope of the times of the Messiah. The disciples of Christ were kept in hope of the conversion of the Roman empire, which was effected about three hundred years after. But it seems to me, not likely, that the church, from that time, should have no more to hope for from God’s word, no higher advancement, till the consummation of all things. Indeed, there will be a great but short apostacy, a little before the end of the world; but then, it is probable, the thing that the church will hope and long for, will be Christ’s last coming, to advance his church to its highest and its everlasting glory; for that will then appear to be the only remedy: for the church will expect no more from the clear light and truth which will have been so gloriously displayed already, under the millennium. Another end of thus keeping his church in hope is, to quicken and enliven their endeavours to propagate religion, and to advance the kingdom of Jesus. It is a great encouragement to such endeavours, to think, that such times are coming, wherein Christianity shall prevail over all enemies. And it would be a great discouragement to the labours of nations, or pious magistrates and divines, to endeavour to advance Christ’s kingdom, if they understood that it was not to be advanced. And indeed, the keeping alive such hopes in the church, has a tendency to enliven all piety and religion in the general, amongst God’s people.
§ 6. When we inquire, whether or no we have scripture grounds for any doctrine, the question is, Whether or no the Scripture exhibits it any way to the eye of the mind, or
§ 7. The greatest part of Christians were very early agreed what books were canonical, and to be looked upon as the rule of their faith. It is impossible, in the nature of things, but some churches must receive the books long after others, as they lay at a greater distance from the places where they were written, or had less convenience of communication with them. Besides, as Christianity, for a long time, laboured under the disadvantages of continual persecution, no general councils could be convened, and so there could be no public notification of universal agreement in this matter. But notwithstanding all these things, it is yet discoverable, that, as soon as can be supposed, after the writing the books, the Christians, in all countries, remarkably agreed in receiving them as canonical.
§ 8. Several of the first writers of Christianity, have left us, in their works, catalogues of the sacred books of the New Testament, which, though made in countries at a vast distance from each other, do very little differ. Great were the pains and care of those early Christians, to be well assured what were the genuine writings of the apostles, and to distinguish them from all pretended revelations of designing men, and the forgeries they published under sacred titles. Thus, when a presbyter of Asia had published a spurious piece, under the name of Paul, he was immediately convicted, and notice of the forgery was soon conveyed to Carthage and the churches of Africa.
§9. Hence it follows, that the primitive Christians are proper judges to determine what book is canonical, and what not. For nothing can be more absurd than to suppose, in those early ages, an agreement so universal, without good and solid foundation: or, in other words, it is next to impossible, either that so great a number of men should agree in a cheat, or be imposed upon by a cheat. But there are some particular circumstances that make the
inference more clear as to the Christian books, than others; such as, the prodigious esteem the books at first were received with; the constant use that was made of them in their religious assemblies; the translations made of them very early into other languages, &c.
See Jones’s canon of the New Testament, part i. chap. 5.
§ 10. The omission of a book in some one or two particular catalogues, cannot, with any reason, be urged against its canonical authority, if it be found in all, or most of the others, and any good reason can be assigned for the omission, where it occurs. Thus, for instance, the Revelation is omitted, either perhaps because it was not known to the author, or its credit was not sufficiently established in the country where he lived; or perhaps, which may be as probable as the other, because it being so full of mysteries, few or none were judged proper or able to read it to any purpose. This was certainly the case in England: this book being, for this reason, omitted in the public calendar for reading the Scriptures, though it be received into the canon. If, therefore, these, or any such good reasons, can be assigned for the omission of a book in a particular catalogue, it will be very unfair to infer that such book is apocryphal, especially when it is to be found in many or most other catalogues.
§ 11. The catalogues drawn up by Athanasius, bishop of Alexandria, (A. D. 315,) by Epiphanius, bishop of Salamis, (A. D. 370,) by Jerome, of Dalmatia, (A. D. 382,) by Ruffin, presbyter of Aquilegium, (A. D. 390,) by Augustine, bishop of Hippo, (A. D. 394,) by forty-four bishops, assembled in the 3d council of Carthage, (A. D. 416,) were perfectly the same with ours now received.
See Jones’s canon of the New Testament, part i. chap. 8.
§ 12. It is exceedingly natural to suppose, that these two things together, would soon lead the apostles to write some history of the acts, and doctrine, and sufferings of Christ, their great Lord, and the head of the Christian church; viz. first, Their unavoidable experience of the need of such a thing; and, secondly, The example of the penmen of the Old Testament, in writing the history of Abraham, Moses, David, Solomon, and others, whose persons and actions they esteemed of vastly less importance than those of the Son of God, who was greater than Jonas, or David, or Solomon, or Moses, or Abraham.
§ 13. It is a great argument, that there were some genuine gospels, or authentic histories of Christ’s life and death, that the Christian church had under the name of gospels, that there were such a multitude of forged fabulous accounts, or histories, of Christ, all under the same name of gospels. These fictions are evidently counterfeits or imitations of something that was looked on by all as true and undoubted. And, that there should be such a multitude of counterfeits and imitations of these gospels, shows not only that there were genuine gospels, but also shows the great value and importance of these genuine gospels, and the high repute they had in the Christian churches. Mr. Jones mentions the following spurious gospels, now not extant, mentioned by the writers of the primitive church: By the writers of the second century, the gospel of Judas Iscariot; the gospel of Truth; the gospel of the Egyptians; the gospel of Valentinus; the gospel of Marcion. By writers of the third century, the gospel of the Twelve Apostles; the gospel of Basilides; the gospel of Thomas; the gospel of Matthias. By writers of the fourth century, the gospel of Scythianus; the gospel of Bartholomew; the gospel of Apelles; the gospel of Lucianus; the gospel of Hesychius; the gospel of Perfection; the gospel of Eve; the gospel of Philip; the gospel of the Ebionites; the gospel of Jude; the gospel of the Encratites; the gospel of Cerinthus; the gospel of Merinthus; the gospel of Thaddeus; the gospel of Barnabas; the gospel of Andrew. And some he mentions besides, that are now extant; as, the gospel of our Saviour’s infancy; the gospel of Nicodemus.
§ 14. Public societies cannot be maintained without trials and witnesses: and if witnesses are not firmly persuaded, that he who holds the supreme power over them, is omniscient, just, and powerful, and will revenge falsehood, there will be no dependence on their oaths, or most solemn declarations. God therefore must be the supreme magistrate; society depends absolutely on him; and all kingdoms and communities are but provinces of his universal kingdom, who is King of kings, Lord of lords, and Judge of judges. Thus, as mankind cannot subsist out of society, nor society itself subsist without religion; I mean, without faith in the infinite power, wisdom, and justice of God, and a judgment to come; religion cannot be a falsehood. It is not credible, that all the happiness of mankind, the whole civil world, and peace, safety, justice, and truth itself, should have nothing to stand on but a lie: it is not to be supposed that God would give the world no other foundation. So that religion is absolutely necessary, and must have some sure foundation. But there can be no good, sure foundation of religion, without mankind having a right idea of God, and some sure and clear knowledge of him, and of our dependence on him. Lord Shaftesbury himself owns, that wrong ideas of God will hurt society as much, if not more, than ignorance of him can do.
§ 15. Now, the question is, “Whether nature and reason alone can give us a right idea of God, and are sufficient to establish among mankind a clear and sure knowledge of his nature, and the relation we stand in to him, and his concern with us? It may well be questioned, whether any man hath this from the mere light of nature. Nothing can seem more strange, than that the wisest and most sagacious of all men, I mean the philosophers, should have searched
with all imaginable candour and anxiety for this, and searched in vain, if the light of nature alone is sufficient to give it to, and establish it among, mankind in general.” There never was a man known or heard of, who had an idea of God, without being taught it. Whole
§ 16. It is one thing, to work out a demonstration of a point, when once it is proposed; and another, to strike upon the point itself. I cannot tell whether any man would have considered the works of creation as effects, if he had never been told they had a cause. We know very well, that, even after the being of such a cause was much talked of in the world, and believed by the generality of mankind; yet many and great philosophers held the world to be eternal; and others ascribed, what we call the works of creation, to an eternal series of causes. If the most sagacious of the philosophers were capable of doing this, after hearing so much of a first cause and a creation, what would they have done, and what would the gross of mankind, who are inattentive and ignorant, have thought of the matter, if nothing had been taught concerning God and the origin of things; but every single man left solely to such intimation as his own senses and reason could have given him? We find, the earlier ages of the world did not trouble themselves about the question, whether the being of God could be proved by reason; but either never inquired into the matter, or took their opinions, upon that head, merely from tradition. But, allowing that every man is able to demonstrate to himself, that the world, and all things contained therein, are effects, and had a beginning, which I take to be a most absurd supposition, and look upon it to be almost impossible for unassisted reason to go so far; yet, if effects are to be ascribed to similar causes, and a good and wise effect must suppose a good and wise cause, by the same way of reasoning, all the evil and irregularity in the world must be attributed to an evil and unwise cause. So that either the first cause must be both good and evil, wise and foolish, or else there must be two first causes, an evil and irrational, as well as a good and wise principle. Thus, man left to himself, would be apt to reason, ” If the cause and the effects are similar and conformable, matter must have a material cause; there being nothing more impossible for us to conceive, than how matter should be produced by spirit, or any thing else but matter.” The best reasoner in the world, endeavouring to find out the causes of things, by the things themselves, might be led into the grossest errors and contradictions, and find himself, at the end, in extreme want of an instructor.
§ 17. In all countries we are acquainted with, knowledge bears an exact proportion to instruction. Why does the learned and well educated reason better than the mere citizen? why the citizen better than the boor? why the English boor better than the Spanish? why the Spanish better than the Moorish? why the Moorish better than the Negro? and why he better than the Hottentot? If, then, reason is found to go hand in hand, and step by step, with education; what would be the consequence, if there were no education? There is no fallacy more gross, than to imagine reason, utterly untaught and undisciplined, capable of the same attainments in knowledge, as reason well refined and instructed: or to suppose, that reason can as easily find in itself principles to argue from, as draw the consequences, when once they are found; I mean, especially in respect to objects not perceivable by our senses. In ordinary articles of knowledge, our senses and experience furnish reason with ideas and principles to work on: continual conferences and debates give it exercise in such matters; and that improves its vigour and activity. But, in respect to God, it can have no right idea nor axiom to set out with, till he is pleased to reveal it.
§ 18. What instance can be mentioned, from any history, of any one nation under the sun, that emerged from atheism or idolatry, into the knowledge or adoration of the one true God, without the assistance of revelation? The Americans, the Africans, the Tartars, and the ingenious Chinese, have had time enough, one would think, to find out the true and right idea of God; and yet, after above five thousand years’ improvements, and the full exercise of reason, they have, at this day, got no further in their progress towards the true religion, than to the worship of stocks and stones and devils. How many thousand years must be allowed to these nations, to reason themselves into the true religion? What the light of nature and reason could do to investigate the knowledge of God, is best seen by what they have already done. We cannot argue more convincingly on any foundation, than that of known and incontestable facts.
§ 19. Le Compte and Duhald assure us, the Chinese, after offering largely to their gods, and being disappointed of their assistance, sometimes sue them for damages, and obtain decrees against them from the Mandarin. This ingenious people, when their houses are on fire, to the imminent peril of their wooden gods, hold them to the flames, in hopes of extinguishing them by it. The Tyrians were a wise people; and therefore, when Alexander laid siege to their city, they chained Apollo to Hercules, to prevent his giving them the slip.
§ 20. Revenge and self-murder were not only tolerated, but esteemed heroic, by the best of the heathen. I know not, in all profane history, six more illustrious characters, than those of Lycurgus, Timoleon, Cicero, Cato Uticensis, Brutus, and Germanicus. The first encouraged tricking and stealing, by an express law. The second, upon principle, murdered his own brother. Cicero, with all his fine talk about religion and virtue, had very little of either; as may appear by what he says, (I think it is in a letter to Atticus,) on the death of his daughter Tullia, “I hate the very gods, who hitherto have been so profuse in their favours to me;” and by deserting his friends and his country, and turning a servile flatterer to Caesar. Brutus concludes all his mighty heroism with this exclamation: “Virtue, I have pursued thee in vain, and found thee to be but an empty name;” and then kills himself. Cato’s virtue was not strong enough to hinder his turning a public robber and oppressor; (witness his Cyprian expedition;) nor to bear up against the calamities of life: and so he stabbed himself, and ran away, like a coward, from his country and the world. Germanicus, who exceeded all men in his natural sweetness of temper, at the approach of death, called his friends about him, and spent his last moments in pressing them to take revenge of Piso and Plancina, for poisoning or bewitching him; in directing them how this might be best done; and in receiving their oaths for the performance of his request. His sense of religion he thus expressed on that occasion: “Had I died by the decree of fate, I should have had just cause of resentment against the gods, for hurrying me away from my parents, my wife and my children, in the flower of my youth, by an untimely death.”
§ 21. Socrates, Plato, and Cicero, who were more inclined to the belief of a future existence, than the other philosophers, plead for it with arguments of no force: speak of it with the utmost uncertainty; and therefore, are afraid to found their system of duty and virtue on the expectation of it. Their notions of morality were of a piece with their religion, and had little else for a foundation than vain-glory. Tully, in his treatise of Friendship,
says, that virtue proposes glory as its end, and hath no other reward. Accordingly, he maintains, that wars undertaken for glory, are not unlawful, provided they are carried on without the usual cruelty. Diogenes, and the sect of the Cynics, held, that parents have a right to sacrifice and eat their children; and that there is nothing shameful in committing the grossest acts of lewdness publicly, and before the faces of mankind. The virtuous sentiments discovered by the philosophers on some
occasions, will neither palliate these execrable principles, nor suffer us to think those who could abet them, fit instructors for mankind. Zeno, Cleombrotus, and Menippus, committed murder on themselves: the last, because he had lost a considerable sum of money, which, as he was an usurer, went a little too near his heart. That I do not charge the philosophers with worse principles and practices, than they themselves maintain, and their own pagan historians ascribe to them, any one may satisfy
himself, who will consult Diogenes,
§ 22. Thus, it is plain, whether we consider what the human understanding could do, or what it actually did, that it could not have attained to a sufficient knowledge of God, without revelation; so that the demonstration brought in favour of some religion, ends in a demonstration of the revealed. When we attentively consider the nature of man, we find it necessary he should have some religion. When we consider the nature of God, we must conclude he never would have made a falsehood necessary to the happiness of his rational creatures; and that therefore there must be a true religion. And when we consider, that, by our natural faculties, it is extremely difficult to arrive at a right idea of God, till he reveals it to us; that all the Gentile world hath run into the grossest theological errors, and, in consequence of these, into the most enormous customs and crimes; and that no legislator ever founded his scheme of civil government on any supposed religious dictates of nature, but always on some real or pretended revelations: we cannot help ascribing all the true religion in the world to divine instruction; and all the frightful variety of religious errors to human invention, and to that dark and degenerate nature, by the imaginary light of which, deists suppose the right idea of God may be easily and universally discovered.
§ 23. Socrates, who never travelled out of Greece, had nothing to erect a scheme of religion or morality on, but the scattered fragments of truth, handed down from time immemorial among his countrymen, or imported by Pythagoras, Thales, and others, who had been in Egypt and the East. These he picked out from a huge heap of absurdities and errors, under which they were buried; and, by the help of a most prodigious capacity, laying them together, comparing them with the nature of things, and drawing consequences from them, he found reason to question the soundness of the Grecian theology and morality. But this is all the length he seems to have gone. He reasoned extremely well against the prevailing errors of his time; but was able to form no system of religion or morality. This was a work above the strength of his nature, and the lights he enjoyed. He taught his disciples to worship the gods, and to ground the distinction between right and wrong on the laws of their country; in the latter of which he followed the saying of his master Archelaus, who taught, that what is just or dishonest, is defined by law, not by nature.
§ 24. The notions of Plato concerning the divine nature, were infinitely more sublime and nearer the truth, than those of his master Socrates. He did not content himself merely with removing errors: he ventured on a system; and maintained, that virtue is a science, and that God is the object and source of duty; that there is but one God, the fountain of all being, and superior to all essence; that he hath a Son, called The World; that there is a judgment to come by which the just who have suffered in this life, shall be recompensed in the other, and the wicked punished eternally; that God is omnipresent; and consequently, that the wicked, if he were to dive into the deepest caverns of the earth, or should get wings, and fly into the heavens, would not be able to escape from him; that man is formed in the image of God; and that, in order to establish laws and government, relations made by true traditions and ancient oracles are to be consulted. These points, so much insisted on by Plato, are far from being the growth of Greece, or his own invention, but derived from Eastern traditions, which we know he travelled for, at least as far as Egypt. He was wiser than his teacher, (who was a much greater man,) because his lights were better: but, as they were not sufficient, he ran into great errors, speaking plainly as if he believed in a plurality of gods; making goods, women, and children, common, &c.
§ 25. The natural faculties of men, in all nations, are alike; and did nature itself furnish all men with the means and materials of knowledge, philosophy need never turn traveller, either in order to her own improvement, or to the communication of her lights to the world. How came it to pass that Scythia did not produce so many, so great philosophers, as Greece? I think it very evident, that the great difference between these countries as to learning and instruction, arose from this: the latter had the benefit of commerce with the Phoenicians, from whence they came by the knowledge of letters, and probably of navigation; and with the Egyptians, from whom they learned the greater part of their theology, policy, arts, and sciences. Such advantages the Scythians wanted; and therefore, although their natural talents were as good as those of the Grecians, they were not able to make any improvements in philosophy. Why are the Asiatic Scythians at this day as ignorant as ever, while the European Scythians are little inferior to the other nations of Europe in arts and politeness? And how does it come to pass, that we, at this day, take upon us to approve the philosophy of Socrates and Plato, rather than that of Epicurus and Aristippus? The Grecians were divided in this matter; some followed the notions of the former, and others those of the latter. Why did not reason put the matter out of question in those times, or at least immediately after? The infinite contradictions and uncertainties among the ancient philosophers produced the sects of the sceptics. In respect to religion, Socrates and Plato either were, or pretended to be, sceptics, beating down the absurd notions of others, but seldom building up any thing of their own; or, when they did, building on mere conjectures, or arguments suspected by themselves.
§ 26. If it be said, the finding out of truth by the light of nature, is a work of time; time hath taught the Tartars, Africans, and Americans, little or nothing of true theology or morality, even yet. Time of itself can search nothing. It was the Christian religion that opened the eyes of the polite nations of Europe, and even of the deists of this age, wherein their eyes are still open, and they have any true principles by which they are able to examine the philosophy of the ancients, and, by comparing their several opinions one with another, and with the truths derived from the Christian revelation, to decide in favour of some against the rest.
§ 27. As to the doctrine of the immortality of the soul; it is certain nothing can be more agreeable to reason, when once the doctrine is proposed and thoroughly canvassed; while, at the same time, there is no one probable opinion in the world which mankind, left entirely to themselves, would have been more unlikely to have started. Who, if he was not assured of it by good authority, would ever take it into his head to imagine, that man, who dies, and rots, and vanishes for ever, like all other animals, still exists? It is well, if this, when proposed, can be believed; but, to strike out the thought itself, is somewhat, I am afraid, too high and difficult for the capacity of men. The only natural argument of any weight, for the immortality of the soul, takes its rise from this observation, that justice is not extended to the good, nor executed upon the bad, man in this life; and that, as the Governor of the world is just, man must live hereafter to be judged. But as this only argument that can be drawn from mere reason, in order either to lead us to a discovery of our own immortality, or to support the opinion of it when once started, is founded entirely on the knowledge of God and his attributes; and as we have already seen, that such knowledge is almost unattainable by the present light of nature, the argument itself, which, before the fall, could not possibly have been thought of, is, since the fall, clogged with all the difficulties mere reason labours under, in finding out a right idea of God. And besides, this argument in itself is utterly inconclusive, on the principles of the deists of our age and nation; because they insist that virtue fully rewards, and vice fully punishes itself. It is no wonder that many heathen nations believed a future state, as they received it by tradition from their ancestors. But yet, there is this evidence that mankind had not this doctrine merely from the easy and plain dictates of reason and nature, that many did not believe it.
§ 28. Socrates, in the Phædon of Plato, says, most men were of opinion, that the soul, upon its separation from the body, is dissipated and reduced to nothing. And Tully, in his first Tusculan question, says, Pherecydes Syrus, preceptor to Pythagoras, was the first person known to the learned world, who taught the immortality of the
The wisdom of Socrates and Plato united, produce such arguments for a most favourite opinion, as they themselves are dissatisfied with, and therefore call for more than human help.
§ 29. Cicero being so fond of this opinion, that, as he says, he would rather err with Plato in holding it, than think rightly with those who deny it, poorly echoes the arguments of Plato; adds little to them himself; and, at the conclusion, in a manner giving up the point, with all the arguments brought to support it, endeavours to comfort himself and others against the approach of death, by proving death to be no evil, even supposing the soul to perish with the body. And this great philosopher, with all his knowledge, gives but one lot to the good and evil in another life. It was his opinion, If the soul is immortal, it must be happy: if it perishes with the body, it cannot be miserable. This consolation he administers alike to all men, without making any distinction, and consequently leaves moral obligation on a mere temporal footing, which, in effect, is not a whit better than downright atheism. But in his dream of Scipio, when he does not reason nor seem to inculcate any particular doctrine, he indeed introduces the elder Scipio telling the younger, by way of dream, that those who served their country, and cultivated justice and the other virtues, should go to heaven after death: but that the souls of those that had violated the laws of the gods and men, should, after leaving their bodies, be tossed about on the earth, and not return to heaven for many ages. Now, if a person of Cicero’s abilities and learning could, from the light of nature, work out no better scheme than this, which renders futurity almost useless to moral obligation, how much farther from truth and reason must we suppose the bulk of mankind to stray, if each ignorant person is to be left entirely to his own thoughts and discoveries, in respect to the future rewards of virtue, and punishments of vice?
§ 30. Thus, upon considering the extent and strength of human faculties, we have found them at present utterly incapable of attaining to any competent notion of a divine law, if left wholly to themselves. This is vastly confirmed by experience; from which it appears, that mankind, instead of being able, through a long series of ages, by the mere light of nature, to find out a right idea of God and his laws; on the contrary after having, without doubt, been well acquainted at first with both gradually, and at length almost universally, lost sight of both; insomuch, that idolatry as bad as atheism, and wickedness worse than brutality, were established for religion and law in all countries. The philosophers who lived in the most knowing countries, and sought for religion and moral truth, but sought in vain, as the wisest of them confess, render this argument still more cogent and conclusive.
§ 31. As the apostle Paul observes in the first chapter of his epistle to the Romans, men did not like to retain God in their knowledge; and, professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image like to corruptible man, and to birds, and four-footed beasts, and creeping things. Thus were their foolish hearts darkened; upon which God gave them over to a reprobate mind, and gave them up to uncleanness, to sins of all kinds, even such as were utterly against nature. St. Chrysostom, in his descant on this passage, says, “The Gentiles fell into a kind of madness, insomuch, that having deprived themselves of the light, and involved their minds in the darkness of their own thoughts, their attempt to travel towards heaven ended in a miserable shipwreck, as his must do, who, in a dark night, undertakes a voyage by sea.” Being guided by conceit, and too great an attachment to sensible things, they entered upon a wrong way; so that, still the longer they travelled, the farther they wandered from the knowledge of the true God, and right religion. The doctrine of St. Paul, concerning the blindness into which the Gentiles fell, is so confirmed by the state of religion in Africa, America, and even China, where, to this day, no advances towards the true religion have been made, that we can no longer be at a loss to judge of the insufficiency of unassisted reason, to dissipate the prejudices of the heathen world, and open their eyes to religious truths.
§ 32. The starting of a proposition is one thing, and the proof of it quite another. Every science has its proofs in the nature of things. Yet all sciences require to be taught; and those require it most, the first principles of which lie a little out of the reach of ordinary capacities. The first principles of religion, being of a high and spiritual nature, are harder to be found out than those of any other science; because the minds of men are gross and earthly, used to objects of sense; and all their depraved appetites and corrupt dispositions, which are by nature opposite to the true religion, help to increase the natural weakness of their reason, and clip the wings of their contemplation, when they endeavour, by their own strength, to soar towards God and heavenly things. No man in his, nor hardly in any other time, knew better how to catch at the evidence of divine truths discovered in the works of creation, nor had better opportunities, than Plato. Yet, with all the help he derived from foreign and domestic instruction, he finds himself on every occasion at a loss. When he speaks of God and divine matters, he relies on oracles, traditions, and revelations; and having got a little taste of this kind of instruction, is every now and then confessing his want of more, and wishing for it with the greatest anxiety. And, not thinking the traditions which he was acquainted with sufficient, he talks of a future instructor to be sent from God, to teach the world a more perfect knowledge of religious duties. “The truth is,” (says he, speaking in his first book De Legibus, concerning future rewards and punishments,) “to determine or establish any thing certain about these matters, in the midst of so many doubts and disputations, is the work of God only.” In his Phædon, one of the speakers says to Socrates concerning the immortality of the soul, “I am of the same opinion with you, that in this life, it is either absolutely impossible, or extremely difficult, to arrive at a clear knowledge in this matter.” In the apology he wrote for Socrates, he puts these words into his mouth, on the subject of reformation of manners: “You may pass the remainder of your days in sleep, or despair of finding out a sufficient expedient for this purpose, if God, in his providence, doth not send you some other instructor.” And in his Epinomis he says, “Let no man take upon him to teach, if God do not lead the way.”
§ 33. In the book De Mundo, ascribed to Aristotle, we have a remarkable passage to this effect: “It is an old tradition, almost universally received, that all things proceeded from God, and subsist through him; and that no nature is self-sufficient, or independent of God’s protection and assistance.” In his Metaphysics, he ascribes the belief of the gods, and of this, that the Deity compasses and comprehends all nature, to a traditionary habit
of speaking, handed down from the first men to after-ages. Cicero, in his treatise concerning the nature of the gods, introduces Cotta blaming those who endeavoured, by argumentation, to prove there are gods, and affirming that this only served to make the point doubtful, which, by the instructions and traditions of their forefathers, had been
§ 34. It will be further useful to observe, that the thoughts of men, with regard to any internal law, will be always mainly influenced by their sentiments concerning the chief good. Whatsoever power or force may do in respect to the outward actions of a man, nothing can oblige him to think or act, as often as he is at liberty, against what he takes to be his chief good or interest. No law, nor system of laws, can possibly answer the end and purpose of a law, till the grand question, what is the chief happiness and end of man, be determined, and so cleared up, that every man may be fully satisfied about it. Before our Saviour’s time, the world was infinitely divided on this important head. The philosophers were miserably bewildered in all their researches after the chief good. Each sect, each subdivision of a sect, had a chief good of its own, and rejected all the rest. They advanced, as Varro tells us, no fewer than 288 opinions in relation to this matter; which shows, by a strong experiment, that the light of nature was altogether unable to settle the difficulty. Every man, if left to the particular bias of his own nature, chooses out a chief good for himself, and lays the stress of all his thoughts and actions on it. Now, if the supposed chief good of any man should lead him, as it often does, to violate the laws of society, to hurt others, and act against the general good of mankind, he will be very unfit for society; and consequently, as he cannot subsist out of it, an enemy to himself.
§ 35. If Christianity came too late into the world, what is called natural religion came full as late; and there are no footsteps of natural religion, in any sense of the words, to be found at this day, but where Christianity hath been planted. In every place else, religion hath no conformity with reason or truth. So far is the light of nature from lending sufficient assistance. It is strange, that the natural light should be so clear, and yet the natural darkness so great, that in all unassisted countries the most monstrous forms of religion, derogatory to God, and prejudicial to man, should be contrived by some, and swallowed by the rest, with a most voracious credulity. I could wish most heartily, that all nations were Christians; yet, since it is otherwise, we derive this advantage from it, that we have a standing and contemporary demonstration of that which nature, left to herself, can do. Had all the world been Christians for some ages past, our present libertines would insist that Christianity had done no service to mankind; that nature could have sufficiently directed herself; and that all the stories told, either in sacred or profane history, of the idolatry and horrible forms of religion in ancient times, were forged by Christian priests, to make the world think revelation necessary, and natural reason incapable of dictating true and right notions of religion. But, as the case stands at present, we have such proofs of the insufficiency of unassisted reason in this behalf, as all the subtlety of libertines is unable to evade.
§ 36. All that the Grecians, Romans, and present Chinese, know of true religion, they were taught traditionally. As to their corrupt notions and idolatries, they were of their own invention. The Grecians, who were by far the most knowing people of the three, were as gross idolaters as the rest, till Plato’s time. He travelled into the East, and ran higher towards truth in his sentiments of religion, than others; but still worshipped the gods of his
country, and durst not speak out all he knew. However, he formed a great school, and, both through his writings and scholars, instructed his countrymen in a kind of religious philosophy, that tended much more directly and strongly to reformation of manners, than either the dictates of their own reason, or of their other philosophers. All the philosophy of the Gentile nations, excepting that of Socrates and Plato, was derived from the source of self-sufficiency. Only these two acknowledge the
blindness of human nature, and the necessity of a divine instructor. No other heathen philosopher founded his morality on any sense of religion, or ever dreamt of an inability in man to render himself happy.
From § 14 -§ 36 is chiefly out of ” Deism Revealed;” second edition.
The insufficiency of realm as a substitute for revelation.
§ 1. by reason, I mean that power or faculty an intelligent being has to judge of the truth of propositions; either immediately, by only looking on the propositions, which is judging by intuition and self-evidence; or by putting together several propositions, which are already evident by intuition, or at least whose evidence is originally derived from intuition.
Great part of Tindal’s arguing, in his Christianity as old as the Creation, proceeds on this ground, That since reason is the judge whether there be any revelation, or whether any pretended revelation be really such; therefore reason, without revelation, or undirected by revelation, must be the judge concerning each doctrine and proposition contained in that pretended revelation. This is an unreasonable way of arguing. It is as much as to say, that seeing reason is to judge of the truth of any general proposition, therefore, in all cases, reason alone, without regard to that proposition, is to judge separately and independently of each particular proposition implied in, or depending and consequent upon, that general proposition. For, whether any supposed or pretended divine revelation be indeed such, is a general proposition: and the particular truths delivered in and by it, are particular propositions implied in, and consequent on, that general one. Tindal supposes each of these truths must be judged of by themselves, independently of our judging of that general truth, that the revelation that declares them is the word of God; evidently supposing, that if each of these propositions, thus judged of particularly, cannot be found to be agreeable to reason; or if reason alone will not show the truth of them, then, that general proposition on which they depend, viz. That the word which declares them is a divine revelation, is to be rejected: which is most unreasonable, and contrary to all the rules of common sense, and of the proceeding of all mankind, in their reasoning and judging of things in all affairs whatsoever. For this is certain, that a proposition may be evidently true, or we may have good reason to receive it as true, though the particular propositions that depend upon it, and follow from it, may be such, that our reason, independent of it, cannot see the truth, or can see it to be true by no other means, than, by first establishing that other truth on which it depends. For otherwise, there is an end of all use of our reasoning powers; an end of all arguing one proposition from another; and nothing is to be judged true, but what appears true by looking on it directly and immediately, without the help of another proposition first established, on which the evidence of it depends. For therein consists all reasoning or argumentation whatsoever; viz. in discovering the truth of a proposition, whose truth does not appear to our reason immediately, or when we consider it alone, but by the help of some other proposition on which it depends.
§ 2. If this be not allowed, we must believe nothing at all, but self-evident propositions, and then we must have done with all such things as arguments; and all argumentation whatsoever, and all Tindal’s argumentations in particular, are absurd. He himself, throughout his whole book, proceeds in that very method which this principle explodes. He argues, and attempts to make evident, one proposition, by another first established. There are some general
propositions, the truth of which can be known only by reason, from whence an infinite multitude of other propositions are inferred, and reasonably and justly determined to be true, and rested in as such, on the ground of the truth of that general proposition from which they are inferred by the common consent of all mankind, being led thereto by the common and universal sense of the human
Thus, for instance, what numberless truths are known only by consequence from that general proposition, that the testimony of our senses may be depended on! The truth of numberless particular propositions, cannot be known by reason, considered independently of the testimony of our senses, and without an implicit faith in that testimony. That general truth, that the testimony of our memories is worthy of credit, can be proved only by reason; and yet, what numberless truths are there, which we know no other way, and cannot be known to be true by reason, considering the truths in themselves, or any otherwise than by testimony of our memory, and an implicit faith in this testimony! That the agreed testimony of all we see, and converse with continually, is to be credited, is a general proposition, the truth of which can be known only by reason. And yet, how infinitely numerous propositions do men receive as truth, that cannot be known to be true by reason, viewing them separately from such testimony; even all occurrences, and matters of fact, persons, things, actions, works, events, and circumstances, that we are told of in our neighbourhood, in our own country, or in any other part of the world that we have not seen ourselves!
§ 3. That the testimony of history and tradition is to be depended on, when attended with such and such credible circumstances, is a general proposition, whose truth can be known only by reason. And yet, how numberless are the particular truths concerning what has been before the present age, that cannot be known by reason, considered in themselves, and separately from this testimony, which yet are truths on which all mankind do, ever did, and ever will rely?
That the experience of mankind is to be depended on; or, that those things which the world finds to be true by experience, are worthy to be judged true; is a general proposition, of which none doubt. By what the world finds true by experience can be meant nothing else, than what is known to be true by one or other of those forementioned kinds of testimony, viz. the testimony of history and tradition; the testimony of those we see and converse with; the testimony of our memories; and the testimony of our senses. I say, all that is known by the experience of mankind, is known only by one or more of these testimonies; excepting only the existence of that idea, or those few ideas, which are at this moment present in our minds, or are the immediate objects of present consciousness. And yet, how unreasonable would it be to say, that we must first know those things to be true by reason, before we give credit to our experience of the truth of them? Not only are there innumerable truths, that are reasonably received as following from such general propositions as have been mentioned, which cannot be known by reason, if they are considered by themselves, or otherwise than as inferred from these general propositions; but also, many truths are reasonably received, and are received by the common consent of the reason of all rational persons, as undoubted truths, whose truth not only would not otherwise be discoverable by reason, but when they are discovered by their consequence from that general proposition, appear in themselves not easy, and reconcilable to reason, but difficult, incomprehensible, and their agreement with reason not understood. So that men, at least most men, are not able to explain or conceive of the manner in which they are agreeable to reason.
§ 4. Thus, for instance, it is a truth, which depends on that general proposition, that credit is to be given to the testimony of our senses, that our souls and bodies are so united, that they act on each other. But it is a truth which reason otherwise cannot discover, and, now that it is revealed by the testimony of our senses, reason cannot comprehend, that what is immaterial, and not solid nor extended, can act upon matter. Or, if any choose to say, that the soul is material, then other difficulties arise as great. For reason cannot imagine any way, that a solid mass of matter, whether at rest or in motion, should have perception, should understand, and should exert thought and volition, love, hatred, &c. And if it be said that spirit acts on matter, and matter on spirit, by an established law of the Creator, which is no other than a fixed method of his producing effects; still the manner how it is possible to be, will be inconceivable. We can have no conception of any way or manner, in which God, who is a pure Spirit, can act upon matter, and impel it
There are several things in mechanics and hydrostatics, that by the testimony of our senses are true in fact, not only that reason never first discovered before the testimony of sense declared them, but, now they are declared, are very great paradoxes, and, if proposed, would seem contrary to reason, at least to the reason of the generality of mankind, and such as are not either mathematicians, or of more than common penetration, and what they cannot reconcile to their reason. But God has given reason to the common people, to be as much their guide and rule, as he has to mathematicians and philosophers.
§ 5. Even the very existence of a sensible world, which we receive for certain from the testimony of our senses, is attended with difficulties and seeming inconsistencies with reason, which are insuperable to the reason at least of most men. For, if there be a sensible world, that world exists either in the mind only, or out of the mind, independent of its imagination or perception. If the latter, then that sensible world is some material substance, altogether diverse from the ideas we have by any of our senses as colour, or visible extension and figure, which is nothing but the quantity of colour and its various limitation, which are sensible qualities that we have by sight; and solidity, which is an idea we have by feeling; and extension and figure, which is only the quantity and limitation of these; and so of all other qualities. But that there should be any substance entirely distinct from any or all of these, is utterly inconceivable. For, if we exclude all colour, solidity, or conceivable extension, dimension, and figure, what is there left, that we can conceive of? Is there not a removal in our minds of all existence, and a perfect emptiness of every thing?
But if it be said, that the sensible world has no existence, but only in the mind, then the sensories themselves, or the organs of sense, by which sensible ideas are let into the mind, have no existence but only in the mind; and those organs of sense have no existence, but what is conveyed into the mind by themselves; for they are a part of the sensible world. And then it will follow, that the organs of sense owe their existence to the organs of sense, and so are prior to themselves, being the causes or occasions of their own existence; which is a seeming inconsistence with reason, that, I imagine, the reason of all men cannot explain and remove.
§ 6. There are innumerable propositions, that we reasonably receive from the testimony of experience, all depending on the truth of that general proposition, “that experience is to be relied on,” (what is meant by experience has been already explained,) that yet are altogether above reason. They are paradoxes attended with such seeming inconsistencies, that reason cannot clearly remove, nor fully explain, the mystery.
By experience we know that there is such a thing as thought, love, hatred, &c. But yet this is attended with inexplicable difficulties. If there be such a thing as thought and affection, where are they? If they exist, they exist in some place or no place. That they should exist, and exist in no place, is above our comprehension. It seems a contradiction, to say they exist, and yet exist nowhere. And, if they exist in some place, then they are not in other places, or in all places; and therefore must be confined, at one time, to one place, and that place must have certain limits; from whence it will follow, that thought, love, &c. have some figure, either round, or square, or triangular; which seems quite disagreeable to reason, and utterly inconsonant to the nature of such things as thought and the affections of the mind.
§ 7. It is evident, by experience, that something now is. But this proposition is attended with things that reason cannot comprehend, paradoxes that seem contrary to reason. For, if something now is, then either something was from all eternity; or, something began to be, without any cause or reason of its existence. The last seems wholly inconsistent
And moreover, if something has been from eternity, it is either an endless succession of causes and effects, as for instance, an endless succession of fathers and sons, or something equivalent; but the supposition is attended with manifold apparent contradictions: or, there must have been some eternal self-existent being, having the reasons of his existence within himself; or, he must have existed from eternity without reason of his existence; both which are inconceivable. That a thing should exist from eternity without any reason why it should be so, rather than otherwise, is altogether inconceivable, and seems quite repugnant to reason. And why a being should be self-existent, and have the reason of his existence within himself, seems also inconceivable, and never, as I apprehend, has yet been explained. If there has been any thing from eternity, then that past eternity is either an endless duration of successive parts, as successive hours, minutes, &c. or it is an eternal duration without succession. The latter seems repugnant to reason, and incompatible with any faculty of understanding that we enjoy; and the other, an infinite number of successive parts, involves the very same contradictions with the supposition of an eternal succession of fathers and sons.
That the world has existed from eternity without a cause seems wholly inconsistent with reason, in the first place, it is inconsistent with reason that it should exist without a cause. For it is evident that it is not a thing, the nature and manner of which is necessary in itself; and therefore it requires a cause or reason out of itself, why it is so, and not otherwise. And in the next place, if it exists from eternity, then succession has been from eternity; which involves the forementioned contradictions. But if it be without a cause, and does not exist from eternity, then it has been created out of nothing; which is altogether inconceivable, and what reason cannot show to be possible; and many of the greatest philosophers have supposed it plainly inconsistent with reason. Many other difficulties might be mentioned as following from that proposition, “that something now is,” that are insuperable to reason.
§ 8. It is evident by experience that great evil, both moral and natural, abounds in the world. It is manifest that great injustice, violence, treachery, perfidiousness, and extreme cruelty to the innocent, abound in the world; as well as innumerable extreme sufferings, issuing finally in destruction and death, are general all over the world in all ages. But this could not otherwise have been known by reason; and even now is attended with difficulties which the reason of many, yea, most, of the learned men and greatest philosophers that have been in the world, have not been able to surmount. That it should be so ordered or permitted in a world absolutely and perfectly under the care and government of an infinitely holy and good God, discovers a seeming repugnancy to reason, that few, if any, have been able fully to remove.
§ 9. That men are to be blamed or commended for their good or evil voluntary actions, is a general proposition received with good reason, by the dictates of the natural, common, and universal moral sense of mankind in all nations and ages: which moral sense is included in what Tindal means by reason and the law of nature. And yet many things attend this truth that appear difficulties and seeming repugnancies to reason, which have proved altogether insuperable to the reason of many of the greatest and most learned men in the world.
§ 10. I observe further, that when any general proposition is recommended to us as true, by any testimony or evidence, that considered by itself seems sufficient, without contrary testimony or evidence to countervail it; and difficulties attend that proposition; if these difficulties are no greater, and of no other sort, than what might reasonably be expected to attend true propositions of that kind, then these difficulties are not only no valid or sufficient objection against that proposition, but they are no objection at all.
Thus there are many things that I am told concerning the effects of electricity, magnetism, &c. and many things that are recorded in the philosophical transactions of the Royal Society, which I have never seen, and are very mysterious; but being well attested, their mysteriousness is no manner of objection against my belief of the accounts; because from what I have observed and do know, such a mysteriousness is no other than is to be expected in a particular exact observation of nature, and a critical tracing of its operations. It is to be expected, that the farther it is traced the more mysteries will appear. To apply this to the case in hand: if the difficulties which attend that which is recommended by good proof or testimony to our reception, as a divine revelation, are no greater, nor of any other nature, than such as, all things considered, might reasonably be expected to attend a revelation of such a sort, of things of such a nature, and given for such ends and purposes, and under such circumstances; these difficulties not only are not of weight sufficient to balance the testimony or proof that recommends it, but they are of no weight at all as objections against the revelation. They are not reasonably to be looked upon as of the nature of arguments against it; but on the contrary, may, with good reason, be looked upon as confirmations, and of the nature of arguments in its favour.
§11. This is very evident, and the reason of it very plain. For certainly, whatever is reasonably expected to be found in a truth when we are seeking it, cannot be an objection against that truth, when we have found it. If it be reasonably expected in truth beforehand, then reason unites it with truth as one property of that sort of truth: and if so, then reason unites it with the truth after it is found. Whatever reason determines to be a property of any kind of truth, that is properly looked upon in some degree as a mark of truths of that sort, or as belonging to the marks and evidences of it; for things are known by their properties. Reason determines truth by things which reason determines to be the properties of truth. And if we do not find such things belonging to supposed truth, that were before reasonably expected in truth of that kind, this is an objection against it, rather; than the finding of them. The disappointment of reason is rather an objection with reason, than something to induce its acceptance and acquiescence. If the expectation be reasonable, then the not answering of it must so far appear unreasonable, or against reason, and so an objection in the way of reason.
Thus if any one that is in search for things of a certain kind reasonably expects beforehand, that if he be successful in finding the thing of the kind and quality that he is in search of, he shall find it possessed of certain properties; when he hath actually found something with all those properties and circumstances that he expected, he receives it, and rests in it so much the more entirely, as the very thing that he was in quest of. And surely it would be no argument with him that his invention is right, that some things that he reasonably expected are wanting; but on the contrary, this would rather be an objection with his reason.
§ 12. In order to judge what sort of difficulties are to be expected in a revelation made to mankind by God, such as Christians suppose the Scriptures to be, we must remember that it is a revelation of what God knows to be the very truth concerning his own nature: of the acts and operations of his mind with respect to his creatures; of the grand scheme of infinite wisdom in his works, especially with respect to the intelligent and moral world; a
revelation of the spiritual and invisible world; a revelation
Difficulties and incomprehensible mysteries are reasonably to be expected in a declaration from God, of the precise truth as he knows it, in matters of a spiritual nature; as we see things that are invisible, and not the objects of any of the external senses, are very mysterious, involved much more in darkness, attended with more mystery and difficulty to the understanding, than others; as many things concerning even the nature of our own souls themselves, that are the nearest to us, and the most intimately present with us, and so most in our view of any spiritual things whatsoever.
The further things are from the nature of what language is chiefly formed to express, viz. things appertaining to the common business and vulgar affairs of life things obvious to sense and men’s direct view and most vulgar observation, without speculation, reflection, and abstraction, the more difficult it is clearly to express them in words. Our expressions concerning them, will be attended with greater abstruseness, difficulty, and seeming inconsistence; language not being well fitted to express these things; words and phrases not being prepared for that end. Such a reference to sensible and vulgar things, is unavoidably introduced, that naturally confounds the mind, and involves it in darkness.
§ 13. If God gives a revelation of religious things, it must be mainly concerning the affairs of the moral and intelligent universe: which is the grand system of spirits: it must be chiefly about himself and intelligent creatures. It may well be supposed, that a revelation concerning another and an invisible world, a future state that we are to be in when separated from the body, should be attended with much mystery. It may well be supposed, that the things of such a world, are of an exceeding different nature from the things of this world, the things of sense, and all the objects and affairs which earthly language was made to express; and that they are not agreeable to such notions, imaginations, and ways of thinking that grow up with us, and are connatural to us, as we are from our infancy formed to an agreeableness to the things which we are conversant with in this world. We could not conceive of the things of sense, if we had never had these external senses. And if we had only some of these senses and not others; as, for instance, if we had only a sense of feeling, without the senses of seeing and hearing, how mysterious would a declaration of things of these last senses be! Or, if we had feeling and hearing, but had been born without eyes or optic nerves, the things of light, even when declared to us, would many of them be involved in mystery, and would appear exceedingly strange to us.
§14. Thus, persons without the sense of seeing, but who had the other senses, might be informed by all about them, that they can perceive things at a distance, and perceive as plainly, and in some respects more plainly, than by touching them; yea, that they could perceive things at so great a distance, that it would take up many ages to travel to them. They might be informed of many things concerning colours, that would all be perfectly incomprehensible, and yet might be believed; and it could not be said that nothing at all is proposed to their belief, because they have no idea of colour.
They might be told that they perceive an extension, a length and breadth of colour, and terminations and limits, and so a figure of this kind of extension; and yet, that it is nothing that can be felt. This would be perfectly mysterious to them, and would seem an inconsistence, as they have no ideas of any such things as length, breadth, and limits, and figure of extension, but only certain ideas they have by touch. They might be informed, that they could perceive at once the extent and shape of a thing so great and multiform as a tree, without touch: this would seem very strange and impossible. They might be told that, to those who see, some things appear a thousand times as great as some others, which yet are made up of more visible parts than those others: which would be very mysterious, and seem quite inconsistent with reason. These, and many other things, would be attended with unsearchable mystery to them, concerning objects of sight; and, concerning which, they could never fully see how they can be reconciled to reason; at least, not without very long, particular, gradual, and elaborate instruction; and which, after all, they would not fully comprehend, so as clearly to see how the ideas connected in these propositions do agree. And yet I suppose, in such a case, the most rational persons would give full credit to things that they know not by reason, but only by the revelation of the word of those that see. I suppose, a person born blind in the manner described, would nevertheless give full credit to the united testimony of the seeing world, in things which they said about light and colours, and would entirely rest on their testimony.
§ 15. If God give us a revelation of the truth, not only about spiritual beings, in an unseen state; but also concerning a spiritual being or beings of a superior kind, (and so of an unexperienced nature,) entirely diverse from any thing we now experience in our present state and from any thing that we can be conscious of in any state whatsoever then, especially, may mysteries be expected in such a revelation.
The truth concerning any kind of percipient being, of a different nature from our own, though of a kind inferior, might well be supposed to be attended with difficulty, by reason of its diversity from what we are conscious of in ourselves; but much more so, when the nature and kind is superior. For a superior perceptive nature may well be supposed, in some respects, to include and comprehend what belongs to an inferior, as the greater comprehends the less, and the whole includes a part; and therefore, what the superior experiences may give him advantage to conceive of concerning the nature of the inferior. But, on the contrary, an inferior nature does not include what belongs to a superior. When one of an inferior nature considers what concerns beings of a nature entirely above his own, there is something belonging to it that is over and above all that the inferior nature is conscious of.
A very great superiority, even in beings of the same nature with ourselves, sets them so much above our reach, that many of their affairs become incomprehensible, and attended with inexplicable intricacies. Thus many of the affairs of adult persons are incomprehensible, and appear inexplicably strange, to the understandings of little children: and many of the affairs of learned men, and great philosophers and mathematicians, things with which they are conversant, and well acquainted, are far above the reach of the vulgar, and appear to them not only unintelligible, but absurd and impossible, and full of inconsistences. But much more may this be expected, when the superiority is not only in the degree of improvement of faculties and properties of the same kind of beings, but also in the nature itself. So that if there be a kind of creative perceptive beings in their nature vastly superior to the human, which none will deny to be possible, and a revelation should be given us concerning the nature, acts, and operations of this kind of creatures; it would be no wonder, if such a revelation should contain some things very much out of our reach, attended with great difficulty to our reason, being things of such a kind, that no improvement of our minds, that we are capable of, will bring us to an experience of any thing like them. But, above all, if a revelation be made to us concerning that Being who is uncreated and self-existent, who is infinitely diverse from and above all others, in his nature, and so infinitely above all that any advancement of our nature can give us any consciousness of; in such a revelation, it would be very strange indeed, if there should not be some great mysteries, quite beyond our comprehension, and attended with difficulties which it is impossible for us fully to solve and explain.
§16. It may well be expected, that a revelation of truth, concerning an infinite Being, should be attended with mystery. We find that the reasonings and conclusions of the best metaphysicians and mathematicians, concerning infinites, are attended with paradoxes and seeming inconsistences. Thus it is concerning infinite lines, surfaces, and solids, which are things external. But much more
Nothing is more certain, than that there must be an unmade and unlimited being; and yet, the very notion of such a being is all mystery, involving nothing but incomprehensible paradoxes, and seeming inconsistences. It involves the notion of a being self-existent and without any cause, which is utterly inconceivable, and seems repugnant to all our ways of conception. An infinite spiritual being, or infinite understanding and will and spiritual power, must be omnipresent, without extension; which is nothing but mystery and seeming inconsistence.
The notion of an infinite eternal, implies absolute immutability. That which is in all respects infinite, absolutely perfect to the utmost degree, and at all times, cannot be in any respect variable. And this immutability being constant from eternity, implies duration without succession, and is wholly a mystery and seeming inconsistence. It seems as much as to say, an infinitely great or long duration all at once, or all in a moment; which seems to be saying, an infinitely great in an infinitely little; or an infinitely long line in a point without any length.
§ 17. Infinite Understanding, which implies an understanding of all things past, present, and future; and of all truth, and all reason, and argument, implies infinite thought and reason. But how this can be absolutely without mutation, or succession of acts, seems mysterious and absurd. We can conceive of no such thing as thinking, without successive acting of the mind about ideas. Perfect knowledge of all things, even of all the things of external sense, without any sensation, or any reception of ideas from without, is an inconceivable mystery. Infinite knowledge, implies a perfect comprehensive view of a whole future eternity; which seems utterly impossible. For how can there be any reaching of the whole of this, to comprehend it, without reaching to the utmost limits of it? But this cannot be, where there is no such thing as utmost limits. And again, if God perfectly views an eternal succession or chain of events, then he perfectly sees every individual part of that chain, and there is no one link of it hid from his sight. And yet there is no one link that has not innumerable links beyond it; from which it would seem to follow, that there is a link beyond all the links that he sees, and consequently, that there is one link, yea, innumerable links, that he sees not; inasmuch as there are innumerable links beyond every one that he sees. And many other such seeming contradictions might be mentioned, which attend the supposition of God’s omniscience.
If there be an absolute immutability in God, then there never arises any new act in God, or new exertion of himself; and yet there arise new effects: which seems an utter inconsistence. And so innumerable other such like mysteries and paradoxes are involved in the notion of an infinite and eternal intelligent being. Insomuch, that if there had never been any revelation, by which God had made known himself by his word to mankind; the most speculative persons would, without doubt, have for ever been exceedingly at a loss concerning the nature of the Supreme Being and First Cause of the universe. And that some of the ancient philosophers and wiser heathens had so good notions of God as they had, seems to be much more owing to tradition, which originated from divine revelation, than from their own invention; though human reason served to keep those traditions alive in the world, and led the more considerate to embrace and retain the imperfect traditions which were to be found in any parts remaining, as they appeared, when once suggested and delivered, agreeable to reason.
§ 18. If a revelation be made of the principal scheme of the supreme and infinitely wise Ruler, respecting his moral kingdom, wherein his all-sufficient wisdom is displayed, in the case of its greatest trial; ordering and regulating the said moral kingdom to its great ends, when in the most difficult circumstances; extricating it out of the most extreme calamities, in which it had been involved by the malice and subtlety of the chief and most crafty of all God’s enemies, should we expect no mysteries? If it be the principal of all the effects of the wisdom of Him, the depth of whose wisdom is unsearchable and absolutely infinite; his deepest scheme, by which mainly the grand design of the universal, incomprehensibly complicated system of all his operations, and the infinite series of his administrations, is most happily, completely, and gloriously attained; the scheme in which God’s wisdom is mainly exercised and displayed: it may reasonably be expected, that such a revelation will contain many mysteries.
We see that to be the case, even as to many works of human wisdom and art. They appear strange, paradoxical, and incomprehensible, by those that are vastly inferior in sagacity, or are entirely destitute of that skill or art. How are many of the effects of human art attended with many things that appear strange and altogether incomprehensible by children, and many others seeming to be beyond and against nature; and, in many cases, the effect produced not only seems to be beyond the power of any visible means, but inconsistent with it, being an effect contrary to what would be expected: the means seem inconsistent with the end.
§19. If God reveal the exact truth in those things which, in the language of the heathen sages, are matters of philosophy, especially things concerning the nature of the Deity, and the nature of man as related to the Deity, &c. it may most reasonably be expected, that such a revelation should contain many mysteries and paradoxes, considering how many mysteries the doctrine of the greatest and best philosophers, in all ages, concerning these things, have contained; or, at least, how very mysterious, and seemingly repugnant, they are to the reason of the vulgar, and persons of less understanding; and considering how mysterious the principles of philosophers, even concerning matters far inferior to these, would have appeared in any former age, if they had been revealed to be true, which however are now received as the most undoubted truths.
If God gives mankind his word in a large book, consisting of a vast variety of parts, many books, histories, prophecies, prayers, songs, parables, proverbs, doctrine, promises, sermons, epistles, and discourses of very many kinds, all connected together, all united in one grand drift and design; and one part having a various and manifold respect to others; so as to become one great work of God, and one grand system; as is the system of the universe, with its vast variety of parts, connected in one grand work of God: it may well be expected that there should be mysteries, things incomprehensible and exceeding difficult to our understanding; analogous to the mysteries that are found in all the other works of God, as the works of creation and providence: and particularly such as are analogous to the mysteries that are observable in the system of the natural world, and the frame of man’s own nature.
§ 20. If it be still objected, that it is peculiarly unreasonable that mysteries should be supposed in a revelation given to mankind; because, if there be such a revelation, the direct and principal design of it must be, to teach mankind, and to inform their understandings, which is inconsistent with its delivering things to man which he cannot understand; and which do not inform, but only puzzle and confound his understanding: I answer,
1st, Men are capable of understanding as much as is pretended to be revealed; though they cannot understand all that belongs to the things revealed. For instance, God may reveal, that there are three who have the same nature of the Deity, whom it is most proper for us to look upon as three persons; though the particular manner of their distinction, or how they differ, may not be revealed. He may reveal that the Godhead was united to man, so as to be properly looked upon as the same person; and yet not reveal how it was effected.
2d, No allowance is made in the objection, for what may be understood of the word of God in future ages, which is not now understood. And it is to be considered, that divine revelation is not given only for the present or past ages.
3d, The seeming force of this objection, lies wholly in this, that we must suppose whatever God does, tends to answer the end for which he does it; but that those parts of a revelation which we cannot understand, do not answer the end, inasmuch as informing our understandings is the very end of a revelation, if there he any such thing.
§ 21. But this objection is no other, than just equivalent
Thus, it is reasonable to expect, that, in such a revelation, there should be many things plain and easy to be understood; and that the revelation should be most intelligible, wherein it is most necessary for us to understand it, in order to our guidance and direction in the way to our happiness; but that there should also be many incomprehensible mysteries in it, many things understood in part, but yet that room should be left for vast improvement in the knowledge of them, to the end of the world. It is reasonable to expect, that the case should actually be the same as concerning the works of nature; that many things which were formerly great and insuperable difficulties, unintelligible mysteries, should now, by further study and improvement, be well cleared up, and cease longer to remain difficulties; and that other difficulties should be considerably diminished, though not yet fully cleared up.
It may be expected that, as in the system of nature so in the system of revelation, there should be many parts whose use is but little understood, and many that should seem wholly useless, yea, and some that should seem rather to do hurt than good. I might further observe, that if we have a revelation given in ancient languages, used among a people whose customs and phraseology are but very imperfectly understood, many difficulties will arise from hence. And, in a very concise history, in which only some particular facts and circumstances that concern the special purposes of that revelation, are mentioned and innumerable others are omitted that would be proper to be mentioned, if the main design were to give a full, clear, connected, continued history of such a people, or such affairs as the history mentions it is no wonder that many doubts and difficulties arise.
§ 22. Tindal’s main argument against the need of any revelation, is, that the law of nature is absolutely perfect. But how weak and impertinent is this arguing, that because the law of nature (which is no other than natural rectitude and obligation) is perfect, therefore the light of nature is sufficient. To say that the law of nature is perfect, yea, absolutely perfect, is no more than to say, that what is naturally fit and right in itself, is indeed right; and that what is in itself, or in its own nature, perfectly and absolutely right, is absolutely right. But this is an empty, insipid kind of doctrine. It is an idle way of spending time, ink, and paper, to spend them in proving, that what is in its own nature perfectly true, is perfectly true; and what is in its nature perfectly good, is perfectly good; or that what is, is, and is as it is. But this is all that can be meant by the law of nature being perfect.
And how far is this from having any reference to that question, whether we have by mere nature, without instruction, all that light and advantage that we need, clearly and fully to know what is right, and all that is needful for us to be and to do, in our circumstances as sinners, &c. in order to the forgiveness of sin, the favour of God, and our own happiness! What, according to the nature of things, is fittest and best, may be most perfect; and yet our natural knowledge of this may be most imperfect.
If Tindal, or any other deist, would assert, and urge it upon mankind as an assertion that they ought to believe, that the light of nature is so sufficient to teach all mankind what they ought, or in any respect need, to be, and to believe and practise for their good, that any additional instruction is needless and useless: then, all instruction in families and schools is needless and useless; all instruction of parents, tutors, and philosophers; all that has been said to promote any such knowledge as tends to make men good and happy by word of mouth, or by writing and books; all that is written by ancient and modern philosophers and learned men. And then, also, all the pains the deists take in talking and writing to enlighten mankind, is wholly needless and vain.
§ 23. When it is asserted that the light of nature, or the means and advantages which all mankind have by pure nature, to know the way of their duty and happiness, are absolutely sufficient, without any additional means and advantages; one of these two things must be meant by it, if it has any meaning: either that they are sufficient in order to a mere possibility of obtaining all needful and useful knowledge in these important concerns; or that these natural means have a sufficient tendency actually to reach the effect, either universally, or generally, or at least in a prevailing degree, according as the state of mankind may be.
If the former of these be meant, viz. that the means of understanding these things, which all mankind have by mere nature, is sufficient, in order to a bare possibility of obtaining this knowledge; even that, should it be allowed, will not at all prove, that farther light is not extremely needed by mankind. A bare possibility may be; and yet there may be no tendency or probability that ever the effect (however necessary, and however dreadful the consequence of its failing) will be reached, in one single instance, in the whole world of mankind, from the beginning of the world to the end of it, though it should stand millions of ages.
But if by the sufficiency of these natural means be meant, a sufficiency of tendency actually to reach the effect either universally, or in a prevailing degree, considering all things belonging to the state and circumstances of mankind it is the very same thing as to say, that it actually does obtain the effect. For if the tendency, all things considered, be sufficient actually to obtain the effect, doubtless it does actually obtain it. For what should hinder a cause from actually obtaining the effect that it has a sufficient tendency to obtain, all things considered? So that here, what we have to inquire, is, whether that effect be actually obtained in the world? whether the world of mankind be actually brought to all necessary or very important knowledge of these things, merely by the means they have by nature? History, observation, and experience, are the things which must determine the question.
§ 24. In order the more clearly to judge of this matter, of the sufficiency of the light of nature to know what is necessary to be known of religion in order to man’s happiness, we must consider what are the things that must be known in order to this; which are these two: 1st, The religion of nature, or the religion proper and needful, considering the state and relations we stand in as creatures: 2d, The religion of a sinner, or the religion and duties proper and necessary for us, considering our state as depraved and guilty creatures, having incurred the displeasure of our Creator.
As to the former, it is manifest from fact, that nature alone is not sufficient for the discovery of the religion of nature, in the latter sense of sufficiency: that is, no means we have by mere nature, without instruction, bring men to the knowledge of the nature of God, and our natural relation to and dependence on him, and the consequent relations we stand in to our fellow-creatures, and the duties becoming these relations, sufficient actually to reach the effect, either universally, or generally, or in any prevailing degree. No; nor does it appear to have proved sufficient so much as in a single instance. A sufficiency to see the reasonableness of these things, when pointed out, is not the same thing as a sufficiency to find them out. None but either mere dunces, or those who are incorrigibly wilful, will deny that there is a vast difference.
And as to the latter, viz. the religion of a sinner, or the duties proper and necessary for us as depraved, guilty, and offending creatures; it is most evident, the light of nature cannot be sufficient for our information, by any means, or in any sense whatsoever. No, nor is the law of nature sufficient either to prescribe or establish this religion. The light of nature is, in no sense whatsoever, sufficient to discover this religion. It
has no sufficient tendency to it; nor, indeed, any tendency at all to discover it to any one single person in any age. And it not only has no tendency to the obtaining of this knowledge, by mere natural means, but it affords no possibility of it. Not only is the light
On the medium of moral government particularly conversation.
§ 1. by conversation, I mean intelligent beings expressing their minds one to another, in words, or other signs intentionally directed to us for our notice, whose immediate and main design is to be significations of the mind of him who gives them. Those signs are evidences distinguished from works done by any, from which we may argue their minds. The first and most immediate design of the work, is something else than a mere signification to us of the mind of the efficient. Thus, I distinguish God’s communicating his mind to us by word or conversation, from his giving us opportunity to learn it by philosophical reasoning; or by God’s works which we observe in the natural world.
§ 2. There is a great difference between God’s moral government of his creatures, that have understanding and will, and his general government of providential disposal. The nature, design, and ends of the latter, by no means require that it should be declared and made visible by a revelation of the methods, rules, particular views, designs, and ends of it: these are secret things that belong to God; in which men’s understandings and wills are no way concerned. There is no application to these faculties in it; nor are these faculties any otherwise concerned, than the qualities or properties of inanimate and senseless things.
But it is quite otherwise with respect to God’s moral government of a kingdom or society of intelligent and willing creatures; to which society he is united as its head, ruling for its good. The nature of that requires, that it should be declared, open, and visible. How can any moral government be properly and sufficiently established and maintained in a kingdom of intelligent agents, consisting in exhibiting, prescribing, and enforcing methods, rules, and ends of their own intelligent voluntary actions, without declaring, and particularly promulgating to their understandings, those methods, rules, and enforcements? The moral government of a society, in the very nature of it, implies, and consists in, an application to their understandings, in directing the intelligent will, and in enforcing the direction by the declaration made.
§.3. It is needful, in order to a proper moral government, that the ruler should enforce the rules of the society, by threatening just punishments, and promising the most suitable and wise rewards. But, without word or voluntary declaration, there is no threatening or promising in the case, in a proper sense. To leave the subject to find out what reward would be wise, if there appear in the state of things room for every subject to guess at it in some decree, would be a different thing from promising it. And to leave men to their own reason, to find out what would be a just, deserved, and, all things considered, a wise punishment, though we should suppose some sufficiency in every one’s reason for this, would be a different thing from threatening of it.
It is needful in a moral kingdom, not in a ruined and deserted state the union between the head and members remaining that there should be conversation between the governors and governed. It is requisite that the former should have intercourse with the latter in a way agreeable to their nature; that is, by way of voluntary signification of their mind to the governed, as the governed signify their minds voluntarily one to another. There should be something equivalent to conversation between the rulers and ruled; and thus the rulers should make themselves visible. The designs and ends of government should be made known; it should be visible what is aimed at, and what grand ends or events are in view, and the mind of the rulers should be declared as to the rules, measures, and methods, to be observed by the society. If the rulers are sovereign, absolute disposers, it is necessary their will should be? particularly declared, as to the good and evil consequence of obedience or disobedience, which they intend as moral enforcements of the rules and laws, to persuade the will to a compliance. For they can reach the will, or affect it at all, no further than they are made known. It is requisite something should be known, particularly, of the nature, weight, and degree of the rewards and punishments, and of their time, place, and duration.
§ 4. Thus, it is requisite that it should be declared what is the end for which God has made us, and made the world; supports it, provides for it, and orders its events. For what end mankind are made in particular; what is intended to be their main employment; what they should chiefly aim at in what they do in the world: how far God, the Creator, is man’s end; and what man is to aim at with respect to God, who stands in no need of us, and cannot be in the least dependent on us: how far, and in what respect, we are to make God our highest end; and how we are to make ourselves, or our fellow-creatures, our end: what benefits man will have by complying with his end; what evils he shall be subject to by refusing, or failing so to comply, in a greater or lesser degree. If we have offended, and deserved punishment, it must be known on what terms (if at all) we may be forgiven and restored to favour; and what benefits we shall receive, if we are reconciled.
It is apparent, that there would be no hope that these things would ever be determined among mankind, in their present darkness and disadvantages, without a revelation. Without a revelation now extant, or once extant, having some remaining influence by tradition men would undoubtedly for ever be at a loss, what God expects from us, and what we may expect from him; what we are to depend upon as to our concern with God, and what ground we are to go upon in our conduct and proceedings that relate to him; what end we are to aim at; what rule we are to be directed by; and what good, and what harm, is to be expected from a right or wrong conduct. Yea, without a revelation, men would be greatly at a loss concerning God; what he is; what manner of being; whether properly intelligent and willing; a being that has will and design, maintaining a proper, intelligent, voluntary dominion over the world. Notions of the first being, like those of Hobbes and Spinosa, would prevail. Especially would they be at a loss concerning those perfections of God, which he exercises as a moral governor. For we find that some of the deists, though they, from revelation, have been taught these; yet, having cast off revelation, apparently doubt of them all. Lord Bolingbroke, in particular, insists that we have no evidence of them.
§ 5. And though, with regard to many, when they have a revelation fully setting forth the perfections of God giving a rational account of them, and pointing forth their consistence their reason may rest satisfied in them; this is no evidence that it is not exceeding needful that God should tell us of them. It is very needful that God should declare to mankind what manner of being he is. For, though reason may be sufficient to confirm such a declaration after it is given, and enable us to see its consistence, harmony, and rationality, in many respects; yet reason may be utterly insufficient first to discover these things.
Yea, notwithstanding the clear and infinitely abundant evidences of his being, we need that God should tell us that there is a great being, who understands, who wills, and who has made and governs the world. It is of unspeakable advantage, as to the knowledge of this, that God has told us of it; and there is much reason to think, that the notion mankind in general have entertained in all ages concerning a Deity, has been very much originally owing to revelation.
On the supposition, that God has a moral kingdom in the world, that he is the head of a moral society, consisting either of some part of mankind, or of the whole; in what darkness must the affairs of this moral kingdom be carried on, without a communication between the head and the body; the ruler never making himself known to the society by any word, or other equivalent expression whatsoever, either by himself, or by any mediators, or messengers!
§ 6. So far as we see, all moral agents are conversible
Especially do we find conversation proper and requisite between intelligent creatures concerning moral affairs, which are most important; affairs wherein especially moral agents are concerned, as joined in society, and having union and communion one with another. As to other concerns that are merely personal and natural, wherein we are concerned more separately, and by ourselves, and not as members of society, in them there is not equal need of conversation.
§ 7. Moral agents are social agents; affairs of morality are affairs of society. It is concerning moral agents as united in society in a commonwealth or kingdom, that we have been speaking. Particular moral agents so united, need conversation. The affairs of their social union cannot well be maintained without conversation. And if so, what reason can be given, why there should be no need of conversation with the head of the society? The head of the society, so far as it is united with it on a moral ground, is a social head. The head belongs to the society, as the natural head belongs to the body. And the union of the members with the head is greater, stricter, and more important, than one with another. And if their union with other members of the society require conversation, much more their greater union with the head. By all that we see and experience, the moral world, and the conversible world, are the same thing; and it never was intended, that the affairs of society, in any that are united in society among intelligent creatures, should be upheld and carried on without conversation.
There is no more reason to deny God any conversation with his moral kingdom, in giving laws, and enforcing them with promises and threatenings, than to deny him any conversation with them in another world, when judging them. But, can any that believe a future state, rationally imagine, that when men go into another world to be judged by their Supreme Governor, nothing will pass or be effected through the immediate interposition of the Judge, but all things be left wholly to go on according to laws of nature established from the beginning of the world; and that souls pass into another state by a law of nature, as a stone, when shaken off from a building, falls down by gravity, without any miraculous signification from God? But there is as much reason to suppose this, as to deny any miraculous interposition in giving and establishing the laws of the moral society. If judgment and execution by law, be by immediate interposition and declaration, why not legislation?
§ 8. The ground of moral behaviour, and all moral government and regulation, is society, or mutual intercourse and social regards. The special medium of union and communication of the members of the society, and the being of society as such, is conversation; and the well-being and happiness of society is friendship. It is the highest happiness of all moral agents; but friendship, above all other things that belong to society, requires conversation. It is what friendship most naturally and directly desires. By conversation, not only is friendship maintained and nourished, but the felicity of friendship is tasted and enjoyed. The happiness of God’s moral kingdom consists, in an inferior degree, in the members’ enjoyment of each other’s friendship; but infinitely more in the enjoyment of their Head. Therefore, here especially, and above all, is conversation requisite.
§ 9. Conversation between God and mankind in this world, is maintained by God’s word on his part, and by prayer on ours. By the former, he speaks and expresses his mind to us; by the latter, we speak and express our minds to him. Sincere friendship towards God, in all who believe him to be properly an intelligent, willing being, does most apparently, directly, and strongly incline to prayer; and it no less disposes the heart strongly to desire to have our infinitely glorious and gracious Friend expressing his mind to us by his word, that we may know it. The same light which has directed the nations of the world in general to prayer, has directed them to suppose, that God, or the gods, have revealed themselves to men. And we see, that the same infidelity that disposes men to deny any divine revelation, disposes them to reject as absurd the duty of prayer.
§ 10. If God’s moral kingdom, or the society of his friends and willing subjects, shall be in a most happy state in another world in the most complete friendship. and in perfect union with God their Head, as some of the deists pretend to believe is it reasonable to suppose any other, than that they will fully enjoy the sweets of their friendship one with another, in the most perfect conversation, either by words, or some more perfect medium of expressing their minds? And shall they have, at the same time, no conversation at all with their glorious Head, the fountain of all the perfection and felicity of the society, in friendship with whom their happiness chiefly consists? That friendship, and the happiness they have in it, is begun in this world; and this is the state wherein they are trained up for that more perfect state: and shall they nevertheless live here wholly without any intercourse with God of this sort; though their union with him, as their moral Head, and their great Friend, begins here; and though their happiness, as consisting in friendship to him, and also the enjoyment of that subordinate happiness of holding a virtuous and holy conversation one with another, be begun here? The need of conversation in order properly to support and carry on the concerns of society, may well appear, by considering the need of it for answering all the purposes of friendship, which is one of the main concerns of society, in some respects the main social concern, and the end of all the rest.
Let us suppose, that some friend, above all others dear to us, in whose friendship consisted the main comfort of our life, should leave us in possession of something he had contrived and accomplished, some manifold complicated effect that he had produced which we might have always in our view. Suppose also that this work should be a very great and manifold evidence of the excellencies of our friend’s mind, of his great, fixed, and firm benevolence to us; and that he should withdraw for ever, and never have any conversation with us; that no word should ever pass, or any thing of that nature; and that no word should be left behind in writing, nor any word ever spoken left in the memory: would this sufficiently and completely answer the purposes of this great friendship, and satisfy its ends and desires, or be a proper support of this great end of society? I cannot but think, every sober, considerate person will at once determine, that it would be very far from it, for such reasons as these, that it would not give us those views of things, pertaining to the support and enjoyment of friendship, suitable to the nature of intelligent, volitive, and conversible beings; not giving the direct and immediate view, nor at all tending, in so great a degree and so agreeable a manner, to affect and impress the mind. And as, for these reasons, this alone would not answer the ends and purposes of society in this respect; so, for the same reasons, it would not answer other purposes of society.
§ 11. As we may suppose, that God will govern mankind in that moral kingdom which he hath mercifully set up among them, in a manner agreeable to their nature; so, it is reasonable to suppose, that he would make his moral government, with respect to them, visible, not only in declaring the general ends, methods, and rules of his government, but also by making known the chief of his more particular aims and designs. As, in human
These things are necessary, in order to the proper establishment, health, and prosperity, of God’s moral, intelligent kingdom. Without them, the government of an infinitely wise and good Head, is not sensible. There is no opportunity to see the effects and success of the administration. There is no opportunity to find it by experience. Neither the designs of government, nor the accomplishment of those designs, are sensible; and the government itself, with respect to fact, is not made visible.
§ 12. If it be said, that reason, and the light of nature, without revelation, are sufficient to show us, that the end of God’s government, in his moral kingdom, must be, to promote these two things among mankind, viz. their virtue, and their happiness:
In reply, I would ask, What satisfaction can men without revelation have, with respect to the design, wisdom, and success of God’s government, as to these ends, when wickedness so generally prevails and reigns, through all ages hitherto, in the far greatest part of the world; and the world, at all times, is so full of calamities, miseries, and death, having no prophecies of a better state of things in which all is to issue at last, in the latter ages of the world; or assuring us that all these miserable changes and great confusion are guided by Infinite Wisdom to that great final issue, and without any revelation of a future state of happiness to the city of God in another world?
§ 13. Object. God does maintain a moral government over all mankind; but we see, in fact, that many are not governed by revelation, since the greater part of the world have been destitute of divine revelation: which shows that God does not look upon conversation as necessary in order to his moral government of mankind, as God judges for himself, and acts according to his own judgment.
Ans. 1. What I have been speaking of, is God’s moral government over a society of moral agents, which are his kingdom, or a society that have God for their King, united to them as the Head of the society, as it is with earthly kings with respect to their own kingdoms, where the union between king and subjects is not broken and dissolved; and not of a society or country of rebels, who have forsaken their lawful sovereign, withdrawn themselves from subjection to him, and cast off his government: though they may still be under the king’s power, and moral dominion, in some sense, as he may have it in his power and design, to conquer, subdue, judge, and punish them for their rebellion. But yet the sense in which such a nation is under the moral government of this king, and may be said to be his kingdom or people, is surely extremely diverse from that of a kingdom remaining in union with their king. In the case of a people broken off from their king, the maintaining of intercourse by conversation is in no wise in like manner requisite. The reason for such intercourse, which take place in the other case, do not take place in this.
In this case, society ceases; i. e. that union ceases between God and man, by which they should be of one society. And where society ceases, there the argument for conversation ceases. If a particular member of the society were wholly cut off, and ceases to be of the society the union being entirely broken the argument for conversation, the great medium of social concerns, ceases. So, if the body be cut off from the head, or be entirely disunited from it, intercourse ceases. Moral government in a society is a social affair; wherein consists the intercourse between superior and inferior constituents, between that which is original, and that which is dependent, directing and directed in the society. It is proper, in this case, that the rebel people should have sufficient means of knowing the end of their rebellion, and that it is their duty to be subject to their king, to seek reconciliation with him, and to inquire after his will. But while they remain obstinate in their rebellion, and the king has not received them into favour, the state of things does not require that he should particularly declare his intentions with respect to them, or should open to them the designs and methods of his administration. It is not necessary that he should publish among them the way and terms of reconciliation; make revelations of his goodness and wisdom, and the great benefits of his government; converse with them as their friend, and so open the way for their being happy in so great a friend; or that he should so particularly and immediately publish among them particular statutes and rules for their good, as a society of moral agents, &c. Conversation, in this sense, when there is an utter breach of the union, is not to be expected, nor is it requisite, though judging and condemning may.
Ans. 2. So far as the union between God and the heathen world has not been utterly broken, so far they have not been left utterly destitute of all benefit of divine revelation. They are not so entirely and absolutely cast off, but that there is a possibility of their being reconciled; and God has so ordered the case, that there is an equal possibility of their receiving the benefit of divine revelation.
If the heathen world, or any parts of it, have not only enjoyed a mere possibility of being restored to favour, but have had some advantages for it; so, a great part, yea, mostly the greater part, of the heathen world have not been left merely to the light of nature. They have had many things, especially in the times of the Old Testament, that were delivered to mankind in the primitive ages of the world by revelation, handed down from their ancestors by tradition; and many things borrowed from the Jews. And, during those ages, by many wonderful dispensations towards the Jews wherein God did, in a most public and striking manner, display himself, and show his hand the world had, from time to time, notices sufficient to convince them, that there was a divine revelation extant, and sufficient to induce them to seek after it. And things sufficient to make revelation public, to spread it abroad to extend the frame of it and its effects to the utmost end of the earth, and to draw men’s attention to it have been vastly more and greater in later times, than in the primitive ages.
Ans. 3. The nations that are separated from the true God, and live in an open and obstinate full rejection of him as their supreme moral Governor, reject all friendly intercourse while their state is such. They are open enemies; and, so far as God treats them as such, he does not exercise any friendly moral government over them. And they have light sufficient, without revelation, for any other exercise of moral government and intercourse,
besides those that are friendly, viz. in judging and condemning
Ans. 4. What has appeared in those parts of the world which have been destitute of revelation, is so far from being any evidence that revelation is not necessary, that in those nations and ages which have been most destitute of revelation, the necessity of it has most evidently and remarkably appeared, by the extreme blindness and delusion which have prevailed and reigned, without any remedy, or any ability in those nations to extricate themselves from their darkness.
§ 14. I think, a little sober reflection on those opinions which appear among the deists, weighing them together with the nature of things, may convince us, that a general renunciation of divine revelation, after nations have enjoyed it, would soon bring those nations to be more absurd, brutish, and monstrous in their notions and practices, than the heathens were before the gospel came among them. For, (1.) Those nations had many things among them derived originally from revelation, by tradition from their ancestors, the ancient founders of nations, or from the Jews, which led them to embrace many truths contained in the Scripture; and they valued such tradition. It was not, in general, their humour to despise such an original of doctrine, or to contemn them because they had their first foundation in divine revelation, but they valued them the more highly on this account; and had no notion of setting them aside, in order to the drawing of every thing from the fountain of their own reason. By this means, they had a great deal more of truth in matters of religion and morality, than ever human reason would have discovered without helps. But now, the humour of the deists is, to reject every thing that they have had from supposed revelation, or any tradition whatsoever, and to receive nothing but what they can clearly see, and demonstrate from the fountain of their own unassisted reason. (2.) The heathens, by tradition, received and believed many great truths, of vast importance, that were incomprehensible; and it was no objection with them against receiving them, that they were above their comprehension. But now, it is a maxim with the freethinkers, that nothing is to be believed but what can be comprehended; and this leads them to reject all the principles of natural religion (as it is called) as well as revealed. For there is nothing pertaining to any doctrine of natural religion, not any perfection of God, no, nor his very existence from eternity, without many things attending it that are incomprehensible. (3.) The heathens of old, in their reasonings, did not proceed in that exceeding haughtiness and dependence on their own mere singular understanding, disdaining all dependence on teaching, as our deists do; which tends to lead one to reject almost all important truths, out of an affectation of thinking freely, independently, and singularly. Some of the heathens professed their great need of teaching, and of divine teaching. (4.) The heathens did not proceed with that enmity against moral and divine truth, not having been so irritated by it. They were willing to pick up some scraps of this truth which came from revelation, which our deists reject all in the lump.
§ 15. If we suppose that God never speaks to, or converses at all with, mankind, and has never, from the beginning of the world, said any thing to them, but has perfectly let them alone as to any voluntary, immediate, and direct signification of his mind to them, in any respect teaching, commanding, promising, threatening, counselling or answering them; such a notion, if established, would tend exceedingly to atheism. It would naturally tend to the supposition, that there is no being that made and governs the world. And if it should nevertheless be supposed, that there is some being who is, in some respect, the original of all other beings: yet, this notion would naturally lead to doubt of his being properly an intelligent, volitive being; and to doubt of all duties to him implying intercourse, such as prayer, praise, or any address to him, external or internal, or any respect to him at all analogous to that which we exercise towards rulers or friends, or any intelligent beings we here see and know; and so it would tend to overthrow every doctrine and duty of natural religion. Now, in this respect, deism has a tendency to a vastly greater degree of error and brutishness with regard to matters of religion and morality, than the ancient heathenism. For the heathens in general had no such notion that the Deity never at all conversed with mankind in the ways above mentioned; but received many traditions, rules, and laws, as supposing they came from God, or the gods, by revelation.
§16. Many of the freethinkers of late deceive themselves, through the ambiguity or equivocal use of the word reason. They argue, that we must make our reason the highest rule by which to judge of all things, even of the doctrine of revelation; because reason is that by which we must judge of revelation itself. It is the rule on which our judgment of the truth of a revelation depends, and therefore undoubtedly must be that, by which particular doctrine of it must be judged: not considering that the word reason is here used in two senses. In the former, viz. in our judging of the divinity of a supposed revelation, the word means the faculty of reason taken in the whole extent of its exercise; in the latter, it is the opinion of our reason, or some particular opinions that have appeared rational to us. Now there is a great difference between these two. It is true, the faculty of reason is that by which we are to judge of every thing, as it is the eye by which we see all truth. And, after we have received revelation, still, by the faculty of reason, we receive the particular doctrine of revelation, yea, even those that are most difficult to our comprehension. For, by the faculty of reason we determine this principle, that God knows better than us; and whatever God declares is true. But this is an exceedingly different thing from making an opinion, which we first establish without revelation, by reason only, as our rule to judge of particular doctrine which revelation declares. It may be illustrated by this: if there be a man with whom we have the most thorough acquaintance, and have long known to be a person of the soundest judgment and greatest integrity, who goes a journey or voyage to a place where we never were; and, when he returns, gives an account of some strange phenomena or occurrences that he was an eye-witness of there, which we should not have otherwise believed; but we believe them now to be true, because we rely on his testimony. Here, it would be ridiculous for a man to say, that it is unreasonable to believe him, because what he says is not agreeable to reason; (meaning, by reason, that particular opinion we should have had, independent on his testimony;) and urging that reason must be our highest rule, and not his testimony, because it is by our reason that we judge of the testimony, and credibility of the man that testifies; meaning, in this case, the faculty of reason. This would be as unreasonable, as for a man to say, that he never will rely on any representation made by the best microscope or telescope that is different from the representation which he has by the naked eye; because his eye is the rule by which he sees even the optic glass itself, and by which he judges whether it be regularly made, tending to give a true representation of objects; urging that his eye must be the highest rule for him to determine by, because it is by the eye he determines the goodness and sufficiency of the glass itself; and therefore he will credit no representation made by the glass, wherein the glass differs from his eye; and so will not believe that the blood consists partly of red particles, and partly of a limpid liquor, because it appears all red to the naked eye: not considering the different sense in which he uses the word eye. In the former case, viz. with respect to judging of the goodness of the optic glass, he means the sense of seeing, or the organ of sight. In the latter, when he says he will not believe the representation of the glass, wherein it differs from his eye, because his eye is the highest rule; by the eye, he means the particular representation he has by his eye, separately, and without the glass.
§ 17. Again: They blunder exceedingly, through not making a distinction between reason and a rule of reason.
§ 18. Sometimes, by the word reason, is intended the same as argument or evidence, which the faculty of reason makes use of in judging of truth: as when we say, we should believe nothing without or contrary to reason; that is, we should not give the assent of our judgments without or against evidence, or something that appears which argues the thing to be true. But if this be meant by them who assert reason to be a rule superior to revelation, it is absurd in them thus to speak of reason as contradistinguished from revelation. To say, that argument or evidence is a higher rule than revelation, is to make evidence and divine revelation entirely distinct; implying, that divine revelation is not of the nature of evidence or argument. They ought to explain themselves, who assert that evidence is superior to the evidence we have by divine revelation. It is true, divine testimony is not the same thing as argument or evidence in general; because it is a particular sort of evidence. There are other particular sorts of evidence; and persons might speak as intelligibly, if they single out any other kind of evidence, and assert that reason or evidence was superior to that sort of evidence. As, for instance, one sort of evidence is human testimony of credible eye-witnesses; another is credible history; another is memory; another is present experience; another is geometrical mensuration; another is arithmetical calculation; another is strict metaphysical distinction and comparison. Now, would it not be an improper and unintelligible way of speaking, to ask, whether evidence was not above experience? or, whether argument was not above mensuration or calculation? If they who plead that reason is a rule to judge of truth superior to revelation, mean by reason, that evidence which is worthy to influence the faculty of reason; it seems not to be considered by them, that such evidence, when spoken of in general, comprehends divine testimony, as well as other sorts of evidence; unless they would entirely set aside divine revelation, as carrying in it no evidence at all. If this be their meaning, they are deceitful; for this is not what they pretend; since it would entirely change the point in dispute, and alter the whole controversy.
Or if, when they say reason is a higher rule than revelation, they mean reason exclusive of revelation, or that such arguments of truth as we have without revelation, are better than divine testimony; that is as much as to say, all other arguments are better than divine testimony. For reason or argument, without divine testimony, comprehends all other arguments that are without divine testimony: and then, this is as much as to say, that divine testimony is the very least and lowest of all possible arguments, that ever can occur to the mind of man, in any measure to influence his judgment; which meaning they will hardly own. On the whole, it is manifest, that, let us turn the expressions which way we will, all the boasted proof of their assertion is owing wholly to confusion, and an ambiguous use of terms; it is talking without ideas, and, making sounds without fixing any distinct meaning.
§ 19. Here, if any, in disdain of such an imputation, shall say, “I see no necessity of supposing this assertion to be so unreasonable and unintelligible. By reason, we mean that evidence which is seen by reason simply considered; reason itself, without dependence on the dictates of another; viewing things as they are in themselves:’’ such an objector is mistaken, if he thinks he has got clear of the difficulty. All evidence whatsoever, even that by divine revelation, is included in his description of reason. It is by viewing things as they are in themselves, and judging by our own reason, and not by the reason of another, that we judge there is a divine revelation, and that we judge divine revelation must be agreeable to truth. Reason judges by viewing things as they are in themselves, not the less because it makes use of a medium of judgment: and when reason makes use of divine testimony as an evidence or medium of judgment, it judges as much by viewing things as they are in themselves, as when it makes use of any other medium of judgment; as, for instance, a measuring-rod in judging of distances, a compass in judging of directions and courses, and figures and characters in calculating and determining numbers.
If any should say, that reason, in our inquiries after truth, is to be regarded as a rule superior to experience, this according to what would be most naturally suggested to the mind by such a saying, and might generally be supposed to be intended by it according to the more usual acceptation of words would be a foolish assertion. For by the comparison which takes place in the proposition between reason and experience, reason would be understood in such a sense as that it might properly be set in opposition to experience, or taken in contradiction to it; and therefore the proposition must be understood thus, viz. That our highest rule is what our reason would suggest to us independent of experience, in the same things that are matters of experience. Or, what our reason would lead us to suppose before experience, is what we must regard as our highest rule, even in those matters that afterwards are tried by experience. Certainly, he that should proceed in this manner in his inquiries after truth, would not be thought wise by considerate persons.
§ 20. Yet it is really true, in some sense, that our reason is our highest rule; and that by which we are to try and judge of all things: even our experience and senses themselves must be tried by it. For we have no other faculty but our reason, by which we can determine of truth or falsehood, by any argument or medium whatsoever. Let the argument be testimony or experience, or what it will, we must judge of the goodness or strength of the argument by reason. And thus it is we actually determine, that experience is so good and sure a medium of proof. We consider the nature of it; and our reason soon shows us the necessary connexion of this medium with truth. So we judge of the degree of dependence that is to be had on our senses by reason; by viewing the agreement of one sense with another, and by comparing, in innumerable instances, the agreement of the testimonies of the senses with other criteria of truth, and so rationally estimating the value of these testimonies.
But if this is what is meant by saying, that our reason is a surer rule than experience, it is an improper way of speaking, and an abuse of language. For, take reason thus; and so reason and experience are not properly set in contradiction, or put in comparison one with another; for the former includes the latter, as the genus includes the species, or as a whole includes the several particular sorts comprehended in that whole. For, judging by
experience is one way of judging by reason; or rather, experience is one sort of argument which reason makes use of in judging. And to say that reason is a more sure rule than experience, is to say, that arguing is a more sure rule than a particular way of arguing; or to say that argument (in general) is a more sure rule than that particular sort of argument, viz. experience. Or if, by reason, is meant the faculty of reason, or that power or ability of the mind, whereby it can see
the force of arguments; then such an assertion will appear still more nonsensical. For then, it is as much as to say, that the mind’s ability to see the force of arguments, is a surer rule by which to judge of truth, than that particular argument, viz. experience; which is the same as to say, an ability to judge of arguments is a surer argument than that sort of argument, experience; or that a man’s understanding is a better rule to understand
These observations concerning reason and experience, when these two are compared as rules by which to judge of truth, may be applied to reason and revelation, or divine testimony, when in like manner compared as distinct rules of truth. To insist, that men’s own reason is a rule superior to divine revelation, under a pretence, that it is by reason that we must judge even of the authority of revelation; that all pretended revelations must be brought to the test of reason; and that reason is the judge whether they are authentic or not, &c. is as foolish as it would be to assert, for the like reasons, that man’s own reason is a test of truth superior to experience. There is just the same fallacy in the arguments that are brought to support one and the other of these foolish assertions; and both are, for reasons equally forcible, very false, or very nonsensical.
§ 21. If the assertion of those who say, that men’s own reason is a higher test of truth than divine revelation, has any sense in it, it must imply a comparison of different sorts of arguments or evidences of truth; and so the meaning of it must be, that those evidences of truth, which men find before they have the help of divine revelation, are a better criterion of truth, than any discovery they have by revelation. And their great argument to prove it is this, that the faculty of reason, by which the mind is able to discern the force of truth, is the only faculty by which we are able to judge of the value and force of revelation itself. It is just such a sort of arguing, as if a person should go about to demonstrate, that a man could more certainly discover the form and various parts of the planets with the naked eye, than with a telescope; because the eye is that by which we see all visible things, yea, by which we see and discern how to use and to judge of the goodness of telescopes themselves.
In the argument these men use, to prove that reason is a better test of truth than revelation, they wretchedly deceive themselves, by sliding off from the meaning which they give to the word reason in the premises, into another meaning of it exceedingly diverse in the conclusion. In the premises, wherein they assert, that reason is that by which we judge of all things, even of revelation itself, they mean either the power of discerning evidence, or the act of reasoning in general. The consequence they draw is, Therefore reason is a higher test of truth than revelation. Here, if they retained the same sense of the word as in the premises, the conclusion would be perfect nonsense. For then, the conclusion would be thus: The power or the act of discerning evidence, is a better evidence of truth than divine revelation. But this is not what is intended to be understood. What is intended in the conclusion, is, that the evidence we have before we have revelation, or independently of it, is better and more certain than revelation itself.
§ 22. The outward provision which God makes through the ages of the world for the temporal benefit and comfort of mankind, in causing his sun to shine and his rain to descend upon them, and in numberless other things, is a great argument that God was not determined to be their everlasting:, irreconcilable enemy. And if God be reconcilable, it will follow, that he must make a revelation to mankind, to make known to them the terms and methods of reconciliation. For God, who is offended, alone can tell us on what terms he is willing to be reconciled; and how he will be at peace with us, and receive us to favour. And there surely is nothing which can be pretended to be any revelation of this kind, if the Holy Scripture is not.
§23. Objection: The Scriptures are communicated to but few of mankind; so that, if a revelation of the method of reconciliation be necessary, a very great part of those who enjoy these external benefits and bounties of Divine Providence, still have no opportunity to obtain reconciliation with God, not having the benefit of that revelation. So that, notwithstanding these seeming testimonies of favour and placableness, it is all one to them as if God was irreconcilable. For still, for want of the knowledge of the method of reconciliation, it is all one to them as though there were no such method, and as though no reconciliation were possible. To this I answer
1st, The case of mankind is not just the same as if there were no such thing as reconciliation for mankind, or as though reconciliation were utterly impossible. For although the circumstances of a great part of the world be such that their reconciliation be very improbable, yet it is not utterly impossible. There is a way of reconciliation, and it is publicly known in the world; and God has ever afforded opportunity to the generality of the habitable world, that if the minds of men had been as much engaged in the search of divine truth as they ought to have been, they might have felt after God, and found him; and might probably have come to an acquaintance with divine revelation.
2d, If there have been some parts of mankind, in some ages, for whom it was next to impossible that they should ever come to know that revelation which God has made, yet that hinders not the force of the argument for God’s placableness to sinners, and the existence of a revealed method of reconciliation. The common favours of Providence may be a proof, that God intends favour to some among mankind, but yet be no proof that he intends that all shall actually have the benefits of his favour. None will deny, but that those outward blessings of God’s goodness were intended for the temporal benefit of mankind; and yet there are numbers who never actually receive any temporal benefit by many of them. None will doubt, but that God aimed at men’s outward good, in providing grain, and grapes, and other fruits which the earth produces for man’s subsistence and comfort in the world; as also the most useful animals. But yet a very great part of the world were for a long time wholly destitute of the most useful of these. All the innumerable nations that dwelt on this American side of the globe, were from age to age, till the Europeans came hither, wholly destitute of wheat, rye, barley, pease, wine, horses, neat cattle, sheep, goats, swine, poultry, and many other useful animals and fruits, which abounded in the other continent.
And it is probable, that some of those gifts of nature and Providence, which are most useful to mankind, were what all men remained without the benefit of for many ages; as metals, wine, and many things used for food, clothing, and habitations. The loadstone, with regard to its polar direction, was doubtless intended for the use of mankind; but yet it is but lately that any of them have had any benefit of it. Glass is a great gift of Providence, and yet but lately bestowed; and also some of the most useful medicines. And with regard to those things which are most universally useful, some have the benefit of them in vastly lesser degrees than others; as the heat of the sun, vegetation, &c.
§ 24. If it should be further objected, That if God’s true aim in these outward benefits of providence, which have the appearances of favour, be real favours to mankind, and so that the true happiness of mankind should be the consequence; one would think it would have the same effect in all places where those blessings are bestowed.
I answer, that it will not follow. God may grant things in all parts of the world, the main design of which may evidently be the benefit of mankind, and yet not have that effect in all places where they are given. As the main design of Him who orders the existence of rain in the world, is making the earth fruitful; yet it does not follow that he designed this should actually be the effect in all parts of the globe where the rain falls. For it falls on the sea as well as the dry land, which is more than one half of the globe: but yet there it cannot answer this intention.
§ 25. Reason alone cannot certainly determine, that God will not insist on some satisfaction for injuries he receives. If we consider what have in fact been the general notions of mankind, we shall see cause to think, that the dictates of men’s minds, who have been without revelation, have been contrariwise, viz. that the Deity will insist on some satisfaction. Repentance makes some satisfaction for many injuries that men are guilty of one
towards another; because it bears some proportion to the degree of injury. But reason will not certainly determine, that it is proper for God to accept of repentance as some satisfaction for an offence, when that repentance is infinitely disproportionate to the heinousness of the offence, or the degree of
Therefore, if there be any such thing as the forgiveness and salvation of sinful men; new relations of God to men, and concerns of God with men, and a new dependence of men on God, will arise, no less, probably much more, important, than those which are between God as man’s Creator, and the Author of his natural good. And as God must manifest his perfections in a new work of redemption or salvation, contrived and ordered by his infinite wisdom, and executed by his power in a perfect consistence with his justice and holiness, and a greater manifestation of his goodness, than is made in his works as the Author of nature so these things must be the foundation of new regards to God, new duties, and a new religion, founded on those displays of his perfections in the work of salvation, and on the new relations God sustains towards men, and the new dependence of men on God, and new obligations laid on men in that work, which may be called revealed religion, different from that natural religion which is founded on the works of God, as the Creator and the Author of nature, and our concerns with God in that work; though not at all contrary to it.
The light of nature teaches that religion which is necessary to continue in the favour of the God that made us; but it cannot teach us that religion which is necessary to our being restored to the favour of God, after we have forfeited it.
Mahometanism compared with Christianity particularly with respect to their propagation.
§ I. in what respect the propagation of Mahometanism is far from being parallel with the propagation of Christianity, will appear by these observations. The revolution that was brought to pass in the world, by the propagation of Mahometanism, was not so great as that which happened by the propagation of Christianity; yea, in this respect, was by no means worthy to be compared to it. Consider the state the world was in before Christianity was propagated; how dark, ignorant, barbarous, and wicked; how strongly these things were established by long universal immemorial custom; how fixed in men’s hearts; how established by all human authority, and power, and inclination; and how vast the alteration, when Christianity was introduced and established; how vast the overthrow of that which had been built up before, and stood from age to age; how great, how strong the building; how absolute its destruction: and also, how great the building that was erected in its room; and of how different and opposite a nature from that which had stood on the same ground before.
§ 2. But as to the revolution brought to pass in the world by Mahometanism, it consisted either in the change made among the heathen barbarous nations, which had their original from Arabia or Scythia or among professing Christians. But with respect to neither of these, was the revolution comparably so great as the other. As to the change made among those heathens, they long had entertained some obscure notions of the true God; and many of the
great truths of what is called natural religion, they had obtained by those glimmerings of the light of the gospel which had been diffused over great part of the
§ 3. The difference of the two revolutions was immensely great as to goodness. The change made in the world by the propagation of Christianity, was a great change indeed, with regard to light and knowledge. It was a change from great darkness to glorious and marvellous light. By the preaching of the gospel in the world, the day-spring from on high visited the earth, and the sun arose after a long night of the grossest darkness. But as to the change made in Christendom by the propagation of Mahometanism, there was no increase of light by it, but on the contrary, it was evidently a change from light to darkness. It was a propagation of ignorance, and not of knowledge. As to the change made among the heathens, as we observed before, there was but a small degree of increased light; and all that was added, was borrowed from Christianity. Any increase of knowledge that arose, proceeded only from Mahomet and his followers communicating what had before been communicated to them by Christian teaching. There can be no pretence of the least degree of addition in any thing, beyond what they had before received from the gospel. And as to rules and precepts, examples, promises, or incitements to virtue of any kind, no addition at all was made. What alteration there existed, was only for the worse; the examples, histories, representations, and promises of the new Mahometan religion, only tended exceedingly to debase, debauch, and corrupt the minds of such as received it.
§ 4. The revolution that was occasioned by the propagation of Christianity, was an infinitely greater and more wonderful effect, if we consider the opposition that was overcome in bringing it to pass. Christianity was propagated against all the opposition that could be made by man’s carnal dispositions, strengthened by inveterate general custom, principles, habits, and practice, prevailing like a mighty flood. Mahometanism was propagated, not in opposition to those inclinations, but by complying with them, and gratifying them, in examples, precepts, and promises, as Stapferus observes, (Theol. Polem. tom. iii. p. 292.) Speaking of Mahomet’s laws, he says, “The law which he published was, above all others, accommodated not only to the opinions of men, but also to the depraved nature, manners, and innate vices of those nations, among whom he propagated it; nor did it require much more than external exercises, which, to a carnal man, are much more easy to be performed, than those spiritual exercises which the sacred pages prescribe. He allowed of revenge for injuries; of discarding wives for the slightest causes; of the addition of wives to wives, which must have served only as so many new provocatives to lust. At the same time he indulged himself in the greatest excess of promiscuous and base lasciviousness. He placed the true worship of God in such external ceremonies, as have no tendency to promote true piety. In fine, the whole of that religion which he instituted, was adapted to no other end, than the shedding of human blood.”
§ 5. This religion is particularly adapted to the luxurious and sensual disposition. Christianity was extremely contrary to the most established and darling notions of the world; whereas Mahomet accommodated his doctrine to all such notions as were most pleasing at that time, among the heathen, Arabians, Jews, and the several most prevailing sects of Christians; as Stapferus observes:
“Mahomet retained many of the opinions of the ancient Arabians; he mixed his doctrine with the fables of the Jews, and retained many of the ceremonies of the other religions prevalent at that time. The religion of Mahomet favoured the prejudices of the Jews and of the heathens; and was suited to the desires of the flesh, and to the allurements of the world. But the religion which Christ taught, did not, in the least instance, favour the depraved affections of men, and the indulgence of the flesh; but was diametrically opposed to them: nor was it suited to the prejudices of either Jews or Gentiles; but it was plainly contrary to the preconceived opinions of men. Whence the apostles, in preaching this religion, immediately opposed both the religion of the Jews and of the Gentiles.” (Ibid. p. 340.) Christianity was propagated under the most violent, universal, and cruel persecution of all the powers of the world. Mahometanism was not so; it never made its way any where, in any remarkable degree, against persecution.
§ 6. The difference will appear great, if we consider the time when each of these were propagated. Christianity was propagated at a time when human learning and science was at its greatest height in the world. But Mahometanism was broached and propagated in ages of great darkness, after learning had exceedingly decayed, and was almost extinguished in the world.
§ 7. The difference will farther appear, if we consider the places from whence the religions were propagated. Christianity was first begun in a place of great light, the greatest light with regard to religious knowledge then known, and in a very public part of the globe; whither resorted innumerable multitudes of people three times every year, from almost all parts of the then known world. And beside the vast resort of Jews and proselytes thither, it was a country that was at that time under the inspection and government of the Romans, where they had a governor, and other public officers, constantly residing. It was propagated especially from Jerusalem, the chief city in that country, and one of the greatest and most public cities in the world; and, indeed, all things considered, was next to Rome itself, nay, in some respects, even far beyond Rome. And the nations among whom it was first propagated after the Jews, were not the more ignorant and barbarous, but the most knowing and learned in the world; as particularly the Greeks and Romans. And the cities where it was very early received, and from whence it was promulgated to other parts, were the greatest, most public, and polite; such as Antioch, Ephesus, Alexandria, Corinth, Athens, and Rome: and some of these were the greatest seats of learning and philosophy on earth. Whereas Mahometanism was broached, in a dark corner of the earth, Arabia; and the people among whom it first gained strength, who sent out armies to propagate it to the rest of the world, were an ignorant and barbarous sort of people; such as the Saracens and Turks, who originated from Scythia.
§ 8. The difference appears in the means and method of propagation. Christianity was propagated by light, instruction and knowledge, reasoning and inquiry. These things were encouraged by the gospel; and by these means the gospel prevailed. But Mahometanism was not propagated by light and instruction, but by darkness; not by encouraging reasoning and search, but by discouraging knowledge and learning; by shutting out those things, and forbidding inquiry; and so, in short, by blinding the eyes of mankind. It was propagated by the power of the sword also; by potent sultans, absolute tyrants, and mighty armies. Christianity was propagated by the weakest of men, unarmed with any thing but meekness, humility, love, miracles, clear evidence, most virtuous, holy, and amiable examples, and the power and favour of eminent virtue, joined with assured belief of the truth, with self-denial and suffering for truth and holiness. By such weapons as these was it propagated against the power, authority, wealth, and armour of the world: against the greatest potentates, most absolute and cruel tyrants, their most crafty counsels, and greatest strength, utmost rage and cruelty, and determined resolutions to put a stop to it. It was propagated against all the strength of the strongest empire that ever was in the world.
§ 9. One principal way wherein the propagation of Christianity is a proof of its truth, consists in its being an evidence of the facts that are the foundation of it. Christianity is built on certain great and wonderful visible facts; such as, Christ’s resurrection from the dead, and the great and innumerable miracles wrought by him and his apostles, and other his followers, in Judea and many parts of the world. These facts were always referred
to, as the foundation of the whole; and Christianity always pretended to be built on them. That Christianity, which,
§ 10. If we consider the propagation of Christianity as a doctrine or belief of wonderful divine facts, Mahometanism is not set up in opposition to it; because the Mahometan religion itself acknowledges the principal facts of Christianity, though it has no facts of its own to urge. And so Mahometanism rather confirms than weakens Christianity; and the propagation of Mahometanism itself may be considered as one thing belonging to the propagation of Christianity, and as a part of that propagation, in as far as it consists in a propagation of a professed belief of those facts. It is so far an instance of the propagation of that which is the foundation of Christianity, that it proves all the rest. The Alcoran owns Jesus to be a great prophet; “the messenger of God,” (Surat. v. 84.) that he wrought miracles, healing a man blind from his birth, and the leprous, (Surat. v. 119.) also raising the dead; and that Jesus as born of Mary was himself a miracle, (Surat. xxiii. 52.) He often speaks of Jesus as the servant and messenger of God; (Surat. iv. 158. iii. 152. iv. 169, 170. v. 84.) Now, owning this, is in effect owning the whole. This is the foundation of the whole, and proves all the rest. It owns that Jesus was miraculously conceived and born; (Surat. iii. 47. xix. 20, 21.) and without sin. (Surat. iii. 36. xix. 19.) Mahomet owns Jesus, and ascribes the conception of Christ alone to the power of God, and the inflation of his Spirit. In Surat. xxi. 19. are these words, as the words of God: “And Mary was a chaste virgin, and We inspired her with Our Spirit, and set up her and her son as a miracle to all ages.” He owned Jesus to be the Messiah foretold in the law and the prophets; Surat. iii. 45. “When the angels said, O Mary, certainly God declares to thee his own word; his name shall be Jesus Christ, the son of Mary:” Surat. xix. 29. Surat. iv. “Certainly Christ Jesus, the son of Mary, is the ambassador of God and his word.” He owned Christ’s ascension into heaven. “God raised him (Christ) to himself;” Surat. iv. 157. Concerning Christ’s miracles, Mahomet says, Surat. iii. 45. v. 119. “God says, O Jesus, the son of Mary, I have strengthened thee by the Spirit of holiness; and thou shalt, by my leave, heal a man blind from his birth; and by my leave thou shalt raise the dead from their graves.”
§ 11. In this respect the great propagation of the Mahometan religion is a confirmation of revealed religion and so of the Christian in particular, which alone can have any pretext to be a religion revealed by God as this is a great demonstration of the extreme darkness, blindness, weakness, childishness, folly, and madness of mankind in matters of religion, and shows how greatly they stand in need of a divine guide, and divine grace and strength for their help, such as the gospel reveals. And that this gross delusion has continued so long to so great an extent, shows how helpless mankind are, under ignorance and delusion in matters of religion; and what absolute need they have of extraordinary divine interposition for their relief. And besides, such a miserable, blind, helpless state of mankind, is also exactly agreeable to the representation made in the Christian revelation.
The Jewish nation have, from their very beginning, been a remarkable standing evidence of the truth of revealed religion.
§ 1. when every other nation under heaven had forsaken the true God, and was overwhelmed in heathenish darkness, the Jews had among them the knowledge and worship of the true God, and rational and true notions of his being, attributes, and works; of his relation to mankind, our dependence upon him, and the worship and regards due to him. This was upheld among them alone, for so many ages, to the coming of Christ; while they were surrounded on every side with nations vastly differing from them, and the worst of idolaters. The whole world beside themselves had forgotten the true God, and forsaken his worship, and were all the while involved in gross heathenism. They lived in the midst of the most frequented and most populous parts of the world. They did not live separated from the rest of the world, as in an island or a peninsula; nor yet as divided from others by vast deserts, or impassable mountains; but on the continent, in the midst of the habitable world, with populous countries adjoining to them almost on every side. Those nations, who were their next neighbours on every side, were stedfastly gross pagans, and some of the most barbarous idolaters.
§ 2. They were not a nation that studied philosophy; they had no schools among them under the care of philosophers, who instructed their pupils in human science; yet they had most apparently far better, more sublime, and purer, notions of God and religion, of man’s duty, and of divine things in general, than the best of the heathen philosophers. Nor do they seem to have been a people any way remarkably distinguished from other nations, by their genius and natural abilities. They were a comparatively small people, not a great empire, not a vast and potent commonwealth.
§ 3. Such changes and revolutions frequently came to pass in their nation, and such was their peculiar state from time to time, that they were exceedingly liable to be corrupted and overrun with heathenish notions, and the customs of idolatrous nations, and to grow into a conformity to the rest of the world in that respect. They were above two hundred years in Egypt, which may be looked upon as the second nation, if not the first, for being the fountain of idolatry. And they lived there under circumstances tending the most to their being corrupted with idolatry, and brought to a conformity with the Egyptians in that respect, of any that can be imagined; especially on these accounts: they were there in the beginning and rise of their nation. There the nation had its birth. It grew from one family of about seventy persons, with the father of the whole family at the head of it, to be more than a million of people, yea probably (reckoning male and female) about two millions. And they lived there, not separate and distinct from the Egyptians; but had continual intercourse with them. Yea, they dwelt there as inferiors, in subjection to the Egyptians; their slaves: and the Egyptians who had daily concern with them, were their masters.
§ 4. After they came into the land of Canaan, they for several ages dwelt there with the remains of the ancient heathen inhabitants, who were so numerous and strong, as sometimes to overcome and keep them long in subjection; which also, from time to time, their idolatrous neighbours did. And after they had lived long in the land ten of their tribes were carried away into final captivity, and heathen inhabitants planted in their stead: by which the religion of the remaining two tribes was the more exposed. At last these remaining two tribes, with the Levites, and all that were left of the ten tribes who had mixed with them, were carried away into Babylon, the chief city of Chaldea, the country that above all in the world (at least, excepting Egypt) was the fountain of idolatry; there they dwelt during the time of one generation. So that before any of them returned, the body of the people were a new generation, born and brought up in that land of darkness, amongst idolaters, their superiors and masters, and most of them the most honourable men that were then in the world; and a great part, perhaps the greater part, of the nation never returned, but continued dispersed in heathen countries till Christ’s coming. As to the nation in general, those in Canaan and those out of it were in subjection to the three successive heathen monarchies, the Persian, Grecian, and Roman; and heathen people belonging to each of those empires, often swarmed in their country.
§ 6. All is the more remarkable, in that not only the true God and his spiritual worship are so infinitely diverse from the gods and religion of the heathens; but the external institutions and rites of worship observed among the Jews, and the law of their worship and religion, were remarkably diverse and repugnant to the religious rites of their heathen neighbours. They were exceedingly opposite to the rights of the Egyptians, among whom they lived so long, and among whom they first became a nation. So were they also to the rites of the ancient inhabitants of Canaan, of the Philistines, Moabites, Ammonites, &c.
§ 7. The Jews may be considered as a remarkable evidence of the truth of revealed religion, in that they were preserved so long a time a distinct nation from all others, even since their father Jacob’s time, till this day; being neither destroyed, nor abolished, nor lost by mixing with other nations. Jacob himself was exposed to be destroyed by his brother Esau, before he was married. His family were greatly exposed to destruction, at least as to any permanent distinction from other people, when Laban pursued after him, with a design probably to kill him, and to bring back his wives and children into Padan-aram, and to keep them there; or, at least, by some means to carry back his family, and to prevent their ever going to Canaan. He and his family were in imminent danger of being destroyed when Esau came out against him with four hundred men. His family were greatly exposed to danger by the inhabitants of Canaan, when provoked by his sons destroying the Shechemites. A series of wonderful and miraculous providences respecting Joseph, were the means of preserving the family, without which they would probably either have perished by the famine, or, in the time of that famine, have wandered away from Canaan, in such obscurity, and under such disadvantages, that they would likely have never returned any more to Canaan; and so the family would have been broken up.
§ 8. In Egypt they were greatly exposed to be destroyed, when Pharaoh set himself to effect their destruction by drowning all the males. When they had continued so long in Egypt, under such abject circumstances; it could be owing to nothing but a series of the greatest miracles, that ever they were separated from that people and land, so as to return again to dwell by themselves, to be kept a distinct nation. They were in imminent danger of being swallowed up by Pharaoh and his host at the Red sea; or of receiving such a blow, as wholly to break up the design of their proceeding to Canaan to live there. They were exposed to suffer that which would have prevented their proceeding, when the Amalekites met them, and fought with them.
§ 9. Nothing but a course of most astonishing miracles for forty years could have prevented their perishing in the wilderness, or being obliged to go back again into Egypt, and suffering captivity, dispersion, and ruin by the nations that dwelt around that wilderness. They were greatly exposed to be ruined as a people, by the opposition of the Moabites, Midianites, Amorites, and Og the king of Bashan. That ever they got the possession of Canaan, which was then held by many nations greater and stronger than they, was owing to a course of great miracles, without the intervention of which they must have perished as a people.
§ 10. After they had obtained the possession of the land, they were often greatly exposed to be utterly ruined in the time of the judges, when their enemies in those parts, who seemed to have an exceeding great hatred of them, prevailed against and had the mastery of them. It could be owing to nothing but the special providence of God, that those enemies did not improve the advantages they had in their hands, utterly to destroy them, or at least to drive or carry them captive out of that land; particularly the provoked Canaanites, before the deliverance by Deborah and Barak; the Midianites and the people of the East, before the deliverance by Gideon; and after them the Philistines.
§ 11. Afterwards, in the time of the kings, there were many efforts of the enemies of Israel utterly to destroy the whole nation, to cut them off from being a people, and to blot out their very name from under heaven, agreeably to
§ 12. When the people were carried captive into Babylon by Nebuchadnezzar, and the whole land laid utterly waste; it was a wonder that this did not prove an entire end to them as a people. It was a wonder they were kept distinct in their captivity; that then they were delivered; and that after they had been in captivity so long, till those that had formerly lived in Canaan were generally dead, and a new generation born in Chaldea was risen up, they should be brought back, and again settled in their own land, and established as a people there. It was a wonder that the land was vacant for them; and a wonder that they were not hindered in their design of resettling there, by the mighty opposition made to it by the Samaritans.
§ 13. The people were marvellously preserved from being blotted out from under heaven by Haman, in the time of Esther and Mordecai. They were wonderfully preserved in Antiochus’s time, who was earnestly set on their utter destruction as a people; and it may be observed in general concerning them, during the time of the Old Testament, that there was no nation whatsoever against whom the nations in general were at such enmity, as the nation of the Jews; and they were, on this account, much more likely to be destroyed than any other nation.
§ 14. They lived in a part of the world where they were more exposed to be overrun by other nations, and so to be by them either trodden down, or torn away and scattered abroad in the earth, than had they dwelt in any other part; living as it were in the midst of the earth, betwixt three great continents, Asia, Africa, and Europe. Their land lay in the very road or thoroughfare between Asia and Africa; between Egypt and the great Eastern and Northern kingdoms, which for many ages were the greatest, most potent, and active kingdoms in the world. It seems the other nations thereabout were all destroyed from being a people, before Christ’s time: as the Midianites, the Moabites, Ammonites, Amalekites, the seven nations of Canaan, and the Philistines.
§ 16. With respect to the time since Christ, their preservation as a distinct nation has, in many respects, been still more remarkable. It was wonderful, that what happened to them in the time of Titus Vespasian, when the greater part of the nation was destroyed, and the rest dispersed all over the world in such wretched circumstances, did not prove their utter destruction as a people. And the calamities that happened to the remnant soon afterwards, made their continuance as a distinct people yet more surprising. For within half a century after their destruction by Titus, in the reign of Trajan and Adrian, the nation in general every where rose in rebellion against the Romans; and were finally every where beaten; so that in these wars the Jews had a thousand cities and fortresses destroyed, with the slaughter of about five hundred and eighty thousand men. What are left of this people have ever since remained in a total dispersion over all the world, mixed every where with other people, without any thing like a government or civil community of their own, and often extremely harassed by other nations; though still they remain a clear and perfectly distinct nation from all other people.
§ 1. when we seek for any thing in the dark by so low a faculty of discerning as the sense of feeling, or by the sense of seeing with a dim light, sometimes we cannot find it; though it be there, it seems to us to be impossible that it should be. But yet, when a clear light comes to shine into the place, and we discern by a better faculty, or the same faculty in a clearer manner, the thing appears very plain to us. So, doubtless, many truths will hereafter appear plain, when we come to look on them by the bright light of heaven, that now are involved in mystery and darkness.
§ 2. How are we ready to trust to the determinations of one, universally reputed a man of great genius, of vast penetration and insight into things, if he be positive in any thing that appears to us very mysterious, and is quite contrary to what we thought ourselves clear and certain in before! How are we ready in such a case to suspect ourselves; especially if it be a matter wherein he has been very much versed; has had much more occasion to look into it than we; and has been under greater advantages to know the truth! How much more still, if one should be positive in it, as a thing he had clearly and undoubtedly seen to be true, if he were still of ten times greater genius, and of a more penetrating insight into things, than any that ever have appeared? And, in matters of fact, if some person whom we had long known, one of great judgment and discretion, justice, integrity, and fidelity, and had always been universally so reputed by others, should declare to us, that he had seen and known that to be true which appeared to us very strange and mysterious, and concerning which we could not see how it was possible; how, in such a case, should we be ready almost to suspect our own faculties, and to give credit to such a testimony, in that which, if he had not positively asserted it, and persisted in it, we should have looked upon as perfectly incredible, and absurd to be supposed!
§ 3. From that text,
§ 4. The wiser heathens were sensible that the things of the gods are so high above us, that what appertains to them should appear exceedingly mysterious and wonderful to us; and that it is therefore unreasonable to disbelieve what we are taught concerning them on that account. This is fully expressed by Pythagoras; viz. “Concerning the gods, disbelieve nothing wonderful, nor yet concerning divine things. This, says Jamblicus, declareth the superlative excellency of God instructing us, and puts us in mind, that we ought not to estimate the divine power by our own judgment. The Pythagoreans stretched this rule beyond the line of divine revelation, to the belief of every oriental tradition.” Gale’s Court of the Gentiles, p. 2. b. 2. c. 8. 190.
§ 5. It is not necessary that persons should have clear ideas of the subject of a proposition, in order to be rationally convinced of the truth of the proposition. There are many truths, of which mathematicians are convinced by strict demonstration, concerning many kinds of quantities, as, surd quantities and fluxions; but concerning which they have no clear ideas.
§ 7. If things, which fact and experience make certain, such as the miseries infants are sometimes the subjects of in this world, had been exhibited only in a revelation of things in an unseen state, they would be as much disputed as the Trinity and other mysteries revealed in the Bible.
§ 8. There is nothing impossible or absurd in the doctrine of the incarnation of Christ. If God can join a body and a rational soul together, which are of natures so heterogeneous and opposite, that they cannot, of themselves, act one upon another; may he not be able to join two spirits together, which are of natures more similar? And, if so, he may, for ought we know to the contrary, join the soul or spirit of a man to himself. Had reason been so clear in it, that God cannot be incarnate, as many pretend, it could never have such a notion to gain ground and possess the minds of so many nations: nay, and of Julian himself, who says, that “Jupiter begat Esculapius out of his own proper substance, and sent him down to Epidaurus, to heal the distempers of mankind.” Reason did not hinder Spinosa, Blount, and many other modern philosophers, from asserting that God may have a body; or rather, that the universe, or the matter of the universe, is God. Many nations believed the incarnation of Jupiter himself. Reason, instead of being utterly averse to the notion of a divine incarnation, hath easily enough admitted that notion, and suffered it to pass, almost without contradiction, among the most philosophical nations of the world.
§ 9. “In thinking of God’s raising so many myriads of spirits, and such prodigious masses of matter, out of nothing, we are lost and astonished, as much as in the contemplation of the Trinity. We can follow God but one or two steps in his lowest and plainest works, till all becomes mystery and matter of amazement to us. How, then, shall we comprehend himself? How shall we understand his nature, or account for his actions? In that he contains what is infinitely more inconceivable than all the wonders of his creation put together.” Deism Revealed, edit. 2. vol. ii. p. 93, 94.
Those who deny the Trinity, because of its mysteriousness and seeming inconsistence, yet, generally, own God’s certain prescience of men’s free actions, which they suppose to be free in such a sense, as not to be necessary. So that we may do, or may not do, that which God certainly foresees. “They also hold, that such a freedom without necessity, is necessary to morality; and that virtue and goodness consists in any one’s doing good when he might do evil. And yet they suppose, that God acts by the eternal law of nature and reason, and that it is impossible that he should transgress that law, and do evil; because that would be a contradiction to his own nature, which is infinitely and unchangeably virtuous. Now this seems a flat contradiction. To say that the infinite goodness of God’s nature makes it utterly impossible for God to do evil, is exactly the same as to say, he is under a natural necessity not to do evil. And to say he is morally free, is to say he may do evil. Therefore the necessity and freedom in this case being both moral, the contradiction is flat and plain; and amounts to this, that God, in respect to good and evil actions, is both a necessary and free agent. Dr. Clark, in his treatise on the Attributes, labours to get clear of this contradiction upon these principles of liberty, but without success; and leaves it just where all men, who hold the same principles, must be forced to leave it. Therefore, they hold such mysteries, in respect to Deity, that are even harder to be conceived of, or properly expressed and explained, than the doctrine of the Trinity.
“When we talk of God, who is infinite and incomprehensible, it is natural to run into notions and terms which it is impossible for us to reconcile. And in lower matters, that are more within our knowledge and comprehension, we shall not be able to keep ourselves clear of them. To say that a curve line, setting out from a point within a hair’s breadth of a right line, shall run towards that right line as swift as thought, and yet never be able to touch it, seems contrary to common sense; and were it not clearly demonstrated in the conchoid of Nicomedes, could never be believed. Matter is infinitely divisible; and therefore, a cubical inch of gold may be divided into an infinity of parts; and there can be no number greater than that which contains an infinity. Yet another cubical inch of gold may be infinitely divided also; and therefore, the parts of both cubes must be more numerous than the parts of one only. Here is a palpable contrariety of ideas, and a flat contradiction of terms. We are confounded and lost in the consideration of infinites; and surely, most of all, in the consideration of that Infinite of infinites. We justly admire that saying of the philosopher, that God is a Being whose centre is every where, and circumference nowhere, as one of the noblest and most exalted flights of human understanding; and yet, not only the terms are absurd and contradictory, but the very ideas that constitute it, when considered attentively, are repugnant to one another. Space and duration are mysterious abysses, in which our thoughts are confounded with demonstrable propositions, to all sense and reason flatly contradictory to one another. Any two points of time, though never so distant, are exactly in the middle of eternity. The remotest points of space that can be imagined or supposed, are each of them precisely in the centre of infinite space.” Deism Revealed, vol. ii. p. 109-111.
Here might have been added the mysteries of God’s eternal duration, it being without succession, present, before and after, all at once: Vitæ interminabilis tota simul et perfecta possessio.
§ 10. To reject every thing but what we can first see to be agreeable to our reason, tends, by degrees, to bring every thing relating not only to revealed religion, but even to natural religion, into doubt; to make all its doctrine appear with dim evidence, like a shadow, or the ideas of a dream, till they are all neglected as worthy of no regard. It tends to make men doubt of the several attributes of God, and so, in every respect, to doubt what kind of being God is; and to make men doubt about the forgiveness of sin, and about the duties of religion, prayer and giving thanks, social worship, &c. It will tend, at last, to make men esteem the science of religion as of no value, and so totally neglect it; and from step to step it will lead to scepticism, atheism, and at length to barbarity.
§ 11. Concerning common sense, it is to be observed, that common inclination, or the common dictates of inclination, are often called common sense. When any thing is shocking to the common dispositions or inclinations of men, that is called a contradicting of common sense. So, the doctrine of the extreme and everlasting torments of hell, being contrary to men’s common folly and stupidity, is often called contrary to common sense. Men, through stupidity, are insensible of the great evil of sin; and so the punishment of sin threatened in the word of God disagrees with this insensibility, and it is said to be contradictory to common sense. In this case, that turn of mind which arises from a wicked disposition, goes for common sense.
“We ought never to deny, because we cannot conceive. If this were not so, then a man born blind would reason right, when he forms this syllogism, ‘We know the figure of bodies only by handling them; but it is impossible to handle them at a great distance; therefore, it is impossible to know the figure of far distant bodies.’ To undeceive the blind man, we may prove to him that
§ 12. One method used to explode every thing in religion that is in the least difficult to the understanding, is to ridicule all distinctions in religion. The unreasonableness of this may appear from what Mr. Locke observes concerning discerning and judgment. Hum. Underst. book ii. chap. 2. “Accurately discriminating ideas one from another, is of that consequence to the other knowledge of the mind, that, so far as this faculty is in itself dull, or not rightly made use of, for distinguishing one thing from another, so far our notions are confused, and our reason and judgment disturbed or misled. If in having ideas in the memory ready at hand, consists quickness of parts; in this, of having them unconfused, and being able nicely to distinguish one thing from another, where there is but the least difference, consists in a great measure the exactness of judgment, and clearness of reason, which is to be observed in one man above another. Judgment lies in separating carefully one from another ideas wherein can be found the least difference, thereby to avoid being misled by similitude, and by affinity to take one thing for another.”
So Dr. Turnbull, in his Principles of Moral Philosophy, part i. chap. 3. p. 94. “Judgment is rightly said to lie in nicely distinguishing the disagreements and variances or differences of ideas; those especially which lie more remote from common observation, and are not generally adverted to. The man of judgment or discretion (for so discretion properly signifies) may be defined to be one who has a particular aptitude to descry differences of all kinds between objects, even the most hidden and remote from vulgar eyes.”
§ 13. If any respect to the Divine Being is of importance, then speculative points are of importance; for the only way whereby we know what he is, is by speculation. If our doctrine concerning him are not right, it will not be that Being, but some other, that we have respect for. So it may be said concerning our respect for Christ. If our doctrine concerning him, concerning his divinity, for instance, are false, we have not respect for the Christ of whom the Scriptures speak, but for an imaginary person, infinitely diverse. When it is said by some, that the only fundamental article of faith is, that Jesus is the Messiah; if thereby be meant, that a person called by that name, or that lived at such a time or place, was the Messiah, that name not implying any properties or qualities of his person, the doctrine is exceedingly unreasonable; for surely the name and the place are not of so great importance as some other things essential in his person, and have not so great concern in the identity of the object of our ideas and respect, as the person the gospel reveals. It is one great reason why speculative points are thought to be of so little importance, that the modern religion consists so little in respect to the Divine Being, and almost wholly in benevolence to men.
§ 14. Concerning what is often said by some, that all things necessary to salvation are plain and clear, let us consider how, and in what sense, this is true, and in what sense it is not true. 1st, It is true, that all things necessary to salvation are clearly and plainly revealed. But it does not follow, that they shall appear to be plainly revealed to all men No divine thing can have evidence sufficient to appear evident to all men, however great their prejudices, and however perverse their dispositions. 2dly, If thereby is meant, that all things necessary to be believed are easily comprehended, there is no reason in such an assertion, nor is it true.
Some late writers insist, that, for a thing to be revealed, and yet remain mysterious, is a contradiction; that it is as much as to say, a thing is revealed, and yet hid. I answer: The thing revealed is the truth of the doctrine; so that the truth of it no longer remains hid, though many things concerning the manner may be so. Yet many things concerning the nature of the things revealed may be clear, though many other things concerning their nature may remain hid. God requires us to understand no more than is intelligibly revealed. That which is not distinctly revealed, we are not required distinctly to understand. It may be necessary for us to know a thing in part, and yet not necessary to know it perfectly.
§ 15. The importance of all Christian doctrine whatsoever, will naturally be denied, in consequence of denying that one great doctrine of the necessity of Christ’s satisfaction to divine justice, and maintaining those doctrine that establish men’s own righteousness, as that on which, and for which, they are accepted of God. For that great christian doctrine of Christ’s satisfaction, his vicarious sufferings and righteousness, by which he offered an infinite price to God for our pardon and acceptance to eternal favour and happiness, is that to which all evangelical doctrine, all doctrine beside the truths of natural religion, have relation; and they are of little importance, comparatively, any other way, than as they have respect to that. This is, as it were, the centre and hinge of all doctrine of pure revelation.
§ 16. Indeed, the papists, who are very far from having such a notion of that evangelical faith, which is the special condition of salvation in opposition to works, and have forsaken the evangelical notion of true saving religion, yet with fiery zeal, insist on the profession of a great number of doctrine, and several of the doctrine of pure revelation, as the Trinity, &c. But this in them flows not from any regard to their influence in internal saving religion, but from quite another view, i. e. to uphold their tyranny. These are the doctrine which have been handed down among them by their church from ancient tradition; and, to maintain the credit of the infallibility, and divine authority and dominion, of their hierarchy over men’s faith, they must be zealous against any that presume to deny Christ’s doctrine, because they look upon it as an infringement on the high authority they claim. And some protestants have a zeal for doctrine from like views; doctrine indeed for which they have no great value, in themselves considered.
§ 17. That it is not alone sufficient to believe this one article, that a person of the name of Jesus came from God to reveal his will to man, without knowing or determining what he was, or concerning his nature and qualities, is evident from this, that it is often spoken of as necessary to know Christ. It is said, “This is eternal life, to know thee, and Jesus Christ whom thou hast sent.
§ 18. There are two things especially that make modern fashionable divines look on doctrine of revealed religion of little importance. One is, their mistake about the conditions of salvation; another is, their mistake about the nature of true virtue, placing it chiefly, and most essentially, in benevolence to men, and so little in respect to God and Christ. If Christian virtue consists very much in a proper respect to Christ, then certainly it is of great importance to know what sort of person he is, at least, as to that particular wherein his excellency or worthiness of regard consists, which is surely his divinity, if he be a divine person. Another thing on which a proper respect to him depends, is his relation to us, and our dependence upon him; which surely chiefly depends on his satisfaction and merits for us, if he has satisfied and merited for us. The reasons or grounds of the love and honour to Christ required of us, consist chiefly in two things: (1.) In what he is: and, (2.) In what he has done for us. Therefore, with regard to the latter, it concerns us greatly to know, at least as to the principal things, what they are. And if he has satisfied for our sins; if he has suffered in our stead; if he has truly purchased eternal life and happiness for us; if he has redeemed us from an extremely sinful, miserable, helpless state, a state wherein we deserved no mercy, but eternal misery; then these are principal things.
Another reason why doctrine are thought to be of little importance, is a notion of sincerity wherein true virtue consists, as what may be prior to any means of it that God grants; as if it was what every man had in his power, antecedently to all means; and so the means are looked upon as of little importance. But the absurdity of this
§ 19. If any article of faith at all concerning Jesus Christ be of importance, it must be of importance to know or believe something concerning his person; what sort of a person or being he was. And if any thing concerning him be of importance to be known and believed, it must be something wherein his excellency or worthiness of regard consists; for nothing can be of importance to be known or believed about him, but in order to some regard or respect
of heart. But most certainly, if any thing of his excellency and dignity be of importance to be known or believed, it must be of importance at least to know so much about him, as to know whether he be God or a mere creature; for herein lies the greatest difference, as to dignity, that can possibly be. This difference is infinite. If it be of importance to know how worthy he is, then it doubtless is of importance that we should not be ignorant of, and deny, as it were, all his dignity, or so
much of it, that what remains shall be absolutely as nothing to that which is denied. It is of importance that we love Christ, or have respect to him as one that is excellent, and worthy of esteem and love. The apostle says, “If any man love not the Lord Jesus Christ, let him be anathema maranatha.
§ 20. How many things were believed by the ancient philosophers about divine matters, even the most rational of them, more mysterious than the doctrine of the Trinity, chiefly because such things were handed to them by the Phoenicians, Egyptians, Chaldeans, or Persians, or on the authority of some great master! Yet these things were imbibed without much difficulty, the incomprehensibleness of the doctrine being no objection to their receiving them.
§ 21. There are things evidently true concerning the nature of our own souls, that seem strange paradoxes, and are seeming contradictions; as that our souls are in no place, and yet have a being; or, if they are supposed to be in a place, that yet they are not confined to place, and limited to certain space; or, if they be, that they are not of a certain figure; or, if they are figurative, that their properties, faculties, and acts, should or should not be so too.
§ 22. If many things we all see and know of the mortality of mankind, the extreme sufferings of infants, and other things innumerable in the state of the world of mankind, were only matter of doctrine which we had no notice of any other way than by revelation, and not by fact and experience; have we not reason to think, from what we see of the temper of this age, that they would be exceedingly quarrelled with, objected mightily against, as inconsistent with God’s moral perfections, not tending to amiable ideas of the Godhead, &c.?
§ 23. The definition of a mystery, according to Stapferus, Theol. Polem. p. 263, and 858. is this: A mystery is a religious doctrine, which must be made known by immediate revelation, and cannot be known and demonstrated from the principles of reason, but is above reason, and which in this whole universe has nothing like itself, but differs from all those truths which we discover in this system of the world. (Ibid. p. 859.) It appears from this definition, that whatever is known by divine revelation, and is not certain from the principles of reason, is a mystery; otherwise it could not be said to be revealed. Mysteries are the first things which we conceive concerning revelation; for no revelation can be conceived without mysteries, and therefore they constitute the sum and essence of revelation.
§ 24. It is to be observed, that we ought to distinguish between those things which were written in the sacred books by the immediate inspiration of the Holy Spirit, and those which were only committed to writing by the direction of the Holy Spirit. To the former class belong all the mysteries of salvation, or all those things which respect the means of our deliverance taught in the gospel, which could not be known from the principles of reason, and therefore must be revealed. But to the other class those things belong, which either are already known from natural religion, but are of service to inculcate duty on man, and to demonstrate the necessity of revealed means of salvation; or are histories, useful to illustrate and to assure us of the doctrine revealed, and which point out the various degrees of revelation, the different dispensations of salvation, and the various modes of governing the church of God; all which are necessary to be known in the further explanation of mysteries.
§ 25. Mysteries constitute the criterion of divine revelation: so absurdly do they act, who allow a revelation, and deny mysteries; or deny revelation for this reason, that it contains mysteries. What the sum and essence of revealed religion are, is plain from the end of it, which is to point out to sinful man the means of obtaining salvation, and of recovering the divine favour. But this is, that Jesus Christ is the only and most perfect cause of
salvation, to be received by a true faith. This doctrine, however, is a mystery of godliness manifestly great;
§ 26. Since, in religion, there are some primary truths, and others more remote, which are deduced from the former by reasoning, and so are secondary and these last may not be known, though the primary are known, but when once they are known they cannot be denied it follows, that those articles which constitute religion, and so are fundamental, are to be distinguished into primary and secondary. The primary are those of which a man cannot be ignorant, consistently with true religion and his own salvation; and they are necessary with a necessity of means. The secondary are those of which a man may be ignorant, consistently with his resting upon the foundation of true religion, and with his own salvation; and those are necessary with a necessity of command. Therefore, to the same man, certain doctrine may be now fundamental, which were not fundamental to him before he knew them. (Ibid. tom. i. p. 524, 525.)
Joh. Chr. Kirchmejerus, in his Dissert. concerning fundamental articles, says, “They may be either reduced to fewer, or extended to more; as often one article may include the rest, and so all may be reduced to that one; and, on the other hand, that one, according to the various truths contained in it, may be divided into several. Therefore, authors do not contradict themselves, who reduce all fundamental articles to one; for they cannot well be
determined by their number; because as many fundamental truths are contained in one fundamental truth, as there are essential properties belonging to the truths thus contained. Therefore the Holy Scripture often sums up all fundamental articles in one, as in
§ 27. On account of the various degrees of men’s capacities, and the various circumstances of the times in which they live, one man may know truths which another cannot know. Whence it follows, that the very same articles are not fundamental to all men; but accordingly as revelation hath been more or less complete, according to the several dispensations under which men have lived, their various natural abilities, and their various modes and circumstances of living, different articles are, and have been, fundamental to different men. This is very plain from the different degrees of knowledge before and since the coming of Christ; for before his coming, many truths lay hid, which are now set in the most clear light: and the instance of the apostles, abundantly shows the truth of what I have now advanced; who, although they were already in a state of grace, and their salvation was secured, yet for some time were ignorant of the necessity of the sufferings and death of Christ, and of the true nature of his kingdom. Whereas, he who now does not acknowledge the necessity of Christ’s death, is by all means to be considered as in fundamental error. Therefore, as a man hath received of God greater or less natural abilities, so let the number of articles to which he shall give his assent be greater or smaller; and as revelation hath been made, or information hath been given, to a man, more clearly or obscurely, in the same proportion is more or less required of him. Therefore, in our own case, we ought to be cautious of even the smallest errors, and to aim at the highest degree of knowledge in divine truths. In the case of others, we ought to judge concerning them with the greatest prudence, mildness, and benevolence. Hence we see, that a certain precise number of articles, which shall be necessary and fundamental to every man, cannot be determined. (Ibid. p. 531.)
§ 1. If the temptation to the children of Israel was so great, to idolize the brazen serpent, a lifeless piece of brass, for the temporal salvation which some of their forefathers had by looking on it; how great would be their temptation to idolatry by worshipping Christ, if he were a mere creature, from whom mankind receive so great benefits! If that brazen serpent must be broken in pieces, to remove the temptation to idolatry,
§ 2. Must Moses’s body be concealed, lest the children of Israel should worship the remains of him whom God made the instrument of such great things? And shall another mere creature whom men, on account of the works he has done, are under infinitely greater temptation to worship be most openly and publicly exhibited, as exalted to heaven, seated at God’s own right hand, made Head over all things, Ruler of the universe, &c. in the manner that Christ is? Was not this the temptation to all nations to idolatry, viz. That men had been distinguished as great conquerors, deliverers, and the instruments of great benefit? And shall God make a mere creature the instrument of so many greater benefits, and in such a manner as Christ is represented to be in the Scripture, without an infinitely greater temptation to idolatry?
§ 3. When the rich young man called Christ Good Master, not supposing him to be God, did Christ reject it, and reprove him for calling him so? He said, “There is none good but one, that is God;
§ 4. Being the Saviour of God’s people, is every where in the Old Testament mentioned as the peculiar work of the Deity. The heathens are reproached for worshipping gods that could not save; and God says to the idolatrous Israelites, “Go to the gods whom ye have served, let them deliver you.” See See also
§ 5. And how often is being the Redeemer of God’s people spoken of as the peculiar character of the mighty God of Jacob, the First and Last, the Lord of hosts, the only
§ 6. God is careful that his people should understand, that their honour and love and praise for the redemption out of Egypt, belongs only to him, and therefore is careful to inform them, that he alone redeemed them out of Egypt, and that there was no other God with him; and to make use of that as a principal argument why they should have no other gods before him. (See
§ 7. The works of creation being ascribed to Christ, most evidently prove his proper divinity. For God declares, that he is Jehovah that stretcheth forth the heavens alone, and spreadeth abroad the earth by himself,
§ 8. That passage in
The name GOD.
scripRef passage=”
The name JEHOVAH.
Divine Perfections.
Divine Works.
Divine Worship.
See Waterland’s answer to some queries.
§ 9. If Christ in the beginning created the heavens and the earth, he must be from eternity; for then he is before the beginning, by which must be meant, the beginning of time; the beginning of that kind of duration which has beginning and following, before and after, belonging to it. The beginning of created existence, or, the beginning of the creation which God created, as the phrase is,
§ 10. That the kingdom of the Messiah is so commonly called the kingdom of heaven, is an evidence that the Messiah is God. By the kingdom of heaven is plainly meant a kingdom wherein God doth reign, or is King. The phrase, the kingdom of heaven, seems to be principally taken from See See also
§11. God is several times called in Scripture, the Glory of Israel, or of God’s people; and it is a title peculiar to him, wherein he appears as especially distinguished from false gods,
§ 12. What is said in
§ 13.
§ 14. And if we look into those prophecies of the Old Testament referred to in these places of the evangelists, it is manifest, that what they foretell concerns a forerunner to prepare the way for the only true and supreme God; as,
§ 15. It is a great evidence that Christ is one being with the supreme God, that the Spirit of the supreme God is spoken of as his Spirit, proceeding from and sent and directed by him. The Spirit by whom the prophets of old were inspired, is spoken of as the Spirit of Christ:
Again, it is evident, that the Spirit of God is the Spirit of Christ, as much as a person’s eyes are his own eyes.
Christ is spoken of as sending the Holy Ghost, and directing him: See § 8.
§ 16. It is true, that creatures are sometimes called god. The kings and judges of God’s Israel, the ancient church, are called gods; but no otherwise than as types of Christ. And the angels are called gods. Yet it is very remarkable, that in that only place where they are so called by God, they are commanded to worship Christ; and in the same verse, a curse is denounced on all such as are guilty of idolatry.
§ 17. God so often speaking of himself as a jealous God
signifying that he will by no means endure any other husband of his church affords a clear evidence, that Jesus Christ is the same God with the Father. For Christ is often spoken of as that person who is, in the most eminent and peculiar manner, the Husband and Bridegroom of his church. That God who is the Holy One of Israel, is the Husband of the church, as appears by
§ 18. Christ is the Lord mentioned in
§ 19. And
§ 20.
§ 21. It would be unreasonable to suppose, that there is one Being infinitely greater than all other beings so that all others are as nothing to him, and infinitely beneath him in power and yet, that there is no kind of works or effects of his power, that is peculiar to him, by which he is greatly distinguished from others. He that appeared sitting on the throne above the cherubims and wheels in Ezekiel’s visions, (
§ 22. It is a great evidence of the divinity of Christ, that the Holy Ghost is so put into subjection to him, as to become his messenger; even the Spirit of God, as the Holy Ghost is often called, or the Spirit of the Father, as he is called,
Blasphemy against the Father is pardonable; but not against the Holy Ghost. It is unreasonable to suppose that only the body of Christ was made by the Holy Ghost. It is evident, that the whole human nature, the holy thing that was born of the virgin, was by the Holy Ghost;
§ 23. How unreasonable must our notions be of the creation of the world, on Arian principles! For it is manifest by the Scripture, that the world was made by the Spirit of God, as well as by the Son of God. But the Son of God is, according to them, a created Spirit; and the Spirit of God must therefore also be a created Spirit inferior to him. Therefore, we must suppose, that the Father created the world by the Son, and that the Son did not create the
world by himself, but by the Spirit of God, as
§ 24. It is evident that the same Word, the same Son of God, that made the world, also upholds it in being, and governs it. This is evident, in part, unto reason. For upholding the world in being, and creating it, are not properly distinct works; since it is manifest, that upholding the world in being is the same with a continued creation; and consequently, that creating the world is but the beginning of upholding it, if I may so
say beginning to give it a supported and dependent existence and preservation is only continuing to give it such a supported existence. So that, truly, giving the world a being at first, no more differs from preserving it through all successive moments, than giving a being the last moment, differs from giving a supported being this moment. And the Scripture is as express, that the world is upheld by Christ, as that it was created by him;
But if these things are so, what shall we think of the upholding and government of the world, while Christ was in his humbled state, and while an infant, and when we are told that he was wearied with his journey, and his strength in some measure spent, only with governing the motions of his own body? Who upheld and governed the world at that time? Doubtless it will be said, that God the Father took the world out of the hands of the Son for that time, to uphold and govern it, and returned it into his hands again at his exaltation. But is there any ground to suppose such a mighty change as this, as to the author of the universe, that it should have such different authors of its being, and of all its properties, natural principles, motions, alterations, and events, both in bodies and all created minds, for three or four and thirty years, from what it had ever before or since? Have we any hint of such a thing? or have we any revelation of any thing analogous? Has God ever taken the work of a creature out of its hands, according to the ordinary course of things?
§ 25. The supreme God is doubtless distinguished by some works or other. As he must be infinitely distinguished from all other beings in his nature; so, doubtless, there are some manifestations or other of this vast superiority above all other beings. But we can have no other proper manifestations of the divine nature, but by some effects of it. The invisible things of God are seen by the things that are made. The word of God itself is no demonstration of the superior distinguishing glory of the supreme God, any otherwise than by his works; and that two ways: 1. As we must have the perfections first proved by his works, in order to know that his word is to he depended on. 2. As the works of God, appealed to and declared in his word, make evident that divine greatness and glory which the word of God declares. There is a difference between declaration and evidence. The word declares; but the works are the proper evidence of what is declared.
Undoubtedly, therefore, the vastly distinguished glory of the supreme God is manifested by some distinguishing peculiar works of his. That the supreme God is distinguished very remarkably and most evidently from all other beings, by some works or other, is certain by the Scripture. It is often represented, that be most plainly and greatly shows his distinguishing majesty, power, and wisdom, and vast superiority to other beings, by his works that are
seen, and set in the view of the children of men. So
§ 26. But now, what are these distinguishing works of God? or the works by which his distinguishing dignity and glory are clearly manifested? What works are they that can be named or thought of? Is it creating the world? Or is it the creating of the spiritual, intellectual world, which undoubtedly is an unspeakably greater work, than creating the material world? Is it preserving and upholding the world? Or is it governing the world? Or is it redemption and salvation; or at least some particular great salvation? Was it the redemption out of Egypt, and carrying the people of Israel through the wilderness, and giving them the possession of Canaan? Or is it the greatest work of redemption, even salvation from spiritual, total, and eternal destruction, and bringing to eternal holiness and glory? Is it conversion, regeneration, restoring a fallen, sinful creature, and making men new creatures, giving them holiness, and the image of God? or giving wisdom to the heart, the truest and greatest wisdom? Is it the conversion of the Gentile world, and renewing the whole world of mankind, as consisting of Jews and Gentiles? Or is it conquering Satan and all the powers of darkness, and overcoming all evil, even the strongest holds of sin and Satan, all God’s enemies in their united strength? Is it searching the hearts of the children of men? Is it working any particular kind of great miracles? Is it raising the dead to life, or raising all in general at the last day? Is it judging the world, angels and men, in the last and greatest judgment? Is it bestowing on the favourites of God, both men and angels, their highest, most consummate, and eternal glory? Is it destroying the visible creation, and bringing all to their final period and consummation, and to their most perfect and eternal state? Or, are there any other works greater than these, that can be thought of, which we can find appealed to as clearly manifesting the most peculiar and distinguishing glory of the supreme God, in comparison of whom all other beings whatsoever are absolutely as nothing? Yet all these are ascribed to Christ.
§ 27. The creation of the world in general is often spoken of as the peculiar work of the supreme God, a work wherein he manifests his glory as supreme, and distinguished from all other beings:
§ 28. God’s creating the world, is used as an argument, to show the nations of the world the reasonableness of forsaking all other gods, and worshipping the one true God only.
§ 29. But the creation of the world is ascribed to jesus christ, in
§ 30. Preserving the creation, is spoken of as the work of the one only Jehovah,
But the preservation of the creation is also ascribed to Christ;
§ 31. Governing the creation, is another thing often spoken of as the peculiar work of God; as in
Sitting as king in heaven, having his throne there, and governing the universe for the salvation of his people, are spoken of as peculiar to the supreme God. But, how often and eminently are these things ascribed to Christ! His having his throne in heaven; being exalted far above all heavens; thrones, dominions, &c. being made subject to him; being made head over all things to the church, &c.
§ 32. Judging the world, is another thing spoken of as peculiarly and distinguishingly belonging to the supreme God.
See See also
But it is apparent, that Christ is abundantly spoken of as eminently the Judge of all nations, of all degrees, quick and dead, angels and men. We are particularly and fully instructed, that it is his distinguishing office to judge the world,
§ 33. Destroying the world at the consummation of all things is spoken of as a peculiar work of God; even of Jehovah,
§ 34. The wonderful alterations made in the natural world, at the coming out of Egypt; the giving of the law, and entrance into Canaan; are often spoken of as the peculiar works of God, greatly manifesting the divine majesty as vastly distinguished from all other gods: such as, dividing the sea; drowning Pharaoh and his hosts there; causing the earth to tremble, the mountains to quake at his presence, the heavens to drop, the hills to skip like rams and lambs; Jordan being driven back; the sun and moon standing still, &c.
But these were infinitely small things, in comparison with what shall be accomplished at the end of the world,
The former kind of effects were but little, faint shadows of the latter. And the former are spoken of as the peculiar, manifest, glorious works of the supreme one only God, evidently manifesting his peculiar majesty and glory. But the latter are the works of the Son of God, Jesus Christ, as is evident by
§ 35. The work of salvation is often spoken of as peculiar to God. It is said, the salvation of the righteous is of the Lord,
Salvation is spoken of as being of God, in opposition to men, and to all creature helps,
It is spoken of as his prerogative to he the rock of salvation, to be trusted in by men. “Let us make a joyful noise to the rock of our salvation.” See See
It is said, that there is no other Saviour besides the one only Jehovah;
God is so completely the only Saviour of his people, that others are not admitted to partake of this honour, as mediate and subordinate saviours:
§ 36. But nothing is more evident, by the express and abundant doctrine of Scripture, than that Jesus Christ is most eminently and peculiarly the Saviour of God’s people, and the Saviour of the world. In
§ 37. The redemption from Egypt, and bringing the children of Israel through the wilderness to the possession of Canaan, is often spoken of as a great salvation, which was most evidently the peculiar work of the one only Jehovah, greatly manifesting his distinguished power and majesty.
§ 38. But it was Jesus Christ that wrought that salvation:
And as it is said,
§ 39. Thus we see, that however the work of salvation be so often spoken of as peculiar to God; yet this salvation out of Egypt, so much celebrated in Scripture, is not peculiar to God the Father; but that the Son wrought this work as well as the Father. And it is true, that the Scriptures abundantly speak of an infinitely greater and more glorious salvation than that out of Egypt; viz. the salvation of men from sin, Satan, eternal death
and ruin, and bringing them to the heavenly Canaan, to eternal life and happiness there. This is spoken of as a far greater work than the other. So that, in comparison of it, it is not worthy to be remembered or mentioned.
§ 40. We read in Scripture of two creations: the first, that which Moses gives an account of in the first chapter of Genesis; the other, a spiritual creation, consisted in restoring the moral world, bringing it to its highest perfection, and establishing it in its eternal felicity and glory; and the latter is spoken of as most incomparably the greatest work;
But this new creation, which is the same with the work of redemption, is, in the most especial manner, spoken of as the work of Jesus: for he is ever mentioned as the great Redeemer and restorer. This work is committed to him: for this he has a full commission. It is left in his hands; all things are committed to him; all power in heaven and in earth is given him, that he may accomplish this work, and bring it to its most absolute perfection. To this
end are subjected to him, thrones, dominions, principalities, and powers, and he is made head over all things; and to this end, the world to come, that is, all the affairs of that new creation, are put in subjection unto him: and he, with regard to all the transactions belonging to this new creation, that are written in the book of God, is the Alpha and Omega, the First and the Last. Christ built the house; he built all things, especially in this new creation; and therefore is God. These things
are plainly asserted in
§41. The giving of spiritual and saving light is one chief part of the new creation, as creating the light was a chief part of the old creation. The causing of this spiritual light is spoken of as the peculiar work of God.
§ 42. So calling men into Christ’s fellowship and kingdom, is also ascribed to God.
But this is ascribed to Jesus Christ.
§ 43. Regeneration, or the changing and renewing of the heart, is spoken of as the peculiar work of God.
It is likewise ascribed to Christ. Saints are born of him in their spiritual generation, and therefore are called his seed;
§ 44. Justification, washing from sin, delivering from guilt, forgiving sin, admitting to favour and to the glorious benefits of righteousness in the sight of God, are often spoken of as belonging peculiarly to God.
But Christ hath power to forgive sin, as it follows in
§ 45. Overcoming Satan, and delivering men from him, and giving his people victory over him, are spoken of as the peculiar works of God’s glorious power.
But it is the special work of Christ to bruise the serpent’s head; to destroy the works of the devil; and that by his own strength. For he is represented as conquering him, because he is stronger than the strong man armed, and so overcoming him and taking from him all his armour wherein he trusted, and spoiling his goods. It is he that has spoiled principalities and powers, and made a show of them openly, triumphing over them. He is the spiritual
Samson, that has rent the roaring lion as lie would have rent a kid; and the spiritual David, that has delivered the lamb out of his mouth, and has slain that great Goliath. He is that Michael who fights with the dragon and casts him out; and at last will judge Satan, and will utterly destroy him; and will inflict those everlasting torments on him spoken of in
§ 46. Should any imagine that those parts of the work of redemption, which are initial, and are wrought in this world, being more imperfect, may be wrought by the Son of God; but that the more glorious perfection of it, which is brought to pass in heaven, is peculiar to God the Father: in opposition to this, it may be observed, it belongs to Christ to take care of the souls of his saints after death; to receive them to the heavenly state; and to give them possession of heaven. Therefore the Scriptures represent, that he redeems his saints to God, and makes them kings and priests. He has the key of David, the key of the palace, and the keys of hades, or the separate state, and of death; and opens, and no man shuts; and shuts, and no man opens. He is gone to heaven as the forerunner of the saints. He has, in their name, taken possession of that inheritance which he has purchased for them, that he may put them in possession of it in due time. He is gone to prepare a place for them, that he may come and take them to himself, that where he is, there they may be also; and make them sit with him in his throne. And therefore Stephen, when dying, commended his spirit into Christ’s hands.
Or, if any shall say, that the far more glorious salvation which shall be effected at the end of the world; when all things shall be brought to their highest consummation, shall be the peculiar work of God the Father; I answer, It is abundantly manifest from Scripture, that the consummation of all things shall be by Christ. He shall raise the dead by his voice, as one that has power and life in himself. He shall raise up the bodies of his saints in
their glorious resurrection, making their bodies like to his glorious body;
§ 47. Concerning the name jehovah, see
§ 48. King of kings and Lord of lords, are titles peculiar to the Supreme Being.
§49. Christ’s eternity is abundantly asserted.
§ 50. There must be a vast difference, not only in the degree, but in the kind, of respect and worship due to the supreme God as well as in other things; since there is so infinite a difference between this Being and all others. There is a great difference as to the kind of respect proper for a wife to render to her husband, and that which it is proper for her to render towards other men. So it is with regard to the respect due to God; otherwise there would not be a foundation for that jealousy, which God exercises on occasion of his professing people worshipping other beings.
In addition to what has been observed of the works and worship of God, the following savings of Christ are worthy to be observed.
When Satan tempted Christ to fall down and worship him, as one that had power to dispose of the kingdoms of this world, and the glory of them; Christ replies, “It is written, Thou shall worship the Lord thy God, and him only shalt thou serve.
§ 51. Concerning the grand objection from that text,
§ 52. It is observable, that Christ is frequently called God absolutely, Greek and Greek; by which name even the heathens themselves always understood the supreme God. Dr. Cudworth, in his “Intellectual System,” abundantly shows, that the heathens generally worshipped but one supreme, eternal, universal, uncreated Deity; but that their best philosophers maintained, that this Deity subsisted in three hypostases: though they had many created gods. And in page 627, he says, “It now appears, from what we have declared, that as to the ancient and genuine Platonists and Pythagoreans, none of their trinity of gods, or divine hypostases, were independent; so, neither were they creature-gods, but uncreated, they being all of them not only eternal, and necessarily existent and immutable, but also universal, i. e. infinite and omnipotent causes, principles, and creators of the whole world. From whence it follows, that these Platonists could not justly be taxed with idolatry, in giving religious worship to each hypostasis of their trinity. And one grand design of Christianity being to abolish the pagan idolatry or creature worship, it cannot justly be charged therewith, from that religious worship given to our Saviour Christ and the Holy Ghost, they being none of them, according to the true and orthodox Christianity, creatures, however the Arian hypothesis made them such. And this was indeed the grand reason why the ancient fathers so zealously opposed Arianism. We shall cite a remarkable passage out of Athanasius, fourth oration against the Arians, to this purpose, as follows:
“Why, therefore, do not these Arians, holding this, reckon themselves amongst the pagans or Gentiles, since they do, in like manner, worship the creature besides the Creator? Greek ” Athanasius’s meaning here, could not well be, that they worshipped the creature more than the Creator; forasmuch as the Arians constantly declared that they gave less worship to the Son than to the Father.
“For though the pagans worship one uncreated and many created gods; but these Arians only one uncreated, and one created, to wit, the Son, or Word of God; yet will not this make any real difference betwixt them; because the Arians’ one created god, is one of those many pagan gods; and these many gods of the pagans or Gentiles have the same nature with this one, they being alike creatures.”
§ 53. It is remarkable, that in so many places, both in the Old Testament and New, when Christ is spoken of, his glory and prerogatives represented, and the respect due to him urged, that the vanity of idols in the same places should be represented, and idolatry warned against. See
“There is not the least intimation, where Christ is styled God, either in the texts themselves, or contexts, that this is to be understood of his office, and not of his person; as is the case where magistrates are styled gods, where the very next words explain it, and tell us what is to be understood by it. And when Moses and angels are called gods, no one who attends to the whole discourse, could easily mistake the
meaning, and not see that this term God was there used in an inferior and metaphorical sense.” Letter to the Dedicator of Mr. Emlyn’s Inquiry, &c. p. 7, 8.
§ 54. That Christ had divine omniscience, appears from his own words;
§ 55. That the eternal Logos should be subordinate to the Father, though not inferior in nature; yea, that Christ, in his office, should be subject to the Father, and less than he, though in his higher nature not inferior, is not strange. It is proper, among mankind, that a son should be subordinate to his father, yea, subject in many respects, though of the same human nature; yea, though in no respect inferior in any natural qualification. It was proper that Solomon should be under David his father, and be appointed king by him, and receive charges and directions from him, though, even then, in his youth, probably not inferior to his father.
The disciples of Christ, or those that trusted in him, when here on earth, applied to him as trusting in his ability, not only to heal all diseases of the body, and to raise the dead; but as leaving their souls in his hands, and being able to heal the diseases of their minds; as being the author and fountain of virtue. So
§ 56. It is a good argument for Christ’s divinity, that he is to be the author of the resurrection. The atoms and particles in one little finger, are capable of so many removes, and such dispersions, that I believe it would surpass any finite understanding, at two or three thousand years’ end, to tell what distinct particles of the universe belonged to it. It would require a vast strength and subtlety of mind, to trace but one atom so nicely, as to
know that individual atom in the universe, after so long a time; after it had been a particle of air, water, oil, or animal spirit, &c. and had been transported with prodigious swiftness from place to place, backwards and forwards, millions of times, amongst innumerable others of the same kind. Especially, would it be exceeding difficult, so narrowly to
§ 57. God would not have given us any person to be our redeemer, unless he was of divine and absolutely supreme dignity and excellency, or was the supreme God; lest we should be under temptation to pay him too great respect; lest, if he were not the supreme God, we should be under temptation to pay him that respect which is due only to the supreme, and which God, who is a jealous God, will by no means allow to be paid to an inferior being. Men are
very liable to be tempted to rate those too highly, from whom they have received great benefits. They are prone to give them that respect and honour, that belongs to God only. Thus, the Gentile world deified and adored such of their kings as did great things for them, and others from whom they received great benefits. So Cornelius was tempted to give too great respect to Peter, he being the person that God had marked out to be his teacher and guide in things pertaining to eternal salvation. So
the apostle John could scarce avoid adoring the angel that showed him those visions: he fell down to worship him once and again. Though the first time he had been strictly warned against it; yet the temptation was so great, that he did it again:
§ 58. I shall offer some reasons against Dr. Watts’s notion of the pre-existence of Christ’s human soul. If the pre-existing soul of Christ created the world, then, doubtless, he upholds and governs it. The same Son of God that did one, does the other. He created all things, and by him all things consist. And if so, how was his dominion confined to the Jewish nation, before his incarnation, but extends to all nations since? Besides, there are many things ascribed in the Old Testament to the Son of God, in those very places, which Dr. Watts himself supposes to speak of him, that imply his government of the whole world, and all nations. The same person that is spoken of as King of Israel, is represented as the Governor of the world.
According to this scheme, the greatest of the works of the Son in his created nature, implying the greatest exaltation, was his first work of all; viz. His creating all things, all worlds, all things visible and invisible, whether they be thrones, or dominions, or principalities, or powers: and this before ever he had any trial at all of his obedience, &c. At least, this work seems much greater than judging the world at the last day; which the Scripture often speaks of as one of the highest parts of his exaltation, which he has in reward for his obedience and sufferings: and Dr. Watts himself supposes his honours, since his humiliation, to be much greater than before.
§ 59. On this scheme it will follow, that the covenant of redemption was made with a person that was not sui juris, and not at liberty to act his own mere good pleasure, with respect to undertaking to die for sinners; but was obliged to comply, on the first intimation that it would be well pleasing to God, and a thing that he chose.
§ 60. According to that scheme, the man Christ Jesus was not properly the son of the virgin, and so the son of man. To be the son of a woman, is to receive being in both soul and body, in consequence of a conception in her womb. The soul is the principal part of the man; and sonship implies derivation of the soul as well as the body, by conception. Though the soul is no part of the mother, and be immediately given by God, yet that hinders not its being derived by conception; it being consequent on it, according to a law of nature. It is agreeable to a law of nature, that where a perfect human body is conceived in the womb of a woman, and property nourished and increased, a human soul should come into being: and conception may as properly be the cause whence it is derived, as many other natural effects are derived from natural causes or antecedents. For it is the power of God which produces these effects, though it be according to an established law. The soul being so much the principal part of man, a derivation of the soul by conception, is the chief thing implied in a man’s being the son of a woman.
According to what seems to be Dr. Watts’s scheme, the Son of God is no distinct divine person from the Father. So far as he is a divine person, he is the same person with the Father. So that in the covenant of redemption, the Father covenants with himself, and he takes satisfaction of himself, &c. Unless you will say, that one nature covenanted with the other; the two natures in the same person covenanted together, and one nature in the same person took satisfaction of the other nature in the same person. But how does this confound our minds, instead of helping our ideas, or making them more easy and intelligible!
§ 61. The Son of God, as a distinct person, was from eternity. It is said,
Dr. Watts supposes the world to be made by the pre-existent soul of Christ; and thinks it may properly be so said, though the knowledge and power of this pre-existent soul could not extend to the most minute parts, every atom, &c. But it is evidently the design of the Scripture to assure us that Christ made all things whatever, in the absolute universality,
It is said,
§ 62. The work of creation, and so the work of upholding all things in being, can, in no sense, be properly said to be the work of any created nature. If the created nature gives forth the word, as Joshua did, when he said, “Sun, stand thou still;
§ 63. Not only is the word Elohim in the plural number, but it is joined to a verb of the plural number, in
The very frequent joining of the word Elohim, a word in the plural number, with the word Jehovah, a word in the singular number, (as may be seen in places referred to in the English concordance, under the words, Lord God, Lord his God, Lord my God, Lord our God, Lord their God, Lord thy God, Lord your God,) seems to be a significant indication of the union of several divine persons in one essence. The word Jehovah signifies as
much as the word Essence, and is the proper name of God with regard to his self-existent, eternal, all-sufficient, perfect, and immutable Essence. Moses seems to have regard to something remarkable in thus calling Elohim, the plural, so often by the singular name, Jehovah; especially in that remark which he makes for the special observation of God’s people Israel, in
A further confirmation, that the name Elohim, when used as the name of the True God, signifies some plurality, is, that this same name is commonly, all over the Hebrew Bible, used to signify the gods of the heathens, when many gods are spoken of. See those places in the Hebrew Bible, which are referred to in the English concordance, under the word gods. In
§ 6.4. It is an argument, that the Jews of old understood that there were several persons in the Godhead, and particularly, that when the cherubim, in the
The greatest part of these Remarks are original, and may be considered as a second volume of President Edwards’s Miscellaneous Observations; but, as they relate to subjects entirely different, make by themselves a book.
§ 1. THE Creator of the world is doubtless also the Governor of it. He that had power to give being to the world, and set all the parts of it in order, has doubtless power to dispose of the world, to continue the order he has constituted, or to alter it. He that first gave the laws of nature, must have all nature in his hands; so that it is evident God has the world in his hands, to dispose of as he pleases. And, as God is able, so he is inclined, to govern the world. For, as he is an intelligent being, he had some end in what he did, otherwise he did not act as a voluntary agent in making the world. That being never acts voluntarily, that has no end in what he does, and aims at nothing at all in it. Neither God nor man is properly said to make any thing that necessarily or accidentally proceeds from them, but that only which is voluntarily produced. Besides, we see in the particular parts of the world, that God had a particular end in their formation. They are fitted for such an end. By which it appears, that the Creator did act as a voluntary agent, proposing final causes in the work of creation; and he that made the particular parts for certain ends, doubtless made the whole for a certain end. And, if God made the world for some end, doubtless he will choose to have this world disposed of to answer that end. For his proposing the end, supposes, that he chooses it should be obtained. Therefore, it follows, that God will choose to take care that the world be disposed of to the obtaining of his own ends, which is the same thing as his choosing to have the government of the world. And it is manifest, in fact, that God is not careless how the affairs and concerns of the world he has made proceed, because he was not careless of this matter in the creation itself; as it is apparent, by the manner and order in which things were created, that God, in creating, took care of the future progress and state of things in the world. This being established, I now proceed to show, that it must be, that God maintains a moral government over the world of mankind.
§ 2. If it be certain, that God is concerned, and does take care, how things proceed in the state of the world he has made, then he will he especially concerned how things proceed in the state of the world of mankind. Mankind are the principal part of the visible creation. They have understanding, are voluntary agents, and can produce works of their own will, design, and contrivance, as God does. And the Creator looks upon them as the principal part of his visible creation, as is manifest, because he hath set them at the head of his creation. The world is evidently made to be a habitation for roan, and all things about him are subordinated to his use. Now, if God be careful how the world that he has made be regulated, that his end may be answered, and that it may not be in vain, he will be especially careful of this concerning the principal part of it, and in the same proportion that it is principal or superior in his own account to the rest. The more God has respect to any part of the world he has made, the more concerned he will be about the state of that part. But, it is manifest by the creation itself, that God has more respect or regard to man, than to any other part of the visible creation; because he has evidently made and fitted other parts to man’s use. And therefore God will not leave the world of mankind to themselves, without taking any care to govern and order their state. It is evident, by the manner in which God has formed and constituted other things, that he has respect to beauty, good order and regulation, proportion and harmony; so, in the system of the world, in the seasons of the year, in the formation of plants, and of the various parts of the human body. Surely, therefore, he will not leave the principal part of the creation, about the state of which he is evidently, in fact, chiefly concerned, without making any proper provision for its being in any other than a slate of deformity, discord, and the most hateful and dreadful confusion.
§ 3. By what has been already said, God is most concerned about the state and government of that which is highest in his creation, and which he values most; and so he is principally concerned about the ordering the state of mankind, which is a part of the creation that he has made superior, and that he values most: and therefore, in like manner, it follows, that he is principally concerned about the regulation of that which he values most in men, viz.
what appertains to his intelligence and voluntary acts. If there be any thing in the principal part of the creation, that the Creator values more than other parts, it must be that wherein it is above them, or, at least, something wherein it differs from them. But the only thing wherein men differ from the inferior creation, is intelligent perception and action. This is that in which the Creator has made-man to differ from the rest of the creation, and by which he has set him over it, and by
which he governs the inferior creatures, and uses them for himself; and therefore it must needs be, that the Creator should be chiefly concerned that the state of mankind should be regulated according to his will, with respect to what appertains to him as an intelligent, voluntary creature. Hence it must be, that God does take care that a good moral government should be maintained over men; that his intelligent, voluntary acts should be all subject to rules; and that with respect to them all,
he should be the subject of judicial proceeding. For unless this be, there is no care taken that the state of mankind, with respect to their intelligent,
§ 4. I would again argue, that God must maintain a moral government over mankind, thus: It is evident, that it was agreeable to the Creator’s design, that there should be some moral government maintained amongst men; because, without any, either in nations, provinces, towns, or families, and also without any divine government over the whole, the world of mankind could not subsist, but would destroy itself. Men would be not only much more destructive to each other, than any kind of animals are to their own species, but a thousand times more than any kind of beasts are to those of any other species. Therefore, the nature that God has given all mankind, and the circumstances in which he has placed them, lead all, in all ages throughout the habitable world, into moral government. And the Creator doubtless intended this for the preservation of this highest species of creatures; otherwise he has made much less provision for the defence and preservation of this species, than of any other. There is no kind of creature that he has left without proper means for its own preservation. But unless man’s own reason, to be improved in moral rule and order, be the means he has provided for the preservation of man, he has provided him with no means at all. Therefore, it is doubtless the original design of the Creator, that there should be moral subordination amongst men, and that he designed there should be heads, princes, or governors, to whom honour, subjection, and obedience should be paid. Now, this strongly argues, that the Creator himself will maintain a moral government over the whole. For, without this, the preservation of the species is but very imperfectly provided for. If men have nothing but human government to be a restraint upon their lusts, and have no rule or judgment of an universal omniscient governor to be a restraint upon their consciences, still they are left in a most woeful condition; and the preservation and common benefit of the species, according to its necessities, and the exigencies of its place, nature, and circumstances in the creation, is in nowise provided for, as the preservation and necessities of other species are.
Now, is it reasonable to think, that the Creator would so constitute the circumstances of mankind, that some particular persons, that have only a little image and shadow of his greatness and power over men, should exercise it in giving forth edicts, and executing judgment; and that he who is above all, and the original of all, should exercise no power in this way himself, when mankind stand in so much more need of such an exercise of his power, than of the power of human governors? He has infinitely the greatest right to exercise the power of a moral governor, if he pleases. His relation to man as his Creator, most naturally leads to it. He is infinitely the most worthy of that respect, honour, and subjection that is due to a moral governor. He has infinitely the best qualifications of a governor, being infinitely wise, powerful, and holy, and his government will be infinitely me most effectual to answer the ends of government.
§ 5. It is manifest, that the Creator of the world, in constituting human moral governments among men, has, in that constitution, had great respect to those qualifications, that relation, and those rights and obligations, in those whom he has appointed to be rulers, and in putting others under their moral government, which he has in himself in a vastly more eminent degree. As particularly, in the government of parents over their children, which of all other kinds of human moral government is most evidently founded in nature, and which the preservation of the species doth most immediately require. Here God hath set those to be moral rulers, who are the wiser and stronger, and has appointed those to be in subjection who are less knowing, and weaker, and have received being from their rulers, and are dependent, preserved, and maintained. Would not he therefore maintain moral government himself over mankind, who is their universal fattier, their universal preserver, who maintains all, and provides all with food and raiment, and all the necessaries and enjoyments of life, and is infinitely wiser and stronger than they? Would not he maintain a moral government over men, who need his government, as children need the government of their parents, and who are no more fit to be left to themselves in the world without his rules, directions, authority, promises, threatening, and judgment, than children are fit to be left to themselves in a house?
§ 6. As man is made capable of knowing his Creator, so he is capable of a high esteem of his perfections, his power, wisdom, and goodness. He is capable of a proper esteem of God for his wise, excellent, and wonderful works, which he beholds; and for their admirable contrivance, which appears in so excellently ordering all things; and of gratitude to him for all the goodness of which he himself is the subject: or, on the contrary, of slighting and despising him, and hating him, finding fault with his works, reproaching him for them, slighting all his goodness which he receives from him; yea, hating him for ordering things in his providence to him as he has done, and cursing and blaspheming him for it.
Now, it is unreasonable to suppose, that God should be an indifferent spectator of those things in his creature made in his own image, and made superior to all other creatures; and in a creature that he values above all the rest of the creation. It cannot be equally agreeable to him, whether man gives him proper esteem, love, honour, and gratitude; or, on the contrary, unreasonably despises, hates, and curses him. And if he be not an indifferent spectator of these things, then he will not act as a perfectly indifferent spectator, and wholly let men alone, and order things in no respect differently for those ends one way or other. But so it must be, if God maintains no moral government over mankind.
§ 7. As man is made capable of knowing his Creator, so he is capable of knowing his will in many things, i. e. he is capable of knowing his ends in this and the other works which he beholds. For it is this wav principally that he comes to know there is a God, even by seeing the final causes of things; by seeing that such and such things are plainly designed and contrived for such and such ends; and therefore he is capable of either complying with the
will of his Creator, or opposing it. He is capable of falling in with God’s ends, and what he sees his Creator aim at, and co-operating with him, or of setting himself against the Creator’s designs. It is manifest, that it is the Creator’s design, that parents should nourish their children, and that children should be subject to their parents. If a man therefore should murder his children, or if children.should rise up and murder their parents, they would oppose the Creator’s aims. So if men
use the several bodily organs to quite contrary purposes to those for which they were given, and if they use the faculties of their own minds to ends quite contrary to those for which they were fitted, (for doubtless they were given and fitted for some end or other,) he may perversely use his dominion over the creatures against the ends to which they were ^given. For, however far we suppose man may be from being capable of properly frustrating his Creator, yet he is capable of showing that his
will is contrary to his Creator’s ends. He may oppose his Creator in his will; he may dislike God’s ends, and seek others. Now, the Creator cannot be an indifferent spectator of this; for it is a contradiction to suppose, that opposition to his will and aims should be as agreeable to him in itself, as complying with his will. And if he is not an indifferent spectator, then he will not
§ 8. This argument is peculiarly strong, as it respects man’s being capable of falling in with or opposing God’s ends in his own creation, and his endowing him with faculties above the rest of the world. It is exceeding manifest concerning mankind, that God must have made them for some end; not only as it is evident that God must have made the world in general for some end, and as man is an intelligent voluntary agent; but as it is especially manifest from fact, that God has made mankind for some special end. ‘For it is apparent, in fact, that God has made the inferior parts of the world for some end, and that the special end he made them for, is to subserve the benefit of mankind. Therefore, above all, may it be argued, that God has made mankind for some end. If an artificer accomplishes some great piece of workmanship, very complicated, and with a vast variety of parts, but the whole is so contrived and connected together, that there is some particular part which all the other parts are to subserve, we should well conclude that the workman had some special design to serve by that part, and that his peculiar aim in the whole, was what he intended should be obtained by that part. Now, man, the principal part of the creation, is capable of knowing his Creator, and is capable of discerning God’s ends in the formation of other things; therefore, doubtless, since God discovers to him the ends for which he has made other things, it would be very strange if he should not let him know the end for which he himself is made, or for which he had such distinguishing faculties given him, whereby he is set above other parts of the creation. Therefore, in the use of his own faculties, he must either fall in with the known design of the Creator in giving them, or thwart it. He must either co-operate with his Creator, as complying with the end of his own being, or wittingly set himself as his enemy. Of this the Creator cannot be an indifferent spectator; and therefore, by what was said before, must maintain moral government over mankind.
§ 9. It may be argued, that God maintains a moral government over the world of mankind, from this, that the special end of the being of man is something wherein he has to do with his Creator. The special end of the brute creation is something wherein they are concerned with men. But man’s special end is some improvement or use of his faculties towards God. For the special end for which God made mankind, is something very diverse and very superior to those ends for which he made any part of the inferior creation; because God has made man very different from them. But man’s special end does not respect any other parts of the visible creation. All these are below him, and all, as we observed before, are made for him, to be subservient to his use. Their special end respects him; but his special end does not respect them. For, this is unreasonable in itself: if they are in their formation and end subordinated to him, and subjected to him, then the Maker sets a greater value on him than them, and therefore he has not made him for them. For that would be to suppose them most valuable in the eyes of their Maker. And it is manifest, in fact, that the being of mankind does not subserve the benefit of the inferior creatures, any farther than is just necessary to turn them to his own use, and spend them in it.
To this we may add, that the happiness of the greater part of mankind, in their worldly enjoyments, is not great enough, or durable enough, to prove that the end of all things in the whole visible universe is only that happiness. Therefore, nothing else remains, no other supposition is possible, but that man’s special end is something wherein he has immediately to do with his Creator.
§ 10. If God has made men above other creatures, with capacities superior to them, for some special end, for which other creatures are not made, that special end must be something peculiar to them, for which they are capacitated and fitted by those superior faculties. Now, the greatest thing that men are capacitated for, by their faculties, more than the beasts, is, that they are capable of having intercourse with their Creator, as intelligent and voluntary agents. They are capable of knowing, esteeming, and loving him, and capable of receiving instructions and commands from him, and capable of obeying and serving him, if he be pleased to give commands, and make a revelation of his mind. Surely this is not without some end. He that has done nothing in the inferior world in vain, has not given man this capacity in vain. The sun has not its light given it without a final cause; and shall we suppose, that mankind has this light of the knowledge of their Creator without a final cause?
Thus, it is evident, that the special end for which God has made man, is something wherein he has intercourse with his Creator, as an intelligent, voluntary agent. Hence, the consequence is certain, that mankind are subject to God’s moral government. For there can be no such thing maintained, as a communication between God and man, as between intelligent, voluntary agents, without moral government. For in maintaining communication or converse, one must yield to the other, must comply with the other; there must be union of wills; one must be clothed with authority, the other with submission. If God has made man to converse with himself, he is not indifferent how he is conversed with. One manner of behaviour must be agreeable to his will, and another not; and therefore God cannot act as indifferent in this matter. He cannot let man alone, to behave toward him just as he pleases; therefore there must be moral government. God cannot be indifferent, whether he is respected and honoured, or is contemned and hated.
§ 11. Now as the consequence of the whole, I would infer two things:
1. A future state of rewards and punishments. For, unless there be such a state, it will certainly follow, that God, in fact, maintains no moral’ government over the world of mankind. For, otherwise, it is apparent, that there is no such thing as rewarding or punishing mankind, according to any visible rule, or indeed, according to any order or method whatsoever. Without this, there may be desires manifested, but there can be no proper laws established, and no authority maintained. Nothing is more manifest, than that in this world there is no such thing as a regular, equal disposing of rewards and punishments of men according to their moral estate. There is nothing in God’s disposals toward men in this world, to make his distributive justice and judicial equity visible, but all things are in the greatest confusion. Often the wicked prosper, and are not in trouble as other men. They become mighty in power; yea, it has commonly been so in all ages, that they have been uppermost in the world. They have the ascendant over the righteous. They are mounted on thrones; while the righteous remain in cottages. And, in this world, the cause of the just is not vindicated. Many wicked men have the righteous in their power, and trample them under foot, and become their cruel persecutors: and the righteous are oppressed, and suffer all manner of injuries and cruelties; while the wicked live, and reign in great glory and prosperity.
2. What has been said, does invincibly argue a divine revelation. Because, if God maintains a moral government over mankind, then there must be rewards and punishments. But these sanctions must he declared: for instance, the punishments which enforce God’s laws must be made known. To suppose that God keeps up an equal, perfect moral government over the world, and yet leaves men wholly at a loss about the nature, manner, degree, time, place, and continuance
of their punishment, or leaves it only to their guesses, or for them to argue it out from the nature of things, as well as they can, and every one to make his judgment according as his notions shall guide him, is a very unreasonable supposition. If moral government be maintained, the order and method of government must be visible; otherwise it loses the nature of moral government. There may be a powerful disposal, as inanimate, unintelligible things are the subjects of God’s government, in a
visible and established order; but no moral government. The order of government serves to maintain authority, and to influence and rule the subject morally, no further than it is visible. The notion of a moral government, without a revelation or declaration of the mind of the head, by his word, or some voluntary sign or signification, in the whole of it is absurd. How absurd is it to suppose, that there should be converse and
§ 12. It need not be looked upon as any objection to men’s remaining in being after the death of their bodies, that the beasts that are made for man cease to be when they die. For it is manifest, in fact, that man is the end of the rest of the creatures in this lower world. This world, with all its parts, inanimate, vegetative, and sensitive, was made for an habitation for man during his present state: and if man be the end of the rest of the creatures, for which the rest were made, and to whose use they are subordinated, then man is imtar omnium. The end of all is equivalent to the whole. Therefore there is no need of any thing else to be preserved; nothing is lost; no part is in vain. If the end of all be preserved, all is preserved: because he is all, the rest is only for his occasional use. The beasts subserve man’s use in the present state: and then, though they cease, yet their end is obtained, and their good, which is their end, remains still in man. Though the tent that was set up for man to sojourn in during his state of probation, ceases when that occasion is over, surely that is no argument that the inhabitant ceases too.
And that the beasts are made for man, affords a good positive argument for a future state of man’s existence. For that all other creatures in this lower world are made for man, and that he himself should be made for no more than they, viz. a short continuance in this world to enjoy the good thing? of it is unreasonable.
§ 13. The natural world, which is in such continual labour, as is described in the first chapter of Eccles., constantly going round in such revolutions, will doubtless come to an end: these revolutions are not for nothing. There is some great event and issue of things, some grand period, aimed at. Does God make the world restless, to move and revolve in all its parts, to make no progress? to labour with motions so mighty and vast, only to come to the same place again? Some great end is nearer to an accomplishment, after a thousand revolutions are finished, than when there was only one finished. The waters of the sea are not so restless, continually to ascend into the heavens, and then descend on the earth, and then return to the sea again, only that things may be as they were before. One generation of men does not come, another go, and so continually from age to age, only that at last there may be what there was at first, viz. mankind upon earth. The wheels of God’s chariot, after they have gone round a thousand times, do not remain just in’ the same place that they were in at first, without having carried the chariot nearer to a journey’s end.
§ 14. This is a confirmation of a future state. For, if these revolutions have not something in another state that is to succeed this, then they are in vain. If any thing of this world is to remain, after its revolutions are at an end, doubtless it will be that part which is the head of all the rest; or that creature for which all the rest is made; and that is man. For, if he wholly ceases, and is extinct, it is as if the whole were totally extinct: because ho is the end of all. He is that creature, to serve whom the labours and revolutions of this world are, and whom they affect; and therefore, if he does not remain after the revolutions have ceased, then no end is obtained by all these revolutions: because nothing abides as the fruit of them after they are finished. But all comes to no more than just what was before this world itself began, viz. an universal nonexistence; all is extinct; all is as if the world had never been; and therefore all has been in vain; for nothing remains as the fruit. He that is carried in the chariot, does not remain after he is brought with so much labour and vast ado to the end of his journey; but ceases to be, as the chariot itself does.
§ 15. This confirms the divinity of the Christian revelation; which gives this account of things, that this world is come to an end; it is to be dissolved; that the revolutions of the world have an appointed period; and that man, the end of this lower world, is to remain in being afterwards; and gives a rational account of the great period, design, and issue of all things, worthy of the infinite wisdom and majesty of God.
§ 16. Some part of the world, viz. that which is the highest, the head, and the end of the rest, must be of eternal duration, even the intelligent, reasonable creatures. For, if these creatures, the head and end of all the rest of the creation, come to an end, and be annihilated, it is the same thing as if the whole were annihilated. And if the world be of a temporary duration, and then drops into nothing, it is in vain, i. e. no end is obtained worthy of God. There is nobody but what will own, that if God had created the world, and then it had dropped into nothing the next minute, it would have been in vain; no end could be obtained worthy of God. And the only reason is, that the end would have been so small, by reason of the short continuance of the good obtained by it. And so it is still infinitely little, if it stand a million of ages, and then drops into nothing. That is as a moment in the sight of God. It is, in comparison of him, absolutely equivalent to nothing, and therefore an end not worthy of him. No end is worthy of an infinite God, but an infinite end; and therefore the good obtained must be of infinite duration. If it be not so, who shall fix the bounds? Who shall say a million of years is long enough? And if it be, who shall say a good of a thousand years’ continuance does not become the wisdom of God f And if it does, how can we say but that a good of still shorter continuance would not answer the ends of wisdom? If it would, who can say that the sovereignty of God shall not fix on a good of a minute’s continuance as sufficient; which is as great in comparison with him as a million of years? The only reason why a good of a minute’s continuance is not great enough to become the Creator of the world, is, that it is a good so little, when compared with him. And the same reason stands in equal force against a good of any limited duration whatsoever.
§ 17. It is often declared in the Old Testament, that God will bring every work into judgment; that there is verily a God that judgeth in the earth; that his eyes are on the way of man; that he considers all his goings: that the sins of the wicked, and the good deeds of the righteous, are exactly observed, and written in a book of remembrance, and none of them forgotten; that they are sealed and laid up among God’s treasures; and that he will render to
every man according to his works: that the Judge of all the earth will do right; and that therefore God will not destroy the righteous with the wicked: that as to the righteous, it shall be well with him, for he shall eat the fruit of his doings; that as to the wicked, it shall be ill with him, for the reward of his hands shall be given him; that it is impossible it should be otherwise; that there is no darkness nor shadow of death, where the workers of iniquity can hide themselves from God the
Judge; that God cannot forget his people; that a woman may sooner forget her sucking child; that God has graven them on the palms of his hands; that God beholds and takes notice of all their afflictions, and pities them, as a father pitieth his children; but that he is the enemy of wicked men; that their sins shall find them out; that though hand join in hand, the wicked shall not go unpunished; that the way of righteousness is a certain way to happiness, and the way of sin a sure way to
misery. Solomon himself is more abundant than all other penmen of the Old Testament, in observing the difference between the righteous and the wicked in this respect, the greatness and the certainty of that difference.
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§ 18. If God has perfectly forgiven all the sins of the righteous, and they are so high in his favour; and if the great evidence of this favour be the durableness of the benefits that are the fruits of it, and the chief fruit of it is life; then it is at least to be expected, that they will escape that mortality which is such a remarkable disgrace to those that have (lie human nature, and so wonderful to behold in those whom the Most High has made to differ so much from the beasts in capacity, dignity, end, and design. We might surely expect, that these high favourites should, with regard to life and durableness of happiness, not be mere beasts, and have no pre-eminence above them; and that they should not be like the grass, and the Rower of the field, which in the morning flourisheth and groweth up, but in the evening is cut down and withered; that all their happiness and all the benefits of God’s favour should not be like a shadow, like a dream, like a tale that is told; that it should not be as a span, and should not pass away as the swift ships, as the eagle that hasteth to the prey; to which things the life of man is compared in Scripture.
The things of this world are spoken of as having no profit or value, because they are not lasting, but must be left at death, and therefore are mere vanity, and not worthy that any man should set his heart on them;
It is spoken of as a remarkable thing, and what one would not expect, that good men should die as wicked men do, as it seems to be, by good men’s dying a temporal death as wicked men do;
§ 19. It is an argument that the Old Testament affords for the proof of a future life and immortality, that we are there taught, that mortality is brought in by sin, and comes as a punishment of sin. Therefore, it is natural to suppose, that when complete forgiveness is promised, and perfect restoration to favour, and deliverance from death, and the bestowment of life, as thy fruit of this favour, eternal life and immortality is intended. The better men are, the more terrible would it make death, if there were no future state. For the better they are, the more they love God. Good men have found the fountain of good. Those men who have a high degree of love to God, greatly delight in God. They have experience of a much better happiness in life than others; and therefore it must be more dreadful for them to have their beings eternally extinct by death. Hence we may strongly argue a future state: for it is not to be supposed, that God would make man such a creature as to be capable of looking forward beyond death, and capable of knowing and loving him, and delighting in him as the fountain of all good, which will necessarily increase in him a dread of annihilation, and an eager desire of immortality; and yet so order it, that such desire should be disappointed; so that his loving his Creator, should in some sense make him the more miserable.
§ 20. Nothing is more manifest, than that it is absolutely necessary, in order to a man’s being thoroughly, universally, and stedfastly virtuous, that his mind and heart should be thoroughly weaned from this world; which is a great evidence, that God intends another world for virtuous men. He surely would not require them, in their thoughts, affections, and expectations, wholly to relinquish this world, if it were all the world they were to expect: if he
had made them for this world wholly and only, and had created the world for them, to be their only country and home, all the resting-place ever designed for them. If all the creatures God has made are to come to an end, and the world itself is to come to an end, and so to be as though it had never been, then it will be with all God’s glorious and magnificent works, agreeably to what is said of the temporal prosperity of the wicked.
§ 1. THE word everlasting is used in the very sentence of the Judge at the last day, whom we cannot suppose to use rhetorical tropes and figures. The wicked that are finally impenitent, are represented as wholly cast away, lost, made no account of, &c. which is quite inconsistent with their punishment being medicinal, and for their good and purification, and to fit them for final and eternal happiness. Eternal punishment is not eternal annihilation. Surely they will not be raised to life at the last day only to be annihilated. “The words used to signify the duration of the punishment of the wicked, do, in their etymology, truly signify a proper eternity; and if they are sometimes used in a less strict sense, when the nature of the thing requires it, yet that can never pass as any reason why they are not to be understood absolutely, when the subject is capable of it. They are terms the most expressive of an endless duration, of any that can be used or imagined. And they always signify so far positively endless, as to be express against any other period or conclusion, than what arises from the nature of the thing. They are never used in Scripture in any other limited sense, than to exclude all positive abolition, annihilation, or conclusion, other than what the natural intent or constitution of the subject spoken of must necessarily admit. The word a, Greek, which is the word generally used by the sacred writers, is, we know, derived from the adverb Greek, which signifies for ever, and cannot without force be used in any lower sense. And, particularly, this is the word by which the eternal and immutable attributes of Deity are several times expressed.” Dodwell’s Sermon in answer to Whiston, p. 1.5, 16.
§ 2. If the torments of hell are purifying pains, that purge the damned from their sins, it must be by bringing them to repentance, convincing them of the evil of sin,
If the wicked in hell are the subjects of torments, in order to their purification, and so being fitted for, and finally brought to, eternal happiness; then they are the subjects of a dispensation, that is truly a dispensation of love, and of divine and infinite goodness and benevolence, towards them. And if the design of the pains of bell be that of kind and benevolent chastisement, to bring sinners to repentance, and compliance with the divine will; then we cannot suppose that they will be continued after the sinner has repented, and is actually brought to yield and comply. For that would be to continue them for no purpose; to go on using means and endeavours to obtain the end, when the end is accomplished, and the thing aimed at is fully obtained already. Moreover, if the damned, after many ages suffering extreme torment in hell, are to be delivered, and made perfectly and eternally happy, then they must be in a state of probation during this long season of their confinement to such extreme misery. If they are not in a state of probation, or on any trial how they will behave themselves under these severe and terrible inflictions of wrath, but are to be delivered, and made eternally happy at the end of a certain period; then what restraints are they under from giving an unbounded loose and licence to their wickedness, in expressions of enmity against God, in cursing and blaspheming, and whatever their hearts are inclined to? And if they are in such a state as this, wherein they are thus left to unrestrained wickedness, and every curb to their most wicked inclination is taken off, being nevertheless sure of deliverance and everlasting happiness; how far is this state fit to be a state of purgation of rational creatures and moral agents from sin, being a state wherein they are so tar from means of repentance, reformation, and entirely reclaiming and purging them from sin, that all manner of means are rather removed; and so much is every restraint taken off, that they are given up wholly to sin, which, instead of purifying them, will tend above all things that can be conceived, to harden them in sin, and desperately establish the habits of it?
§ 3. A state of purgation of moral agents, that is, a state to bring sinners to repentance and reformation, and not a state of trial, is a gross absurdity. If any should say, that, ” though we should maintain that the pains of hell are purifying pains, to bring sinners to repentance, in order to their deliverance and eternal happiness; yet there will be no necessity of supposing, either that they may sin with impunity, and so without restraint; or that they are properly in a state of probation: for they have no probation whether they shalt finally have eternal happiness, because it is absolutely determined by the benevolent Creator, concerning his intelligent creatures, that they shall finally be brought to a state of happiness: but yet their circumstances may be such as may tend greatly to restrain their wickedness, because that the time of their torment shall be longer or shorter, according as they behave themselves under their chastisements more or less perversely; or that their torment shall be raised to a greater height, and additions be made in proportion to the wickedness they commit in then” purgatory flames.” To this I ANSWER: Even on this supposition they are in a state of probation for a more speedy possession of eternal life and happiness, and deliverance from further misery and punishment; this makes their state as much a state of probation, as their state in the present life. For here it is supposed by these men, that sinners are not in a state of trial, whether ever they shall obtain eternal happiness or no; because that is absolutely determined, and the determination known or knowable concerning all without any trial. But only it is a state of trial whether they shall obtain eternal life so soon as at the end of their lives, or at the day of judgment. Neither have they any trial during this life, whether they shall escape all affliction and chastisement for sin or not; but whether they shall be relieved from a state of suffering so soon, and shall-escape those severer and longer chastisements that, with respect to many, are to come afterwards.
And on the supposition of the objection, there must be the proper circumstances of a state of probation in hell, as well as on earth. There they must likewise be continued in that state of free agency, that renders them properly the subjects of judgment and retribution. For on the supposition of the objection, they shall be punished for their wickedness in hell, by an addition to their misery proportioned to their sin; and they shall be the subjects of God’s merciful strivings, endeavours, and means to bring them to repentance, as well as here. And there must be a divine judgment alter the trial, to determine their retribution, as much as after this life. And the same, or like things, must be determined by the Supreme Judge, as will be determined at the day of judgment. At that great day, on the supposition of such as I oppose, What will be determined concerning the impenitent? not what their eternal state shall be, but only whether they shall have eternal happiness immediately; whether they have repented, and are qualified for immediate admission to heavenly glory; or, whether the bestowment of it shall be delayed, and farther chastisements made use of, and so it must be again after their castigatory purifying pains. At the end of all, there must be a judgment, whether now they truly repent, and so have performed the condition of deliverance, and immediate admission to the state of the blessed, or whether there shall be a further season of misery; which brings it in all respects to be a proper judgment, as much as that at the general resurrection; and the preceding time of the use of means and God’s striving with them to bring them to repentance, is as much a proper time of trial in order to judgment, as the time of this life.
§ 4. But if the damned are in a state of trial, let it be considered how unreasonable this is. If they are in a state of trial, then they must be in a state of liberty and moral agency, as those men will doubtless own; and so, according to their notion of liberty, must be under no necessity of continuing in their rebellion and wickedness, but may cast away their abominations, and turn to God and their duty, in a thorough subjection to his will, very speedily. And then, seeing the end of their probationary state, and the severe means God uses with them to bring them to repentance, is obtained; how unreasonable will it be to suppose, that God, after this, would continue them still under hell torments for a long succession of ages? But if God should speedily deliver them on their speedy repentance, how are the threatenings and predictions of their everlasting punishment fulfilled in any sense, according to the sense even of those who deny the absolute eternity of the misery of hell, and hold, that the words everlasting and fur ever, &c. when applied to the misery of the damned, are not to be taken in the strictest sense? They yet allow they signify a very long time, a great many ages.
§ 5. If the devils and damned spirits are in a state of probation, and have liberty of will, and are under the last and most extreme means to bring them to repentance, and consequently the greatest means, having the strongest tendency of all to be effectual, I say, if thus, then is it possible that the greatest part, if not all, of them may be reclaimed by those extreme means, and may be brought to thorough repentance before the day of judgment; yen, it is
possible, it might be very soon. And, if so, how could it certainly be predicted concerning the devil, that he would do such and such great things in opposition to Christ and his church, from age to ace? and that at last he should be judged and punished, and have God’s wrath more terribly executed upon him? as,
§ 6. And how does their being in a state of trial, many of them for so many ages after death before the day of judgment, during all which time they have opportunity to repent, consist with those words of Christ,
It is here declared, what the state of those obstinate unbelievers should be at the day of judgment for their wickedness here in the body, with an asseveration, 1 my unto you. And sentence indeed is passed beforehand upon them by their Judge, concerning their punishment that shall be executed upon them at the day of judgment. The declaration is made in the form of a solemn denunciation or sentence: Woe until thee, Chorazin, woe unto thee, Bethsaida, &c. And is it reasonable to suppose, that the very Judge that is to judge them at the end of the world, would peremptorily declare, that they should not escape punishment at the day of judgment; yea, solemnly denounce sentence upon them, dooming them to the distinguished punishment they should then suffer for their obstinacy in their lifetime; and yet appoint another time of trial, of a great many hundred years between their death arid the day of judgment, wherein they should have opportunity to escape that punishment?
§ 7. It is here also to be observed, that the wicked inhabitants of Sodom and Gomorrha should be condemned to misery at the day of judgment, though they had already been in their purifying flames, and in a state of probation. The apostle (
§ 8. It may be proved, that the day of man’s trial, and the time of God’s striving in the use of means to bring him to repentance, and waiting for his repentance under the use of means, will not be continued after this life, from those words,
§ 9. Those words of Christ, “I must work the works of him that sent me while it is day, the night cometh wherein no man can work,”
§ 10. And doubtless to the same purpose is that in
§ 11. If the wicked in hell are in a state of trial, under severe chastisement, as means in order to their repentance and obtaining the benefit of God’s favour in eternal rewards, then they are in a state of such freedom as makes them moral agents, and the proper subjects of judgment and retribution. Then those terrible chastisements are made use of as the most powerful means of all, more efficacious than all the means used in this life which prove ineffectual, and which proving insufficient to overcome sinners’ obstinacy, and prevail with ‘their hard hearts, God is compelled to relinquish them all, and have recourse to those torments as the last means, the most effectual and powerful. If the torments of hell are to last ages of ages, then it must be because sinners in hell all this while are obstinate; and though they are free agents as to this matter, yet they wilfully and perversely refuse, even under such great means, to repent, forsake their sins, and turn to God. It must be further supposed, that all tins while they have the offers of immediate mercy and deliverance made to them, if they will comply. Now, if this be the case, and they shall go on in such wickedness, and continue in such extreme obstinacy and pertinaciousness, for so many ages, (as is supposed, by its being thought their torments shall be so long continued,) how desperately will their guilt be increased! How many thousand times more guilty at the end of the term, than at the beginning! And therefore they will be much the more proper objects of divine severity, deserving God’s wrath, and still a thousand times more severe or longer continued chastisements than the past; and therefore it is not reasonable to suppose, that all the damned should be delivered from misery, and received to God’s favour, and made the subjects of eternal salvation and glory at that time, when they are many thousand times more unworthy of it, more deserving of continuance in misery, than when they were first cast into hell. It is not likely that the infinitely wise God should so order the matter. And if their misery should be augmented, and still lengthened out much longer, to atone for their new contracted guilt; they must be supposed to continue impenitent, till that second additional time of torment is ended; at the end of which their guilt will still be risen higher, and vastly increased beyond what it was before. And, at this rate, where can there be any place for an end of their misery?
§ 12. It further appears from what was observed above, that the sinner continuing obstinate in wickedness under such powerful means to reclaim him, for so long a time, will be so far from being more and more purged, or brought nearer to repentance, that he will be farther from it. Wickedness in his heart will be vastly established and increased. For, it may be laid down as au axiom, that the longer men continue wilfully in wickedness, the more is the habit of sin established, and the more and more will the heart be hardened in it. Again, it maybe laid down as another axiom, that the greater and more powerful the means are, that are used to bring men to reform and repent, which they resist, and are obstinate under, the more desperately are men hardened in sin, and the more the principle of it in the heart is confirmed. It may be laid down as a third axiom, that long continuance in perverse and obstinate rebellion against any particular kind of means, tends to render those particular means vain, ineffectual, and hopeless.
After the damned in hell have stood it out with such prodigious perverseness and stoutness, for ages of ages, in their rebellion and enmity against God, refusing to bow to his will under such constant, severe, mighty chastisements, attended all the while with offers of mercy, what a desperate degree of hardness of heart and fixed strength of habitual wickedness will they have contracted at last, and inconceivably farther will they be from a penitent, humble, and pure heart, than when first cast into hell! And if the torments should be lengthened out still longer, and also their impenitence, (as by the-supposition one will not end before the other does,) still the farther will the heart be from being purified. And so, at this rate, the torments will never at all answer their end, and must be lengthened out to all eternity.
§13.
§ 14. That some even in this world are utterly forsaken of God, and given up to their own hearts’ lusts, proves that these men never will be purified from their sins. That God should, in the future world, use great means to purify them, and fit them for eternal happiness and glory, in the enjoyment of himself, is not consistent with the supposition, that, after the use of great means and endeavours with them in this world, he gives them up to sin, because
of their incorrigibleness and perverse obstinate continuance in rebellion, under the use of those great means, and so leaves them to be desperately hardened in sin, and to goon and increase their guilt, and multiply transgressions to their utter ruin; which is agreeable to manifold representations of Scripture. This is not agreeable to the scheme of such as suppose, that God is all the while, before and after death, prosecuting the design of purifying and preparing them for eternal glory.
Consider
§ 15. The apostle, in
§ 16. That all shall not be finally purified and saved, is manifest from
§ 17. Thus it is evident, that all wicked men will not have an end to their damnation; but when it is said, they are in danger of eternal or everlasting damnation, the word eternal is to be understood in the strictest sense. The same terms are used concerning all impenitent sinners, that they shall be sentenced to eternal punishment, and shall go into everlasting punishment, &c. That their worm dieth not, and the fire is not quenched; and they shall be tormented for ever and ever; and such terms are used after this world comes to an end; and also when they who have committed the unpardonable sin, and others, shall be sentenced all together to an everlasting fire, in the same terms. It is unreasonable to suppose that the punishment of some will be everlasting, in an infinitely different sense from others jointly sentenced; and that the duration of the punishment of one shall be perfectly as nothing, compared with the duration of the punishment of the other, infinitely less than a second to a million of ages. And it is unreasonable to suppose such a difference, also on this account, that there cannot be such a difference in the demerit of them that commit the unpardonable sin, and the demerit of the sins of all other wicked men, some of whom are exceedingly, and almost inconceivably, wicked. There cannot be a truly infinite difference in their guilt, as there must be a properly infinite difference between the dreadfulness of those torments that have an end, however long continued, and however great, and the torments of a truly and strictly everlasting fire.
§18. If the damned in hell shall all finally be saved, they shall be saved without Christ. It is manifest, that Christ’s saving work will be at an end at the day of judgment; for, as Christ has a twofold office, that of the Saviour of the world, and the Judge of the world; so, the business of the latter office properly succeeds the former. It is not fit, in the nature of things, that he should come into the world and appear openly in the character of
universal Judge, to decide men s state in consequence of the trial there has been for making their state better by salvation till that trial is over, and all its effects completed, when no more is to be hoped as to altering their state for the better by his salvation. Therefore Christ, at his first coming, appeared in order to save men from condemnation and a sentence of eternal misery; and not to judge them; as he tells us,
§ 19. If the damned, after they have suffered awhile, are to be delivered, and to have eternal life; then the present dispensation of grace and life to the fallen children of men, that was introduced by Christ and his apostles, is not the last; but another is to be introduced after this has
§ 20. To suppose that, after all the means of grace that are used in this world, Moses and the prophets, Christ and the gospel, the warnings of God’s word, and the exhibitions of glorious gospel grace, have been despised and obstinately withstood, so as to make the case desperate as to their success, God has other means in reserve, to be used afterwards to make men holy, that will be more powerful, and shall be effectual; is not agreeable to Scripture.
Particularly,
I think the meaning must be either, The time is quickly coming, when every man’s state will be fixed, inasmuch as I am quickly coming to judgment, to fix every man’s state unalterably, according as his work shall be; and after that there will be no alteration, nor any means or endeavours in order to it; but he that is unjust, let him be unjust still; and he that is filthy, let him be filthy still: and if this be the meaning, it makes it evident, that
Christ will not immediately proceed to the use of the most powerful and effectual means of all, to change the state of the unjust and filthy, to purify them and make them holy, and fit them for eternal glory, with infallible success. Or, the meaning must be this, which seems to be much the most probable: Christ having given this last revelation to his church to be added to the book of Scripture, with which the canon was to be shut up and sealed, by the instrumentality of the apostle John, who
lived the longest of the apostles, and wrote this book after all the rest were dead; orders John,
§ 21. They who suppose the damned are made to suffer the torments of hell for their purification, suppose, that God is herein prosecuting his grand design of benevolence to his creatures; yea, benevolence to the sufferers; and that he does not use these severe means but from necessity for their good, because all gentle remedies prove ineffectual. Now it is unreasonable to suppose that God is under any necessity of inflicting such extreme torments upon them for so long a time, in order to their being brought to repentance; and that,
1. If we consider the nature of things: torments inflicted have no tendency to bring a wicked man to repentance directly and properly, if by repentance we mean an alteration of the disposition, anal appetites, and taste of the mind. We know by experience, that pain inflicted for gratifying an appetite, may make men afraid to gratify the appetite; but they do not change the inclination, or destroy the appetite. They may make men willing to comply with external exercises, of which they have a distaste, and to which their heart, in its relish and inclinations, is averse; yet not from love to the things complied with, but from hatred of pain, and love of ease. So that the man complies in some sense; but his heart does not comply. He is only driven, and as it were forced; and an increase of pain alters not the nature of things. It may make a man more earnestly to desire freedom from pain; but still there is no more to be expected from it, than is in the tendency of pain, which is not to give a new nature, a new heart, or a new natural relish and disposition. It is not granted, that even long continued pains and practice will gradually raise an habitual love to virtue. The pains of the damned being great and long continued, may more and more convince them of the folly of their negligence and fearlessness in sin, and may make them willing to take some pains, but will not show them the beauty of holiness, or the odiousness of sin, so as to cause them to hate sin on its own account.
Can any one that considers human nature, especially of those that deny an innate, desperate wickedness of heart, (as the men that we have this controversy with generally do,) doubt in the least, whether, if a man should be in a furnace of fire for one day only, alive and full of quick sense, and should retain a full and lively remembrance of his misery, it would not be sufficient to make him wholly comply with all the pains and outward self-denial
requisite in order to an universal, external obedience to the precepts of the word of God, rather than have those torments renewed and continued for ages; and indeed rather than endure one more such day? What pains would not such a man be willing to suffer? What labours could be too much? What would he not be willing to part with, in foregoing worldly wealth or pleasures? Would not the most covetous man, that had felt such a rod as this, be willing to part with all his treasures of silver and
gold? and the most ambitious man-be willing to live in a cottage or wilderness? the most voluptuous man to part with his pleasures? Would he need first to endure many ages of such torment, before he would be willing thus far to comply? It is against all principles of human nature to suppose it. If he retains the remembrance of the torment, in a lively idea of it, it must unspeakably outweigh the most
2. It is apparent, from what has often come to pass, that God is in no necessity of making use of such dreadful and long-continued torments, in order to bring sinners to repentance. It is most unreasonable to suppose, that no sinners that ever were converted in this world, were, before their conversion, as wicked and as hard-hearted as some of those that have died impenitent; as Saul the persecutor, afterwards the apostle Paul, and some of the converts, in
the
3. So far as pain and affliction are made use of to bring men to repentance, it is apparent God can make infinitely less severe chastisement effectual, together with such influences and assistances of his Spirit, as are not inconsistent with the persons’ moral agency in their forsaking sin and turning to God. And, if it should be said, that none of them had the habits of sin so confirmed, as all such as die in sin; I would answer, That this is very unreasonably supposed: and if it should be allowed, yet it cannot be pretended, that the difference of guilt and hard-heartedness is proportionable at all to the severity of the chastisement used for purgation. If no more than ten degrees of pain, or one year’s chastisement, be requisite for the overcoming of five degrees of strength of the habit of sin, one would think, that less than 100,000 degrees, or 100,000 years’ chastisement, should be sufficient to overcome ten degrees of strength of the same habit.
§ 22. If the torments of hell are purifying pains, and are used by a God of universal benevolence towards his creatures, as necessary means for the purgation of the wicked from sin, and their being fitted for, and finally brought to, eternal happiness in the enjoyment of the love of God; then it will follow, that the damned in hell are still the objects of God’s mercy and kindness, and that in the torments they suffer, they are the subjects of a dispensation of grace and benevolence. All is for their good; all is the best kindness that can be done them, the most benevolent treatment they are capable of, in their state of mind; and, in all, God is but chastising them as a wise and loving father, with a grieved and compassionate heart, gives necessary chastisement to sons whom he loves, and whose good he seeks to the utmost; in all he does he is only prosecuting a design of infinite kindness and favour. And indeed, some of the chief of those who are in the scheme of purifying pains, expressly maintain, that, instead of being the fruits of vindictive justice, they are the effects of God s benevolence, not only to the system of intelligent creatures in general, but to the sufferers themselves. Now, how far are these things from being agreeable to the representation which is made of things in the Holy Scriptures?
The Scriptures represent the damned as thrown away of God; as things that are good for nothing; and which God makes no account of;
§ 23. We have no account of any invitations to accept of mercy; any counsels to repent, that they may speedily be delivered from this misery. But it is represented that then they shall be made his footstool. He shall triumph over them. He will trample upon them as men are wont to tread grapes in a wine-press, when they trample with all
They shall not be grieved, but rather rejoice at the glorious manifestations of God’s justice, holiness, and majesty, in their dreadful perdition, and shall triumph with Christ;
§ 24. The degree of misery and torment that shall be inflicted, is an evidence that God is not acting the part of benevolence and compassion, and only chastening from a kind and gracious principle and design. It is evident, that it is God’s manner, when he thus afflicts men for their good, and chastens them with compassion, to stay his rough wind in the day of his east wind; to correct in measure; to consider the frame of those that are corrected; to
remember their weakness, and to consider how little they can bear. He turns away his anger, and does not stir up all his wrath.