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Title: The works of the Reverend George Whitefield, M.A., Vol. 4 (of 6) : Containing all his sermons and tracts, etc.
Author: Whitefield, George
Language: English
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Works of the Reverend George Whitefield, M.A.
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THE
WORKS
OF THE REVEREND
GEORGE WHITEFIELD, M.A.
Late of PEMBROKE-COLLEGE, OXFORD,
And Chaplain to the Right Honourable,
the Countess of HUNTINGDON.
CONTAINING
All his SERMONS and TRACTS
Which have been already published:
WITH
A SELECT COLLECTION of LETTERS,
Written to his most intimate Friends, and Persons of Distinction,
in _England_, _Scotland_, _Ireland_, and _America_, from the Year
1734, to 1770, including the whole Period of his Ministry.
ALSO
Some other PIECES on IMPORTANT SUBJECTS,
To which is prefixed,
An ACCOUNT of his LIFE,
Compiled from his Original PAPERS and LETTERS.
VOLUME IV.
LONDON:
Printed for EDWARD and CHARLES DILLY, in the Poultry;
and Messrs. KINCAID and CREECH, at Edinburgh.
MDCCLXXI.
ANSWER
TO THE
BISHOP of LONDON’s
LAST
PASTORAL LETTER.
ANSWER
TO THE
BISHOP of LONDON’s
LAST
PASTORAL LETTER.
_My Lord_,
I NEED make no apology for troubling your Lordship with this. As your
Lordship was pleased to make me the chief subject matter of your _last
Pastoral Letter_, I think it my duty to answer in the best manner I can.
Your Lordship is highly to be commended, for the care you have taken in
watching over the souls of those, who are committed to your Lordship’s
charge. Lukewarmness and enthusiasm, are the two rocks against which
even well-meaning people are in danger of splitting. All ought to be
thankful to that pilot, who will teach them to steer a safe and middle
course. I would gladly hope, that “a zeal for GOD in the discharge of
your duty, and a hearty concern for the safety of souls,” moved your
Lordship to write. These are the principles, I trust, which now excite
me, to direct this answer to your Lordship. And, blessed be GOD, that
I can write with somewhat of that love and meekness, which becomes
a disciple of JESUS CHRIST, and with all that humility and reverence,
which is due from a presbyter to a bishop of the church of GOD.
Lukewarmness and enthusiasm, my Lord, are certainly the bane of true
christianity. I thank your Lordship again for your kind cautions
against them. The only query is, “Whether there was any occasion for
your Lordship’s warning the people of your diocese, against running
into either of these extremes, upon account of any thing, I have either
spoken or written?” Your Lordship thinks there was, and quotes passages
out of my Journal to prove it; if it can be proved, I will ask public
pardon, both of your Lordship and them, with all my heart.
As for your Lordship’s cautions against _lukewarmness_, I am not much
concerned in them. You do not seem to point at me in particular; unless
it is, where your Lordship (page 10.) informs your people, “That a
diligent attendance on the duties of the station wherein Providence has
placed them, is, in the strictest sense, the serving of GOD.” None but
those, who condemn me unheard, can justly charge me with affirming to
the contrary.
However, I beg leave to observe, that your Lordship, (page 8.)
calls that a very imperfect state of christianity, which is _no state
of christianity_ at all. St. _Paul_, writing to the _Corinthians_,
_2 Corinthians_ chapter xiii. verse 5, says, “Examine yourselves,
whether ye be in the faith; prove your ownselves.” And that they
might have a certain rule, whereby to judge whether they were in the
faith, truly so called, or not; he immediately adds, “Know ye not your
ownselves, how that CHRIST JESUS is in you, except ye be reprobates?”
So that, according to St. _Paul_’s rule, “He that finds, he has
hitherto contented himself with a bare bodily attendance upon the
public worship of GOD, and with following his daily employment on other
days, and with abstaining from the more gross and notorious acts of
sin, and from doing any hurt or injury to his neighbour, and has rested
finally upon these, as the whole of what christianity requires of him;”
is so far from being in a very imperfect state, as your Lordship is
pleased to affirm, page 8. that he is in no state of christianity at
all. No, my Lord, he is a _reprobate_, or, one who at present is out
of a state of salvation, nor can he ever have any assurance that he is
in a state of salvation, till he knows that JESUS CHRIST is in him, by
the indwelling of his Holy Spirit. If I have mistaken your Lordship’s
expression, I will freely beg your Lordship’s pardon.
Another thing, my Lord, to me seems darkly expressed, in page 18.
(let not your Lordship be angry, for indeed I will endeavour to speak
with all gentleness and humility): your Lordship’s words are these:
“Nor need they any other evidence besides those _good dispositions_
they find in their hearts, that the Holy Spirit of GOD co-operates
with their honest endeavours to subdue sin and grow in goodness.” If
by good dispositions, your Lordship only means _good inclinations_ or
desires, I deny that to be a sufficient evidence, that the Spirit of
GOD co-operates with their honest endeavours to subdue sin and grow
in goodness. For there is a great difference between good desires and
good habits: many have one, who never attain the other. Many have good
desires to subdue sin, and yet, resting in those good desires, sin has
always had dominion over them. A person sick of a fever may desire to
be in health, but that desire is not health itself. In like manner,
many have good dispositions, or desires to be good, but that is not
goodness itself. And consequently men need more evidence than good
dispositions, to prove to themselves or others, “that the Holy Spirit
of GOD co-operates with their honest endeavours to subdue sin.” If
by good dispositions, your Lordship means good habits wrought in the
heart by the Spirit of GOD, such as peace, love, joy, long-suffering,
goodness, truth, &c. I then agree a man needs no other evidence: for
these are the proper and genuine fruits of the Spirit itself.
Your Lordship immediately adds, “Nor that, persevering in their course,
and praying to GOD for his assistance, and relying upon the merits of
CHRIST for the pardon of all such sins, failings, and imperfections,
as are more or less unavoidable in this mortal state.” I beg leave to
ask your Lordship, whether this does not savour too much of the common
divinity, That we are to do something for ourselves: or, in other words,
that we have partly a righteousness of our own, and that JESUS CHRIST
is to make up the deficiencies of that righteousness? What else can
your Lordship mean, by saying, That we must rely on the merits of
CHRIST for the pardon of “all such sins as are more or less unavoidable
in this mortal state?” Did JESUS CHRIST come into the world, my
Lord, only to save us from the guilt of such sins, as are more or
less unavoidable in this mortal state? The scriptures every where
affirm, that man hath no righteousness of his own, “That there is none
righteous, no not one;――that all our righteousness is as filthy rags;”
and that JESUS CHRIST died, not only to save us from the guilt of all
such sins, failings, and infirmities, as are more or less unavoidable
in this mortal state, but from all wilful sins, and also from that
original corruption, which every man naturally engendered of the
offspring of _Adam_, brings into the world with him. I hope I have not
misunderstood, or overstrained your Lordship’s expression.
I come now to your Lordship’s caution against _enthusiasm_. For that,
I suppose, your Lordship intended more particularly against me.
And here, my Lord, I beg leave to observe, That, in my opinion, your
Lordship has by no means been clear enough in your definition of the
word enthusiasm.
According to the fair rules of writing, was it not first incumbent on
your Lordship to shew, that the word _enthusiast_ had a good as well
as a bad meaning: that it signifies no more than _a person in God_,
and consequently every christian, in the proper sense of the word, is
an enthusiast? For St. _Peter_ writes, “That to us are given exceeding
great and precious promises, that by these we might be partakers of the
divine nature.”
And our church says, “If we receive the sacrament worthily, we are one
with CHRIST, and CHRIST with us: we dwell in CHRIST, and CHRIST in us.”
For which she has sufficient warrant from our LORD’s prayer, _John_
xvii. 20, &c. “Neither pray I for these alone, but for them also which
shall believe on me through their word; that they all may be one, as
thou, Father, art in me, and I in thee, that they also may be one in us,
I in them, and they in me, that they may be made perfect in one: that
the love wherewith thou hast loved me, may be in them, and I in them.”
But indeed your Lordship’s definition of _enthusiasm_, when examined,
does not convey any ill idea at all. “Enthusiasm, is a strong
persuasion on the mind, that they are guided in an extraordinary
manner, by immediate impulses and impressions of the Spirit of GOD.”
Had your Lordship said, a strong but _groundless persuasion_, that
they are guided in an extraordinary manner, it would have been to your
Lordship’s purpose. But to affirm, without any restriction, that a
strong persuasion that we are guided in an extraordinary manner by
immediate impulses, is enthusiasm in the worst sense of the word,
when your Lordship yourself says, (page 54.) “There is no doubt, but
GOD, when he pleases, can work upon the minds of men by extraordinary
influences,” to me seems a little inconsistent.
Your Lordship proceeds thus: “And this is owing chiefly to the want of
distinguishing aright between the ordinary and extraordinary operations
of the Holy Spirit. The extraordinary operations were those, by which
the apostles and others, who were entrusted with the first propagation
of the gospel, were enabled to work miracles, and speak with tongues,
in testimony, that their mission and doctrine were from GOD.”
I suppose, by extraordinary operations, your Lordship means the same
as being guided in an extraordinary manner, just above. And if so,
according to your Lordship’s own definition, I am no enthusiast. For I
never did pretend to these extraordinary operations of working miracles,
or speaking with tongues, in testimony that my mission and doctrine
were from GOD; I only lay claim to the ordinary gifts and influences of
the Spirit, which your Lordship (page 20.) says, “Still continue:” and
what need was there then, my Lord, that the people of your Lordship’s
diocese should be cautioned against enthusiasm upon my account?
But your Lordship farther adds, “The ordinary gifts, however real and
certain in themselves, are no otherwise discernible, than by their
fruits and effects.” Had your Lordship said, No otherwise discernible
_to others_, than by their fruits and effects, it would have been
right: but if your Lordship means, they are no otherwise discernible to
ourselves, in my opinion, it is wrong; for it is possible, my Lord, for
a person to feel and discern these ordinary gifts and influences of the
Spirit _in himself_, when there is no opportunity of discovering them
to others.
For instance, on supposition that your Lordship was assisted by
the blessed Spirit, in writing your pastoral letter; might not your
Lordship be sensible of an inward joy and complacency, wrought by
that self-same Spirit, which was not then discernible to others? So is
it possible for another to feel joy in the Holy Ghost, with the rest
of his fruits, which at that time may not be discernible to others;
and which they, who have never experienced the like, may not believe,
though a man declare it unto them. I hope, my Lord, these reasonings
carry with them their own evidence.
But to proceed: (pages 21, 22, 23, 24, 25.) your Lordship has taken
pains to collect several passages out of the public liturgy, to prove
the doctrine of regeneration, or our new birth, to be the doctrine of
the Church of _England_. Your reason for so doing, appears (page 25.)
“to arm your people against any suggestions, as if our church were so
regardless of the doctrine of regeneration and new birth, as if there
were need for any member of it, to seek elsewhere for a more spiritual
service.” If this, my Lord, was intended to arm your people against
any such suggestions made by me; indeed your Lordship does not do me
justice. As your Lordship, I find, has done me the honour to peruse my
Third Journal, your Lordship may remember this observation, (page 39.)
that, after I had baptized an adult, I proved the necessity of the new
birth, from the office of our church.
In my sermon, upon the _indwelling of the Spirit of GOD_, which I
have made bold to send to your Lordship with this letter, you will
find, I have quoted the expressions of our own church offices, to
prove the doctrine of the new birth, as your Lordship does in your
pastoral letter. My constant way of preaching is, first, to prove my
propositions by scripture, and then to illustrate them by the articles
and collects of the church of _England_. Those that have heard me, can
witness, how often I have exhorted them to be constant at the public
service of the church. I attend on it myself, and would read the public
liturgy every day, if your Lordship’s clergy would give me leave. What
further satisfaction can your Lordship require, that I do not suggest
to your Lordship’s people, “as if our church were regardless of the
doctrine of regeneration, and new birth, and as if there were need for
any member of it, to seek elsewhere for a more spiritual service.”
In the following paragraph, your Lordship has the same insinuation, as
though I wanted to introduce _extempore prayer_, and to lay aside the
public liturgy of our church. For after your Lordship had been speaking
against praying by the Spirit, and affirming that the scripture no
where tells us, that prayer is the single work of the Spirit, your
Lordship says to your people, “you have great reason to be thankful
to GOD, for a public service prepared to your hands.” My Lord, I never
said to the contrary. But does not your Lordship seem to insinuate
at the same time, that we are not to depend on the Spirit of GOD, to
enable us to pray extempore, either in public or private? That prayer
is not the single work of the Spirit, without any co-operation of our
own, I readily confess. But that the Spirit of GOD does assist true
christians to pray extempore, now, as well as formerly, is undeniable,
if the scriptures be true. For what says the Apostle? “We know not what
to pray for, as we ought; but the Spirit itself helpeth our infirmities,
and maketh intercession for us with groanings that cannot be uttered.”
And this is founded upon a general promise, made to all GOD’s people,
_Zachariah_ xii. 10. “I will pour upon the house of _David_, and
upon the inhabitants of _Jerusalem_, the Spirit of grace, and of
supplication.” And I believe, my Lord, we may appeal to the experience
of all true christians, whether or no they did not find the Spirit
of supplication, or a power of praying without a form, increase in
proportion to the increase of GOD’s Grace or Holy Spirit in their
hearts. This is all, my Lord, that I pretend to: and where is the
impropriety of this, when your Lordship confesses in the same page,
that “the Spirit of GOD does particularly assist us, in a due
performance of religious offices?”
Further, as your Lordship seems to deny the immediate assistance of
the Holy Spirit, in our particular addresses at the throne of Grace,
so your Lordship seems to deny it also in our particular actions. “In
like manner, (you say) we are firmly persuaded in general, that we live
under the gracious influence of GOD’s Holy Spirit, and that he both
excites and enables us to do good. But that this or that thought or
action is an effect of the sole motion, or immediate impulse of the
Spirit, without any co-operation of our own mind”――[My Lord, who ever
♦affirmed, that there was no co-operation of our own minds, together
with the impulse of the spirit of GOD?] Your Lordship adds, “or
that the Holy Spirit, and our natural conceptions, do respectively
contribute to this or that thought or action, in such a measure, or
to such a degree; these are things we dare not say.” Indeed, my Lord,
I do dare to say them. For if there be any such thing as a particular
providence, why may we not expect particular direction from GOD’s Holy
Spirit in particular cases? Does not our church, my Lord, teach us to
pray, “that GOD’s Holy Spirit may in all things direct and rule our
hearts?” But your Lordship says, we dare not say this, because our
Saviour has told us, that we know no more of the working of the Spirit,
than we know of the wind, from whence it cometh, and whither it goeth.
Neither need we know any more of them: but you must allow, that we
know as much. Cannot your Lordship feel the wind then? Does not your
Lordship know when it makes any impression upon your body? So easy it
is for a spiritual man to know when the Holy Spirit makes an impression
upon his soul. Without acknowledging this, all the expressions of being
_led by the Spirit_, _walking by the Spirit_, and such like, must be
only so many words without any real meaning. Your Lordship acknowledges,
that the Holy Spirit does act in general, and why not in the particular
actions of our lives also? For, can the one be without the other? Does
it not frequently happen, my Lord, that the comfort and happiness of
our whole lives, depend on one particular action? And where then, my
Lord, is the absurdity of saying, that the Holy Spirit may even, in the
minutest circumstance, direct and rule our hearts? I have been the more
particular, my Lord, on this part of your Lordship’s letter, because if
this be proved, many of your Lordship’s objections against my Journals,
will fall to the ground.
♦ “arffimed” replaced with “affirmed”
Page 27. Your Lordship has the following paragraph. “GOD forbid, that
in this profane and degenerate age, every thing that has an appearance
of piety and devotion, should not be considered in the most favourable
light that it is capable of. But at the same time, it is surely very
proper, that men should be called upon for some reasonable evidences of
a _divine Commission_.”
I take it for granted, that I am one of those men, whom your Lordship
thinks should be called upon for some reasonable evidence of a _divine
Commission_.
But, my Lord, what reasonable evidence does your Lordship require? Did
I not receive letters dimissory from your Lordship’s own hands to be
ordained a priest? Did I not, when ordained deacon, affirm, “that I
was inwardly moved by the Holy Ghost, to take upon me that office and
ministration?” Did not my Lord of _Gloucester_, when he ordained me
priest, say unto me, “Receive thou the Holy Ghost now committed unto
thee, by the imposition of our hands, in the name of the Father, and of
the Son, and of the Holy Ghost?” And is not this, my Lord, a reasonable
evidence that I act by a _divine Commission_? If this be not true, must
not all those whom your Lordship, or the other Bishops ordain, act only
by a _human Commission_? Nay, to use the words of Bishop _Burnet_ in
his _Pastoral Letter_, “must not they who are ordained, lie not only
unto man but unto GOD, by saying, they are inwardly moved by the Holy
Spirit?”
If your Lordship in any wise disputes my acting by a _divine
Commission_, you disclaim your own divine right and authority; nor
can you possibly avoid the dilemma, of either allowing _my divine
Commission_, or denying _your own_.
After your Lordship has insinuated a demand for the evidences of my
_divine Commission_, immediately follows these words; “when they tell
us of _extraordinary communications_ they have with GOD.”
If by extraordinary communications, your Lordship means the
extraordinary operations of the Holy Spirit, as working miracles,
and speaking with tongues; your Lordship may assure yourself, I never
pretended to any such thing. If, by extraordinary communications,
your Lordship means more assistance and comforts from GOD, at some
times, than I have at others, (which is all I mean by extraordinary
communications) I own the charge? And what is there, my Lord,
_extraordinary_ in that?
Again, your Lordship says, (page 28.) “When they talk in the language
of those, who have a _special_ and _immediate mission_ from GOD.”
And does your Lordship, and the rest of the Bishops, ordain any,
without obliging them first to give good proofs, that they have a
special call or immediate mission from GOD to the work of the ministry?
If ever you so do, my Lord, do not your Lordships lay hands too
suddenly upon men?
Page 29. Your Lordship writes thus. “When they profess to think and act
under the immediate guidance of a _divine Inspiration_.”
And does not your Lordship think and act by the same rule? Why,
otherwise, does your Lordship pray when you administer the holy
Communion, “that GOD would cleanse the thoughts of our hearts by the
inspiration of his Holy Spirit?”
Page 31. Your Lordship says, “when they speak of their preaching and
expounding, and the effects of them, as the _sole work of a divine
Power_.”
And would your Lordship have me ascribe any, the least thing to myself?
The good that is done upon earth, doth not GOD do it himself? Does not
the Apostle say, “Not that we are sufficient of ourselves to think any
thing as of ourselves, but our sufficiency is of GOD?” And where then,
my Lord, is the absurdity of ascribing the effects of expounding and
preaching to the sole work of a divine Power?
Again, (page 33.) “When they boast of sudden and surprizing effects as
wrought by the _Holy Ghost_, in consequence of their preaching.”
Where, my Lord, is the enthusiasm of such a pretension? Has your
Lordship been a preacher in the church of _England_, for so many years,
and have you never seen any sudden or surprizing effects, consequent
upon your Lordship’s preaching? Was this my case, should I not have
reason to doubt, my Lord, whether I had any more than a bare human
commission? Or might I not take up the Prophet’s lamentation, “O my
leanness, my leanness!” My Lord, the gospel, like its author, is the
same yesterday, to-day, and for ever; and, if preached as it ought
to be, will prick numbers to the heart, and extort the cry of the
trembling goaler, “What must I do to be saved!” as surely now, as it
did seventeen hundred years ago.
These then are the sudden and surprizing effects, my Lord, I always
desire to have, and I heartily pray GOD, your Lordship and all your
clergy may always see such effects in consequence of their preaching.
(Page 34.) “When they claim the spirit of _prophecy_.”
What I have said about my success, GOD has been pleased to fulfil
already. What I have said about sufferings, they who without cause are
my enemies are fulfilling daily. And as for the promises mentioned in
my Journal, I freely own there are some particular promises, which GOD
has so strongly impressed, and does still impress on my heart, that I
verily believe they will be fulfilled.
(Page 35.) “When they speak of themselves in the language, and under
the character of _Apostles of Christ_, and even of CHRIST himself.”
If I am not to speak in an apostolical language, why did my Lord of
_Gloucester_ give me an apostolical commission, “whose sins thou dost
forgive, they are forgiven; and whose sins thou dost retain, they are
retained?” And I hope, my Lord, using the words which JESUS CHRIST used,
is not taking upon me the character of CHRIST.
(Page 36.) “When they profess to plant and propagate a _new Gospel_,
as unknown to the generality of ministers and people, in a christian
country.”
’Tis true, my Lord, in one sense, mine is a new gospel, and will be
always unknown to the generality of ministers and people, even in a
christian country, if your Lordship’s clergy follow your Lordship’s
directions. For what says your Lordship, (page 46.) “I hope, that when
your ministers preach to you of _justification by faith alone_, which
is asserted in the strongest manner by our church, they explain it in
such a manner, as to leave no doubt upon your minds, whether good works
are a _necessary condition_ of your being justified in the sight of
GOD.”
But pray, my Lord, where has the scripture made good works a necessary
condition of our being justified in the sight of GOD? St. _Paul_ says,
“by grace ye are saved, through faith, not of works, and that, least
any man should boast. For eternal life is the gift of GOD through
JESUS CHRIST our LORD.” Your Lordship exhorts your clergy to preach
_justification by faith alone_, and quotes the 11th article of our
church, which tells us, “we are justified by faith only, and not for
our own works or deservings.” At the same time, your Lordship bids them
to explain it in such a manner, as to leave no doubt upon their minds,
whether good works are a necessary condition of their being justified
in the sight of GOD.” Your Lordship, in my opinion, could not well
be guilty of a greater inconsistency. This, my Lord, is truly a
_new Gospel_. I am sure it is not what the Apostles preached; and
it is as contrary to the doctrine of the church of _England_, and
the whole tenour of the gospel, as light is contrary to darkness. Had
your Lordship insisted on your clergy’s preaching up good works as a
_necessary fruit_ and consequence, instead of a necessary condition
of our being justified, your Lordship would have used your authority
aright. For we are commanded to shew forth or declare to others, that
we have a true faith by our works. And the 12th article of our church
says, that “good works _follow_ after justification;” and how then, my
Lord, are they a necessary condition of our justification? No, my Lord,
salvation (if the gospel be true) is the free gift of GOD through JESUS
CHRIST. Faith is the means whereby that salvation is applied to our
hearts, and good works are the necessary fruits and proof of that faith.
This, my Lord, is the doctrine of JESUS CHRIST, this is the doctrine
of the church of _England_, and it is, because the generality of the
clergy of the church of _England_ do not preach _this doctrine_, that I
am resolved, GOD being my helper, to continue instant in season and out
of season, to declare it unto all men, let the consequences, as to my
own private person, be what they will.
As for your Lordship’s blaming me for rashly censuring the clergy, for
their practice, none are concerned, but my _indolent, earthly-minded,
pleasure-taking brethren_ (page 39.) And surely, your Lordship will not
stand up in their defence. No, I hope your Lordship will not fail to
rebuke them sharply. And as for your Lordship’s suspicions, page 50.
(For your Lordship’s sake I would not mention them) I hope my life and
doctrine will always prove them to be groundless.
Would time permit, I could now proceed to satisfy your Lordship more
particularly about the case of Mr. _Benjamin Seward_: but as that is
done in a letter sent to my Lord of _Gloucester_, and as I am now to
embark in a few hours, I hope your Lordship will excuse me, if I only
add my hearty prayers for your Lordship’s temporal and eternal welfare,
and subscribe myself, my Lord,
Your Lordship’s obedient, though unworthy son and servant,
_G. W._
Blendon, Monday,
August 13, 1739.
The letter above mentioned, as sent to the Bishop of _Gloucester_, was
occasioned by the Bishop’s acquainting Mr. _Whitefield_, in a letter,
“That he ought to preach only in that congregation to which he was
lawfully appointed.” This produced the following answer.
_My Lord_,
I THANK your Lordship for your Lordship’s kind letter. My frequent
removes from place to place prevented my answering it sooner. I am
greatly obliged to your Lordship, in that you are pleased to watch over
my soul, and to caution me against acting contrary to the commission
given me at ordination. But if the commission we then receive, obliges
us to preach no where but in that parish which is committed to our
care, then all persons act contrary to their commission when they
preach occasionally in any strange place: and consequently your
Lordship equally offends, when you preach out of your own diocese. As
for inveighing against the clergy, (without a cause) I deny the charge.
What I say, I am ready to make good whenever your Lordship pleases.
Let those that bring reports to your Lordship about my preaching, be
brought face to face, and I am ready to give them an answer. St. _Paul_
exhorts _Timothy_, “Not to receive an accusation against an elder
under two or three witnesses.” And even _Nicodemus_ could say, “The law
suffered no man to be condemned unheard.” I shall only add, that I hope
your Lordship will inspect into the lives of your other clergy, and
censure them for being _over-remiss_, as much as you censure me for
being _over-righteous_. It is their falling from their articles, and
not preaching the truth as it is in JESUS, that has excited the present
zeal of (those whom they in derision call) _the Methodist preachers_.
Dr. _Stebbing_’s sermon, (for which I thank your Lordship) confirms me
more and more in my opinion, that I ought to be instant in season and
out of season. For to me, he seems to know no more of the true nature
of regeneration, than _Nicodemus_ did, when he came to JESUS by night.
Your Lordship may observe, that he does not speak a word of original
sin, or the dreadful consequences of our fall in _Adam_, upon which the
doctrine of the new birth is entirely founded. No: like other polite
preachers, he seems to think in the very beginning of his discourse,
that St. _Paul_’s description of the wickedness of the heathen is
only to be referred to them of past ages: whereas I affirm, we are all
included as much under the guilt and consequences of sin, as they were;
and if any man preach any other doctrine, he shall bear his punishment,
whosoever he be. Again, my Lord, the Doctor entirely mistakes us, when
we talk of the sensible operations of the Holy Ghost. He understands
us just as those carnal Jews understood JESUS CHRIST, who, when our
LORD talked of giving them that bread which came down from heaven, said,
“How can this man give us his flesh to eat?” Indeed I know not that we
do use the word _sensible_, when we are talking of the operations of
the Spirit of GOD. But if we do, we do not mean, that GOD’s Spirit does
manifest itself to our senses, but that it may be perceived by the soul,
as really as is any sensible impression made upon the body. But to
disprove this, the Doctor brings our LORD’s allusion to the wind in the
third of St. _John_, which is one of the best texts he could urge to
prove it. For if the analogy of our LORD’s discourse be carried on, we
shall find it amounts to thus much: that although the operations of the
Spirit of GOD can no more be accounted for, than how the wind cometh
and whither it goeth; yet may they be as easily felt by the soul as
the wind may be felt by the body. My Lord, indeed we speak what we
know. But, says the Doctor, “These men have no proof to offer for their
inward manifestations.” What proof, my Lord, does the Doctor require?
Would he have us raise dead bodies? Have we not done greater things
than these? I speak with all humility; has not GOD by our ministry
raised many dead souls to a spiritual life? Verily, if men will not
believe the evidence GOD has given that he sent us, neither would they
believe though one rose from the dead. Besides, my Lord, the Doctor
charges us with things to which we are entire strangers, such as
the denying men the use of GOD’s creatures. Encouraging abstinence,
prayer, &c. to the neglect of the duties of our stations. LORD,
lay not this sin to his charge! Again, he says, “That I suppose Mr.
_Benjamin Seward_ to be a person believing in CHRIST, and blameless
in his conversation, before what I call his conversion.” But this is a
direct untruth: for it was through the want of a living faith in JESUS
CHRIST, which he now has, that he was not a christian before, but a
mere moralist. Your Lordship knows that our article says, “Works done
without the Spirit of GOD, and true faith in JESUS CHRIST, have the
nature of sin.” And such were all the works done by Mr. _Benjamin
Seward_, before the time mentioned in my Journal. Again, my Lord, the
Doctor represents, that as my opinion concerning quakers in general,
which I only meant of those I had conversed with in particular. But
the Doctor, and the rest of my reverend brethren, are welcome to judge
me as they please.――Yet a little while, and we shall all appear before
the great Shepherd of our souls. There, there, my Lord, shall it be
determined, who are his true ministers, and who are only wolves in
sheeps cloathing. Our LORD, I believe, will not be ashamed to confess
us publicly in that day. I pray GOD we all may approve ourselves such
faithful ministers of the New Testament, that we may be able to lift
up our heads with boldness. As for declining the work in which I am
engaged, my blood runs chill at the very thoughts of it. I am as much
convinced, it is my duty to act as I do, as that the sun shines at
noon-day. I can foresee the consequences very well. They have already
in one sense thrust us out of the synagogues. By and by they will think
it is doing GOD service to kill us. But, my Lord, if you and the rest
of the bishops cast us out, our great and common Master will take us
up. Though all men should deny us, yet will not he. And however you
may censure us as evil doers, and disturbers of the peace, yet if we
do suffer for our present way of acting, your Lordship at the great
day will find, that we suffer only for righteousness sake. In patience
therefore do I possess my soul. I willingly tarry the LORD’s leisure.
In the mean while I shall continually bear your Lordship’s favours upon
my heart, and endeavour to behave, so as to subscribe myself, my Lord,
Your Lordship’s obedient Son, and obliged servant,
GEORGE WHITEFIELD.
A
LETTER
TO THE
RELIGIOUS SOCIETIES
OF
_ENGLAND_.
Written during the Voyage to _Philadelphia_, 1739; and
particularly recommended to those who had then lately formed
themselves into RELIGIOUS SOCIETIES in _Scotland_.
A
LETTER, &c.
_My dear Brethren in Christ_,
THE Apostle in his epistle to the _Hebrews_, chapter x. 23. exhorts
them to hold fast the profession of their faith without wavering; and
soon after adds, as a most effectual means to so desirable an end, “Let
us consider one another to provoke unto love, and to good works; not
forsaking the assembling of ourselves together.”
As christianity was not then the national religion, I suppose the
assemblies here intended, were not such as our public congregations,
but rather little private societies, or associations, or churches, as
was the custom of the primitive christians, who, we are told, continued
stedfastly in the Apostle’s doctrine, and in fellowship one with
another.
This was the Apostle’s exhortation to the christians of those times;
and I am fully persuaded there never was more occasion for renewing it,
than the age wherein we live.
Nothing hath of late more alarmed the enemies of the cross of CHRIST,
than the zeal that GOD hath stirred up in the hearts of many to put in
practice this apostolical injunction. Balls, plays, horse-races, and
such like unchristian and fatal entertainments, are countenanced and
supported by public authority. And few as yet have had courage to speak,
preach, or write for the suppressing them, so plainly and publicly as
they ought; but, if the children of GOD meet (as they are required) to
build up each other in their most holy Faith, almost every one’s mouth
is opened against them. Nay, with grief it must be spoken, even many
of our masters in _Israel_, who ought to be patterns, and promote every
good word and work, are not content with countenancing the polite and
sinful diversions of the age by their presence and approbation, but are
generally most bitter in their invectives against religious societies.
The former, though directly contrary to our baptismal vow, are deemed
innocent, if not useful, by them: the latter, they are continually
crying down (especially if any life or divine power be amongst them) as
schismatical, seditious, and tending to destroy the present established
constitution.
For these, and many such like reasons, I, as present with you in spirit,
though absent in body, thought it my duty to put you in mind, zealously
to persist in your obedience to the forementioned injunction once
delivered to the saints; and so much the more, as in all probability
the day of persecution nearer and nearer approaches.
GOD has given an harvest, and there has been a gathering in: a
winnowing time will come. His fan is already in his hand. Yet a little
while, and (if the work lately begun be carried on) I am persuaded he
will throughly purge his flour. The shepherds must first be smitten;
and next, endeavours will be used to scatter the sheep. The religious
societies Satan has undoubtedly desired to have, that he may sift them
as wheat. My brethren, watch and pray one for another, that you may be
enabled to stand in such an hour of temptation, and having done all, to
stand.
Be not ashamed of that wherein you ought to glory. Religious society
is of divine extraction. As GOD made man, so GOD said, “It is not
good that man should be alone: I will make a help meet for him.” Meet,
as I take it, not merely for his body (man had few corporal wants in
paradise) but chiefly and primarily for his better part the soul, that
he might have one to converse with of his own species, bone of his bone,
and flesh of his flesh.
It is true, man is now a fallen, but yet he is a social creature: and
as the end of his coming into this world was to prepare for a better;
so without doubt the chief end of society in general, and of religious
society in particular, is, that we may be helps meet for each other in
the great work of our salvation.
Upon this account it was, that the first christians so frequently
assembled themselves together, when obliged to shut the doors for fear
of the _Jews_; and their continuing in fellowship with each other, was
one main reason why they continued stedfast in the apostles doctrine.
Take then, my brethren, the primitive christians for your examples:
their practices are recorded for our learning. No power on earth can
lawfully forbid or hinder your imitating them. In all such cases we
must obey GOD rather than man; otherwise, we so far deny our holy
profession, and are enemies to the cross of CHRIST: and though, because
you have got a little out of the formal way, some blind zealots may
brand you as schismatical; yet if you fear GOD, and truly honour
the King, and are of the number of those who are quiet in the land,
there is no reason can be urged against your societies, which will
not equally hold good against all assembling together for religious
purposes.
In this respect, a private prelate has no more authority than a private
presbyter. If it be lawful for more than five to meet in a private
vestry, it is equally lawful for more than five to meet in a private
house; as is the practice of some of the societies who are under the
government of those called the Twelve Stewards. If it be enquired of
you, by what authority you use sometimes to pray without a premeditated
form of words; you may enquire, “By what authority any one reads the
church forms, who is not commissioned so to do, and that in any place
but in the church,” where only they are appointed to be read, and only
by one so commissioned? If they reply, “We have Doctor _Woodward_’s
form;” you may answer them with this question, “What difference is
there, in respect to others, between a person’s reading a form, which
few that hear it know beforehand, and a person’s praying extempore, as
the Holy Spirit gives him utterance?” If they laugh at the mention of
“praying by the Spirit,” brethren, I hope you know better. Stand fast
therefore in the liberty wherewith CHRIST has made you free; and be not
afraid, by such a practice, to make innovations in the church, which
does not confine its members to forms, but within the church walls, nor
even there altogether. In private assemblies, such as yours, all are
left to their liberty; and therefore, as many as would hinder you in
this, at once discover their pitiable ignorance of that constitution
they pretend to promote, and an unhappy estrangement from the spirit
and privileges of the gospel.
How to improve your meetings, so as best to promote GOD’s glory, and
the good of your own souls, ought to be your constant and chief concern:
for as christians in general, so members of religious societies in
particular, are as cities built upon a hill; and therefore it more
highly concerns them to let their light so shine before men, that they
seeing their good works, may glorify our Father who is in heaven.
Not that a communion of perfect saints is to be expected here on earth:
or that you ought to be immediately offended, if some of your brethren
should be overtaken with a fault. In this world, tares will be always
springing up amongst the wheat. Many that are first, will be last, and
the last first. Nay, it is well if some, like _Judas_, do not at length
lay aside their profession, and openly betray our Master.
To prevent this, you ought to be _very cautious_, my brethren, whom
you admit into fellowship with you. Examine them again and again,
not barely whether they receive the sacrament, and go to church; but
whether they be in the faith. Set them upon proving their own selves;
and by no means receive them into your brotherhood, unless they can
produce sufficient evidences of their having tasted the good word of
life, and felt the powers of the world to come. This, some may object,
is not a very good way to increase and multiply you as to number; but
it is the best, the only way, to establish and increase a communion of
true saints. And such a society, consisting of a few solid christians,
is far preferable to one that is filled with a multitude of such as do
not bring forth fruit unto holiness, but have only the fig-leaves of
an outward profession. Formal hypocrites will do any society more harm
than good: and however they may endure for a while, and receive the
word with joy; yet, having no root in themselves, in time of temptation
they will shamefully fall away.
Next to your care about admitting others, I think it highly concerns
you, whenever you assemble, to _remember the end_ of meeting,
yourselves; and then (to use the words of the wise son of _Sirach_
on another occasion) “you will never do amiss.” Now, the end of your
meeting, brethren, is not that you may think yourselves more holy than
your neighbours, much less to form a sect or party, or promote a schism
or sedition in the church or state. No: such thoughts, I trust, are far
from you: for they are earthly, sensual, devilish. And, if ever such
designs should be set on foot, I earnestly pray GOD the abettors of
them may be detected, and all their schemes, though never so plausibly
concerted, fall to the ground. The only end which, I hope, you all
propose by your assembling yourselves together, is the same for
which you were redeemed, “The renewing of your depraved natures, and
promoting the hidden life of JESUS CHRIST in your souls.” These terms,
however foolishness to others, I trust, my brethren, are not so to you.
I take it for granted, you are not only desirous of, but already in
some measure blessed with, a saving experimental knowledge of JESUS
CHRIST in your hearts: for unless a man be born again from above, and
made a partaker of the divine nature by the indwelling of GOD’s Holy
Spirit, he can in no wise enter into the kingdom of heaven. Whoever
denies this to be true in the most literal, real, and absolute sense of
the words, knows nothing yet as he ought to know: for it is grounded on
a self-evident truth, that we are fallen from GOD in _Adam_, and must
be renewed in the spirit of our minds, ere we can be restored to that
blissful communion with him, which is the free gift of GOD and eternal
life.
The only way to this, is faith in JESUS CHRIST; faith in
contradistinction to, though necessarily productive of, good works. “I
am the way, the truth, and the life: whosoever believeth on me, though
he were dead, yet shall he live,” says CHRIST himself. And I think it
my bounden duty, to exhort you at this time, to contend earnestly for
the doctrine of _Justification by faith only_, because so many blind
guides are lately gone out into the world. My brethren, it is much
to be feared that many of our present preachers are no better than
doctrinal papists. And however this, to those who having eyes see not,
may be judged an uncharitable censure; yet surely they cannot justly
blame me for want of candour, who consider, that one of the most
reputed orthodox prelates in the kingdom, in a late pastoral letter
advises his clergy, “So to explain the doctrine of justification in
the sight of GOD by faith only, as to make good works a necessary
condition.” Such advice from a _Roman_ cardinal would be no more than
we might expect; but, coming from a bishop of the Church of _England_,
is surprising, and much to be lamented.
GOD forbid, my brethren, that you should so learn CHRIST! If the
scriptures are true, such a doctrine is absolutely false. The lively
oracles no where declare good works to be a necessary condition of our
justification in the sight of GOD; on the contrary, they every where
affirm, that “Salvation is the free gift of GOD, through JESUS CHRIST
our LORD: that we are saved by grace through faith; and that it is not
of works, lest any man should boast.” No, my brethren, in the great
mystery of man’s redemption by JESUS CHRIST, boasting is entirely
excluded.
We must not expect to be saved, or any way recommend ourselves to
GOD, by any or all the works of righteousness which we have done,
or shall, or can do. The LORD CHRIST is our righteousness,――our whole
righteousness: imputed to us, instead of our own. “We are compleat in
him,” says the scripture. “We are accounted righteous before GOD, only
for the merits of our LORD JESUS CHRIST, by faith,” saith the eleventh
article of our church. And if so, how are good works, my brethren, a
necessary condition of our justification in the sight of GOD? The law
indeed says, “Do this, and live:” but the gospel brings us the glad
tidings, that “CHRIST is the end of the law for righteousness to every
one that believeth.” CHRIST, by his sacrifice, and perfect obedience,
has every way fulfilled the law for us; and GOD will not require to be
paid twice. CHRIST bought our justification with a great price, even
with his own blood. It comes to us freely, without any regard to works
past, present, or to come. This is the constant language of CHRIST
and his apostles; and therefore, to use the words of the forementioned
article, “That we are justified by faith only, is a most wholesome
doctrine, and very full of comfort.” Observe, my brethren, justified
_by_ or _through_ faith, and not _for_ faith; for faith is only a
means or instrument whereby the whole righteousness of JESUS CHRIST
is applied to the sinner’s soul: and whosoever does thus believe in
his heart, setting to his seal that GOD is true, may be assured that
his pardon is sealed in heaven; notwithstanding he has lived in an
open breach of GOD’s commandments all his life-time before. “Believe,
(says the apostle to the trembling ♦jailor,) and thou shalt be saved:”
“Whosoever believeth that JESUS is the CHRIST, is born of GOD.” So that
this faith will not be dead, idle or inactive: for ’tis not a faith of
the head, or a bare assent to things credible as credible; the devils
thus believe and tremble: but it is a faith of the heart, a living
principle of new life, infused into the soul by the spirit of GOD,
applying that inwardly, which was wrought for him outwardly by the
obedience and death of JESUS CHRIST, and continually exciting the
possessor of it to shew it forth by his works; not as necessary
conditions, but as proofs of his justification in GOD’s sight; and as
so many tokens of his gratitude and love for what GOD has done for his
soul. This is what the apostle stiles a “Faith working by love.”
♦ “jaylor” replaced with “jailor”
I cannot conclude this better than in the words of a truly evangelical
writer now before me. “The law (sayst thou) must be obeyed.” I answer,
“CHRIST JESUS hath done that in his own person, and justified me
thereby; and, for my own part, I will not labour now to fulfil the
law for justification, lest I should undervalue the merits of the man
CHRIST JESUS, and what he hath done without me; and yet will I labour
to fulfil, if possible, ten thousand laws if there were so many: and
O let it be out of love to my sweet LORD JESUS. For the love of CHRIST
constrains me.”
You see, my brethren, this is a topic which I love to dwell upon. A
divine fire kindles in my heart, whilst I am musing on, and writing to
you about it: and I should here enlarge, but I must hasten to recommend
to you another thing of unspeakable importance to the well-being of
christian society, a _spirit of universal love_. Let not bigotry or
party-zeal be so much as once named amongst you; for it becometh not
saints. Our LORD was a stranger to it. Whosoever did the will of his
father, the same was his brother, his sister, his mother. Wherever he
saw the marks of true faith, though in a centurion or a _Syrophenician_,
who were aliens to the commonwealth of _Israel_, and strangers to the
covenant of promise, how did he publish and commend it? Be followers
then of him, my brethren, as dear children; and love all who love our
LORD JESUS in sincerity and truth, although they should not in all
things follow with us. Pharisees and Sadducees, the self-righteous
and free-thinkers of this generation, all the children of the devil,
whether rich or poor, high or low, however they may differ in other
respects, yet agree in one thing, even to conspire against the LORD and
against his CHRIST. Why should not the children of GOD, notwithstanding
their little differences, unite in one common interest against
spiritual wickednesses in high places? O that all who call themselves
christians, were thus minded! How should we see the kingdom of CHRIST
come with power, and Satan like lightning fall from heaven! From the
beginning, it hath been his policy to divide christians into sects and
parties, hoping not only to weaken their interest, but to make them
thereby believe, that religion wholly consists in being of this or that
particular communion: and this subtilty of that old serpent hath so
prevailed, that though we all profess to hold one LORD, one faith, one
baptism; yet numbers look upon those who differ from them, and that
only in externals, almost as creatures of another species, and forbid
us with such even to eat. This was once the state of the _Jewish_, as
it is now of the christian church;――but GOD shewed his dislike of such
a temper, by convincing _Peter_ in a miraculous manner, that he was
henceforward to call nothing common or unclean, but freely to converse
with all who feared him and worked righteousness, for that all such
were accepted of him. My brethren, be not you disobedient to this
heavenly vision: for our sakes no doubt it was written, and for as many
as the LORD our GOD shall call. The self-righteous, and perhaps some
who are weak in faith, will censure and condemn your conduct (as the
brethren did _Peter_) when they behold your free conversation in CHRIST:
but _Peter_ has furnished you with an answer, “Forasmuch as GOD hath
given to them the like gift as to us, who believed on JESUS, what are
we, that we should withstand GOD?” How dare we make a difference, when
GOD has made none? How dare we not freely converse with those who have
received the Holy Ghost, as well as we?
Further, my brethren, content not yourselves with reading, singing and
praying together; but set some time apart to confess your faults and
communicate your experiences one to another. For want of this (which
I take to be one chief design of private meetings) most of the old
♦societies in _London_, I fear, are sunk into a dead formality, and
have only a name to live. They meet on a sabbath evening, read a
chapter, and sing a psalm; but seldom, if ever, acquaint each other
with the operations of GOD’s spirit upon their souls; notwithstanding
this was the great end and intention of those who first began these
societies. Hence it is that they have only the form of godliness
left amongst them, and continue utter strangers to the state of one
another’s hearts. How love, or the power of religion can subsist in
such a lukewarm and superficial way of proceeding, is very hard to
conceive. My brethren, let not your coming together be thus altogether
in vain, but plainly and freely tell one another what GOD has done for
your souls. To this end, you would do well, as others have done, to
form yourselves into little companies of four or five each, and meet
once a week to tell each other what is in your hearts; that you may
then also pray for and comfort each other, as need shall require. None
but those that have experienced it can tell the unspeakable advantages
of such a union and communion of souls. By this means, brotherly love
will be excited and increased amongst you, and you will learn to watch
over one another for good. This will teach you the better how to pray,
and to give thanks for each other in your private retirement, and
happily prevent and deliver you from many snares of the devil: for
Satan loves that we should keep his temptations to ourselves, but
cares not so much to meddle with those, who he knows will discover
his devices to their brethren. Besides, this is a most effectual means
for each to try the sincerity of his own heart, as well as another’s.
No one, I think, that truly loves his own soul, and his brethren as
himself, will be shy of opening his heart, in order to have their
advice, reproof, admonition, and prayers, as occasions require. A
sincere person will esteem it one of the greatest blessings; nor do I
know a better means in the world to keep hypocrisy out from amongst you.
Pharisees and unbelievers will pray, read, and sing psalms; but none,
save an Israelite indeed, will endure to have his heart searched out.
“He that hath ears to hear, let him hear.”
♦ “societes” replaced with “societies”
Finally, my brethren, expect a large share of contempt; for CHRIST’s
servants were always the world’s fools. “As for this sect or heresy,
(said the _Jews_ to _Paul_,) we know it is every where spoken against.”
And _Paul_ himself, before converted, had authority from the chief
priests, to bring as many as he found of this way before them. Thus
were the disciples of the LORD treated in the infancy of the church;
and as it was formerly, so it is and will be now. In our days, to be
a true christian, is really to become a scandal. If you were of the
world, the world would love its own; but if you are not of the world,
and CHRIST has chosen you out of the world, for this very cause the
world most assuredly will hate you. However it may seem strange to the
natural man, yet there never was a true saint, who was not, like his
Saviour, accounted beside himself. And they that will live godly in
CHRIST JESUS, must to the end of time suffer persecution for his name’s
sake.
But, GOD forbid, my brethren, that a little, nay, that all the contempt
in the world, should anywise move you away from the stedfast profession
of the hope of the gospel. Our LORD was despised before us; and you
know the servant must not presume to be above his master. No; it is
sufficient if he be as his master, “Made perfect through sufferings.”
Be stedfast therefore, my brethren, quit yourselves like men, be strong;
yea, “Be strong in the LORD, and in the power of his might.” Be not
ashamed of the gospel of CHRIST, but follow your master without the
camp, bearing his sacred reproach. When you are reviled, revile not
again. Bless, my brethren, and curse not. Be subject to the higher
power in all lawful things, and beware of all who would turn religion
into faction. Remember again and again, that the weapons of our warfare
are not carnal; and that it is our glory, when called to it, patiently
to suffer for the truth’s sake.
Thus, my brethren, out of the fulness of my heart have I written unto
you. Many of you I never yet saw, and perhaps never may see in the
flesh; however, I love you in the bowels of JESUS CHRIST, and heartily
beseech GOD to bless what I trust his spirit has now enabled me to
write unto you.
You see, my brethren, I have confined myself to such particulars as
relate to the improving your societies, and making them truly christian.
I hope you will in like manner take heed to your ways in common life,
and never give the adversary room justly, to speak reproachfully of
your conduct. My brethren, the eyes of all men are upon you. Indeed it
highly concerns you to walk exceedingly circumspect towards those that
are without. I am sure you will not be offended, if, out of love, I
remind you to perform all relative duties with the utmost cheerfulness,
and with a single eye to the glory of GOD. Let your obedience be
constant, universal and uniform, founded on a living faith in CHRIST
JESUS, that by well-doing you may put to silence the slanders of
foolish and evil men. Let your speech, and all your actions, manifest
whose disciples you are. Confess your LORD publicly before men, and be
not afraid to tell those that have ears to hear, what GOD has done for
your souls. It is good to keep close the secrets of a king, but it is
honourable to reveal the works of the Almighty. Above all things, my
brethren, have fervent charity among yourselves. Bear ye one another’s
burdens, and so fulfil the law of CHRIST. Be pitiful, be courteous, be
tender-hearted; and let it be said of you as of the primitive saints,
See how these christians love one another. Fulfil all righteousness, by
constantly attending on every ordinance of GOD. Use, but not abuse the
means of grace, by resting on them; knowing that “The kingdom of GOD
is not meats and drinks, but righteousness, peace, and joy in the Holy
Ghost.” Think that day lost, wherein you do not make an advance in some
of these. The work of regeneration, though instantaneous at first, is
progressive afterwards. The seed sown in the heart must be continually
watered, otherwise it will not grow into a great tree. I pray GOD
therefore to sanctify you throughout, in spirit, soul and body, and
preserve you blameless till the coming of our LORD JESUS CHRIST with
all his saints. Then all tears shall be wiped away from your eyes,
and we shall spend an endless eternity in singing praises to him that
sitteth upon the throne, even unto the Lamb for ever and ever. Now
unto Him that is able to keep you from falling, and to preserve you
faultless before the presence of his glory with exceeding joy, to the
only wise GOD our Saviour, be glory and majesty, dominion and power,
both now and ever. _Amen!_
A
LETTER
TO THE
INHABITANTS
OF
MARYLAND, VIRGINIA, NORTH and SOUTH-CAROLINA.
A
LETTER, &c.
_Savannah, January 23, 1740._
AS I lately passed through your provinces, in my way hither, I was
sensibly touched with a fellow-feeling of the miseries of the poor
negroes. Could I have preached more frequently among you, I should have
delivered my thoughts to you in my public discourses: but, as business
here required me to stop as little as possible on the road, I have
no other way to discharge the concern which at present lies upon my
heart, than by sending you this letter. How you will receive it, I know
not; whether you will accept it in love, or be offended with me, as
the master of the damsel was with _Paul_ for calling the evil spirit
out of her, when he saw the hope of his gain was gone, is uncertain:
but whatever be the event, I must inform you, in the meekness and
gentleness of CHRIST, that I think GOD has a quarrel with you, for
your abuse of and cruelty to the poor negroes. Whether it be lawful for
christians to buy slaves, and thereby encourage the nations from whence
they are brought to be at perpetual war with each other, I shall not
take upon me to determine; but sure I am it is sinful, when bought,
to use them as bad as, nay worse than brutes: and whatever particular
exceptions there may be, (as I would charitably hope there are some)
I fear the generality of you that own negroes, are liable to such a
charge; for your slaves, I believe, work as hard, if not harder, than
the horses whereon you ride.
These, after they have done their work, are fed and taken proper care
of; but many negroes, when wearied with labour in your plantations,
have been obliged to grind their own corn after they return home.
Your dogs are caressed and fondled at your tables; but your slaves,
who are frequently stiled dogs or beasts, have not an equal privilege:
they are scarce permitted to pick up the crumbs which fall from their
masters tables; nay, some, as I have been informed by an eye-witness,
have been, upon the most trifling provocation, cut with knives, and
have had forks thrown into their flesh: not to mention what numbers
have been given up to the inhuman usage of cruel task-masters, who by
their unrelenting scourges have ploughed upon their backs, and made
long furrows, and at length brought them even to death itself.
’Tis true, I hope, there are but few such monsters of barbarity
suffered to subsist amongst you: some, I hear, have been lately
executed in _Virginia_ for killing slaves; and the laws are very
severe against such who at any time murder them.
And perhaps it might be better for the poor creatures themselves, to be
hurried out of life, than to be made so miserable as they generally are
in it. And indeed, considering what usage they commonly meet with, I
have wondered, that we have not more instances of self-murder among the
negroes, or that they have not more frequently risen up in arms against
their owners. _Virginia_ has been once, and _Charles-Town_ more than
once, threatned in this way.
And though I heartily pray GOD, they may never be permitted to get the
upper hand; yet, should such a thing be permitted by providence, all
good men must acknowledge the judgment would be just. For is it not the
highest ingratitude, as well as cruelty, not to let your poor slaves
enjoy some fruits of their labour?
When passing along, whilst I have viewed your plantations cleared and
cultivated, many spacious houses built, and the owners of them faring
sumptuously every day, my blood has frequently almost run cold within
me, to consider how many of your slaves had neither convenient food to
eat, nor proper raiment to put on, notwithstanding most of the comforts
you enjoy, were solely owing to their indefatigable labours. The
scripture says, “Thou shalt not muzzle the ox that treadeth out the
corn.” Does GOD take care of oxen? And will he not take care of the
negroes also? Undoubtedly he will. “Go to now, ye rich men, weep and
howl for your miseries that shall come upon you.” Behold the provision
of the poor negroes which have reaped down your fields, which is by you
denied them, crieth, and the cries of them who reaped, are entered into
the ears of the LORD of Sabaoth. We have a remarkable instance of GOD’s
taking cognisance, and avenging the quarrel, of poor slaves, _2 Samuel_
xxi. 1. “Then there was a famine in the days of _David_, three years,
year after year; and _David_ enquired of the LORD. And the LORD
answered, It is for _Saul_ and his bloody house, because he slew the
_Gibeonites_.” Two things are here very remarkable; first, that these
_Gibeonites_ were only hewers of wood and drawers of water, or, in
other words, slaves like yours. Secondly, that this plague was sent
by GOD, many years after the injury, the cause of the plague, was
committed. And for what end was this and such like examples recorded in
holy scripture? Without doubt for our learning, upon whom the ends of
the world are come: for GOD is the same to-day, as he was yesterday,
and will continue the same for ever. He does not reject the prayer of
the poor and destitute, nor disregard the cry of the meanest negroes:
their blood which has been spilt, for these many years in your
respective provinces, will ascend up to heaven against you; I wish I
could say, it would speak better things than the blood of _Abel_. But
this is not all. Enslaving or misusing their bodies, comparatively
speaking, would be an inconsiderable evil, was proper care taken of
their souls: but I have great reason to believe, that most of you
on purpose keep your negroes ignorant of christianity; or otherwise,
why are they permitted through your provinces openly to profane
the LORD’s day, by their dancing, piping, and such like? I know the
general pretence for this neglect of their souls, is, that teaching
them christianity would make them proud, and consequently unwilling
to submit to slavery. But what a dreadful reflection is this upon your
holy religion? What blasphemous notions must those have, that make
such an objection, of the precepts of christianity! Do you find any
one command in the gospel, that has the least tendency to make people
forget their relative duties? Do you not read, that servants, and as
many as are under the yoke of bondage, are required to be subject in
all lawful things to their masters, and that not only to the good and
gentle, but also to the froward? Nay, may not I appeal to your own
hearts, whether deviating from the laws of JESUS CHRIST, is not the
cause of all the evils and miseries mankind now universally groan under,
and of all the vices we find both in ourselves and others? Certainly
it is. And therefore the reason why servants generally prove so bad
is, because so little care is taken to breed them up in the nurture
and admonition of the LORD. But some will be so bold perhaps as to
reply, “That a few of the negroes have been taught christianity, and
notwithstanding have been remarkably worse than others.” But what
christianity were they taught? They were baptized, and taught to read
and write: and this they may do, and much more, and yet be far from
the kingdom of GOD; for there is a vast difference between civilizing
and christianizing a negroe. A black as well as a white man, may be
civilized by outward restraints, and afterwards break through those
restraints again; but I challenge the world to produce a single
instance of a negroe’s being made a thorough christian, and thereby
made a worse servant; it cannot be. But further, if the teaching slaves
christianity has such a bad influence upon their lives, why are you
generally desirous of having your children taught? Think you, they are
any way better by nature, than the poor negroes? No, in nowise. Blacks
are just as much, and no more, conceived and born in sin, as white
men are: both, if born and bred up here, I am persuaded are naturally
capable of the same improvement. And as for the grown negroes, I am apt
to think, whenever the gospel is preached with power amongst them, that
many will be brought effectually home to GOD. Your present and past
bad usage of them, however ill-designed, may thus far do them good,
as to break their wills, increase the sense of their natural misery,
and consequently better dispose their minds to accept the redemption
wrought out for them by the death and obedience of JESUS CHRIST.
Not long since, GOD hath been pleased to make some of the negroes
in _New-England_, vessels of mercy; and some, I hear, have been
brought to cry out “What shall we do to be saved?” in the province
of _Pensylvania_. Doubtless there is a time, when the fulness of
the Gentiles will come in and then, I believe, if not before, these
despised slaves will find the gospel of CHRIST to be the power of GOD
to their salvation, as well as we. But I know, all arguments to prove
the necessity of taking care of your negroes souls, though never so
conclusive, will prove ineffectual, till you are convinced of the
necessity of securing the salvation of your own. That you yourselves
are not effectually convinced of this, I think is too notorious to
want evidence. A general deadness as to divine things, and not to say
a general profaneness, is discernible both in pastors and people.
Most of you are without any teaching priest. And whatever quantity of
rum there may be, yet I fear but very few bibles are annually imported
into your different provinces. GOD has already begun to visit for
this, as well as for other wicked things. For near two years last
past, he has been in a remarkable manner contending with the people
of _South-Carolina_: their houses have been depopulated with the small
pox and fever, and their own slaves have risen up in arms against
them. These judgments are undoubtedly sent abroad, not only that the
inhabitants of that, but of other provinces, should learn righteousness:
and unless you all repent, you all must in like manner expect to perish.
GOD first generally corrects us with whips: if that will not do, he
must chastise us with scorpions. A foreign enemy is now threatning to
invade you; and nothing will more provoke GOD, to give you up as a prey
into their teeth, than impenitence and unbelief. Let these be removed,
and the sons of violence shall not be able to hurt you: no; your oxen
shall be strong to labour; there shall be no decay of your people by
epidemical sickness; no leading away into captivity from abroad; and no
complaining in your streets at home. Your sons shall grow up as young
plants, and your daughters be as the polished corners of the temple:
and, to sum up all blessings in one, “Then shall the LORD be your GOD.”
That you may be the people who are in such a happy case, is the earnest
prayer of,
Your sincere well-wisher and servant in CHRIST,
_G. W._
A
LETTER
TO SOME
CHURCH-MEMBERS
OF THE
PRESBYTERIAN Persuasion,
IN ANSWER TO
Certain SCRUPLES lately proposed, in proper
QUERIES raised on each REMARK.
A
LETTER, &c.
_New-York, November 1, 1740._
_My dear Friends_,
LAST night and this morning I read your queries and scruples. Whether
they were compiled by church-members, or ministers of the presbyterian
persuasion, I shall not take upon me to determine. I think I may
say with _David_, though on another occasion, “_Joab_’s hand is in
this.” If your ministers were really the authors, and you only their
representatives, they have not acted simply. They had better have
spoken out. I should as readily have answered them as you. _Solomon_
says, “He that hateth reproof, is brutish.” And if I know any thing of
my own heart, I should think myself obliged to any one that convinces
me of an error, either in principle or practice. I therefore assure
you, that I do not find the least resentment stirring in my soul
against those (whoever they be) that proposed the queries, or against
the reverend presbytery that advised you to send them to me in a
public manner: no, I rejoice in it; because it gives me an opportunity
of doing what my friends know I have for some time proposed, the
correcting some passages in my printed sermons. I think it no dishonour,
to retract some expressions that formerly dropped from my pen, before
GOD was pleased to give me a more clear knowledge of the doctrines
of grace. St. _Austin_, I think, did so before me. The LORD’s dealing
with me was somewhat out of the common way. I can say, to the honour of
rich free distinguishing grace, that I received the Spirit of adoption
before I had conversed with one man, or read a single book, on the
doctrine of “Free justification by the imputed righteousness of JESUS
CHRIST.” No wonder then, that I was not so clear in some points at my
first setting out in the ministry. Our LORD was pleased to enlighten
me by degrees; and I desire your prayers, that his grace may shine more
and more in my heart, till it breaks forth into perfect day.
But to come to the exceptionable passages in my sermons. You blame me
for saying,
Volume II. page 17. “That _Adam_ was adorned with all the perfections
of the Deity.” It is a wrong expression: I would correct it thus: “All
the _moral communicable_ perfections of the Deity.” Again, “Man was the
perfection of the _moral_ and _material_ world: let it stand thus: “The
perfection of all the _visible_ world.”
Volume II. page 22 and 23. “Washes the guilt of sin away by the tears
of a sincere repentance, joined with faith in the blood of JESUS
CHRIST.” This is false divinity: I would now alter it thus: “Recovers
his former peace, by renewing his acts of faith on the perfect
righteousness of JESUS CHRIST.”
Volume I. page 79. “And which alone can render any of our actions
acceptable in GOD’s sight.” It should be, “And without which, any of
our actions cannot be acceptable in GOD’s sight.”
Volume I. page 16. “Who vainly depend on their own righteousness, and
not on the righteousness of JESUS CHRIST, imputed to, and inherent in
them, as necessary for their eternal salvation.” To avoid all mistakes,
I would express myself in this manner, “Who have neither CHRIST’s
righteousness imputed to them, for their justification in the fight,
nor holiness wrought in their souls as the consequence of that, in
order to make them meet for the enjoyment of GOD.”
Volume I. page 7. For, “To qualify us for _being savingly in_ CHRIST,”
read, “To qualify us for _living eternally with_ CHRIST.”
The seeming contradiction in my sermon, Volume II. page 128. compared
with page 137. I think may be reconciled by that passage of the Apostle,
“After you believed, you were sealed by the Spirit of promise.” Your
arguing on this head, page 21. section vii. I think is not so clear.
Might you not as reasonably have blamed JESUS CHRIST for saying to a
dead man, “_Lazarus_, come forth?” However, instead of _quickening
Spirit_, volume II. page 137. let it be read, “sanctifying Spirit.”
Volume II. page 33. “The man CHRIST JESUS is spiritually formed in your
hearts.” I would alter it thus, “That CHRIST is formed within you.”
Volume I. page 53. “The many souls that are nourished weekly by the
spiritual body and blood of JESUS CHRIST by your means.” Let it be
altered for these words, “Nourished weekly at the LORD’s supper by your
means.”
I see no reason to alter my explanation of the words, “Baptizing them
into the nature of the Father, Son, and Holy Ghost;” and, “CHRIST
spiritually conceived in the heart of _Eve_:” I mean no more by these
expressions than the Apostle, when he says, “Know ye not that CHRIST is
in you, unless you be reprobates?” And again, “No one can call CHRIST,
Lord, but by the Holy Ghost.” And again, “We are made partakers of a
divine nature.” Volume II. page 128. these words [in the Lord’s prayer]
may be left out: though, if the word _name_ signifies GOD’s attributes,
according to your own confession, why may it not signify his essence?
What are GOD’s attributes but GOD himself?
Volume I. page 14. After, “essential ones too,” insert, “if persons are
capable of performing them.”
These, if I mistake not, are all the passages in my sermons, which you
object against. And now to convince you, that I am not ashamed to own
my faults, I can inform you of other passages as justly exceptionable.
In my sermon on _justification_, I seem to assert _universal
redemption_, which I now absolutely deny. In my _almost christian_,
I talk of works _procuring_ us so high a crown. In my sermon on the
_marks of the new-birth_, I say, “We shall endure to the end, _if we
continue so_”. These, and perhaps some other passages, though capable
of a candid interpretation, I now dislike; and in the next edition of
my sermons, GOD willing, I propose to alter them. In the mean while, I
shall be thankful to any that will point out my errors; and I promise,
by divine assistance, they shall have no reason to say, “That I am one
who hates to be reformed.” “Let the righteous smite me, it shall be a
kindness; and let him reprove me, and it shall be an excellent oil,
which shall not break my head: for yet my prayer also shall be in their
calamities.”
As for your insinuating, that I countenance Mr. _Wesley_ in his errors,
it is no such thing. I prefaced _Halyburton_’s Memoirs before I saw
what Mr. _Wesley_ had written; and since I have seen it, have more than
once said, “If I had known what Mr. _Wesley_ had written, I would not
have prefaced _Halyburton_ at all. I do not understand Mr. _Wesley_
in his interpretation of these words, “He that is born again of GOD,
sinneth not;” and therefore have torn off that part of his preface,
out of several of those books which I have given away lately, and have
acquainted him in what I think in this particular he errs, by sundry
letters.
You wrong me, if you think I am an _Antinomian_. For when I say, “GOD
made no second covenant with _Adam_,” I mean no more than this: “GOD
made no second covenant with _Adam_ in his own person in behalf of his
posterity; nor did man’s acceptance in the sight of GOD, after the fall,
depend, either wholly or in part, on his works, as before the fall.”
Whoever reads the author of _The Whole Duty of Man_, will find he
thinks otherwise; and I believe your friends in _Scotland_ will not
thank you for defending that book, as you seemingly have done in your
late queries.
Your objections, concerning my favourable opinion of some particular
quakers that I have conversed with; and also about some particular
promises, which I think have been made me, you may find satisfied in
my “Answer to the Bishop of _London_’s last Pastoral Letter,” and in
a “Letter to the Bishop of _Gloucester_.”
I am no friend to casting lots; but I believe, on extraordinary
occasions, when things can be determined no other way, GOD, if appealed
to, and waited on by prayer and fasting, will answer by lot now, as
well as formerly.
Do not condemn me for preaching _extempore_, and for saying, I am
helped often _immediately_ in that exercise; when thousands can prove,
as well as myself, that it has been so. Neither should you censure me
as one that would lay aside reading. I am of Bishop _Sanderson_’s mind:
“Study without prayer, is atheism; prayer without study, presumption.”
Blame not me, for the warmth of some of my adherents, as you call them.
One of your ministers knows, how sharply I rebuked one of them for his
warmth, at _Forks-Manor_. I am for loving as brethren, and wish all
would copy after the lowly JESUS. But then I cannot discommend those
(supposing they do it in the spirit of meekness) who exclaim against
dry, sapless, unconverted ministers. Such surely are the bane of the
christian church. But my other affairs will not permit me to enlarge.
Some of the latter part of your queries, for your own, and not my own
sake, I shall not mention. I hope I can say with more sincerity than
_Hazael_, “Is your servant a dog, that he should do” what you suggest!
But I pray GOD to forgive you. He knows my heart. My one design is to
bring poor souls to JESUS CHRIST. I desire to avoid extremes, so as
not to be a bigot on the one hand, or confound order and decency on
the other. And I could heartily wish the reverend presbytery, when they
advised you to publish your queries, had also cautioned you against
dipping your pen in so much gall. Surely your insinuations are contrary
to that charity, which hopeth and believeth all things for the best.
And I appeal to your own hearts, whether it was right, especially since
you heard the constant tenor of my preaching in _America_ has been
_calvinistical_, to censure me as a _Papist_ or _Arminian_, because a
few unguarded expressions dropped from my pen, just as I came from the
university of _Oxford_. Could Archbishop _Tillotson_, or the _Author_
of _The Whole Duty of Man_, say so? But I have done. The LORD be with
you! I am a poor frail creature. And as such I beseech you to pray for
Your affectionate friend and servant,
GEORGE WHITEFIELD.
A
LETTER
To the REVEREND
MR. JOHN WESLEY:
In ANSWER to his
SERMON,
ENTITULED
_FREE-GRACE_.
_But when Peter was come to Antioch, I withstood him to the Face,
because he was to be blamed._
GALATIANS ii. 11.
A
LETTER
TO THE
Rev. Mr. JOHN WESLEY.
PREFACE.
_I AM very well aware, what different effects the publishing this
Letter against the dear Mr. |Wesley|’s Sermon will produce. Many of
my friends, that are strenuous advocates for |universal Redemption|,
will immediately be offended. Many that are zealous on the other side,
will be much rejoiced. They that are luke-warm on both sides, and are
carried away with carnal reasoning, will wish this matter had never
been brought under debate. The reasons I have given at the beginning of
the letter, I think are sufficient to satisfy all, of my conduct herein.
I desire therefore, that they who hold |Election| would not triumph, or
make a party on one hand; (for I detest any such thing) and that they
who are prejudiced against that doctrine, be not too much concerned
or offended on the other. Known unto God are all his ways from the
beginning of the world. The great day will discover, why the Lord
permits dear Mr. |Wesley| and me to be of a different way of thinking.
At present, I shall make no enquiry into that matter, beyond the
account which he has given of it himself in the following letter, which
I lately received from his own dear hands._
London, August 9, 1740.
_My dear Brother_,
_I THANK you for yours, |May| the 24th. The case is quite plain. There
are bigots both for predestination and against it. God is sending a
message to those on either side. But neither will receive it, unless
from one who is of their own opinion. Therefore, for a time you are
suffered to be of one opinion, and I of another. But when his time is
come, God will do what man cannot, namely, make us both of one mind.
Then persecution will flame out, and it will be seen whether we count
our lives dear unto ourselves, so that we may finish our course with
joy. I am, my dearest brother_,
_Ever yours_,
J. WESLEY.
_Thus my honoured friend, I heartily pray God to hasten the time,
for his being clearly enlightened into all the doctrines of divine
revelation, that we may thus be closely united in principle and
judgment, as well as heart and affection. And then if the Lord should
call us to it, I care not if I go with him to prison, or to death. For
like |Paul| and |Silas|, I hope we shall sing praises to God, and count
it our highest honour to suffer for Christ’s sake, and to lay down our
lives for the brethren_.
_Bethesda_ in _Georgia_, _December 24, 1740_.
_Reverend and very dear Brother_,
GOD only knows, what unspeakable sorrow of heart I have felt on your
account, since I left _England_ last. Whether it be my infirmity or
not, I frankly confess, that _Jonah_ could not go with more reluctance
against _Nineveh_, than I now take pen in hand to write against you.
Was nature to speak, I had rather die than do it; and yet if I am
faithful to GOD, and to my own and other’s souls, I must not stand
neuter any longer. I am very apprehensive, that our common adversaries
will rejoice to see us differing among ourselves. But what can I say?
The children of GOD are in danger of falling into error. Nay, numbers
have been misled, whom GOD has been pleased to work upon by my ministry,
and a greater number are still calling aloud upon me, to shew also my
opinion; I must then shew, that I know no man after the flesh, and that
I have no respect to persons, any further than is consistent with my
duty to my Lord and Master, JESUS CHRIST.
This letter, no doubt, will lose me many friends: and for this cause,
perhaps GOD has laid this difficult task upon me, even to see whether
I am willing to forsake all for him, or not. From such considerations
as these, I think it my duty to bear an humble testimony, and earnestly
to plead for the truths, which I am convinced, are clearly revealed
in the word of GOD. In the defence whereof I must use great plainness
of speech, and treat my dearest friends upon earth with the greatest
simplicity, faithfulness and freedom, leaving the consequences of all
to GOD.
For some time before, and especially since my last departure from
_England_, both in public and private, by preaching and printing, you
have been propagating the doctrine of _universal redemption_. And when
I remember, how _Paul_ reproved _Peter_ for his dissimulation, I fear
I have been sinfully silent too long. O then be not angry with me,
dear and honoured Sir, if now I deliver my soul, by telling you, that
I think in this you greatly err.
’Tis not my design to enter into a long debate on GOD’s decrees. I
refer you to Dr. _Edwards_ his _Veritas Redux_, which, I think, is
unanswerable, except in a certain point, concerning a _middle sort_
between elect and reprobate, which he himself in effect afterwards
condemns.
I shall only make a few remarks upon your sermon, entitled _Free-Grace_.
And before I enter upon the discourse itself, give me leave to take
a little notice of what, in your preface, you term an indispensible
obligation, to make it public to all the world. I must own, that I
always thought you were quite mistaken upon that head. The case (you
know) stands thus: When you was at _Bristol_, I think you received a
letter from a private hand, charging you with not preaching the gospel,
because you did not preach up election. Upon this you drew a lot: the
answer was “_preach and print_.” I have often questioned, as I do now,
whether in so doing, you did not tempt the LORD. A due exercise of
religious prudence, without a lot, would have directed you in that
matter. Besides, I never heard that you enquired of GOD, whether or not
election was a gospel doctrine? But I fear, taking it for granted, it
was not, you only enquired, whether you should be silent, or preach
and print against it? However this be, the lot came out “_preach and
print_;” accordingly you preached and printed against election. At
my desire, you suppressed the publishing the sermon whilst I was in
_England_; but soon sent it into the world after my departure. O that
you had kept it in! However, if that sermon was printed in answer to
a lot, I am apt to think, one reason, why GOD should so suffer you to
be deceived, was, that hereby a special obligation might be laid upon
me, faithfully to declare the scripture doctrine of election, that thus
the LORD might give me a fresh opportunity of seeing what was in my
heart, and whether I would be true to his cause or not; as you could
not but grant, he did once before, by giving you such another lot at
_Deal_. The morning I sailed from _Deal_ for _Gibraltar_, you arrived
from _Georgia_. Instead of giving me an opportunity to converse with
you, though the ship was not far off the shore; you drew a lot, and
immediately set forwards to _London_. You left a letter behind you, in
which were words to this effect. “When I saw GOD, by the wind which was
carrying you out, brought me in, I asked counsel of GOD. His answer you
have enclosed.” This was a piece of paper, in which were written these
words. “Let him return to _London_.”
When I received this, I was somewhat surprized. Here was a good man
telling me, he had cast a lot, and that GOD would have me return to
_London_. On the other hand, I knew my call was to _Georgia_, and
that I had taken leave of _London_, and could not justly go from the
soldiers, who were committed to my charge. I betook myself with a
friend to prayer. That passage in the first book of _Kings_, chapter 13.
was powerfully impressed upon my soul, where we are told, “That the
Prophet was slain by a lion, that was tempted to go back, (contrary to
GOD’s express order) upon another Prophet’s telling him GOD would have
him do so.” I wrote you word, that I could not return to _London_. We
sailed immediately. Some months after, I received a letter from you at
_Georgia_, wherein you wrote words to this effect. “Though GOD never
before gave me a wrong lot, yet, perhaps, he suffered me to have such
a lot at that time, to try what was in your heart.” I should never have
published this private transaction to the world, did not the glory of
GOD call me to it. It is plain you had a wrong lot given you here, and
justly, because you tempted GOD in drawing one. And thus I believe it
is in the present case. And if so, let not the children of GOD, who
are mine and your intimate friends, and also advocates for _universal
redemption_, think that doctrine true, because you preached it up in
compliance with a lot given out from GOD.
This, I think, may serve as an answer to that part of the preface,
to your printed sermon, wherein you say, “nothing but the strongest
conviction, not only that what is here advanced is the truth as it
is in JESUS, but also that I am indispensibly obliged to declare this
truth to all the world.” That you believe what you have written to be
truth, and that you honestly aim at GOD’s glory in writing, I do not
in the least doubt. But then, honoured Sir, I cannot but think you have
been much mistaken, in imagining that your tempting GOD, by calling
a lot in the manner you did, could lay you under an _indispensible
obligation_ to any action, much less to publish your sermon against the
doctrine of _predestination to life_.
I must next observe, that as you have been unhappy in printing at all,
upon such an _imaginary warrant_, so you have been as unhappy in the
choice of your text. Honoured Sir, how could it enter into your heart,
to chuse a text to disprove the doctrine of election, out of the 8th
of the _Romans_, where this doctrine is so plainly asserted, that once
talking with a quaker upon this subject, he had no other way of evading
the force of the Apostle’s assertion, than by saying, “I believe _Paul_
was in the wrong.” And another friend lately, who was once highly
prejudiced against election, ingenuously confessed, “that he used
to think St. _Paul_ himself was mistaken, or that he was not truly
translated.”
Indeed, honoured Sir, it is plain, beyond all contradiction, that
St. _Paul_, through the whole eighth of the _Romans_, is speaking
of the privileges of those only who are really in CHRIST. And let
any unprejudiced person read what goes before, and what follows your
text, and he must confess the word ALL only signifies those that are
in CHRIST; and the latter part of the text plainly proves, what, I
find, dear Mr. _Wesley_ will, by no means, grant, I mean the _final
perseverance_ of the children of GOD. “He that spared not his own Son,
but delivered him up for us all, (_i. e._ all Saints) how shall he
not with him also freely give us all things.” Grace, in particular, to
enable us to persevere, and every thing else necessary to carry us home
to our Father’s heavenly kingdom.
Had any one a mind to prove the doctrine of _election_, as well as
of _final perseverance_, he could hardly wish for a text more fit for
his purpose, than that which you have chosen to disprove it. One that
does not know you, would suspect you yourself was sensible of this: for
after the first paragraph, I scarce know whether you have mentioned it
so much as once, through your whole sermon.
But your discourse, in my opinion, is as little to the purpose as your
text, and instead of warping, does but more and more confirm me in the
belief of the doctrine of GOD’s _eternal election_.
I shall not mention how illogically you have proceeded. Had you written
clearly, you should first, honoured Sir, have proved your proposition,
“that GOD’s grace is free to all,” and then by way of inference,
exclaimed against what you call the _horrible decree_. But you knew
that people (because _arminianism_, of late, has so much abounded among
us) were generally prejudiced against the doctrine of _reprobation_,
and therefore thought if you kept up their dislike of that, you could
overthrow the doctrine of election entirely. For, without doubt, the
doctrine of election and reprobation must stand or fall together.
But passing by this, as also your equivocal definition of the word
_grace_, and your false definition of the word _free_, and that I may
be as short as possible, I frankly acknowledge, I believe the doctrine
of reprobation, in this view, that GOD intends to give saving grace,
through JESUS CHRIST, only to a certain number, and that the rest of
mankind, after the fall of _Adam_, being justly left of GOD to continue
in sin, will at last suffer that eternal death, which is its proper
wages.
This is the established doctrine of scripture, and acknowledged
as such in the 17th article of the church of _England_, as Bishop
_Burnet_ himself confesses; yet dear Mr. _Wesley_ absolutely denies it.
But the most important objections, which you have urged against this
doctrine, as reasons why you reject it, being seriously considered, and
faithfully tried by the word of GOD, will appear to be of no force at
all. Let the matter be humbly and calmly reviewed, as to the following
heads.
First, you say, “if this be so (_i. e._ if there be an election) then
is all preaching vain: it is needless to them that are elected; for
they, whether with preaching or without, will infallibly be saved.
Therefore, the end of preaching to save souls is void, with regard
to them. And it is useless to them that are not elected; for they
cannot possibly be saved; they, whether with preaching or without,
will infallibly be damned. The end of preaching is therefore void, with
regard to them likewise. So that in either case our preaching is vain,
and your hearing also vain.” Page 10th, paragraph the 9th.
O dear Sir, what kind of reasoning, or rather sophistry is this! Hath
not GOD, who hath appointed salvation for a certain number, appointed
also the preaching of the word, as a means to bring them to it? Does
any one hold election in any other sense? And if so, how is preaching
needless to them that are elected; when the gospel is designed by
GOD himself, to be the power of GOD unto their eternal salvation? And
since we know not who are elect, and who reprobate, we are to preach
promiscuously to all. For the word may be useful, even to the non-elect,
in restraining them from much wickedness and sin. However, it is enough
to excite to the utmost diligence in preaching and hearing, when we
consider, that by these means, some, even as many as the LORD hath
ordained to eternal life, shall certainly be quickened and enabled to
believe. And who, that attends, especially with reverence and care, can
tell but he may be found of that happy number?
Secondly, you say, “that it, [the doctrine of election and reprobation]
directly tends to destroy that holiness, which is the end of all the
ordinances of GOD.” For, (says the dear mistaken Mr. _Wesley_) “it
wholly takes away those first motives to follow after it, so frequently
proposed in scripture. The hope of future reward, and fear of
punishment, the hope of heaven, and the fear of hell, &c.” page 11th.
I thought, that one who carries perfection to such an exalted pitch as
dear Mr. _Wesley_ does, would know, that a true lover of the LORD JESUS
CHRIST would strive to be holy for the sake of being holy, and work for
CHRIST out of love and gratitude, without any regard to the rewards of
heaven, or fear of hell. You remember, dear Sir, what _Scougal_ says,
“Love’s a more powerful motive that does them move.” But passing by
this, and granting that rewards and punishments (as they certainly are)
may be motives from which a christian may be honestly stirred up to act
for GOD, how does the doctrine of election destroy these motives? Do
not the elect know that the more good works they do, the greater will
be their reward? And is not that encouragement enough to set them upon,
and cause them to persevere in working for JESUS CHRIST? And how does
the doctrine of election destroy holiness? Whoever preached any other
election, than what the Apostle preached, when he said, “Chosen through
sanctification of the Spirit?” Nay, is not holiness made a mark of
our election by all that preach it? And how then can the doctrine of
election destroy holiness?
The instance which you bring to illustrate your assertion, indeed, dear
Sir, is quite impertinent. For you say, “If a sick man knows, that he
must unavoidably die or unavoidably recover, though he knows not which,
it is not reasonable for take any physic at all,” page 11. Dear Sir,
what absurd reasoning is here? Was you ever sick in your life? if so,
did not the bare probability or possibility of your recovering, though
you knew it was unalterably fixed, that you must live or die, encourage
you to take physic? For how did you know, but that very physic might
be the means GOD intended to recover you by? Just thus it is as to
the doctrine of election. I know that it is unalterably fixed, may one
say, that I must be damned or saved; but since I know not which, for
a certainty, why should I not strive, though at present in a state of
nature, since I know not but this striving may be the means GOD has
intended to bless, in order to bring me into a state of grace? Dear Sir,
consider these things. Make an impartial application, and then judge
what little reason you had to conclude the 10th paragraph, page 12,
in these words: “So directly does this doctrine tend to shut the very
gate of holiness in general, to hinder unholy men from ever approaching
thereto, or striving to enter in thereat.”
“As directly,” say you paragraph 11, “does the doctrine tend to destroy
several particular branches of holiness, such as meekness, love, &c.”
I shall say little, dear Sir, in answer to this paragraph. Dear Mr.
_Wesley_ perhaps has been disputing with some warm narrow spirited
men that held election, and then infers, that their warmth and
narrowness of spirit, was owing to their principles? But does not dear
Mr. _Wesley_ know many dear children of GOD, who are predestinarians,
and yet are meek, lowly, pitiful, courteous, tender-hearted, kind,
of a catholic spirit, and hope to see the most vile and profligate of
men converted? And why? because they know GOD saved themselves by an
act of his electing love, and they know not but he may have elected
those who now seem to be the most abandoned. But, dear Sir, we must not
judge of the truth of principles in general, nor of this of election
in particular, entirely from the practice of some that profess to
hold them. If so, I am sure much might be said against your own. For I
appeal to your own heart, whether or not you have not felt in yourself,
or observed in others, a narrow-spiritedness, and some disunion of soul
respecting those that hold particular redemption. If so, then according
to your own rule, _universal redemption is wrong_, because it destroys
several branches of holiness, such as meekness, love, &c. But not
to insist upon this, I beg you would observe, that your inference is
entirely set aside by the force of the Apostle’s argument, and the
language which he expresly uses, _Colossians_ iii. 12, 13. “Put on,
therefore, (as the elect of GOD, holy and beloved) bowels of mercy,
kindness, humbleness of mind, meekness, long-suffering, forbearing one
another, and forgiving one another, if any man have a quarrel against
any, even as CHRIST forgave you, so also do ye.” Here we see that the
Apostle exhorts them to put on bowels of mercy, kindness, humbleness
of mind, meekness, long-suffering, &c. upon this consideration, namely,
because they were elect of GOD. And all who have experimentally felt
this doctrine in their hearts, feel that these graces are the genuine
effects of their being elected of GOD.
But, perhaps dear Mr. _Wesley_ may be mistaken in this point, and
call that passion, which is only zeal for GOD’s truths. You know, dear
Sir, the Apostle exhorts us to “contend earnestly for the faith once
delivered to the saints,” and therefore you must not condemn all that
appear zealous for the doctrine of election, as narrow-spirited, or
persecutors, because they think it their duty to oppose you. I am sure,
I love you in the bowels of JESUS CHRIST, and think I could lay down
my life for your sake; but yet, dear Sir, I cannot help strenuously
opposing your errors upon this important subject, because I think you
warmly, though not designedly, oppose the truth, as it is in JESUS. May
the LORD remove the scales of prejudice from off the eyes of your mind,
and give you a zeal according to true christian knowledge!
Thirdly, says your sermon, page 13, paragraph 12, “This doctrine tends
to destroy the comforts of religion, the happiness of christianity, &c.”
But how does Mr. _Wesley_ know this, who never believed election? I
believe they who have experienced it, will agree with our 17th article,
“That the godly consideration of predestination, and election in CHRIST,
is full of sweet, pleasant, unspeakable comfort to godly persons,
and such as feel in themselves the working of the Spirit of CHRIST,
mortifying the works of the flesh, and their earthly members, and
drawing their minds to high and heavenly things, as well because it
does greatly establish and confirm their faith of eternal salvation,
to be enjoyed through CHRIST, as because it doth fervently kindle their
love towards GOD, &c.” This plainly shews, that our godly reformers did
not think election destroyed holiness, or the comforts of religion. As
for my own part, this doctrine is my daily support: I should utterly
sink under a dread of my impending trials, was I not firmly persuaded
that GOD has chosen me in CHRIST from before the foundation of the
world, and that now being effectually called, he will suffer none to
pluck me out of his almighty hand.
You proceed thus: “This is evident as to all those who believe
themselves to be reprobate, or only suspect or fear it; all the great
and precious promises are lost to them; they afford them no ray of
comfort.”
In answer to this, let me observe, that none living, especially none
who are desirous of salvation, can know that they are not of the number
of GOD’s elect. None, but the unconverted, can have any just reason, so
much as to fear it. And would dear Mr. _Wesley_ give comfort, or dare
you apply the precious promises of the gospel, being children’s bread,
to men in a natural state, while they continue so? GOD forbid! What if
the doctrine of election and reprobation does put some upon doubting?
So does that of regeneration. But, is not this doubting, a good means
to put them upon searching and striving; and that striving, a good
means to make their calling and their election sure. This is one
reason among many others, why I admire the doctrine of election, and
am convinced that it should have a place in gospel ministrations, and
should be insisted on with faithfulness and care. It has a natural
tendency to rouze the soul out of its carnal security. And therefore
many carnal men cry out against it. Whereas universal redemption is a
notion sadly adapted to keep the soul in its lethargic sleepy condition,
and therefore so many natural men admire and applaud it.
Your 13th, 14th, and 15th paragraphs come next to be considered. “The
witness of the Spirit, (you say, paragraph 14, page 14.) experience
shews to be much obstructed by this doctrine.” But, dear Sir, whose
experience? Not your own; for in your Journal, from your embarking
for _Georgia_, to your return to _London_, page the last, you seem to
acknowledge that you have it not, and therefore you are no competent
judge in this matter. You must mean then the experience of others.
For you say in the same paragraph, “Even in those who have tasted
of that good gift, who yet have soon lost it again, (I suppose you
mean lost the sense of it again) and fallen back into doubts and fears
and darkness, even horrible darkness that might be felt, &c.” Now, as
to the darkness of desertion, was not this the case of JESUS CHRIST
himself, after he had received an unmeasurable unction of the Holy
Ghost? Was not his soul exceeding sorrowful, even unto death, in the
garden? And was he not surrounded with an horrible darkness, even
a darkness that might be felt, when on the cross he ♦cried out, “My
GOD! My GOD! why hast thou forsaken me?” And that all his followers
are liable to the same, is it not evident from scripture? For, says
the Apostle, “He was tempted in all things like unto his brethren,
that he might be able to succour those that are tempted.” And is not
their liableness thereunto, consistent with that conformity to him
in suffering, which his members are to bear? Why then should persons
falling into darkness, after they have received the witness of the
Spirit, be any argument against the doctrine of election? “Yes, you say,
many, very many of those that hold it not, in all parts of the earth,
have enjoyed the uninterrupted witness of the Spirit, the continual
light of GOD’s countenance, from the moment wherein they first believed,
for many months or years to this very day.” But how does dear Mr.
_Wesley_ know this? Has he consulted the experience of many, very many
in all parts of the earth? Or could he be sure of what he hath advanced
without sufficient grounds, would it follow, that their being kept in
this light, is owing to their not believing the doctrine of election?
No, this, according to the sentiments of our church, “greatly confirms
and establishes a true christian’s faith of eternal salvation through
CHRIST,” and is an anchor of hope, both sure and stedfast, when he
walks in darkness and sees no light; as certainly he may, even after
he hath received the witness of the Spirit, whatever you or others
may unadvisedly assert to the contrary. Then, to have respect to GOD’s
everlasting covenant, and to throw himself upon the free distinguishing
love of that GOD, who changeth not, will make him lift up the hands
that hang down, and strengthen the feeble knees. But, without the
belief of the doctrine of election, and the immutability of the free
love of GOD, I cannot see how it is possible that any should have a
comfortable assurance of eternal salvation. What could it signify to a
man, whose conscience is thoroughly awakened, and who is warned in good
earnest to seek deliverance from the wrath to come, though he should be
assured that all his past sins are forgiven, and that he is now a child
of GOD; if notwithstanding this, he may hereafter become a child of
the devil, and be cast into hell at last? Could such an assurance yield
any solid lasting comfort to a person convinced of the corruption and
treachery of his own heart, and of the malice, subtilty, and power of
Satan? No! that which alone deserves the name of a full assurance of
faith, is such an assurance, as emboldens the believer, under the sense
of his interest in distinguishing love, to give the challenge to all
his adversaries, whether men or devils, and that with regard to all
their future, as well as present attempts to destroy; saying with the
Apostle, “Who shall lay any thing to the charge of GOD’s elect? It is
GOD that justifies; who is he that condemns me? It is CHRIST that died:
yea rather that is risen again, who is even at the right hand of GOD,
who also maketh intercession for me. Who shall separate me from the
love of CHRIST? shall tribulation or distress, or persecution or famine,
or nakedness, or peril or sword! Nay, in all these things I am more
than conqueror, through him that loved me. For I am persuaded, that
neither death nor life, nor angels, nor principalities nor powers,
nor things present, nor things to come, nor heighth nor depth, nor any
other creature, shall be able to separate me from the love of GOD which
is in CHRIST JESUS my LORD.”
♦ “cryed” replaced with “cried”
This, dear Sir, is the triumphant language of every soul that has
attained a full assurance of faith. And this assurance can only arise
from a belief of GOD’s electing everlasting love. That many have an
assurance they are in CHRIST to-day, but take no thought for, or are
not assured they shall be in him to-morrow, nay to all eternity, is
rather their imperfection and unhappiness, than their privilege. I pray
GOD to bring all such to a sense of his eternal love, that they may no
longer build upon their own faithfulness, but on the unchangeableness
of that GOD, whose gifts and callings are without repentance. For
those whom GOD has once justified, he also will glorify. I observed
before, dear Sir, it is not always a safe rule to judge of the truth
of principles from people’s practice. And therefore, supposing that
all who hold universal redemption in your way of explaining it, after
they received faith, enjoyed the continual uninterrupted sight of
GOD’s countenance, it does not follow, that this is a fruit of their
principle: for that I am sure has a natural tendency to keep the soul
in darkness for ever; because the creature thereby is taught, that
his being kept in a state of salvation, is owing to his own free will.
And what a sandy foundation is that for a poor creature to build his
hopes of perseverance upon? Every relapse into sin, every surprize
by temptation, must throw him “into doubts and fears, into horrible
darkness, even darkness that may be felt.” Hence it is, that the
letters which have been lately sent me by those who hold universal
redemption, are dead and lifeless, dry and inconsistent, in comparison
of those I receive from persons on the contrary side. Those who
settle in the universal scheme, though they might begin in the Spirit,
(whatever they may say to the contrary) are ending in the flesh, and
building up a righteousness founded on their own free will: whilst
the others triumph in hopes of the glory of GOD, and build upon GOD’s
never-failing promise, and unchangeable love, even when his sensible
presence is withdrawn from them. But I would not judge of the truth of
election, by the experience of any particular persons: if I did (O bear
with me in this foolishness of boasting) I think I myself might glory
in election. For these five or six years I have received the witness of
GOD’s Spirit; since that, blessed be GOD, I have not doubted a quarter
of an hour of a saving interest in JESUS CHRIST: but with grief and
humble shame I do acknowledge, I have fallen into sin often since that.
Though I do not, dare not allow of any one transgression, yet hitherto
I have not been (nor do I expect that while I am in this present world
I ever shall be) able to live one day perfectly free from all deficits
and sin. And since the scriptures declare, “That there is not a just
man upon earth,” no, not among those of the highest attainments in
grace, “that doeth good and sinneth not;” we are sure that this will
be the case of all the children of GOD. The universal experience and
acknowledgment of this among the godly in every age, is abundantly
sufficient to confute the error of those who hold in an absolute sense,
_that after a man is born again he cannot commit sin_; especially,
since the Holy Ghost condemns the persons who say they have no sin, as
deceiving themselves, as being destitute of the truth, and making GOD a
liar, _1 John_ i. 8, 10. I have been also in heaviness through manifold
temptations, and expect to be often so before I die. Thus were the
Apostles and primitive christians themselves. Thus was _Luther_,
that man of GOD, who, as far as I can find, did not peremptorily, at
least, hold election; and the great _John Arndt_ was in the utmost
perplexity but a quarter of an hour before he died, and yet he was no
predestinarian. And if I must speak freely, I believe your fighting
so strenuously against the doctrine of election, and pleading so
vehemently for a sinless perfection, are among the reasons or culpable
causes, why you are kept out of the liberties of the gospel, and from
that full assurance of faith which they enjoy, who have experimentally
tasted, and daily feed upon GOD’s electing, everlasting love.
But perhaps you may say, that _Luther_ and _Arndt_ were no christians,
at least very weak ones. I know you think meanly of _Abraham_, though
he was eminently called the friend of GOD; and, I believe, also of
_David_, the man after GOD’s own heart. No wonder, therefore, that
in a letter you sent me not long since, you should tell me, “that no
baptist or presbyterian writer whom you have read, knew any thing of
the liberties of CHRIST.” What! neither _Bunyan_, _Henry_, _Flavel_,
_Halyburton_, nor any of the _New-England_ and _Scots_ divines. See,
dear Sir, what narrow spiritedness and want of charity arise from
your principles, and then do not cry out against election any more on
account of its being “destructive of meekness and love.”
Fourthly, I shall now proceed to another head. Says the dear Mr.
_Wesley_, page 15, paragraph 16, “How uncomfortable a thought is this,
that thousands and millions of men, without any preceding offence or
fault of theirs, were unchangeably doomed to everlasting burnings?”
But who ever asserted, that thousands and millions of men, without
any preceding offence or fault of theirs, were unchangeably doomed
to everlasting burnings? Do not they who believe GOD’s dooming men to
everlasting burnings, also believe, that GOD looked upon them as men
fallen in _Adam_? And that the decree which ordained the punishment,
first regarded the crime by which it was deserved? How then are they
doomed without any preceding fault? Surely Mr. _Wesley_ will own GOD’s
justice, in imputing _Adam_’s sin to his posterity; and also, that
after _Adam_ fell, and his posterity in him, GOD might justly have
passed them ALL by, without sending his own Son to be a saviour for any
one. Unless you heartily agree to both these points, you do not believe
original sin aright. If you do own them, then you must acknowledge the
doctrine of election and reprobation to be highly just and reasonable.
For if GOD might justly impute _Adam_’s sin to all, and afterwards have
passed by all, then he might justly pass by SOME. Turn on the right
hand, or on the left, you are reduced to an inextricable dilemma. And,
if you would be consistent, you must either give up the doctrine of
the imputation of _Adam_’s sin, or receive the amiable doctrine of
election, with a holy and righteous reprobation as its consequent. For
whether you can believe it or no, the word of GOD abides faithful. “The
election has obtained it, and the rest were blinded.”
Your 17th paragraph, page 16, I pass over. What has been said on
paragraph the 9th and 10th, with a little alteration will answer it.
I shall only say, it is the doctrine of election that mostly presses
me to abound in good works. I am made willing to suffer all things
for the elect’s sake. This makes me to preach with comfort, because I
know salvation does not depend on man’s free will, but the LORD makes
willing in the day of his power, and can make use of me to bring some
of his elect home, when and where he pleases. But,
Fifthly, You say, paragraph 18, page 17, “This doctrine has a direct
manifest tendency to overthrow the whole christian religion. For, say
you, supposing that eternal unchangeable decree, one part of mankind
must be saved, though the christian revelation were not in being.”
But, dear Sir, how does that follow? Since it is only by the christian
revelation that we are acquainted with GOD’s design of saving his
church by the death of his Son. Yea, it is settled in the everlasting
covenant, that this salvation shall be applied to the elect through
the knowledge and faith of him. As the prophet says, _Isaiah_ liii. 11.
“By his knowledge shall my righteous servant justify many.” How then
has the doctrine of election a direct tendency to overthrow the whole
christian revelation? Who ever thought, that GOD’s declaration to
_Noah_, that seed-time and harvest should never cease, could afford an
argument for the neglect of plowing or sowing? Or that the unchangeable
purpose of GOD, that harvest should not fail, rendered the heat of the
sun, or the influence of the heavenly bodies unnecessary to produce
it? No more does GOD’s absolute purpose of saving his chosen, preclude
the necessity of the gospel revelation, or the use of any of the means
through which he has determined the decree shall take effect. Nor will
the right understanding, or the reverent belief of GOD’s decree, ever
allow or suffer a christian in any case to separate the means from
the end, or the end from the means. And since we are taught by the
revelation itself, that this was intended and given by GOD as a means
of bringing home his elect, we therefore receive it with joy, prize
it highly, use it in faith, and endeavour to spread it through all the
world, in the full assurance, that wherever GOD sends it, sooner or
later, it shall be savingly useful to all the elect within its call.
How then, in holding this doctrine, do we join with modern unbelievers,
in making the christian revelation unnecessary? No, dear Sir, you
mistake. Infidels of all kinds are on your side of the question.
Deists, Arians, Socinians, arraign GOD’s sovereignty, and stand up
for universal redemption. I pray GOD, that dear Mr. _Wesley_’s sermon,
as it has grieved the hearts of many of GOD’s children, may not also
strengthen the hands of many of his most avowed enemies! Here I could
almost lie down and weep. “O tell it not in _Gath_! Publish it not
in the streets of ♦_Ascalon_, lest the daughters of the uncircumcised
rejoice, lest the sons of unbelief should triumph!”
♦ “Askelon” replaced with “Ascalon”
Further, you say, page 18, paragraph 19, “This doctrine makes
revelation contradict itself.” For instance, say you, “The assertors
of this doctrine interpret that text of scripture, _Jacob_ have I
loved, but _Esau_ have I hated, as implying that GOD, in a literal
sense, hated _Esau_ and all the reprobates from eternity!” And, when
considered as fallen in _Adam_, were they not objects of his hatred?
And might not GOD, of his own good pleasure, love or shew mercy to
_Jacob_ and the elect, and yet at the same time do the reprobate no
wrong? But you say, “GOD is love.” And cannot GOD be love, unless he
shews the same mercy to all?
Again, says dear Mr. _Wesley_, “They infer from that text, I will have
mercy on whom I will have mercy, that GOD is mercy only to some men,
viz. the elect; and that he has mercy for those only, flatly contrary
to which is the whole tenor of the scripture, as is that express
declaration in particular, The LORD is loving to every man, and his
mercy is over all his works.” And so it is, but not his saving mercy.
GOD is loving to every man: he sends his rain upon the evil and upon
the good. But you say, “GOD is no respecter of persons.” No! For every
one, whether _Jew_ or _Gentile_, that believeth on JESUS, and worketh
righteousness, is accepted of him: “But he that believeth not shall
be damned.” For GOD is no respecter of persons, upon the account of
any outward condition or circumstance in life whatever; nor does the
doctrine of election in the least suppose him to be so. But as the
sovereign LORD of all, who is debtor to none, he has a right to do
what he will with his own, and to dispense his favours to what objects
he sees fit, merely at his pleasure. And his supreme right herein, is
clearly and strongly asserted in those passages of scripture, where he
says, “I will have mercy on whom I will have mercy, and have compassion
on whom I will have compassion,” _Romans_ ix. 15. _Exodus_ xxxiii. 19.
Further, in page 19, you represent us as inferring from the text, “The
children not being yet born, neither having done good or evil, that
the purpose of GOD, according to election, might stand: not of works,
but of him that calleth. It was said unto her (unto _Rebecca_), The
elder shall serve the younger; that our predestination to life no ways
depends on the fore-knowledge of GOD.” But who infers this, dear Sir?
For if fore-knowledge signifies approbation, as it does in several
parts of scripture, then we confess that predestination and election
do depend on GOD’s fore-knowledge. But if by GOD’s fore-knowledge, you
understand GOD’s fore-seeing some good works done by his creatures as
the foundation or reason of chusing them, and therefore electing them,
then we say, that in this sense, predestination does not any way depend
on GOD’s fore-knowledge. But I referred you, at the beginning of this
letter, to Dr. _Edwards_’s _Veritas Redux_, which I recommended to you
also in a late letter, with _Elisha Cole_ on _God’s Sovereignty_. Be
pleased to read these, and also the excellent sermons of Mr. _Cooper_,
of _Boston_ in _New-England_, which I also sent you, and I doubt not
but you will see all your objections answered. Though I would observe,
that after all our reading on both sides the question, we shall never
in this life be able to search out GOD’s decrees to perfection. No, we
must humbly adore what we cannot comprehend, and with the great Apostle
at the end of our enquiries cry out, “O the depth, &c.” or with our
LORD, when he was admiring GOD’s sovereignty, “Even so Father, for so
it seemeth good in thy sight.”
However, it may not be amiss to take notice, that if those texts,
“GOD willeth that none should perish,” “I have no pleasure in him that
dieth,” and such like, be taken in their strictest sense, then no one
will be damned.
But here’s the distinction. GOD taketh no pleasure in the death of
sinners, so as to delight simply in their death; but he delights
to magnify his justice, by inflicting the punishment which their
iniquities have deserved. As a righteous judge who takes no pleasure in
condemning a criminal, may yet justly command him to be executed, that
law and justice may be satisfied, even though it be in his power to
procure him a reprieve.
I would hint farther, that you unjustly charge the doctrine of
reprobation with blasphemy, whereas the doctrine of universal
redemption, as you set it forth, is really the highest reproach upon
the dignity of the Son of GOD, and the merit of his blood. Consider
whether it be not rather blasphemy to say as you do, page 20, “CHRIST
not only died for those that are saved, but also for those that
perish.” The text you have misapplied to gloss over this, see explained
by _Ridgely_, _Edwards_, _Henry_; and I purposely omit answering
your texts myself, that you may be brought to read such treatises,
which, under GOD, would shew you your error. You cannot make good the
assertion, “That CHRIST died for them that perish,” without holding
(as _Peter Boehler_, one of the _Moravian_ brethren, in order to make
out universal redemption, lately frankly confessed in a letter) “That
all the damned souls would hereafter be brought out of hell.” I cannot
think Mr. _Wesley_ is thus minded. And yet without this can be proved,
universal redemption, taken in a literal sense, falls entirely to the
ground. For how can all be universally redeemed, if all are not finally
saved?
Dear Sir, for JESUS CHRIST’s sake, consider how you dishonour GOD
by denying election. You plainly make salvation depend not on GOD’s
_free-grace_, but on man’s _free-will_; and if thus, it is more than
probable, JESUS CHRIST would not have had the satisfaction of seeing
the fruit of his death in the eternal salvation of one soul. Our
preaching would then be vain, and all invitations for people to believe
in him, would also be in vain.
But, blessed be GOD, our LORD knew for whom he died. There was an
eternal compact between the Father and the Son. A certain number was
then given him, as the purchase and reward of his obedience and death.
For these he prayed, _John_ xvii. and not for the world. For these, and
these only, he is now interceding, and with their salvation he will be
fully satisfied.
I purposely omit making any further particular remarks on the several
last pages of your sermon. Indeed had not your name, dear Sir, been
prefixed to the sermon, I could not have been so uncharitable as to
think you were the author of such sophistry. You beg the question, in
saying, “That GOD has declared, (notwithstanding you own, I suppose,
some will be damned) that he will save all,” _i. e._ every individual
person. You take it for granted (for solid proof you have none) that
GOD is unjust, if he passes by any, and then you exclaim against the
horrible decree: and yet, as I before hinted, in holding the doctrine
of original sin, you profess to believe that he might justly have
passed by all.
Dear, dear Sir, O be not offended! For CHRIST’s sake be not rash!
Give yourself to reading. Study the covenant of grace. Down with your
carnal reasoning. Be a little child; and then, instead of pawning your
salvation, as you have done in a late hymn book, if the doctrine of
_universal redemption_ be not true; instead of talking of _sinless
perfection_, as you have done in the preface to that hymn book,
and making man’s salvation to depend on his own _free-will_, as you
have in this sermon; you will compose an hymn in praise of sovereign
distinguishing love. You will caution believers against striving to
work a perfection out of their own hearts, and print another sermon the
reverse of this, and entitle it free-grace _indeed_. Free, because not
free to all; but free, because GOD may withhold or give it to whom and
when he pleases.
Till you do this, I must doubt whether or not you know yourself. In
the mean while, I cannot but blame you for censuring the clergy of our
church for not keeping to their articles, when you yourself by your
principles, positively deny the 9th, 10th, and 17th. Dear Sir, these
things ought not so to be. GOD knows my heart, as I told you before,
so I declare again, nothing but a single regard to the honour of CHRIST
has forced this letter from me. I love and honour you for his sake; and
when I come to judgment, will thank you before men and angels, for what
you have, under GOD, done for my soul.
There, I am persuaded, I shall see dear Mr. _Wesley_ convinced of
election and everlasting love. And it often fills me with pleasure,
to think how I shall behold you casting your crown down at the feet of
the Lamb, and as it were filled with a holy blushing for opposing the
divine sovereignty in the manner you have done.
But I hope the LORD will shew you this before you go hence. O how do
I long for that day! If the LORD should be pleased to make use of this
letter for that purpose, it would abundantly rejoice the heart of, dear
and honoured Sir,
Your affectionate, though unworthy brother and
servant in CHRIST,
GEORGE WHITEFIELD.
A
VINDICATION
AND
CONFIRMATION
OF THE
Remarkable WORK of GOD
IN
_NEW-ENGLAND_.
BEING
Some REMARKS on a late Pamphlet, entitled, “_The State of
Religion in |New-England|, since the Reverend Mr. |George
Whitefield|’s Arrival there._”
In a LETTER to a MINISTER of the CHURCH of SCOTLAND.
A
VINDICATION, &c.
_Cambuslang, August 31, 1742._
_Reverend and dear Sir_,
I HAVE read the pamphlet entitled, “_The State of Religion in
New-England_, since the Reverend Mr. _George Whitefield_’s arrival
there, in a letter from a gentleman in _New-England_ to his friend
in _Glasgow_.” I think the contents no way answer the title page.
It rather ought to be intitled, _The State of Religion falsely
stated_. For I am persuaded, some things are therein asserted, without
sufficient evidence to prove them, and many more things falsely
represented, and set in a wrong light: the design of the pamphlet
itself is base and wicked. It is intended, if possible, to eclipse the
late great and glorious work, begun and carried on for some time in
_New-England_; to invalidate the testimonies that have been given of
it, and thereby of consequence to bring a reproach upon, and to hinder
the spreading of a like glorious work, which GOD of his infinite mercy
has for some time been carrying on in this land. Give me leave to
send you a few observations upon this _anonymous_ pamphlet. I call
it _anonymous_, because the publisher has not thought proper to put
down the name of the writer of the first letter Mr. _A. M._ at length,
which I think he was bound in duty to do. The publisher indeed, in the
advertisement prefixed to the letter, tells us, “The reader may depend
upon it, that the following letter is genuine, from a gentleman who
hath always had a good character for sound understanding, integrity,
sobriety of manners, piety; and, notwithstanding his engagements
in secular affairs, has never been an unconcerned spectator of any
thing that might affect the state of religion.” But I must beg the
publisher’s pardon, if I tell him, that I am one of those readers who
cannot depend upon all this, merely upon his desiring me to do so. For
really there is one thing in the letter which makes me shrewdly suspect
that the letter itself is not genuine, at least that there has been
some additions made to it since it came to _Scotland_. For the supposed
writer of this letter, page 15, says, “In the preface to the sermon
published by Mr. _Edwards_ of _Northampton_, which I see is reprinted
among you.” Now how this gentleman could see at _Boston, May 24_, that
Mr. _Edwards_’s sermon was reprinted in _Scotland_, which was not done
till the _June_ following, I know not. If it be said, that by the words
_among you_ he means in _Britain_, I see that the printed advertisement
in the _London Weekly History_, of the publication of Mr. _Edwards_’s
sermon in _England_, is dated _May 1_, and says, “This day is
published.” I myself was one that was chiefly concerned in publishing
of it. I sent the first copy to _Scotland_, and to my certain knowledge
it was never published in _Britain_ till _May 1_. Is it probable that
people at _Boston_ should know of this _May 24_? What a character this
gentleman has always had for “sound understanding, integrity, sobriety
of manners and piety,” I will not take upon me to determine, nor does
the publisher give us opportunity to know what character the gentleman
really has had, since he does not publish his name: but however that
be, I fear he has forfeited his good character “for sound understanding,
integrity and piety,” by writing this letter. And though he may not
be altogether an “unconcerned spectator of any thing that might affect
religion,” yet I fear he has been so taken up with “his engagements
in secular affairs,” that he hath not given himself sufficient time to
enquire into matters of fact, but has heard with others ears, and seen
with others eyes, and has not himself attended as he ought, to the one
thing needful.
He says in the beginning of his letter, page the 3d, “I am sorry
you have had such accounts of persons, and things, transmitted you
from this country, as you mention in your letter; they are far from
being true, and must come from men of narrow minds, and great bigotry,
or from such as basely affect popularity, or from well-meaning weak
christians, of little knowledge of human nature, or the history of
mankind.” What accounts this gentleman refers to I know not. If he
means the accounts in the _Weekly History_, as I suppose he does;
I think this gentleman is sadly mistaken. Most of the accounts were
transmitted by the honourable Mr. _Williard_, secretary of the province.
The Rev. Dr. _Colman_, the Rev. Mr. _Cooper_, the Rev. Mr. _Prince_:
persons I am intimately acquainted with, and who are by no means “Men
of narrow minds, great bigotry, or little knowledge of human nature,
or the history of mankind: but have deservedly had a good character for
sound understanding, integrity, sobriety of manners and piety:” Some of
these were honoured several years ago with degrees, by the university
of _Glasgow_, upon recommendation from the Honourable society at
_Edinburgh_ for Propagating Christian Knowledge; of which society
several of the most intelligent gentlemen in the nation are members:
such honours were done to Messrs. _Colman_, _Prince_, and _Cooper_.
Now whether _they_, or this _anonymous writer_, are to be most credited,
I leave any reasonable man to judge. Indeed he boldly asserts, “That
these accounts are not true:” but what proofs does he bring of the
falsity of them? None at all. Let us but know who this writer is, I am
persuaded my honoured friends at _Boston_, will soon bring him to the
test of these assertions.
He goes on thus “Indeed some persons of very good sense were once
inclined to think GOD was doing wonders in this place.” (_Boston_) And
I am persuaded these very same persons have not altered their opinion
yet, but actually believe that GOD has done wonders; if turning people
from darkness to light, and making them new creatures, is doing wonders.
“But that was a time when a superstitious panic ran very high, and bore
down every body that was not well fixed and established; either by a
natural steadiness of temper, or by strong reasoning and reflections.
But as soon as the passions of the people subsided, and men could
coolly and calmly consider, almost every one of but tolerable sense
and understanding in religious matters, in great measure changed their
opinions of the spirit that prevailed here, and had been raised by
_Whitefield_ and _Tennent_.”
What had been raised by Mr. _Whitefield_ and _Tennent_? GOD forbid!
that either Mr. _Tennent_ or I should ascribe any of that work to
ourselves. No, it was raised by the Holy Spirit of GOD. It was no
_superstitious panic_, but a plentiful effusion of the Holy Ghost. It’s
true, it did run high; glory be to GOD for it! and did bear down every
body, except those who would not submit to the Redeemer’s scepter,
through self-righteousness and unbelief; which I am afraid this writer
terms, natural steadiness of temper, strong reasoning and reflection.
Nor is it true that “Almost every one of but tolerable understanding
in religious matters, in a great measure have changed their opinions of
the spirit that prevailed at that time.” No, dear Sir, they yet believe
it to be a glorious work of GOD, as is evident from the late writings
of some of these eminent ministers in _New-England_, just mentioned.
What the writer says of me in the following paragraph, page 4th, is
not worthy notice. He is welcome to make as free with my character as
he pleases, and I freely forgive him. However I thank him for doing me
the justice to say, “That I collected money _for the Orphan-house_ in
_Georgia_.” It was not then _for myself_; nor does he charge me with
embezzelling the 5 or 600 _l._ He could not do this _justly_, because
before the writing of this letter, an account came to _Boston_ how I
had expended it. And as for being “A bold and importunate beggar,” I
acknowledge I learned that from the wise Man, who tells me, “Whatever
thou findest in thy hand to do, do it with all thy might;” and from the
apostle _Paul_, who in the second epistle to the _Corinthians_, chapter
viii. 9. shews himself to be the most bold, insinuating and importunate
beggar for pious uses, that I ever yet met with.
I think I am much obliged to the writer, for what he says concerning me
in this respect. But I wish he had not made so free with the character
of my honoured friends. He cries out against slander in others, and
at the same time, through the whole letter, he is guilty of the most
palpable slander himself. He is pretty favourable to the Rev. Mr.
_Webb_, and the Rev. Mr. _Cooper_ of _Boston_. He only calls them, page
the 7th, “Two great admirers of _Whitefield_ and _Tennent_, flaming
zealots for certain _favourite opinions_ and tenets.” And so indeed
they are, blessed champions, I know them well, for certain favourite
opinions, and tenets of the church of _Scotland_; such as original
sin, the imputed righteousness of CHRIST, election, and other glorious
gospel truths. But as for Mr. _Tennent_, he seems quite angry with him.
Never was a man more wrongfully represented. This letter-writer says,
“He has often heard, that Mr. _Tennent_ had always been remarkable in
the _Jerseys_, for his uncharitable and divisive courses.” But does the
hearing of this, prove the truth of it. I have the happiness of being
personally and very intimately acquainted with Mr. _Tennent_. I scarce
know a man of a more catholic spirit. “He is a man of no learning.”
His writings prove the contrary. His antagonists abroad dare not say
they have found him so. “His great business in his sermons is either
to puzzle, or to fright the hearers, but especially the last, which
he did by roaring out, and bellowing hell and damnation, devils, and
all the dreadful words he could think of.” Indeed, to the honour of the
grace of GOD be it spoken, he is a son of thunder, especially in his
application, and when he is preaching the law; at such times, under
him, people cannot easily sleep: but withal, he is a workman that needs
not be ashamed, and is taught of GOD rightly to divide the word of
truth. As for puzzling his hearers, I fear that Mr. _A. M._ thinks he
did so, because he generally insists much on the _new birth_, _imputed
righteousness_, _divine faith_, and the other peculiar doctrines of
the gospel. These things are all foolishness to the natural man, and
puzzled _Nicodemus_ himself, when discoursed with by our blessed LORD,
_John_ iii. 9. “_Nicodemus_ answered and said unto him, how can these
things be?” Again, “ministers in general, he calls carnal, unconverted,
blind-leaders of the blind, rational, moral, dry, husky preachers,
that were leading the people to hell.” I suppose Mr. _Tennent_ said,
“That carnal blind preachers who preach morality without due regard
to gospel grace and motives; who do not preach justification by faith,
and regeneration, they who do not preach CHRIST as all in all, were
blind-leaders of the blind, and were leading the people to hell.” But
it is absurd to suppose he thought that all ministers in general were
such. I know a great body of ministers, of whom he thinks most highly.
But, “He exhorted people to leave them, and to go about exhorting one
another, and telling their experiences.” This I cannot believe is truly
represented; for I have now a letter by me published by Mr. _Tennent_,
against persons going about in the character of exhorters; but if they
only exhorted christians not to forsake the assembling of themselves
together, to provoke one another to love, and good works, and to tell
one another what GOD had done for their souls, he did no more than what
every gospel minister should do. He says, “He was followed by all sorts
of people.” This I think was a proof that he was of a catholic spirit,
and not of a divisive uncharitable temper. “As much as _Whitefield_
was.” And I pray GOD he may be followed a thousand times more. “And
by many preferred to him.” Very justly. “He was most censorious
and uncharitable; every one that was not exactly of his mind he
damn’d without mercy.” This is calumny indeed. I know many ministers
who do not think as Mr. _Tennent_ does in all respects; whom he
notwithstanding highly values. But I suppose the writer was angry with
him, because he pronounced all in a state of condemnation that were not
born again, and that did not believe in, and lay hold on the imputed
righteousness of JESUS CHRIST. His master authorizes him to pronounce
such a sentence, “He that believeth not shall be damn’d.”
Again, “His sermons were sometimes as confused and senseless as you
can imagine.” It is well they were not always so. “He seemed to have
a particular quarrel with reason, learning and morality; for he seldom
finished a sermon without saying something against them.” Never I
believe, but when these things are magnified to the prejudice of divine
revelation, illumination, or of CHRIST’s imputed righteousness: for
Mr. _Tennent_ is a solid, learned, rational, and not only a moral, but
true holy man. The Rev. Doctor _Colman_, in a letter to me published
in the first weekly paper printed at _Glasgow_, writes thus of him: “We
received him just as we did you, as an angel of CHRIST. He was abundant
and fervent in labours, and GOD has been pleased to own his labours
with abundant success.” The honourable and truly pious Secretary
_Williard_, writes thus: “There has been so evidently the finger of GOD
in directing you into this province, and after your departure, the Rev.
Mr. _Tennent_, through your earnest and importunate request to him, and
in the wonderful success that has attended both his and your ministry,
as also the labours of our own ministers for some months past; that
many who like not the work, are sadly put to it, to keep their eyes
shut against the evidences thereof.”
The Rev. Mr. _Cooper_, in a letter printed in the _Weekly History_,
No. 2d, (which the printer has mistaken for _Colman_,) calls him, “Dear
Mr. _Tennent_. He came,” says he, “in the fulness of the blessing of
the gospel indeed. He was with us several months. Many thousands were
awakened, and I believe many truly converted. There is quite another
face of religion in this town, as well as in many places in the country.
Many ministers as well as people are greatly quickened. Blessed be GOD,
who put it into your heart to move him to come, and inclined his heart
to come, and help us.” I could bring a cloud of witnesses to testify
the falseness of the character given to Mr. _Gilbert Tennent_ by this
letter-writer. The account which he gives of himself to me in a letter
published in the _Weekly History_, No. __ is admirably sweet: his book,
intitled, _The Presumptuous Sinner detected_, and his many printed
sermons, and his preface to his deceased brother’s treatise upon the
_New Birth_, which is now in the country (and which I would recommend)
shew him to be a man of great learning, solidity, and piety. And I am
not without some distant hopes, that the people of _Scotland_ will have
an opportunity of hearing him ere long, and then they may judge for
themselves.
After such a false and scandalous character given of that great man of
GOD Mr. _Gilbert Tennent_, I think I may justly suspect the truth of
all that this writer says in the subsequent part of the letter. From
such a letter-writer as this, what truth can we expect?
The writer himself gives me leave to speak in this manner. For he seems
to make the validity of what follows, to depend on the character he
gave of me and Mr. _Tennent_, page the 6th, “From such men as these
(_Whitefield_ and _Tennent_) and such doctrines and ways of preaching
as theirs, what fruit can you expect”? Now all he says about me is,
“That I collected in _New-England_ 5 or 600 _l._ sterling for the
Orphan-house in _Georgia_: that I was a bold and importunate beggar,”
&c. This could have no influence upon the people’s minds, to raise
a bad spirit among the people. And as for the character he gives of
Mr. _Tennent_, I have proved it to be absolutely false: consequently,
whatever he builds upon the foundation of Mr. _Tennent_’s bad character,
amounts to nothing at all, since he has not proved the character given
of him to be true.
But suppose Mr. _Tennent_ was the man he is represented to be, does
it therefore follow that all the great and glorious work carried on
in _New-England_, by other ministers, and in other places where Mr.
_Tennent_ and I never were, is _enthusiasm_ and _delusion_? By no means;
and yet this is the whole drift of the pamphlet.
Surely the writer knows not what spirit he is of. In the 6, 7, 8, 9,
and 10th pages, he represents things in a most ridiculous dress,
and takes upon him to condemn all the converts, to a man, (though he
could not possibly be acquainted with the hundredth part of them,) as
“Self-conceited, superstitious, enthusiastic, censorious, slanderous.”
At the same time he seems to ridicule the concern which the people were
under when they were brought to cry out, “What shall we do to be saved.”
He laughs at them for asking one another “How do you feel? have you
seen CHRIST?” He boldly asserts, that “the boasted converts, not one
in a hundred excepted, make religion consist, in the feeling of inward
impulses, impressions, and in an inexplicable faith, joys, extasies,
hearing of sermons, and such like.” In short, he by this and the whole
drift of his letter, seems to me to be far from deserving the character
given of him, in the advertisement affixed to the title-page of the
pamphlet.
Page the 11th, he falls foul of Mr. _Moorhead_, and speaks almost as
freely of him as of Mr. _Tennent_. I cannot say I was very intimate
with Mr. _Moorhead_ when at _Boston_: but the letters that have lately
come from him, and from others concerning him, bespeak him to be a man
of a good spirit, and one whom GOD has blessed with abundant success.
And I have great reason to believe that he is a man not over credulous:
because I have heard from his friends here, that he did not overmuch
favour the work of GOD that was at _Northampton_ in _New-England_ some
years ago, and therefore probably, would not readily favour the late
work in _Boston_ and other parts, had he not sufficient evidence that
it was a work of GOD.
Page 14th, The letter writer takes upon him to assert, “That a pamphlet
published in _Scotland_, intitled, _Christ riding in the Chariot of
Salvation_, is stuffed with abominable lies.” As a proof of it, he
urges, “That the students in _Boston_, got nothing by _Whitefield_ and
_Tennent_ but _enthusiasm_, pride, a contempt of their betters, &c.”
What they got by me I know not; but I have great reason to believe
they got something that was good, under GOD, by Mr. _Tennent_; for Dr.
_Colman_, in a letter to me, which was printed in the _Glasgow Weekly
History_, No. 1, writes, “At _Cambridge_ the college is entirely
changed; the students are full of GOD, will I hope come out blessings
in their generation, and I trust are so now to each other. Many of
them are now, we think, truly born again, and several of them happy
instruments of conversion to their fellows. The voice of prayer and
praise fills their chambers; and sincerity, fervency, and joy, with
seriousness of heart, sit visibly on their faces. I was told yesterday
that not seven of a hundred remain unaffected. I know how the good
tidings of this will affect and please you. GOD give you like joy every
where in the fruit of your labours.”
And the honourable Secretary _Williard_ about the same time writes to
me thus: “But that which forebodes a more lasting advantage, is the new
face of things at the college, where the impressions of religion have
been, and still are very general, and many in a judgment of charity
brought home to CHRIST; and divers gentlemen’s sons, that were sent
there only for a more polite education, are now so full of zeal for the
cause of CHRIST, and of love to souls, as to devote themselves entirely
to the studies of divinity.”
In the same page he would fain tax Mr. _Gilbert Tennent_ with a lie;
for it was he wrote the account in the _Weekly History_, No. 1. Says
he, “It is said, when Mr. _Gilbert Tennent_ preached at _Marblehead_
and _Charles-Town_, his voice had like to have been drowned with their
outcries.” But he mistakes, it is not said so: for I have searched
narrowly into the pamphlet and weekly history, and find no mention
of an outcry, but only a great shock given at _Marblehead_. It was
at _Portsmouth_. Mr. _Gilbert Tennent_ writing to his brother says,
“That there were at _Portsmouth_ and _Charles-Town_, in time of sermon,
such outcries that his voice had like to have been drowned.” I think
Mr. _Tennent_ is the best judge of what he heard with his own ears. Mr.
_A. M._’s living near _Charles-Town_, and having never heard a word of
this from the minister with whom he frequently conversed, is no proof
it was not so. It might have been so, and yet not come into the
minister’s mind to tell Mr. _A. M._ of it.
In the same page, he finds fault with the accounts given of some young
children “who talked of the things of GOD as if they were people of 70
or 80 years. Alas! how easily are mankind deceived! How fond are they
to impose on themselves and others! Some of these I have conversed
with:” but did he converse with all, or with these mentioned in the
pamphlet? If not, how can he urge this as another lie in the pamphlet?
I take Mr. _Abercromby_, who sent the account of the children, and who
is a preacher of good character, to be a better judge of the matter
than Mr. _A. M._ But this _anonymous_ letter-writer, seems resolved
to condemn every thing in the gross. Indeed he speaks favourably of
the church of _England_. “I must do justice, says he, to the church
of _England_,” page 16. “There are three congregations of that way
in _Boston_: they all live in love and peace; their ministers speak
against enthusiasm and bigotry every day; not above three or four at
most, of some thousands that are of the episcopal persuasion, are taken
with this new-light (as they call it); they all, says he, stand fast to
the church, and their numbers increase very fast.”
One would imagine, by this, Mr. _A. M._ is a church of _England_ man,
and it should seem a bigoted one too: and then no wonder he speaks
against the new-light. Their ministers I believe do preach against
what I fear he terms enthusiasm, “The powerful feeling operations
of the Holy Ghost.” But I cannot think they preach so much against
bigotry. For in a conference I held with all three of those ministers
in _Boston_, the head of them, to prove that we ought all to be of the
church of _England_, brought this text, “That they may be all one, even
as thou O father and I are one.” They assert _baptismal regeneration_,
deny perseverance, and free justification by faith without works, and
seem to think of Mr. _Gilbert Tennent_ just as this letter-writer does.
No wonder then he is so friendly to them.
But why should I say more? it would be endless, as well as take up
too much of my precious time to be more particular in my observations
upon Mr. _A. M._’s letter. There are some matters of fact mentioned
in it, such as “a blind lad’s preaching in _Connecticut_, page 12. Mr.
_D――――_’s manner of preaching in a hot day, page 13,” and some other
things, which I cannot take upon me to make replies to, and which, if
true, will by no means prove the late work of GOD in _New-England_ to
be only enthusiasm and delusion. Ere long I hope to see _Boston_. Then
I will endeavour to send an impartial account. Indeed Mr. _A. M._ page
17. seems not to care for my return to _Boston_. But I hope to have a
prosperous journey to them in some months, by the will of GOD, and see
how they do.
In the mean while, give me leave to observe, that the publishers of
this pamphlet (for I believe there are more than one concerned in it)
have almost saved me the trouble, and have taken an effectual way to
confute themselves. For they have annexed to this letter, an “Appendix,
containing proofs for the facts in the foregoing letter, extracted from
sermons preached by some of the most eminent ministers in _New-England_,
lately printed at _Boston_.” But these extracts by no means contain
proofs of all the facts recorded in the foregoing letter, consequently
all the facts in the letter which are not proved by these extracts,
we have reason to doubt of. I have not an opportunity of getting all
the sermons of the reverend ministers mentioned in the title page:
but it grieved me, when I saw extracts taken out of their writings to
prove, that the work lately begun and carried on in _New-England_ was
enthusiasm and delusion. This was the chief reason of my writing you
this letter; it will grieve them to hear that their writings have been
used to so bad a purpose. The compilers of the pamphlet have dealt with
_their sermons_, as the devil dealt with the scripture, when he tempted
our LORD in the wilderness; I mean, marred and wholly misapplied them.
The publishers stile them, at the head of the appendix, some of the
most eminent ministers in _New-England_; and depend much upon their
authority, to prove the facts of Mr. _A. M._’s letter. And I desire no
other authority than these very eminent ministers sermons, out of which
the extracts are taken, to prove that the work lately begun and carried
on in _New-England_ is not enthusiasm and delusion, but a great and
marvellous work of the Spirit of GOD.
The compilers, indeed, in order to make the world believe they had been
impartial, have published a sentence or two, wherein Dr. _Colman_ has
written favourably of the Orphan-house in _Georgia_, and says, “the
order of it is admirable, &c.” but this is only a disguise. For they
have been far from acting fair in this respect. The Doctor complains in
the P. S. of that letter, page 44. that “some of my friends have made
too free with my letters in printing only part of them, and mixing them
with parts of others without distinction.” I think it is my duty to
take all the blame from off my friends, upon myself, as to printing
only parts of his letters; for I was the only person concerned; but
as for mixing them with others, without distinction, I know nothing
of it. The letters were sent to me from the Doctor. I thought it would
be improper to publish any other parts of the Doctor’s letters than
what respected the success of the glorious gospel, and that I thought
he would gladly have published: but if the Doctor found fault with
my friends; I am sure he justly may blame these compilers who have
published only part of this letter of his. One would have thought they
should have taken a caution from this very P. S. But they were afraid,
as it would seem, of the contents of it; for a friend who has seen and
read the whole letter, sends me the following extract out of it. “I
hope we are retrenching our superfluity and luxury; our young people
have thrown by much of their finery and gaiety, and seem to have eye
and heart on things spiritual and heavenly; and if GOD build them
up into families, with their present prudent pious dispositions, it
promises greatly for the next generation, that glory will dwell in our
land, and his work appear to children’s children.” And in that very
part of it they have printed, the Doctor says enough to overthrow the
whole design of the pamphlet, page 42. “All this notwithstanding, there
has been a great and glorious work of GOD going on among us, from the
day of Mr. _Whitefield_’s visit to us.” I have a sermon of the Doctor’s
now before me, intitled, “_The word of GOD magnified by him_,” preached
_April 22, 1742_, “wherein his testimony is humbly given for the great
and wondrous work of GOD’s grace manifest in many parts of the land.”
The last paragraph of that sermon begins thus, “I close with giving
glory to GOD, for the great and good work of his grace which he hath so
visibly begun, spread, and is carrying on in every part almost of our
provinces.” This very sermon I believe has been in the hands of the
compilers of this pamphlet. How then could they be so bare-faced, and
so injurious, to the good man’s character, as to print any part of his
letter, to subserve so base a design? I believe they will not have the
Doctor’s thanks for this.
The like treatment they have given the Rev. Mr. _Turell_, another of
the eminent ministers, from whom they have taken extracts to prove
the facts of Mr. _A. M._’s letter. I am persuaded Mr. _Turell_ will be
much concerned to find any part of his sermon thus misused; and how the
compilers of this pamphlet could dare to make this use of his writing,
I cannot imagine; for, in the very first page of the preface to that
very sermon, out of which they have taken their extracts, he speaks
of himself “as one of the friends and zealous promoters of the good
work:” nay he begins his preface with these words, “the occasion of my
publishing this brief direction to my people, is partly to vindicate my
character, which has been injured by a report spread, that of a zealous
promoter of the glorious work of GOD’s grace and Spirit appearing, I
am become an opposer:” which shews, that Mr. _Turell_ would not care
to be represented as an opposer of that work, and consequently would
not chuse, that his writings should be produced to prove the principal
facts in this letter of _A. M._’s, who would represent the whole as
enthusiasm and delusion.
What opinion Mr. _Turell_ had of persons of this gentleman’s spirit, is
evident from the fourth page of the same preface, which the compilers
of the pamphlet could not but see. His words are these, “As for the
profane triumphs of the opposers, (of such I mean) who attribute the
whole of this glorious scene to the devil, or wild enthusiasm, a heated
imagination, &c. I detest their opinion, though I am far from judging
their state. I am confident that of the many that I have discoursed
with under the common impressions (two or three excepted) they have
been all wrought upon in a way agreeable to the gospel: and just as I
should have desired some years ago. And I must testify, to the glory of
GOD, and his sovereign rich grace, that I do behold the distinguishing
marks of GOD’s spirit on many. My brethren, let us pray for the
preservation, revival, progress, and universal spread thereof.” In
page 14. of his directions, he says, “I charitably believe, some scores
in this place have been seriously wrought upon; and the far greater
part of them have declared, GOD has made me the happy instrument of
their awakening.” And, page 18, says he, “the names of _Whitefield_ and
_Tennent_ (though liable to err) I have once and again mentioned to you
with honour; they have been raised by GOD to do abundance of good.” How
does this agree with the account Mr. _A. M._ gives of the spirit raised
by us, and with that scandalous character he gives of Mr. _Tennent_
in particular; and when these quotations are parts also of one of the
treatises, out of which one of the extracts mentioned in the appendix
is taken, and are written by one of those eminent ministers whose
writings are referred to, to prove the principal facts recorded in
Mr. _A. M._’s letter.
But what surprises me most of all is, that they should extract any
thing from Mr. _Parsons_ to prove Mr. _A. M._’s matters of fact. Indeed,
in the passage cited from him, page 41 of the pamphlet, to use the
words in the _Glasgow Weekly History_, No. 35. I see only a warning
against rashly concluding persons to be in a converted state; because,
some who have been thus well judged of do afterwards fall away into
errors, or appear to be deluded, or turn out impostors; and the
warning enforced by an instance, and indeed but by one instance, of a
person who was a visionary. Mr. _Parsons_’s caution to others against
concluding too rashly that people are converted, is a presumption, that
he is cautious in that matter himself; yet in this very sermon of Mr.
_Parsons_’s, out of which the extracts mentioned in the appendix are
taken, he says, page 44, “I hope not less than an hundred and fifty
souls are converted in about nine months past:” though his parish is
small, consisting only of 120 families. I could heartily wish that the
whole sermon was printed; it is directly levelled in many parts of it
against persons of Mr. _A. M._’s spirit and sentiments, and is intended
as a needful caution for those lately converted, to avoid extremes,
and take care to walk consistently. He has all along been a great
promoter of this work: in a letter dated _December 16, 1741_, to Dr.
_Colman_, and which is printed in the _Weekly History_, he mentions a
most wonderful effusion of the Holy Ghost in his congregation. In that
letter he makes an honourable mention of Mr. _Tennent_: “I have reason,
says he, to bless the LORD that he sent him for our help; and indeed
by an enquiry since, I find his labours were blessed to give a more
general shock than appeared at the very time.”
The other eminent ministers sermons I have not yet met with: but I have
great reason to believe they have been treated in the same manner: the
time would fail me, dear Sir, to send you all the vouchers that might
be produced for the glorious work in _New-England_. Messrs. _Webb_,
_Cooper_ and _Prince_, in a preface to a sermon by Mr. _M‘Gregor_, a
presbyterian minister, and which I hope also will be reprinted, speak
nobly of it. Mr. _Edwards_’s sermon I think is most admirable, and
answers all the objections that Mr. _A. M._ or others can make against
it. In short, if any work had all marks of a divine signature, this
undoubtedly has.
When I consider how Mr. _A. M._ so quarrels with it, and endeavours
to represent it in so ridiculous a light, I cannot but wish he may
consider _Romans_ viii. 7. _1 Corinthians_ ii. 14. “The carnal mind is
enmity against GOD; and the natural man discerneth not the things of
the spirit of GOD, because they are spiritually discerned.” The sum
of the matter seems to be this; there has been a great and marvellous
work in _New-England_: but, as it should seem, by the imprudences of
some, and the overboiling zeal of others, some irregularities have
been committed in several places, which Mr. _Tennent_ himself, in a
letter to Mr. _Parsons_, printed in the _Boston Gazette_, has borne his
testimony against, as strongly as any of these eminent ministers. This,
dear Sir, is nothing but what is common. It was so in _Old-England_
some few years ago. Many young persons there, ran out before they were
called: others were guilty of great imprudences. I checked them in the
strictest manner myself, and found as they grew acquainted with the
LORD JESUS, and their own hearts, the intemperance of their zeal abated;
and they became truly humble walkers with GOD. After a gathering,
there will always be a sifting time: and the church is generally shaken
before it is settled. But must the whole work of GOD be condemned as
enthusiasm and delusion because of some disorder? No, I wish with all
my soul, that those who extracted from Mr. _Parsons_, had observed
what he says, page 41, and 42. “It is very much to be feared,” says he,
(speaking to persons who cried down the whole work of GOD because of
the imprudences and miscarriages of a few) “that you are strangers to
the sanctifying influences of the Holy Ghost, when you can so easily
pass over the table of the rich dainties which GOD spreads for his
own children, which while they feast upon, their souls are drawn out
in rivers of pleasure and love; and like the crow, light upon, and
greedily pick up, every bit of filthy carrion you can meet with.”
Dear Sir, as I allow you to publish my letter; out of compassion to
the compilers and publishers of the pamphlet, I cannot but express my
concern, that they may seriously consider, whether this mentioned by
Mr. _Parsons_ be not directly their case. And that they may take heed
lest the GOD of this world may have blinded their eyes: since they had
this and the other sermons before them, they must sin against light and
knowledge in publishing such a tract. And therefore, to use the words
of Mr. _Parsons_ in his sermon, page 42. “It is not possible that you
should be innocent, but on the contrary plunge yourselves under amazing
guilt, by such a dreadful conduct. Whilst you stand amazed at the rings
of the wheels, as things too high and dreadful for you; whilst you
know not what to make of the effusions of the Holy Spirit, but are
blundering at every thing amiss; when GOD is working a work of his
astonishing grace before your eyes which you will not believe; beware
lest that come upon you, which is spoken of in the prophets, ‘Behold,
ye despisers, and wonder and perish!’ Dear immortal souls, I beseech
and persuade you, by the mercies of GOD and the astonishing love of the
LORD JESUS CHRIST, that you would not sacrifice the operations of the
blessed Spirit to your own prejudice, by means of our imperfections: I
beseech and charge you by the coming of the great Jehovah in the word
of his grace, that you do not despise his glorious name, and the riches
of his mercy, now offered to you. I charge and admonish you by the
dignity and worth of your immortal souls; by the powerful impressions
of an approaching change; by the certain tremendous appearing of the
Great Judge; by the inexpressible agonies of hell, and inconceivable
joys of an everlasting heaven, that you do no longer reject, nor once
more cavil against the glorious interest and kingdom of the blessed
JESUS triumphing at this day, and inviting the miserable slaves of the
devil, to become the happy subjects of it. I warn and charge you before
the great GOD, and the LORD JESUS CHRIST, and the holy Angels, upon
your peril, that you take diligent heed to these things. And if you
reject to hear, if you dare reject, or boldly despise the admonition,
remember you are answerable at the great tribunal, and must expect
a most fearful share of torments among the damned world, for such
unspeakable guilt.”
Thus speaks this great and good man: my heart warmed, dear Sir, whilst
I was reading his discourse; it is close, succinct and powerful: how
could the publishers, after reading such a dreadful warning, print
any thing out of his sermon, to prove the work in _New-England_, to be
enthusiasm? I would heartily join with him and the other ministers in
_New-England_, was I there, in bearing a faithful testimony against any
thing that I might judge to be inconsistent with the precious rules of
the holy scriptures. At the same time I pray, that even the ministers
themselves may act with the same caution they recommend to their people,
and then I doubt not but we shall see a happy end put to what may now
be irregular or disorderly. The dear Redeemer has assured us, “that the
gates of hell shall never prevail against his church.” He will cause
that all things shall work together for her good. The wrath of man
shall turn to his praise, and the remainder of it shall he restrain;
he will bring order out of confusion, and the church shall be more than
conqueror through his love. I will therefore conclude this long letter,
with the words of the psalmist in the second psalm,
Why rage the heathen? and vain things,
Why do the people mind?
2. Kings of the earth do set themselves,
And Princes are combin’d
To plot against the LORD, and his
Anointed, saying thus,
3. Let us asunder break their bands,
And cast their cords from us.
4. He that in heaven sits, shall laugh:
The LORD shall scorn them all.
5. Then shall he speak to them in wrath,
In rage he vex them shall.
6. Yet notwithstanding I have him
To be my King appointed,
And over Sion, my holy hill,
I have him King anointed.
Upon this assurance, I rest in peace, and am, reverend and dear Sir,
in the kingdom and patience of JESUS,
Your affectionate and obliged friend, brother and servant,
_G. W._
By way of P. S. to this letter, give me leave to send you a copy of
the preface to Mr. _M‘Gregor_’s sermon, to which I have referred in
my letter, and which is signed by three eminent ministers of _Boston_.
Dated, _Boston_, _January 12, 1742_. This will give you a clear insight
into what body of doctrines is professed and taught by the promoters
of this work: how far they are from bigotry, and also may explain how
the remaining violent opposers of those doctrines came to be so much
exasperated.
The PREFACE to Mr. M‘GREGOR’s Sermon.
AS all the protestant churches in _Europe_, both _Episcopalian_ and
_Presbyterian_, happily agreed at the time of the Reformation in the
scripture doctrines of grace, as appears by the published harmony of
their confessions; in particular, the church of _Scotland_ in 1560, the
church of _England_ in 1562‒3, and the church of _Ireland_ in 1616; so
it must be owned that the Presbyterians have generally persevered in a
steady adherence to the original doctrines of the Reformation, to the
present day.
And as the Assembly’s shorter catechism has been all along agreeable
to the known principles of the _New-England_ churches, and has been
generally received and taught in them, as a system of christian
doctrine agreeable to the Holy Scriptures, wherein they happily unite;
it is a great pleasure to us, that our Presbyterian brethren who come
from _Ireland_ are generally with us in these important points, as also
in the particular doctrines of experimental piety arising from them,
and the wondrous work of GOD agreeable to them, at this day making
its triumphant progress through the land; all now happily combining to
illustrate and confirm each other in so glaring and strong a manner as
is irresistible to serious and unprejudiced beholders; and has already
forced many men of clear minds, strong powers, considerable knowledge,
and firmly riveted in Arminian and Socinian tenets, to give them all up
at once, and yield to the adorable sovereignty and irresistibility of
the Divine Spirit in his saving operations on the souls of men.
For to see on the one hand, such men as these, some of them of
licentious lives, long inured in a course of vices, and of high spirits,
coming to the preaching of the word, some only out of curiosity, others
with a strong antipathy and meer design to get matter of cavilling and
banter; all at once, in opposition to their inward enmity, resolutions
and resistances, to fall under an unexpected and hated power; to have
all the strength of their resolution and resistance taken away; to have
such an inward view of the horrid wickedness not only of their lives,
but also of their hearts, with their exceeding great and immediate
danger of eternal misery, as has amazed their souls and thrown them
into distress unutterable, yea forced them to cry out in the assemblies
with the greatest agonies: and then in two or three days, and sometimes
sooner, to have such unexpected and raised views of the infinite grace
and love of GOD in CHRIST, as have enabled them to believe in him,
lifted them at once out of their distresses, filled their hearts with
admiration, and joy unspeakable, and full of glory, breaking forth in
their shining countenance and transporting voices to the surprise of
those about them: and to see them kindling up at once, into a flame of
love and praise to GOD, an utter detestation of their former courses
and vicious habits, yea by such a detestation the very power of those
habits at once receive a mortal wound: in short, to see their high
spirits on a sudden humbled, their hard hearts made tender, their
aversion from the Holy GOD now turned into a powerful and prevailing
bent to contemplate upon him as revealed in CHRIST, to labour to be
like him in holiness, to please and honour him by an universal and glad
conformity to his will and nature, and promote his holy kingdom in all
about them; loving them, forgiving them, asking forgiveness of them,
abounding in acts of justice and charity, in a meek and condescending
carriage towards the meanest, and aspiring after higher sanctity.
And to see other gentlemen of the like knowledge, parts and principles,
and of sober, just and religious lives, as far as their meer reason
with outward revelation are able to carry them, and prepossessed
against this work as imagined enthusiasm, yet at once surprizingly to
find themselves intirely destitute of that inward sanctity, and supreme
love to GOD, and holiness, which the gospel teaches as absolutely
needful to see the kingdom of grace and glory; to find themselves no
more than conceited Pharisees, who had been working out a righteousness
of their own for justification; and to have a clear discovery of their
inward enmity to CHRIST, and the nature and way of redemption by him,
with the native vileness of their hearts and lives, they had never seen
before: in short, to find themselves yet unrenewed in the spirit of
their minds, and under the heavy wrath and curse of GOD; to open into
the clear discovery of their past delusions; to find the hardness of
their hearts, the blindness of their minds, and their utter impotence
to convert themselves, or believe in CHRIST; to lose all their former
confidence, give up their beloved schemes, see themselves undone
and helpless, and sink into a great distress: and then condemning
themselves as guilty wretches, humbly lying at the foot of absolute
and sovereign Grace, and looking up to CHRIST the only Mediator to
reconcile them to the glorious GOD, to justify them wholly by his own
most perfect righteousness, and to enlighten, quicken, sanctify, dwell
in, and govern them by his Almighty Spirit; and there to wait till they
find a new and mighty life and power come into their souls, enabling
them to embrace, trust in, and love this divine Redeemer, rejoice with
satisfaction in him, and perform every kind of duty both to GOD and man
with pleasure, and with quite another frame and spirit than before.
Such great and sudden turns as these, are as evident demonstration
as we can possibly conceive of the truth of the inspired scriptures,
and in particular of those scripture doctrines, of the sovereign and
victorious grace of CHRIST, received and taught among us: we see with
our eye, that when he rideth forth on the word of truth, conquering and
to conquer, his right-hand teaches terrible things. He makes his arrows
so sharp and piercing in the hearts of his stoutest enemies, as oblige
them to fall down under him; and when the day of his power comes on
any people, he makes the most obstinate to be most gladly willing and
obedient to him. And these _principles of grace_, and these _works of_
GOD, do most invincibly confirm each other.
And though it must be owned with sorrow, that some few who see these
wondrous works continue unconvinced, yet this is no more strange than
that some of the most learned and religious men, as were the Scribes
and Pharisees, who saw the wondrous works of CHRIST on earth, yet
continued unconvinced that they were the works of GOD, yea pursued
him with unrelenting enmity and violence. However, it is a reviving
consolation to us, that as this work surprizingly goes on from town
to town, it goes on more and more to silence the most fierce opposers:
though mighty oppositions rise at first, it bears them down before
it, and our more mighty Saviour seems resolved to go on still from
conquering to conquer.
In vain do its remaining enemies attempt to brand it with the name
enthusiasm. For this is like the gentile _Romans_ branding the _Jewish_
religion with the hated name of superstition; and if this work is truly
enthusiasm, then we have been wholly mistaken in the meaning of the
word: and what they call enthusiasm, is a glorious and blessed work of
GOD, most powerfully and suddenly changing the very hearts and lives
of men; making them in a great degree like to CHRIST in love, and
righteousness, and holiness, and meekness, and humility; filling their
hearts with holy joy, and their mouths with praises.
But we must remit the remaining opposers to the law and testimony of
GOD himself in the inspired oracles; as doth our reverend and dear
brother the author of the following valuable sermon. And we are glad
on this occasion to join our testimony with him, both to the same
doctrines of grace, and to the wondrous work of GOD agreeable to them;
as also to declare our great satisfaction to see him and others of
our said presbyterian brethren concurring with us in them; with our
apprehension that our uniting in these important points, is such a
powerful band of union in christian love and fellowship, as should
overcome the remains of every kind of prejudice that may yet subsist
among our people: and our earnest wishes, that with a tender and meek
forbearance of each other in different sentiments about church order
and government, we may all unite in maintaining and promoting these
more excellent and momentous points of grace, and vital piety.
THOMAS PRINCE,
JOHN WEBB,
WILLIAM COOPER.
_Boston, January 12, 1742._
A BRIEF
ACCOUNT
OF THE
Occasion, Process, _and_ Issue,
Of a Late
TRIAL
AT THE
ASSIZE held at GLOUCESTER, _March 3, 1743_
BETWEEN
Some of the People called METHODISTS, Plaintiffs,
AND
Certain Persons of the Town of MINCHIN-HAMPTON,
in the said County, Defendants.
IN A
LETTER to a FRIEND.
_And when the town-clerk had appeased the people, he said, Ye men of
|Ephesus|, what man is there that knoweth not how that the city of the
|Ephesians| is a worshipper of the great goddess |Diana|, and of the
image which fell down from |Jupiter|. Seeing then that these things
cannot be spoken against, ye ought to be quiet, and to do nothing
rashly. For ye have brought hither these men, which are neither
robbers of churches, nor yet blasphemers of your goddess. Wherefore
if |Demetrius|, and the craftsmen which are with him, have a matter
against any man, the law is open, and there are deputies; let them
implead one another. But if ye enquire any thing concerning other
matters, it shall be determined in a lawful assembly. For we are in
danger to be called in question for this day’s uproar, there being no
cause whereby we may give an account of this concourse._
Acts xix. 35‒40.
A BRIEF
ACCOUNT, &c.
_London, March 12, 1744._
_My dear friend_,
ON _Thursday_ evening I came hither from the _Gloucester_ assizes,
where I have been engaged in a trial between some of those who are
called Methodists, and some violent rioters. Perhaps this news may
a little startle you, and put you upon enquiry (as it hath done some
others) “How we came to go to law with our adversaries, when it is our
avowed principle to suffer patiently for the truth’s sake?” I will tell
you, my dear friend: though perhaps there is nothing in the world more
abused than the law, and there are very few that go to law out of a
proper principle; yet we hold, that there is a proper use of it, and
the law is good, when used lawfully. Whether or know we have used it
lawfully in the present case, I shall leave my friend to judge, after
I have told him the motives that induced us to engage in it.――――The
Methodists, you know, are every where accounted enthusiasts, in the
worst sense of the word; but though they are accounted such, yet they
would not be enthusiasts in reality. Now we look upon it to be one
species of enthusiasm, to expect to attain an end, without making use
of proper means. We also think, that believers should be very careful
not to be fond of suffering persecution, when they may avoid it, by
making application to the higher powers. We are likewise of opinion,
that good christians will be good subjects, and consequently it is
their duty, as much as in them lies, to put a stop to every thing, in a
rightful way, that may prove destructive to the king or the government
under which they live. Christian ministers, in particular, we think,
ought to consider the weakness of people’s grace, and, in pity to
precious souls, do what they can to remove every thing out of the way,
that may discourage or prevent poor people’s hearing the everlasting
gospel. These considerations, my dear friend, for some time past, have
led me to examine whether the _Methodists_ in general (and I myself
in particular) have acted the part of good subjects, and judicious
christian ministers, in so long neglecting to make an application to
the superior courts, and putting in execution the wholesome laws of the
land, in order to prevent those many dreadful outrages which have been
committed against us. I need not descend to particulars. Our _Weekly
History_ is full of them; and before that came out, several of our
brethren, both in _England_ and _Wales_, have received much damage
from time to time, and been frequently in great hazard of their lives.
_Wiltshire_ has been very remarkable for mobbing and abusing the
Methodists; and, for about ten months last past, it has also prevailed
very much in _Gloucestershire_, especially at _Hampton_, where our
friend Mr. _Adams_ has a dwelling-house, and has been much blessed to
many people. This displeased the grand enemy of souls, who stirred up
many of the baser sort, privately encouraged by some of a higher rank,
to come from time to time, in great numbers, with a low-bell and horn,
to beset the house, and beat and abuse the people. About the beginning
of _July_ last, their opposition seemed to rise to the highest. For
several days they assembled in great bodies, broke the windows, and
mobbed the people to such a degree, that many expected to be murdered,
and hid themselves in holes and corners, to avoid the rage of their
adversaries. Once, when I was there, they continued from four in the
afternoon till midnight, rioting, giving loud huzzas, casting dirt
upon the hearers, and making proclamations, “That no Anabaptists,
Presbyterians, &c. should preach there, upon pain of being first put
into a skin-pit, and afterwards into a brook.” At another time they
pulled one or two women down the stairs by the hair of their heads. And
on the 10th of _July_ they came, to the number of near a hundred, in
their usual way, with a low-bell and horn, about five in the afternoon,
forced into Mr. _Adams_’s house, and demanded him down the stairs
whereon he was preaching, took him out of his house, and threw him
into a skin-pit full of noisome things and stagnated water. One of our
friends, named _Williams_, asking them, “If they were not ashamed to
serve an innocent man so?” they put him into the same pit twice, and
afterwards beat him, and dragged him along the kennel. Mr. _Adams_
quietly returned home, and betook himself to prayer, and exhorted the
people to rejoice in suffering for the sake of the gospel. In about
half an hour, they came to the house again, dragged him down the stairs,
and led him away a mile and a half to a place called _Bourn-brook_, and
then threw him in. A stander-by, fearing he might be drowned, jumped in
and pulled him out; whereupon another of the rioters immediately pushed
him into the pool a second time, and cut his leg against a stone, so
that he went lame for near a fortnight. Both the constable and justices
were applied to, but refused to act; and seemed rather to countenance
the mobbing, hoping thereby _Methodism_ (as they called it) would be
put a stop to, at least at _Hampton_. For a season they gained their
end. There was no preaching for some time, the people fearing to
assemble on account of the violence of the mob. Upon my return to town,
I advised with my friends what to do. We knew we wanted to exercise
no revenge against the rioters, and yet we thought it wrong that the
gospel should be stopped by such persons, when the government under
which we lived countenanced no such thing; and also, that it was absurd
to thank GOD for wholesome laws, if they were not to be made use of.
We knew very well, that an Apostle had told us, that magistrates were
ordained for the punishment of evil doers; and that they bear not the
sword in vain. We were also fearful, that if any of our brethren should
be murdered by future riotings (as in all probability they might),
we should be accessary to their death, if we neglected to tie up the
rioters hands, which was all we desired to do. Besides, we could not
look upon this as allowed persecution, since it was not countenanced by
the laws of the land, and we might have redress from these rioters and
inferior magistrates, by appealing to _Cæsar_, whose real friends and
loyal subjects we judged ourselves not to be, if we suffered his laws
to be publicly trampled under foot by such notorious rioting; and which,
though begun against the Methodists, might terminate in open rebellion
against King _George_. For these and such like reasons, we thought it
our duty to move for an information in the _King’s-Bench_ against five
of the ring-leaders, and fixed upon the riot which they made on _Sunday,
July 10_, when they put Mr. _Adams_ and _Williams_ into the skin-pit
and brook. But before this was done, I wrote a letter to one whom they
called Captain, desiring him to inform his associates, “That if they
would acknowledge their fault, pay for curing a boy’s arm, which was
broken the night I was there, and mend the windows of Mr. _Adams_’s
house, we would readily pass all by; but if they persisted in their
resolutions to riot, we thought it our duty to prevent their doing,
and others receiving, further damage, by moving for an information
against them in the _King’s-Bench_.” I also sent a copy of this letter
to a minister of the town, and to a justice of the peace, with a
letter to each from myself: but all in vain. The rioters sent me a most
insolent answer, wrote me word, “They were in high spirits, and were
resolved there should be no more preaching in _Hampton_.” Finding them
_irreclaimable_, we moved the next term for a rule of court in the
_King’s-Bench_ to lodge an information against five of the ring-leaders,
for the outrage committed, violence offered, and damage done to Mr.
_Adams_ and _Williams_, on _Sunday, July 10_. The rioters were apprized
of it, appeared by their council, and prayed the rule might be enlarged
till the next term. It was granted. In the mean while they continued
mobbing, broke into Mr. _Adams_’s house one _Saturday_ night at eleven
o’clock, when there was no preaching, made those that were in bed get
up, and searched the oven, cellar, and every corner of the house, to
see whether they could find any Methodists. Some time after, they threw
another young man into a mud-pit three times successively, and abused
the people in a dreadful manner. The next term came on. We proved our
accusations by twenty-six affidavits; and the defendants making no
reply, the rule was made absolute, and an information filed against
them. To this they pleaded NOT GUILTY; and, according to the method
in the crown-office, the cause was referred to the assize held at
_Gloucester_, _March_ 3d.――――Thither I went, and on _Tuesday_ morning
last the trial came on. It was given out by some, “That the Methodists
were to lose the cause, whether right or wrong.” And I believe the
Defendants depended much on a supposition, that the gentlemen and
jury would be prejudiced against us. We were easy, knowing that our
Saviour had the hearts of all in his hands. Being aware of the great
consequences of gaining or losing this trial, both in respect to us
and the nation, we kept a day of fasting and prayer through all the
societies both in _England_ and _Wales_. Our _Scotch_ friends also
joined with us; and chearfully committed our cause into his hands
by whom kings reign and princes decree justice. We had about thirty
witnesses to prove the riot and facts laid down in the information.
Our council opened the cause (as I heard, being not present when the
trial begun) with much solidity and sound reasoning: they shewed, “That
rioters were not to be reformers; and that his Majesty had no where put
the reins of government into the hands of mobbers, or made them judge
or jury.” One of them in particular, with great gravity reminded the
gentlemen on the jury of the advice of _Gamaliel_, a doctor of the law,
recorded _Acts_ v. 38, 39. “Refrain from these men, and let them alone;
for if this council, or this work, be of men, it will come to nought:
but if it be of GOD, ye cannot overthrow it, lest haply ye be found
even to fight against GOD.” Our witnesses were then called. I came into
court when the second witness was examining. Mr. _Adams_ and four more
(three of which were not called Methodists) so clearly proved both the
riot and the facts laid to the charge of the Defendants, that the Judge
was of opinion there needed no other evidence. The council for the
Defendants then rose, and exerted a good deal of oratory, and I think
said all that could well be said, to make the best of a bad matter.
One urged, “That we were enthusiasts, and our principles and practices
had such a tendency to infect and hurt the people, that it was right,
in his opinion, for any private person to stand up and put a stop
to us; and whoever did so, was a friend to his country.” He strove
to influence the jury, by telling them, “That if a verdict was given
against the Defendants, it would cost them two hundred pounds: that the
Defendants rioting was not premeditated; but, that coming to hear Mr.
_Adams_, and being offended at his doctrine, a sudden quarrel arose,
and thereby the unhappy men were led into the present fray, which he
could have wished had not happened; but however it did not amount to
a riot, but only an _assault_.” Their other council then informed the
jury, “That they would undertake to prove that the Methodists began
the tumult first.” He was pleased also to mention me by name, and
acquainted the court, “That Mr. _Whitefield_ had been travelling from
common to common, making the people cry, and then picking their pockets,
under pretence of collecting money for the colony of _Georgia_; and
knowing that _Gloucestershire_ was a populous country, he at last came
there. That he had now several curates, of which Mr. _Adams_ was one,
who in his preaching had found fault with the proceedings of the clergy,
and said if the people went to hear them, they would be damned. He
added, that there had lately been such mobbing in _Staffordshire_,
that a regiment of soldiers was sent down to suppress them; insinuating
that the Methodists were the authors. That we had now another cause of
a like nature depending in _Wiltshire_; and that we were not of that
mild pacific spirit, as we would pretend to be.”――――This, and much
more to the same purpose, though foreign to the matter in hand, pleased
many of the auditors, who expressed their satisfaction in hearing the
Methodists in general, and me in particular, thus lashed, by frequent
laughing. The eyes of all were upon me. Our Saviour kept me quite easy.
I thought of that verse of _Horace_,
――――Hic murus aheneus esto,
Nil conscire sibi, nullâ pallescere culpâ.
_Tertullus_’s accusing _Paul_ came also to my mind, and I looked upon
myself as highly honoured in having such things spoken against me
♦falsely for CHRIST’s great name’s sake. To prove what the Defendants
council had insinuated, they called up a young man, who was brother
to one of the Defendants, and one of the mob. He swore point blank,
“That Mr. _Adams_ said, if people went to church, they would be damned;
and if they would come to him, he would carry them to JESUS CHRIST.
He swore also, that the pool in which Mr. _Adams_ was thrown, was no
deeper than half way up his legs. He said first, that there were about
ten of them that came to the house of Mr. _Adams_; and then he swore
that there were about threescore. He said, there was a low-bell, and
that one of the Defendants did ask Mr. _Adams_ to come down off the
stairs, but that none of them went up to him; upon which Mr. _Adams_
willingly obeyed, went with them briskly along the street, and, as
he would have represented it, put himself into the skin-pit and pool,
and so came out again.” He said also some other things; but through
his whole evidence appeared so flagrantly false, that one of the
counsellors said, “It was enough to make his hair stand an end.” The
Judge himself wished, “He had had so much religion as to fear an oath.”
So he went down in disgrace. Their second evidence was an aged woman,
mother to one of the defendants. She swore, “That her son did go up
the stairs to Mr. _Adams_, and that Mr. _Adams_ tore her son’s coat,
and would have broken his neck down stairs.” But she talked so fast,
and her evidence was so palpably false, that she was sent away in as
much disgrace as the other. Their third and last evidence was father
to one who was in the mob, though not one of the defendants. The chief
he had to say was, “That when Mr. _Adams_ was coming from the pool, one
met him, and said, “Brother, how do you do?” Upon which he answered,
“That he had received no damage, but had been in the pool, and came out
again.” So that all their evidences, however contrary one to another,
yet corroborated ours, and proved the riot out of their own mouths. The
book was then given to a justice of the peace, who had formerly taken
up Mr. _Cennick_, for preaching near _Stroud_, and had lately given
many signal proofs that he was no friend to the Methodists. But he
intending to speak only about their characters, and the council and
Judge looking upon that as quite impertinent to the matter in hand, he
was not admitted as an evidence.――――Upon this, his Lordship, with great
candour and impartiality, summed up the evidence, and told the jury,
“That he thought they should bring all the Defendants in _guilty_; for
our evidences had sufficiently proved the whole of the information,
and also that the riot was premeditated.” He said, “That, in his
opinion, the chief of the Defendants evidence was incredible; and that,
supposing the Methodists were heterodox, (as perhaps they might be) it
belonged to the ecclesiastical government to call them to an account;
that they were subjects, and rioters were not to be their reformers.”
――――He also reminded them of the dreadful ill consequences of rioting
at any time, much more at such a critical time as this; that rioting
was the fore-runner of, and might end in, rebellion; that it was felony,
without benefit of clergy, to pull down a meeting-house; and, for
all as he knew, it was high-treason to pull down even a bawdy-house.
That this information came from the _King’s-Bench_; that his Majesty’s
justices there thought they had sufficient reason to grant it; that
the matters contained in it had been evidently proved before them, and
consequently they should bring all the Defendants in guilty.”
♦ “falsly” replaced with “falsely”
Upon this the jury were desired to consider of their verdict. There
seemed to be some little demur amongst them. His Lordship perceiving it,
informed them, “They had nothing to do with the damages, (that was to
be referred to the _King’s-Bench_) they were only to consider whether
the Defendants were guilty or not.” Whereupon, in a few minutes, they
gave a verdict for the prosecutors, and brought in all the Defendants,
“guilty of the whole information lodged against them.” I then retired
to my lodgings, kneeled down, and gave thanks, with some friends, to
our all-conquering _Emmanuel_. Afterwards I went to the inn, prayed,
and returned thanks with the witnesses, exhorted them to behave with
meekness and humility to their adversaries, and after they had taken
proper refreshment sent them home rejoicing. In the evening I preached
on those words of the Psalmist, “By this I know, that thou favourest
me, since thou hast not suffered mine enemy to triumph over me.”
GOD was pleased to enlarge my heart much. I was very happy with my
friends afterwards, and the next morning set out for _London_, where
we have had a blessed thanksgiving season, and from whence I take the
first opportunity of sending you as many particulars of the occasion,
progress, and issue of our trial, as I can well recollect. What
report his Lordship will be pleased to make of the case, and how the
Defendants will be dealt with, cannot be known till next term; when I
know I shall apprize you of it, as also of our behaviour towards them.
――――In the mean while let me entreat you to give thanks to the blessed
JESUS in our behalf, and to pray that his word may have free course,
may run and be glorified, and a stop be put to all such rebellious
proceedings. I remain, Sir,
Your very affectionate friend, and humble servant,
GEORGE WHITEFIELD.
⁂ For more particulars of this affair, see Volume II. Letters 526, 527,
529, 545, 549, and 550.
A
LETTER
TO THE
Revᵈ. THOMAS CHURCH, M.A.
Vicar of BATTERSEA, and Prebendary of ST. PAUL’S;
IN
ANSWER
TO HIS
Serious and Expostulatory LETTER
TO THE
Revᵈ. GEORGE WHITEFIELD,
On Occasion of his late LETTER to the Bishop of LONDON,
and other Bishops.
A
LETTER, &c.
_London, May 22, 1744._
_Reverend Sir_,
I HAVE read your expostulatory letter, and thank you for prefixing
your name. Had the author of the observations been so ingenuous, he
would have saved you and me some trouble; but as he hath not, and the
pamphlet was published in such a way, I cannot think myself justly
chargeable with ill-manners or censoriousness, for treating him and
their Lordships concerned, in the manner I have done. Our Saviour dealt
always very plainly with the rulers of the _Jewish Church_; and when
one was offended, and said, “Master, thus saying, thou reproachest
us also,” he was so far from recanting, that he said, “And woe unto
you also ye lawyers.” In the same spirit, the proto-martyr _Stephen_
addressed himself to the _Jewish Sanhedrim_, and said unto them, “Ye
stiff-necked and uncircumcised in hearts and ears, ye do always resist
the Holy Ghost; as your fathers did, so do ye.” And however shocking,
Rev. Sir, it may appear to you, (page 43d of your letter) for us to
urge our LORD’s example and his blessed apostles, yet I think it quite
consistent for a minister, who has received an apostolical commission
at his ordination, “Receive thou the Holy Ghost now committed unto thee
by the imposition of our hands, &c.” to make use of the example of our
LORD and his apostles, in vindication of his conduct; because CHRIST
left us an example, that we might follow his steps; and we are called
to be followers of the apostles, as they were of JESUS CHRIST. I know
not how to give flattering titles, and therefore must stand to it, that
they are false witnesses, however dignified or distinguished, and lay
to my charge a thing that I know not, who tax me with being an _open
defier of government_, for preaching in the fields. Neither do I think
I have wronged the author of the observations at all, by insinuating,
“That the design and scope of this pamphlet was to represent the
proceedings of the Methodists as dangerous to the church and state, in
order to procure an act of parliament against them, or oblige them to
secure themselves by turning dissenters.” That this was his drift, (at
least that he intended to move the government against the Methodists
in general, and me in particular) I think appears quite plain from
a little two-penny paper lately published, (I suppose by the same
anonymous author) wherein he declares, “That though Mr. _Whitefield_
has pleaded in behalf of the Methodists, that they are an harmless
and loyal people, yet 1st. He cannot possibly be supposed to know all
the persons, or even one tenth part of those present at his meetings
of 30, 50, or 80000.――2d. When he appoints or holds a meeting, all
people are at liberty to come, and to carry on such purposes as they
think proper.――3d. Such a free and safe resort for great multitudes
to one place, subject to no controul or examination, is doubtless a
great opportunity put into the hands of seditious persons to raise
disturbances.” He adds, “How consistently with the act of toleration,
or with what safety to the public, these field-preachings may be
continued, let the world judge.” If this be not intended to move the
government against me, surely there was never a motion made against
any man living; but with what little shew of true reasoning I need not
mention. Let the world judge.
Here lies the point, Rev. Sir: the generality of the clergy are
offended in their hearts, that his majesty is so mild towards
his harmless and loyal people the Methodists. They have denied
the Methodist preachers the use of their churches, and think, if
field-preaching was put a stop to, Methodism, as they term it, would
be less extensive. But were they to gain their point, and the preachers
to be bound, yet perhaps after all they would find themselves mistaken,
for the word of GOD would not be bound. And I remember a saying of the
then Lord Chancellor to that holy martyr _Bradford_, “Thou hast done
more hurt (as he called it) by thy letters and exhortations since thou
hast been in prison, than thou ever didst before.” However this be,
field-preaching is at present the clergy’s eye-sore. Hence they raise
a clamour that it is unlawful. We deny it. We say the act of toleration
urged against us is nothing to the purpose, for we are true members of
the established church; and that if we were not (_quod magno mercenter
Atridæ_) yet the trial of _Mede_ and _Pen_ is an adjudged case. But
still, if you or any other person please to move for an information
against me, for preaching in a field, or a street, though I purpose to
go abroad shortly, yet I shall think it my duty to stay some time, to
make a legal defence. But if not, henceforward whatever questions may
be put to me in print, about the lawfulness of field-preaching, they
will lie unanswered.
Not that I think it is barely field-preaching that gives the generality
of the clergy such offence. No, it is the doctrine that I preach
there, that is the grand cause of their contending with me. You are
pleased, Rev. Sir, to say (Page 39th) “That I have revived the old
_Calvinistical disputes_ concerning predestination, &c.” (I suppose
you mean justification by faith alone, the imputed righteousness of
JESUS CHRIST, man’s utter inability to turn to GOD, or to do good
works, &c.) “Which you say had happily slept for so many years.” But
if this be my shame, I glory in it. For what is this but reviving the
essential articles of the _Church of England_, which undoubtedly are
Calvinistical, and which, by your own confession, have happily slept
for so many years? This is too true. But however you may count this
a happiness, yet in my opinion it is one of the greatest judgments
that has befallen our nation. And if it had not been for the remnant
of free-grace, dissenting ministers, (stiled by the author of the
observations, dissenting teachers) and the little flock of the
Methodist preachers, that the LORD JESUS has raised up and preserved
amongst us, many of the essential doctrines of the articles of the
Church of _England_ might have, as you term it, happily slept many
years more.
These, Rev. Sir, are the real sentiments of my heart. I think they
are founded on truth and soberness. And if so, blame me not, as you do
(page 21st) for comparing the Church of _England_, as it now subsists,
to a _leaky ship_. For is it not too evident that she is not only leaky,
but really _sinking_, when several of the Right Reverend the Bishops,
and a prebendary of _St. Paul’s_, can openly plead for works being
a condition of our justification in the sight of GOD? This was the
particular charge my Lord of _London_ gave his clergy in his last
pastoral letter, “So to explain the doctrine of justification by faith
alone, as not to exclude good works from being a condition of our
justification.” Was the great apostle of the Gentiles now living, what
anathema’s would he pronounce against such _Judaizing_ doctrine? Was
_Luther_ on earth, how would he thunder against such a charge? For he
calls justification by faith alone, _articulus stantis aut cadentis
ecclesiæ_. This is the great fundamental point in which we differ from
the church of _Rome_. This is the grand point of contention between
the generality of the established clergy, and the Methodist preachers:
we plead for free justification in the sight of GOD, by faith alone,
in the imputed righteousness of JESUS CHRIST, without any regard to
works past, present, or to come. You (_Bellarmine_ like) are for making
your works, conditions (page 17th); “And joining your honest, though
imperfect endeavours to serve and please your Maker, with a hearty
trust and confidence in his everlasting mercies,” (page 42.) You say,
(page 58th) we are very far from building wholly on our morality;”
we say, our morality is not to be built on at all, but that “CHRIST
is the end of the law for righteousness to every one that believeth.”
This, you think, is one of my errors. But if it be an error, it is a
scriptural error; and so plainly taught in the eleventh article of our
church, that he that runs may read: and however you may blame me for
insinuating, “That some of the clergy may adhere to his majesty only
for his preferments, and consequently not appear altogether so hearty
in a time of danger;” yet I cannot think it an instance of hard-judging
at all. For if persons can deliberately subscribe to the doctrines
of justification by faith alone, and other articles that are purely
_Calvinistical_, yet so explain them away as plainly to prove they
scarce believe a word of them, I should not wonder if they turned
_Jacobites_, or went over to the pretender, whenever they saw it suited
their worldly interest so to do.
That I am not alone in my opinion, give me leave, Rev. Sir, to
transcribe a passage I lately met with in the latter end of a book,
entitled, _The Honeycomb of Free Justification_, written by one Mr.
_Eaton_, A.M. of _Trinity College_ in _Cambridge_, printed at _London_
in the year 1642.
“Free justification was first enjoined to be diligently taught,
for the reformation of the church, by King _Henry_ VIII. but was
by King _Edward_ VI. and Queen _Elizabeth_, principally established
by parliament, and singled out from all the rest of the established
articles of religion; and reduced into sermons and homilies to be
(after the people’s sight of their lost estate, and woeful misery by
sin) _principally taught_, and chiefly known and understood of all the
subjects and commons of the land, for these four causes.
1st. “Because it is the only immediate cause and means of our peace
with GOD. For being justified by faith we have peace with GOD, _Romans_
v. 1. and our assurance of free salvation by JESUS CHRIST, and is
therefore called the justification of life, _Romans_ v. 18. ‘For whom
GOD justifieth, them he also glorifieth,’ _Romans_ viii. 30.
2d. “Because it is the ordinance of GOD (quite contrary to the judgment
of popish carnal reason) that powerfully causeth people to leave their
sins, and live a true sanctified and godly life. _Titus_ ii. 11 to 15.
_Romans_ 5th and 6th chapter.
3d. “Because it is the chief cause and means to discover and suppress
the _Romish_ antichrist, popery, &c. and all other superstitions, sects,
errors and schisms out of the land; and to establish unity, peace and
concord in matters of religion, and of assurance of free salvation, and
makes every man to keep in a lawful vocation, and to do it profitably
in love. _Galatians_ v. 13.
4th. “To direct ministers ὀρθοποδεῖν to go with a right foot to the
truth of the gospel, _Galatians_ ii. 14. in sound preaching, and pure
declaring of the word of GOD, by true faith of free justification,
because (saith the established doctrine of our church) sincere
preachers ever were, and ever shall be but a few; and their preaching
of GOD’s word most sincere in the beginning, by process of time waxeth
less and less pure, and after is corrupt, and last of all quite laid
down, and left off; because free justification is a doctrine hardly
learned in a church, and soon lost again, _Galatians_ i. 6. and yet
is the true strength, happiness and safety of the whole land, _Isaiah_
lxii. 1‒6.”
Hereupon, the 5th part of the sermon against disobedience and rebellion,
established by Queen _Elizabeth_, teacheth the commons, that such
bishops or ecclesiastical persons, as by pride and ambitious rule, do
by terms of error, schism, or heresy, hinder this _main light of GOD’s
word_ from the people, are the _chiefest traytors_ in the land: and
the 6th and last part largely teacheth, that such subjects and commons
to whom through ignorance of GOD’s word, this light of righteousness,
and this sun of understanding doth not shine, although they may brag,
as did sometimes the _Jewish_ clergy and people, that they cannot lack
knowledge, yet are such by their blind dead faith, traytors to GOD,
traytors to their king, traytors to their own souls and bodies, and
traytors to the whole land and country.”
Thus writes that good man Mr. _Eaton_. I leave you, Rev. Sir, to make
what use of it you please. You see we have human as well as divine
authority on our side. And yet we are looked upon as erroneous, and are
accordingly denied the churches: and what for? even for preaching up
the doctrine of justification by faith alone; for which the glorious
martyrs of the Church of _England_ burnt in _Smithfield_. If this be
not like _Nero_’s setting _Rome_ on fire, and then charging it upon the
christians, I know not what is.
This is really, Rev. Sir, the truth of the case. However, we are
willing to frequent the church, and receive the holy sacrament, if the
clergy please to give us leave. This I think we may do, without being
guilty of the inconsistency you charge us with (page 29th), because in
the 26th article of our church we are taught, “Although in the visible
church the evil be ever mingled with the good, and sometime the evil
have chief authority in the ministration of the word and sacraments:
yet, forasmuch as they do not the same in their own name, but in
CHRIST’s, and do minister by his commission and authority, we may use
their ministry, both in hearing the word of GOD, and in receiving of
the sacraments: neither is the effect of CHRIST’s ordinance taken away
by their wickedness, nor the grace of GOD’s gifts diminished from such,
as by faith, and rightly do receive the sacraments ministered unto
them, which be effectual, because of CHRIST’s institution and promise,
although they be ministered by evil men.” This I think a sufficient
vindication, for the methodists keeping in the church. But if some
cannot go thus far, nor bear to hear the doctrine of justification
by faith alone continually preached against, the preachers must thank
themselves if any entirely desert the church, and run to meeting-houses
or elsewhere, to get food for their souls. For I am persuaded, if the
doctrine of justification by faith alone be banished from our pulpits,
people may attend to their lives end, and yet never have the whole
counsel of GOD (as you think they may, page 50.) declared unto them.
I could enlarge upon this point, and also answer the charge of
enthusiasm which you bring against me in several parts of your letter.
But I willingly omit it, because I shall have occasion to write more
explicitly on these points in my second answer to the _Observations_:
I have some reasons for deferring it at present. But I assure you, Rev.
Sir, you must not expect me to treat that anonymous author with less
justice than in my last. For however worthy perhaps he may be in your
sight, I think I shall prove him to be no better than an unskilful
slandering sophister; and if a clergyman, an unorthodox blind guide.
As for the irregularities I have been guilty of, in curtailing the
liturgy, or not using the common-prayer in the fields, &c. I think it
needless to make any apology, till I am called thereto in a judicial
way by my ecclesiastical superiors. They have laws and courts. In and
by those, ecclesiastics are to be judged; and I am ready to make a
proper defence, as I mentioned in my answer to the first part of the
observations, whenever it shall be required at my hands. Only I would
beg leave to observe, that by calling extempore prayer, _extempore
effusions_, you cast a slur upon the whole body of dissenters, and on
many of the reformed churches abroad. And as the free grace dissenters
have helped to keep up the _Calvinistical_ disputes, which you say have
happily slept in the established church for so many years; was it not
for his Majesty’s great kindness, and the lenity of his government,
they would meet with no better treatment than the poor Methodists do
now.
Indeed you say (page 41st) “We do not oppose or deny the true scripture
doctrine concerning these points, (viz. Free justification, the new
birth, and the in-dwelling of the spirit) but only your account and
explication of them.” Give me leave therefore, Rev. Sir, if you are
pleased to favour me with another letter, to let me know how you
explain these important points, or what you can find inconsistent
with scripture, or the articles of the church of _England_, in those
discourses which I have published, and in which I have endeavoured to
treat on these points in an explicit manner.
I would observe to you, that I wish every non-resident minister in
_England_, could give as good an account of their non-residence, as
I can of my absence from _Savannah_. To satisfy you, Rev. Sir, I will
acquaint you with the whole. When I first went abroad, I was appointed
to be minister of _Frederica_. But upon my arrival in _Georgia_,
finding there was no minister at _Savannah_, and no place of worship
at _Frederica_, by the advice of magistrates and people, I continued at
_Savannah_, teaching publicly, and from house to house, and catechising
the children day by day, during the whole time of my first continuance
in _Georgia_; except about a fortnight in which I went to _Frederica_
to visit the people, and to see about building a church, for which I
had given fifty pounds out of some money I had collected, and of which
I have given a public account. About four months after, I came over to
_England_ to receive priest’s orders, and collect money for building an
Orphan-house. At the request of many, the honourable trustees presented
me to the living of _Savannah_. I accepted it, but refused the stipend
of fifty pounds per annum, which they generously offered me. Neither
did I put them to any expence during my stay in _England_, where I
thought it my duty to abide, till I had collected a sufficient sum
wherewith I might begin the Orphan-house, though I should have left
_England_ sooner, had I not been prevented by the embargo. However,
I was more easy because the honourable trustees, I knew had sent over
another minister, who arrived soon after I left the colony. Upon my
second arrival at _Georgia_, finding the care of the Orphan-house, and
the care of the parish, too great a task for me, I immediately wrote
over to the honourable trustees to provide another minister. In the
mean while, as most of my parishioners were in debt, or ready to leave
the colony for want of being employed, and as I believed, that erecting
an Orphan-house would be the best thing I could do for them and their
posterity, I thought it my duty, from time to time, to answer the
invitations that were sent me to preach CHRIST JESUS in several parts
of _America_, and to make more collections towards carrying on the
Orphan-house. The LORD stirred up many to be ready to distribute and
willing to communicate on this occasion. I always came home furnished
with provisions and money, most of which was expended among the people,
and by this means the northern part of the colony almost entirely
subsisted for a considerable time. This was asserted, not very long
ago, before the house of commons. And now, Sir, judge you whether my
non-residence, was any thing like the non-residents of most of the
_English_ clergy. When I was absent from my parishioners, I was not
loitering or living at ease, but preaching and begging for them and
theirs: and when I returned, it was not to fleece my flock, and then go
and spend it upon my lusts, or lay it up for a fortune for myself and
relations. No: freely as I had received, freely I gave: and “therefore
when the ear heard me, then it blessed me; and when the eye saw me, it
gave witness to me: because I delivered the poor that cried, and the
fatherless, and him that had none to help him. The blessing of him that
was ready to perish came upon me; and I caused the widow’s heart to
sing for joy.” I am become a fool in glorying. But you have compelled
me. The GOD and Father of our LORD JESUS CHRIST knoweth that I lie
not. I fought not theirs, but them. And however you may judge me, (page
20th) as though I chose this itinerant way of preaching for the sake
of _Profit_; yet I assure you the last day will prove that you and all
like-minded are quite mistaken. I choose a voluntary poverty. The love
of GOD and the good of souls is my only aim. The manner of my call to
my present way of acting, if the LORD gives me freedom, shall be the
subject of a future tract. I send you this short letter, to convince
you that I am really willing to give an answer of the hope that is in
me, with ♦meekness and fear. I shall only add, if you do not like the
example of _Gallio_ (page 27th) I would humbly recommend to you the
advice of _Gamaliel_. “Refrain from these men, and let them alone: for
if this council, or this work be of men, it will come to nought: but if
it be of GOD, ye cannot overthrow it, lest haply ye be found even to
fight against GOD.” I am, Rev. Sir,
Your affectionate brother and servant,
GEORGE WHITEFIELD.
♦ “meakness” replaced with “meekness”
AN
ANSWER
TO
The FIRST PART of an ANONYMOUS PAMPHLET, entitled, “Observations
upon the Conduct and Behaviour of a certain Sect usually
distinguished by the Name of METHODISTS.”
IN A
LETTER
TO
The RIGHT REVEREND the BISHOP of LONDON, and the other RIGHT
REVEREND the BISHOPS concerned in the Publication thereof.
_False Witnesses did rise up: they laid to my Charge Things that
I knew not_,
Psalms xxxv. 11.
A
LETTER
To the Right Reverend
The Bishop of LONDON, &c.
_London, March 1744._
_My Lords_,
THE Apostle _Peter_ exhorts us, “to be ready to give an answer to every
one that asketh us a reason of the hope that is in us, with meekness
and fear.” And if this is to be our conduct towards every one, much
more are we bound to behave thus to those who are overseers of the
church of GOD, and consequently are invested with an authority to
require an answer at our hands.
A desire of complying with this apostolical injunction, induced me,
my Lords, about five weeks ago, to publish an Advertisement¹, wherein
I desired an open publication of several anonymous papers, entitled,
_Observations upon the conduct and behaviour of a certain sect, usually
distinguished by the name of Methodists_. Papers, which, upon enquiry,
I found had been printed some considerable time, had been read in the
societies of _London_ and _Westminster_, and handed about in a private
manner to particular friends, with strict orders to part with them to
no one. What could be the meaning of such a procedure, I know not. But
this I know, however such a clandestine way of acting, may savour of
the wisdom of the serpent, it does not bespeak that ♦harmlessness of
the dove, which our Saviour in an especial manner recommends to his
ministers.
¹ Whereas some anonymous papers against the people called
_Methodists_ in general, and myself and friends in
particular, have been for some weeks printed in a large
edition, and handed about and read in the religious
societies of the cities of _London_ and _Westminster_, and
given into the hands of many private persons, with strict
injunctions to lend them to no one, nor let them go out of
their hands to any; and whereas, after having accidentally
had the hasty perusal of them, I find many queries of great
importance concerning me, and my conduct, contained therein;
and as it appears that one paper has little or no connexion
with another, and a copy, when applied for, was refused me,
and I know not how soon I may embark for _Georgia_; I am
therefore obliged hereby to desire a speedy open publication
of the aforesaid papers, in order that a candid, impartial
answer may be made thereto by me,
_George Whitefield_.
_London, January 26, 1744._
♦ “harmlesness” replaced with “harmlessness”
Who the real author of these papers may be, I am not yet able for a
certainty to find out. But I had reason to believe, that my Lord of
_London_ was concerned in composing or revising them. That I might not
be mistaken, after the publication of the advertisement, I wrote his
Lordship a letter¹, wherein I desired to know, whether his Lordship was
the author of this paper or not, and also desired a copy. His Lordship
was pleased to send word by my friend, who carried the letter, that
“I should hear from him.” Hitherto his Lordship has not favoured me
with an answer. Only some time ago, one Mr. _Owen_, a printer, in
_Amen-Corner, Pater-noster Row_, who is printer to my Lord of _London_,
left a letter² for me, wherein he informed me, that he had orders from
SEVERAL OF THE BISHOPS to print the _Observations on the conduct and
behaviour of the Methodists_ (WITH SOME FEW ADDITIONS) for their use;
and when the impression was finished, I should have a copy. Why my Lord
of _London_, or the several other Bishops concerned, should conceal
their names, or why a copy should be denied me, so long after the
papers had been printed, I leave the world to judge. I cannot think
such a way of proceeding can gain your Lordships any credit from the
public, or any thanks from the other Bishops who have not interested
themselves in this affair, and who, I believe, are more NOBLE, than to
countenance the publication of any such performance.
¹ _My Lord_,
_London, February 1, 1744._
Simplicity becomes the followers of _Jesus Christ_, and
therefore I think it my duty to trouble your Lordship
with these few lines. I suppose your Lordship has seen
the advertisement published by me, about four days ago,
concerning some anonymous papers, which have been handed
about in the societies for some considerable time. As I
think it my duty to answer them, I should be glad to be
informed whether the report be true, that your Lordship
composed them, that I may the better know to whom I may
direct my answer. A sight also of one of the copies, if
in your Lordship’s keeping, would much oblige, my Lord,
Your Lordship’s most obliged,
dutiful son and servant,
_George Whitefield_.
_P. S._ The bearer will bring your Lordship’s answer; or if
your Lordship please to favour me with a line, be pleased to
direct for me, to be left with Mr. _J. Syms_, &c.
² _Sir_,
_February 3. 1744._
My name is _Owen_. I am a printer in _Amen-Corner_; and I
waited upon you to let you know, that I have had orders from
several of the Bishops, to print for their use, such numbers
of the _Observations upon the conduct and behaviour of
the Methodists_, (with some few additions) as they have
respectively bespoken. And I will not fail to wait upon you
with one copy, as soon as the impression is finished. I am,
Sir,
Your most obedient, &c.
It is a weighty thing with me, my Lords, to have insinuations made, or
queries put to me, in respect to my practice and doctrine, in such a
public manner, by persons that are placed at the head of the church. It
is true, your Lordships have not put queries to me in your own names;
but as the author has concealed his, and these papers are printed by
your Lordships orders, you have thereby adopted them for your own;
consequently, I am put under a necessity of directing this letter as I
have done. And I can assure your Lordships, that with great deference
to the dignity of your office, after earnest prayer, with I trust some
degree of humility, and unfeigned simplicity of heart, I now sit down
to perform my promise, to give a candid and impartial answer to the
fore-mentioned papers, which were sent me last week, (collected into a
pamphlet) by Mr. _Owen_; and I suppose, by your Lordships order.
I never yet was, and hope never shall be so far left to lean to my own
understanding, as to fancy myself infallible. Young as I am, I know
too much of the devices of Satan, and of the desperate wickedness and
deceitfulness of my own heart; not to be sensible, that I am a man of
like passions with others, and consequently may have sometimes mistaken
nature for grace, imagination for revelation, and the fire of my own
temper, for the pure and sacred flame of holy zeal, which cometh from
GOD’s altar.――If therefore, upon perusing the pamphlet, I find that I
have been blameable in any respect (as in all probability I may) I will
not only confess it, but return hearty thanks both to the compiler and
your Lordships, though unknown.
Indeed, it is but of little consequence to the merits of the cause
to know who the author is. Only thus much may be said, your Lordships
yourselves being judges, it is not quite fair to give stabs in the dark;
and it is some satisfaction to the person attacked, to know who and
what his antagonists are, that he may know the better how to deal with
them. But since that cannot be granted, it may be more to the purpose,
to consider the matters contained in the pamphlet, and to answer for
myself, so far as I am concerned.
It is entitled, _Observations upon the conduct and behavior_ (_i. e._
upon the conduct and conduct) _of a certain sect, usually distinguished
by the name of Methodists_. I think the title ought rather to run
thus,――_Misrepresentations of the conduct and PRINCIPLES, of many
orthodox, well-meaning ministers, and members of the church of
|England|, and loyal subjects to his Majesty King |George|, FALSELY
TERMED A SECT, and usually distinguished, OUT OF CONTEMPT, by the name
of METHODISTS_. This title, my Lords, would just answer the contents.
For the _principles_ as well as _conduct_ of the Methodists are struck
at, and greatly misrepresented in this pamphlet. And the Methodists are
no _sect_, no separatists from the established church, neither do they
call people from her communion. Besides, the author ought to have added,
_A new edition, with several alterations, additions and corrections_;
for otherwise the world is made to believe, that this is the self-same
composition which was handed about some months ago, and of which I had
a hasty reading. Whereas there are several things omitted, some things
added, and divers alterations made in this new edition; so that the
title-page is not only injudicious, but false and scandalous.
And if the _title-page_ is so bad, I fear the _design and scope_ of
the pamphlet itself is much worse. For is it not to represent the
proceedings of the Methodists as dangerous to the church and state, in
order to procure an act of parliament against them, or oblige them to
secure themselves by turning dissenters?
But is not such a motion, at such a season as this, both uncharitable
and unseasonable? Is not the administration engaged enough already in
other affairs, without troubling themselves with the Methodists? Or
who would now advise them to bring farther guilt upon the nation, by
persecuting some of the present government’s most hearty friends? I say,
my Lords, the present government’s most hearty friends. For though the
Methodists (as the world calls them) disagree in some particulars, yet
I dare venture to affirm, that to a man they all agree in this, to love
and honour the king. For my own part, I profess myself a zealous friend
to his present Majesty King _George_, and the present administration.
♦Wherever I go, I think it my duty to pray for, and to preach up
obedience to him, and all that are set in authority under him, in the
most explicit manner. And I believe, should it ever come to the trial,
the poor despised Methodists, who love his Majesty out of _principle_,
would cleave close to him in the most imminent danger, when others
that adhere to him, only for _preferments_, perhaps might not appear
altogether so hearty. My Lords, I have now been a preacher above seven
years, and for these six years past, have been called to act in a very
public way. Your Lordships must have heard of the very great numbers
that have attended me: sometimes several of the nobility, and now and
then, even some of the clergy have been present. Did they ever hear
me speak a disloyal word? Are there not thousands can testify, how
fervently and frequently I pray for his Majesty King _George_, his
royal offspring, and the present government? Yes, my Lords, they can.
And I trust, through the divine assistance, I should be enabled to
do so, though surrounded with popish enemies, and in danger of dying
for it as soon as my prayer was ended. This, my Lords, as far as I am
acquainted with them, is the present temper of my friends, as well as
myself. And may I not then appeal to your Lordships, whether it be not
the interest of the administration to encourage such persons, or at
least to let them alone? _Gallio_, on a like occasion, thought it his
wisdom to act thus. “For when the _Jews_ made insurrection with one
accord against _Paul_, and brought him to the judgment-seat, saying,
this fellow persuadeth men to worship GOD contrary to the law; he said
unto the _Jews_, if it were a matter of wrong or wicked lewdness, O
ye _Jews_, reason would that I should bear with you. But if it be a
question of words and names, and of your law, look ye to it, for I
will be no judge of such matters.” Nay, he was so far from approving
of their motion, that he drove them from the judgment-seat.
♦ “Whereever” replaced with “Wherever”
My Lords, I know of no law of the state that we have broken, and
therefore we have not incurred the displeasure of the civil power. If
your Lordships apprehend that we are liable to ecclesiastical censures,
we are ready to make a proper defence whenever called to it by our
ecclesiastical superiors. As for myself, your Lordships very well know
that I am a Batchelor of Arts, have taken the oaths, subscribed to
the articles, and have been twice regularly ordained. In this character
I have acted both at home and abroad, and know of no law of our
government which prohibits my preaching in any field, barn, street, or
out-house whatsoever.
It is true, one or two of my friends, who preach as I do, were bred
dissenters, and had been licensed, and preached in licensed places
before my acquaintance with them; and one or two of the houses where
the Methodists meet, have, without my knowledge, been licensed since;
and therefore the author of the pamphlet is quite mistaken in his
_first paragraph_ (as well as the title page and design of his pamphlet)
wherein he declares, that “it does not appear that any of the preachers
among the Methodists have qualified themselves and the places (it
would have been better _English_ if he had said, qualified themselves,
and licensed the places) of their assembling, according to the act of
toleration; which act warrants separate assemblies for the worship of
GOD, that before were unlawful.” I wish the author had taken a little
more care to inform himself before he published the pamphlet. He would
not then have been guilty of so many egregious mistakes, or without
cause have condemned the innocent, as he hath done. However, in the
general, he is right,――for, as yet, we see no sufficient reason to
leave the church of _England_, and turn dissenters; neither will we do
it till we are thrust out. When a ship is leaky, prudent sailors, that
value the cargo, will not leave it to sink, but rather continue in it
so long as they can, to help pump out the water. I leave the author, my
Lords, to make the application.
But whether the Methodists are church-men or dissenters, the acts
of King _Charles_ II. referred to, page 3. paragraph 1. and page 4,
paragraph 2. make nothing against them, neither do they prove
the Methodists to be violaters of the statute law, by their being
_field-preachers_. And what the author so peremptorily affirms, page 4.
paragraph 3. (and which, by the way, is one of the _few additions_
made in this, which was not in the last edition) is directly false.
For he says, that “it has not been known, that a Dissenting teacher
of any denomination whatever, has thought himself warranted under the
act of toleration, to preach in fields or streets.” It may not, indeed,
be known to the author; but I know, my Lords, two of the most eminent
among the Dissenting ministers, who have thought themselves warranted,
if not by the act of toleration, yet by the laws of the land, to preach
out of doors; and accordingly, when the house would not contain the
people, they have preached in a field or orchard, and near the common
high-way. My Lords, I have been perusing all the acts of King _Charles_
II. wherein the word _field_ is mentioned, and find they are intended
“to suppress _seditious conventicles_, for promoting further, and more
proper, speedy remedies against the growing and dangerous practices
of _seditious sectaries_, and other _disloyal persons_, who, under
pretence of tender consciences, have, or may, at their meetings
_contrive insurrections_ (as late experience hath shewn)”. These, my
Lords, are the preambles of the acts. These are the only field-meetings
I can find that are prohibited. And how, my Lords, can such acts
be applied to the Methodists? Does not such an application imply a
charge against the Methodists, as though they were seditious sectaries,
disloyal persons, who, under pretence of tender ♦consciences, have,
or may contrive insurrections? Has any late experience shewn this?
No, my Lords, and I hope no future experience ever will. How then can
your Lordships, with a safe conscience, encourage such a pamphlet, or
bespeak any number of Mr. _Owen_, in order, as may be supposed, that
they should be dispersed among your Lordships’ clergy? Well might the
author conceal his name. A more notorious libel has not been published.
I am apt to believe, that Mr. _Owen_ the printer is of my mind also;
for he has taken care in the title-page, not to let the world know
where, or by whom, this pamphlet was printed. It comes into public
like a child dropt, that no body cares to own. And, indeed, who can be
blamed for disowning such a libel? For how, my Lords, does it appear by
these acts, what the author so confidently asserts, page 4, paragraph 2,
“that this new sect of Methodists have broken through all these
provisions and restraints, neither regarding the penalties of the laws,
which stand in full force against them, nor embracing the protection
which the act of toleration might give them, in case they complied with
the conditions of it?” How can he immediately add, “and if this be not
an open defiance to government, it is hard to say what is?” May I not
more justly say, if this be not an open defamation, and open defiance
of all rules of charity, it is hard to say what is? Might he not as
well tax the Methodists with high treason? Father, forgive him! LORD
JESUS, lay not this sin to his charge!
♦ “consciencies” replaced with “consciences”
Though the reign, my Lords, of King _Charles_ II. wherein the acts
before referred to were made, was not the most mild and moderate in
religious matters, yet your Lordships very well know the famous trial
of _Mede_ and _Penn_; and, after the jury had been confined a long time,
they brought them in, _guilty only of speaking in_ Gracechurch-street.
And if _Quakers_ met with so much lenity under the reign of King
_Charles_, what liberty of preaching in fields, and elsewhere, may
not the loyal ministers and members of the church of _England_, nay,
protestant Dissenting teachers also, expect under the more gentle and
moderate reign of his present Majesty King _George_, who, as I have
been informed, has declared, “there shall be no persecution in his
days.” May the crown long flourish on his royal head, and a popish
Pretender never be permitted to sit upon the _English_ throne! To this,
I believe, all the Methodists will heartily say, _Amen_, and _Amen_.
That the Methodists, in general, are members of the _Established
Church_, the author of the pamphlet himself confesses. For, page 4,
paragraph 4. after he has, without proof, charged them with making
open inroads upon the national constitution; he adds, that “these
teachers and their followers affect to be thought members of the
national church.” And his following words prove that they not only
affect it, but are members of the Established Church in reality: for,
says he, “and do accordingly join in communion with it.” And it appears,
paragraph 6. that some of the Methodists communicate every Lord’s-day.
What better proof can they give of their being members of the Church
of _England_? It would be well if all her members gave a like proof.
But then, says our author, page 4, paragraph 4, they do it in a manner
that is “very irregular, and contrary to the directions laid down in
the rubrick before the communion, which is established by the act of
uniformity.” (Here is another correction in this new edition.) In the
copy that I read, it was “contrary to the directions laid down in our
great rule, the act of uniformity.” I am glad the author found out
his mistake, in putting the act of uniformity, for the rubrick. I hope
the next edition will come out more correct still. This rubrick, says
he, directs as follows: page 4, paragraph 4: “So many as intend to
be partakers of the holy communion, shall signify their names to the
curate, at least, some time the day before.” And, for not doing this,
the new sect of Methodists, paragraph 5. page 6. is charged not only
with breaking through, but “notoriously despising these wholsome rules.”
But how unjust is such a charge? When I read it, it put me in mind of
what the poor persecuted officers of the children of _Israel_ said to
_Pharaoh_, _Exodus_ v. 15, 16. “Wherefore dealest thou thus with thy
servants? There is no straw given unto thy servants. They say unto us,
Make brick, and behold thy servants are beaten, but the fault is in
thy own people.” For, my Lords, is it not the business of the _clergy_
to see this rubrick put in execution? And is it not the duty of the
_church-wardens_, according to the 28th canon, quoted by our author,
page 5, paragraph 4, “to mark whether any strangers come often,
and commonly from other parishes to their churches, and to shew the
ministers of them.” But, my Lords, where is this rubrick or canon
observed, or insisted on by the ministers or church-wardens through
_England_, _Ireland_, _Wales_, or his Majesty’s town of _Berwick_ upon
_Tweed_, except now and then, when they entertain a grudge against
some particular Methodists? These, my Lords, would rejoice to see, that
ministers and church-wardens would do their duty in this particular.
For many of them have been so offended by the clergy’s promiscuously
and carelesly admitting _all sorts of people_ to the communion, that if
it had not been for me, they would have left the church only upon this
account. We would therefore humbly recommend it to your Lordships, that
you, and the rest of the Right Reverend the Bishops, would insist upon
curates and church-wardens putting this, and all other such wholesome
laws and rubricks into execution. That which is holy would not then
be given unto dogs, nor so many open and notorious evil-livers take
the sacred symbols of our LORD’s most blessed body and blood into
their unhallowed hands and mouths. The Methodists wish your Lordships
prosperity in this much wished-for, though long neglected part of
reformation, in the name of the LORD.
At the same time, my Lords, I would not say any thing that might any
way encourage disorders; neither would I persuade the Methodists to
leave their own parish-churches when the sacrament is administered
there. On the contrary, I would have them take the author’s advice,
page 6, paragraph 6, “If particular persons are disposed to receive
weekly, when the sacrament is not administered at their own
parish-church, to repair privately to the church nearest their own,
where the sacrament is administered every Lord’s-day, having first
signified their names to the minister, as the rubrick directs.” This,
I believe, they will readily comply with. For I cannot think with this
author (in the same paragraph), that the reason of their coming in such
numbers is, that they may have the “vain pleasure of appearing together
in a body, and as a distinct sect.” We would rather, according to the
rules of that charity which hopeth all things for the best, believe
that they come together in such companies to animate and encourage one
another. Dr. _Horneck_, I remember, in his account of the primitive
christians, remarks, that “where you saw one christian, you might
generally see more.” And is it not delightful, my Lords, to behold
a communion table crouded? Do not such as complain of it, discover
something of the spirit of those _Pharisees_, who were angry when
so many people brought their sick to be healed by our LORD JESUS on
the sabbath-day? For I cannot think, that the ministers complain of
this, only on account of their being hereby “put under the difficulty
(paragraph 5, page 6.) either of rejecting great numbers as unknown
to them, or administering the sacrament to great numbers, of whom
they have no knowledge,” because it is too notorious that hundreds
receive the blessed sacrament, both in _London_ and other places, where
there are no Methodists, whom the minister knows little or nothing at
all about, and takes no pains to enquire after. O that the Author’s
mentioning this, may be a means of stirring up the clergy to approve
themselves _good shepherds_, by seeking, as much as in them lies,
to know the state of all that come to the holy communion! Glad am
I, my Lords, to find that the author, in this edition, hath left
out the complaint which was in the copy I first read, of such crowds
coming to receive the sacrament, “because the ministers who are
afternoon-lecturers, were thereby put under the hardship of not having
time for necessary rest and refreshment, between morning and evening
duties. For might not our LORD say unto them, “You slothful servants,
cannot you labour for me one day in a week? Cannot you lose one meal to
feed my lambs, without complaining of it as an hardship?” Surely none
can make such a complaint, but such “whose god is their belly, whose
glory is their shame, who mind earthly things.” But I need not mention
this, because the Author himself seems ashamed of it.
And indeed this, as well as the other objections against the Methodists,
are so trivial, and the acts referred to as discountenancing their
field-preaching, so impertinent, that the Author, without the least
degree of a prophetic spirit, might easily foresee, paragraph 8, page 8,
“that this, and every other _such complaint_ against the Methodists,
would be censured not only by them, (but by every impartial person) as
a discouragement to piety and devotion, and particularly a religious
observation of the Lord’s-day.” Nay, my Lords, he might have foreseen
that it would be censured as a wicked, false, and ill-designing libel.
For is it not wicked, to represent innocent and loyal persons as _open
defiers of government_, page 4, paragraph 2, and making _open inroads
upon the national constitution_, (paragraph 4.) without bringing any
real proofs of either?
I am not, my Lords, of the Author’s opinion, paragraph 8, page 8,
“that this slander (of his being a libeller) is effectually confuted,
by looking back to the state of the several religious societies in
_London_ and _Westminster_ for many years past.” This will only serve
to increase every unprejudiced person’s censure of this performance,
and more effectually, without the least degree of slander, prove it a
_notorious libel_. For wherein do the Methodist societies transgress
the laws of church or state, any more than the societies in _London_
and _Westminster_? “Do the particular members of each society
(paragraph 8. page 8.) attend the public duties of the day, together
with their neighbours, as the laws of church and state direct?” Do not
the members of the Methodist societies the same? “Have the members of
the religious societies in _London_ and _Westminster_ (as the Author
mentions in the same paragraph) also (by private agreements among
themselves) their evening meetings, to employ the remainder of the day
in serious conversation, and in reading good books, &c.” Have not the
members of the Methodist societies liberty to enter into a like private
agreement among themselves? “Have the members of the _London_ societies
behaved with modesty and decency, without any violation of public order
and regularity?” So have ours, my Lords, as all must confess who have
been present when our societies met.
And therefore, my Lords, if these _London_ societies, as our Author
says, paragraph 8, page 8. have received no discouragements, but, on
the contrary, have been countenanced and encouraged by the bishops and
clergy; why do not the Methodists meet with the same treatment? Are
they not as loyal subjects? If the one _read a prayer_, may not the
other _pray extempore_? Does any law of GOD or man forbid it? If the
one meet in a _vestry_, or private house, may not the other meet in a
_Foundery_ or _Tabernacle_? Are not your Lordships, therefore, reduced
to this dilemma, either to encourage both or neither? or at least give
the world better reasons than the Author of this pamphlet has, why your
Lordships should countenance and encourage the one, and so strenuously
discountenance and discourage the other.
For my own part, my Lords, I know of no reason why they are
discountenanced, except this, “The Methodist societies (as they are
called) are more for the power of godliness than those other societies
of _London_ and _Westminster_.” I assure your Lordships, I have not
been altogether a stranger to these societies. I used to meet with some
of them frequently, and have more than once preached their quarterly
sermon at _Bow-church_. Some, who before had only the form of godliness,
our Saviour was since pleased to call effectually by his grace.
But when they began to talk feelingly and experimentally of the
new-birth, free justification, and the indwelling of the Spirit of GOD
in believers hearts, they were soon looked upon as righteous over-much,
and accordingly were cast out by their self-righteous brethren. These
were the late extravagances, my Lords, into which the Author (just at
the conclusion of his first part) says, that some have been unhappily
misled; and this, my Lords, was the first rise of the societies which
the Methodists now frequent. O that he and all who oppose them, had
been misled into the like extravagances! I mean a real experience
of the new-birth, and the righteousness of JESUS CHRIST imputed and
applied to their souls by faith, through the operation of the eternal
Spirit! For without this they cannot enter into the kingdom of heaven.
These things, my Lords, the first members of the religious societies
in _London_ and _Westminster_ were no strangers to. Nay, their being
misled into what the Author calls the Methodists late extravagancies,
was the rise of their societies, as well as ours; and they met for
the very same ends, and I believe in the very same spirit as the
Methodists now do. For a proof of this, I would refer the Author to
Dr. _Woodward_’s account of the rise and progress of the religious
societies in the city of _London_, &c. My Lords, I have been reading
over this second chapter, and in reading it, could scarce refrain
weeping, when I considered how blind the author of this pamphlet must
be, not to discern, that the first religious societies answered, as
to their spirit, experience, and ends of meeting, to the Methodist
societies, as face answers to face in the water. Let him not, therefore,
mention the predecessors of the present _London_ societies (the last
words of the first part) as though that would strengthen his cause.
Indeed, my Lords, it weakens it much. For, was it possible for these
predecessors to rise from the dead, and examine our principles and
practices, and those of the present religious societies of _London_
and _Westminster_, I believe they would utterly disown them, and turn
Methodists too.
And why, my Lords, should the Author be so averse to _field-preaching_?
Has not our Saviour given a sanction to this way of preaching? Was not
the best sermon that was ever preached, delivered on a mount? Did not
our glorious _Emmanuel_ (after he was thrust out of the synagogues)
preach from a ship, in a wilderness, &c.? Did not the Apostles, after
his ascension, preach in _schools_, _public markets_, and such like
places of resort and concourse? And can we copy after better examples?
If it be said, “that the world was then heathen,” I answer, and am
persuaded your Lordships will agree with me in this, that there are
thousands and ten thousands in his Majesty’s dominions, as ignorant
of true and undefiled religion, as ever the heathens were? And are
not persons who dare venture out, and shew such poor souls the way to
heaven, real friends both to church and state? And why then, my Lords,
should the _civil power_ be applied to in order to quell and suppress
them? Or a pamphlet encouraged by several of the _Right Reverend the
Bishops_, which is manifestly calculated for that purpose? I would
humbly ask your Lordships, whether it would not be more becoming your
Lordships characters, to put your clergy on preaching against revelling,
cock-fighting, and such like, than to move the government against
those, who out of love to GOD and precious souls, put their lives in
their hand, and preach unto such revellers, repentance towards GOD,
and faith towards our LORD JESUS? What if the Methodists, “by public
advertisements do invite the rabble?” (as our Author is pleased to
write, page 4, paragraph 2.) Is not the same done by other clergy,
and even by your Lordships, when you preach charity sermons? But, my
Lords, what does the Author mean by the _rabble_? I suppose, the common
people. If so, these are they who always heard the blessed JESUS gladly.
It was chiefly the poor, my Lords, the οχλος, the turba, the mob, the
multitude, these people, who, the scribes and pharisees said, knew not
the law, and were accursed; these were they that were evangelized, had
the gospel preached unto them, and received the Spirit of GOD’s dear
Son. Not many mighty, not many noble are called, says the Apostle.
_Indocti rapiunt cœlum, dum nos cum doctrina descendimus in Gehennam_,
says one of the fathers. And therefore, my Lords, supposing we do
advertise the rabble, and none but such make up our auditories, (which
is quite false) if this be the Methodists shame, they may glory in it.
for these rabble, my Lords, have precious and immortal souls, for which
the dear Redeemer shed his precious blood, as well as the great and
rich. These, my Lords, are the publicans and harlots that enter into
the kingdom of heaven, whilst self-righteous formal professors reject
it. To shew such poor sinners the way to GOD, to preach to them the
power of CHRIST’s resurrection, and to pluck them as firebrands out
of the burning, the Methodist preachers go out into the highways and
hedges. If this is to be vile, by the help of my GOD, I shall be more
vile; neither count I my life dear unto myself, so that I may finish my
course with joy, and be made instrumental in turning any of this rabble
to righteousness. And more especially do I think it my duty to invite,
and preach to this rabble in all places, where providence shall send me,
at this season; that I may warn them against the dreadful effects of
popish principles, and exhort them to exert their utmost endeavours to
keep out a popish Pretender from ever sitting upon the _English_ throne.
In acting thus, I humbly apprehend, I can do most service to the cause
of the blessed JESUS, to his present Majesty King _George_, to my
fellow-subjects, and the government under which I live. And however
such kind of preachers may be every where spoken against now, yet I
doubt not but at the great decisive day, they will be received with
an _Euge bene_, and shine as stars in the firmament for ever and ever:
whilst those, who have only “divined for hire, have fed themselves,
and not the flock, and lorded it over GOD’s heritage,” perhaps, may pay
dear for their preferment, and rise to everlasting contempt. Pardon me,
my Lords, for expressing myself here with some degree of warmth. I must
own it gives me concern, to see some of the clergy strain at a gnat and
swallow a camel, and attempt to pull the mote out of our eyes, before
they have pulled the beam out of their own. Is it not ridiculous, my
Lords, even in the eyes of ♦worldly men, and does it not render the
Author of this pamphlet, justly liable to contempt, to charge the
Methodists with breaking canons and rubricks, which is really not their
faults; when at the same time he knows, that the generality of the
clergy so notoriously break both canons and rubricks, and that too
in the most important articles, such as not CATECHISING, PLURALITIES,
NON-RESIDENCE, &c. every day themselves? With what face can he do it?
Is not this like _Nero_’s setting _Rome_ on fire, and then charging it
upon the christians? May not “physician heal thyself,” be immediately
retorted on him?
♦ “wordly” replaced with “worldly”
But I have done. I would not bring a railing accusation against any.
Neither would I, my Lords, when giving a reason of the hope that is in
me, do it any other way than with meekness and fear. I would therefore
now proceed to answer the other parts of the pamphlet; but I shall
reserve that for another letter, which, GOD willing, shall be published
in a short time. In the mean while, I humbly recommend this to the
divine blessing, and to your Lordships considerations, and beg leave
to subscribe myself, my Lords,
Your Lordships most obedient son and servant,
GEORGE WHITEFIELD.
AN
ANSWER
TO
The SECOND PART of an ANONYMOUS PAMPHLET, entitled, “Observations
upon the Conduct and Behaviour of a certain Sect, usually
distinguished by the Name of METHODISTS:”
IN A
SECOND LETTER
TO
The RIGHT REVEREND the BISHOP of LONDON, and the other the Right
Reverend the BISHOPS concerned in the Publication thereof.
_My heart’s desire and prayer to GOD for |Israel| is, that
they might be saved. For I bear them record, that they have a
zeal for GOD, but not according to knowledge. For they being
ignorant of GOD’s righteousness, and going about to establish
their own righteousness, have not submitted themselves unto
the righteousness of GOD._
Romans x. 1, 2, 3.
A
SECOND LETTER
TO THE
Right Rev. the Bishop of LONDON, &c.
_On board the ♦Wilmington, Captain Darling, bound from
Plymouth to Piscataqua in New-England, August 25, 1744._
_My Lords_,
I TROUBLED your Lordships with a letter some time ago. I now proceed,
according to my promise, to answer the remainder of the anonymous
pamphlet entitled, _Observations upon the Conduct and Behaviour of
a certain Sect usually distinguished by the Name of Methodists_.
The author opens the second part with this preface: “Besides the
many _Irregularities_ which are justly charged upon these itinerant
preachers as violations of the laws of church and state; it may be
proper to enquire, whether the _doctrines_ they teach, or those lengths
they run, beyond what is practised among our religious societies, or in
any other christian church, be a service or disservice to ♠religion? to
which purpose, the following Queries are submitted to consideration.”
It is here taken for granted, that the Methodists (termed by our author,
either out of contempt, or by way of periphrasis, _these itinerant
preachers_) are justly charged with many _Irregularities_, which
amount to violations of the laws of church and state. But how has
the author proved, what he here takes for granted? I humbly apprehend
not at all. For has it not appeared in my answer to the first part of
his observations, that neither the act of toleration, nor that of
_Charles_ IId, any way affects the Methodists, as being loyal subjects
to his majesty King _George_, ♣and members of the Church of _England_?
How then have they been justly charged with violations of the laws
of the state? And has it not been equally made to appear, that the
irregularity the author says the Methodists have been guilty of, in
coming to other parish churches to receive the sacrament, is owing
to the negligence of your Lordship’s clergy and church-wardens? How
then have they been justly charged with violations of the laws of the
church? But may we not suppose by his speaking so contemptuously of
these itinerant preachers, that itinerant preaching itself, is one of
the many irregularities and violations of the laws of the church at
least, if not of the state, which according to this author are justly
charged upon these itinerant preachers? His eighth query, page 11th
(which for method sake I would here beg leave to make some remarks
upon) bespeaks as much. For he herein submits it to the consideration
of the ♥public, “Whether, in a christian nation, where the instruction
and edification of the people is provided for, by placing ministers
in _certain districts_, to whom the care of the souls within those
districts is regularly committed; it can be for the service of religion,
that itinerant preachers run up and down from place to place, and from
county to county, drawing after them confused multitudes of people? an
evil which our church has wisely provided against, says our author, in
the ordination of a priest, by expresly limiting the exercise of powers
conferred upon him, of preaching the word of GOD, and administring
the holy sacraments, to _the congregation_ where he shall be lawfully
appointed thereunto.” Here indeed is a heinous irregularity charged
upon these itinerant preachers, even a violation of the commission
given them when they were ordained priests; but with what justice,
I would refer to your Lordships consideration. For if the commission
given us, when ordained priests, absolutely prohibits us to preach
any where but to the congregation where we shall be lawfully appointed
✤thereunto, will it not prove too much? and has not the author, in
endeavouring to reproach us, unwarily reproached your Lordships also?
for are not your Lordships then equally irregular, equally violators
of the laws of the church, whenever you preach (though it be never
so seldom) out of your Lordships respective diocesses? And does not
this commission, thus strictly taken, absolutely forbid any presbyters
whatsoever preaching any where besides in their own particular
congregations? and if so, are not all ministers that exchange pulpits
equally irregular, at least as really violators of their ordination
commission, as these itinerant preachers?
♦ “Willmington” replaced with “Wilmington”
♠ “religigion” replaced with “religion”
♣ removed duplicate “and”
♥ “publick” replaced with “public”
✤ “therunto” replaced with “thereunto”
Our author in the following paragraph under the forementioned query
tells us, “That the bishops indeed and also our two universities
have power to grant _licenses to preach_, of a larger extent, to such
clergymen as they judge proper; who, in virtue thereof may, if they
chuse, travel from place to place as itinerants. But then the church
has provided in that case (_Can._ 50), that neither the minister,
church-wardens, nor any other officers of the church shall suffer any
man to preach within the churches and chapels, but such as by showing
their licence to preach, shall appear unto them to be sufficiently
authorized thereunto.” What these licences for itinerant preaching are
to which the author here refers, is not certain. Does he not seem to
mean the common licences which your Lordships give the clergy, when
they take upon them holy orders? Are not these the licences which the
church-wardens examine? And what is the end of these licences? Was it
ever heard before that they were to qualify persons to be itinerant
preachers? Is not the plain end of them, to satisfy the church-wardens
that the persons who offer their service have had a regular ordination,
and are sufficiently authorised to preach? And does not the author
know that these licences now are little regarded? Do not our letters
of orders answer the same end to all intents and purpose? Were they not
judged sufficient at our first setting out into the ministry? And after
all, what is it that the ministers and church-wardens can do to persons
that have not these licences? Why they are not to suffer them to preach
_within_ their churches and chapels? but have they any power, my Lords,
to hinder them from preaching _without_ their churches or chapels?
No, blessed be GOD, their power is limited within: hitherto can they
go, and no further. And therefore supposing these itinerant preachers,
though they have no licenses, do not preach within any churches or
chapels, unless with the ministers or church-wardens consent, how are
they justly charged with violating a law of the church, though they
should preach without doors to as great multitudes as shall be inclined
to hear them?
He proceeds in the 3d paragraph under this 8th query to write thus:
“The practice of licensing itinerant preachers was occasioned by
the low talents of many incumbents in the more early days of the
reformation, whose abilities carried them no farther than to the
reading of homilies; a defect which has long been remedied by a liberal
education of sufficient numbers of persons for the ministry, who
regularly perform the office of preaching, as well as other duties,
in the parishes committed to their care. And if the forementioned
defect did still continue, as GOD be thanked it does not, it would
be ill supplied by our modern itinerants, who make it their principal
employ, wherever they go, to instil into the people a few favourite
tenets of their own; and this, with such diligence and zeal as if the
whole of christianity depended upon them, and all efforts towards the
true christian life, without a belief of those tenets, were vain and
ineffectual.”
But, my Lords, what can this author mean by writing thus? for supposing
the practice of itinerant preaching was primarily occasioned by the low
talents of many incumbents in the more early days of the reformation,
does it therefore follow, that there can be no other just cause
assigned for itinerant preaching now? What if the generality of
the present incumbents depart from the good old doctrines that were
preached in the more early days of the reformation, and notwithstanding
their liberal education, make no other use of their learning but to
explain away the articles and homilies, which they have subscribed
in the grammatical and literal sense? Is it not necessary, in order
to keep up the doctrines, and thereby the real dignity of the church,
that either the clergy thus degenerated, should be obliged to read the
homilies as formerly, and to preach consistently therewith; or that
those who do hold the doctrines of the reformation, should go about
from place to place, and from county to county, nay from pole to
pole, if their sphere of action extended so far, to direct poor souls
that are every-where ready to perish for lack of knowledge, into the
right way which leadeth unto life? That this is the case between the
established clergy and these itinerant preachers, will appear presently;
and how then can this author charge them with making it their principal
employ, wherever they go, to instil into the people a _few favourite
tenets_ of their own? Has the author followed them wherever they have
preached, that he asserts this so confidently concerning them? Is it
not to be wished that he had at least taken care to have been better
informed? for then he would have saved himself from the guilt of a
notorious slander. Is it not evident to all who hear them, that the
favourite tenets which the itinerant preachers make it their principal
employ to instil into people’s minds wherever they go, are the _great
doctrines of the reformation_, homilies and articles of the church?
such as “Man’s bringing into the world with him a corruption which
renders him liable to GOD’s wrath and eternal damnation: That the
condition of man after the fall of _Adam_, is such that he cannot turn
and prepare himself, by his own natural strength and good works, to
faith and calling upon GOD: That we are accounted righteous before GOD,
only for the merit of our LORD and Saviour JESUS CHRIST by faith, and
not for our own works or deservings: That they are to be accursed, who
presume to say, that every man shall be saved by the law or sect which
he professeth, so that he be diligent to frame his life according to
that law, and the light of nature.” These, my Lords, are some of the
favourite tenets of these itinerant preachers. Their others are like
unto them. Can these, my Lords, be properly called their own? Or ought
it not to be the principal employ of every true minister, wherever he
goes, to instil such tenets, and that too with the utmost diligence and
zeal, into the people’s minds? Does not a great part of christianity
depend on them? And are not all pretensions to a true christian
life, without a belief of these tenets, vain and ineffectual? May
not these itinerant preachers therefore complain unto your Lordships
of this anonymous author, as _Mephibosheth_ complained to _David_ of
treacherous _Ziba_? Doubtless he hath slandered them. And wherefore
does he speak so contemptuously of itinerant preachers? Is it not an
amiable and honourable character? And may I not take the freedom of
acquainting your Lordships, that if all the Right Reverend the Bishops
did their duty, (especially my Lord of _London_, whose diocess is of
such a vast extent) they would all of them long since have commenced
itinerant preachers too?
But to return to an examination of the other part of the author’s
preface. After he has taken it for granted, that many irregularities
are justly charged upon these itinerant preachers, as “Violations
of the laws of church and state,” he adds, “It may be proper to
enquire, whether the doctrines they teach, and those lengths they
run beyond what is practised among our religious societies, or in
any other christian church, be a service or disservice to religion.”
The religious societies or any other christian church! What, does our
author make the religious societies a church? This is going further
than the Methodists, whom he is pleased to stile only a sect. But if
the religious societies, my Lords, be a church, may it not be proper
to enquire how their doctrines or practices came to be set up as a
rule and standard for others to go by, so that persons doing service or
disservice to religion must be judged of according as they deviate from
or adhere to the religious societies either in doctrine or practice?
Or supposing the religious societies were to be a standard for others
to go by, was it not incumbent on the author to give the public a short
summary and account of their doctrines and practices? For otherwise
how can the world possibly judge whether the Methodists do deviate
from them; or if so, whether they do thereby service or disservice to
religion? Indeed, this author has told us in his first part, how the
religious societies behave on _Sundays_; but he has no where acquainted
us with the principles they hold, or how they behave on other days. And
till he does, I will venture to affirm, that unless these itinerants
teach other doctrines than the present religious societies generally
hold, and run greater lengths in christianity than the generality of
them, it is to be feared, now run, they will be in great danger of
never arriving at “the mark for the prize of their high-calling in
CHRIST JESUS their LORD.”
I have been the more particular, my Lord, in the examination of the
preface, because the author, by annexing these words, “to which purpose
the following queries are submitted to consideration,” seems to lay it
down as the ground-work and foundation of all the subsequent queries.
And if the foundation be so weak and sandy, how slight and superficial
must be the superstructure?
I suppose your Lordships will readily grant, that it is the bounden
duty of every regular and fair writer (especially when he is charging
others with irregularities as violations of the laws of church and
state) to take care that he does not violate the laws of christian
charity. Or if he puts queries to the public concerning any persons,
ought he not to take heed that those queries are founded upon truth,
and that the charges therein exhibited are really matter of fact? But
our author has notoriously neglected this fundamental rule, and thereby
not only cast a lasting blot and odium upon his own character, if his
name was known, but also hath done real hurt to the cause he would
defend. The query already examined concerning _itinerant preaching_,
wherein he has charged the Methodists with instilling into people a few
favourite tenets of their own, sufficiently demonstrates this. But this
is not all; several of the other queries now coming under consideration
are by no means founded on truth, and contain charges against these
itinerants, whereby they are as much wronged and unjustly vilified as
ever _Stephen_ was, when the _Jews_ suborned men who said, “We have
heard him speak blasphemous words against _Moses_ and against GOD, this
holy place and the law.”
To prove this, we need only examine the two queries which immediately
follow the preface.
_Query 1st._ “Whether notions in religion may not be heightened to such
extremes, as to lead some into a disregard of religion itself through
despair of attaining such _exalted heights_? and whether others, who
have imbibed those notions, may not be led by them into a disregard
and disesteem of the common duties and offices of life, to such
a degree at least as is inconsistent with that attention to them,
and that diligence in them, which providence has made necessary
to the well-being of private families and public societies, and
which christianity does not only require in all stations and in all
conditions, but declares at the same time (_Colossians_ iii. 22.
_Ephesians_ ♦v. 6.) that the performance even of the lowest offices in
life, as unto GOD (whose providence has placed people in their several
stations) is truly serving CHRIST, and will not fail of its reward in
the next world.”
♦ “5” replaced with “v” for consistency
_Query 2._ “Whether the enemy of mankind may not find his account
in their carrying christianity, which was designed for a rule to
all stations and all conditions, to _such heights_ as make it fairly
practicable by a very few in comparison, or rather by none?”
His 5th and 6th queries, page the 10th, are like unto them. They run
thus, “Whether those exalted strains in religion, and an imagination
of being already in a _state of perfection_, are not apt to lead men
to spiritual pride, and to a contempt of their fellow-christians;
while they consider them as only going on in what they account the
low and imperfect way,” (_i. e._ as growing in grace and goodness only
by degrees)? And again, “whether the same exalted strains and notions
do not tend to weaken the natural and civil relations among men, by
leading the inferiors, into whose heads those notions are infused,
to a disesteem of their superiors; while they consider them as in a
much _lower dispensation_ than themselves; though those superiors are
otherwise sober and good men, and regular attendants on the ordinances
of religion?”
Here again it is supposed, that these itinerant preachers either
imagine themselves to be in a state of perfection, or at least teach
others to imagine that they are; and that the consequence of this is a
weakning the natural and civil relations among men, by leading them to
a disesteem of their fellow-christians, and superiors, who are supposed
to be in a lower dispensation than themselves.
Heavy charges, my Lords, these are indeed! But what evidence does our
author produce to prove them? Why really none at all. For here is no
quotation at the bottom of either of these queries from any of their
writings; so that we cannot tell whether they are levelled against
these itinerant preachers in general, or any one of them in particular.
And therefore the Prebendary of _St. Paul_’s, who has been pleased to
reply to my first letter, in vindication of this author, has done wrong
in affirming, “That under each query there is some quotation either
from my journals or other writings, whereon it is founded.” But there
is no such thing under these four, wherein such heavy charges are
included. And therefore may I not argue, as the author does upon
another occasion in his first part, page 8th, that ’till some proof
does appear, the presumption must be that he has none?
In the mean while, I dare challenge this author, and the whole world,
to produce any passage out of my writings, wherein I have taught
any other christianity, than what, through the aids of the Blessed
Spirit, is practicable by all persons in all conditions; or that I
ever preached otherwise than “That the performance even of the lowest
offices of life as unto GOD, whose providence has placed people in
their several stations, is truly a serving of CHRIST, and will not fail
of its reward (though not of debt, yet of grace) in the next world.”
Neither did I ever imagine that I had attained, or was already perfect,
or taught persons to imagine that they were so: no, I expect to carry
a body of sin and death about with me as long as I live, and confess
from my inmost soul, that I am the chief of sinners, and less than the
least of all saints: I am so far from thinking that an imagination that
we are already in a state of perfection, is only apt to lead men into
spiritual pride, that I condemn it as the very quintessence and highest
degree of it. And the more we are conformed to the divine image, the
more exact I believe we shall be in keeping up our natural and civil
relations among men, in giving all honour to whom honour is due, and
in lowliness of mind esteeming each other better than ourselves. And
if so, my Lords, may not the author, for thus charging these itinerants
in general without distinction, be justly stiled a _libeller_? And how
will he undertake to prove, that any one of these itinerant preachers
in particular, carries christianity to any greater heighth than he
himself does, query 13th, page 16, where in speaking of the Holy Spirit,
he has these words, “Whose peculiar office it is, to season the heart
with humility, and to root out of it the seeds (what is that but the
very inbeing?) of pride and vain-glory.”
Is he not very irregular in writing thus at random; nay, does he not
hereby himself openly violate the laws both of church and state?
It is true, our author would appear an advocate for both; but does not
his _third query_, page 9th, plainly prove him a real friend to neither;
especially the latter? He there asks, “whether in particular, the
carrying the doctrine of justification by faith alone to such a heighth,
as not to allow, that a careful sincere observance of moral duties is
so much as a condition of our acceptance with GOD, and of our being
justified in his sight; whether this I say, does not naturally lead
people to a disregard of those duties, and a low esteem of them; or
rather to think them no part of the christian religion?” It is plain
from hence, that one of these extremes to which these itinerants
exalt christianity, and whereby it’s queried, whether they do
service or disservice to religion, “is their carrying the doctrine
of justification by faith alone to such a height, as not to allow
that a careful and sincere observance of moral duties is so much as
a condition of our acceptance with GOD, and of our being justified in
his sight.” Our author it seems is for another way of salvation, _query
5th_, page 10th, _viz._, “for men’s gradually working out their own
salvation, by their own honest endeavours, and through the ordinary
assistances of GOD’s grace; with a humble reliance upon the merits of
CHRIST for the pardon of their sins and the acceptance of their sincere,
though imperfect services.” This is our common divinity. This is what
my Lord of _London_ in his last pastoral letter against luke-warmness
and enthusiasm, exhorted his clergy to preach. But how contrary is
all this to the articles and homilies of our church? For what says the
_11th article_? “We are accounted righteous before GOD, only for the
merit of our Lord and Saviour JESUS CHRIST by faith, and not for our
own works or deservings. Wherefore that we are justified by faith only
is a most wholsome doctrine, and very full of comfort, as more largely
is expressed in the homily of justification.”
And if both the article and homily of the Church of _England_ expresly
declare, that we are justified before (or in the sight of) GOD, by
faith, and faith only, how can “a careful and sincere observance of
moral duties be a condition, my Lords, of our acceptance with GOD,
and of our being justified in his sight?” And if the doctrine of
being justified by faith only be a wholsome doctrine, and very full
of comfort, how can this author in the latter part of this query now
before us, enquire, “whether preaching this doctrine does not naturally
lead people to a disregard of moral duties, and a low esteem of them;
or rather to think them no part of the christian religion?” Does he
consider, that in writing thus, he directly symbolizes with the infidel,
_Romans_ vi. 1. who is introduced after the apostle had been insisting
at large on this doctrine of justification by faith only, as speaking
like our author, “Shall we sin then that grace may abound?” The apostle
immediately rejects the motion with a _me genoito_; and so reply these
itinerants, my Lords, “GOD forbid.” For what says the _12th, article_
of our Church? “Albeit that good works, which are the fruits of faith,
and follow after justification, cannot put away sins, and endure the
severity of GOD’s judgment; yet are they pleasing and acceptable to GOD
in CHRIST, and do spring out necessarily of a true and lively faith,
insomuch that by them a lively faith, may be as evidently known, as a
tree discerned by the fruit?” And do we then by preaching the doctrine
of justification by faith only, naturally lead people to a disregard of
moral duties and a low esteem of them, much less to think them no part
of the christian religion? Do we not rather establish them, by laying
a foundation whereon true moral duties can only be built, so as to
be acceptable in the sight of GOD? for what says our _13th article_?
“Works done before the grace of CHRIST, and the inspiration of his
Spirit, are not pleasant to GOD, for as much as they spring not of
faith in JESUS CHRIST, neither do they make men meet to receive grace,
or (as the school authors say) deserve grace of congruity; yea rather,
for that they are not done as GOD hath willed and commanded them to be
done, we doubt not but they have the nature of sin.”
To this query our author annexes the following observation. “The
words of the pious and judicious Mr. _Chillingworth_ are very material
to this purpose: For my part, says he, I do heartily wish that by
public authority it were so ordered, that no man should ever preach or
print this doctrine, that faith alone justifies, unless he joins this
together with it, that universal obedience is necessary to salvation.”
What piety and judgment Mr. _Chillingworth_ might be remarkable
for, I know not; but if by “universal obedience being necessary to
salvation,” he means what our author does (or otherwise this quotation
is nothing to the purpose) justification in the sight of GOD, then Mr.
_Chillingworth_’s writing after this manner is a specimen neither of
his piety or judgment; because the quite contrary doctrine is contained
in our articles, and established by public authority. So that to wish
for justification by faith alone to be put down by public authority,
what is it in effect but to wish for the utter subversion of the grand
doctrine of the reformation? Perhaps it may not be impertinent, or a
vain repetition, if I here beg leave to transcribe a passage (which
I lately printed in my answer to the Prebendary of _St. Paul_’s) out
of the _Honeycomb of Free Justification_, written by one Mr. _Eaton_,
of _Trinity College_ in _Cambridge_, printed at _London_ in the year
1642. “Free justification was first enjoined to be diligently taught,
for the reformation of the church, by King _Henry_ VIII. but was
by King _Edward_ VI. and Queen _Elizabeth_, principally established
by parliament, and singled out from all the rest of the established
articles of religion; and reduced into sermons and homilies, to be
(after the people’s sight of their lost estate, and woeful misery by
sin) _principally taught_, and chiefly known and understood of all the
subjects and commons of the land, for these four causes.
1st. “Because it is the only immediate cause and means of our peace
with GOD. For being justified by faith we have peace with GOD, _Romans_
v. 1. and our assurance of free salvation by JESUS CHRIST, and is
therefore called the justification of life, _Romans_ v. 18. ‘For whom
GOD justifieth, them he also glorifieth,’ _Romans_ viii. 30.
♦3d. “Because it is the chiefest cause and means to discover
and suppress the _Romish_ antichrist, popery, &c. and all other
superstitions, sects, errors and schisms out of the land; and to
establish unity, peace and concord in matters of religion, and of
assurance of free salvation, and makes every man to keep in a lawful
vocation, and to do it profitably in love. _Galatians_ v. 13.
♦ A second point is not mentioned.
4th. “To direct ministers, ὀρθοποδεῖν to go with a right foot to the
truth of the gospel, _Galatians_ ii. 14. in sound preaching, and pure
declaring of the word of GOD, by a true faith of free justification,
because (saith the established doctrine of our church) sincere
preachers ever were, and ever shall be but a few; and their preaching
of GOD’s word, most sincere in the beginning, by process of time waxeth
less and less pure, and after is corrupt, and last of all quite laid
down, and left off; because free justification is a doctrine hardly
learned in a church, and soon lost again, _Galatians_ i. 6. and yet
is the true strength, happiness and safety of the whole land, _Isaiah_
lxii. 1‒6.”
“Hereupon, the 5th part of the sermon against disobedience and
rebellion, established by Queen _Elizabeth_, teacheth the commons,
that such bishops or ecclesiastical persons, as by pride and ambitious
rule, do by terms of error, schism, or heresy, hinder this _main light
of GOD’s word_ from the people, are the _chiefest traytors_ in the
land: and the 6th and last part largely teacheth, that such subjects
and commons to whom, through ignorance of GOD’s word, this light of
righteousness, and this sun of understanding doth not shine, although
they may brag, as did sometimes the _Jewish_ clergy and people, that
they cannot lack knowledge, yet are such by their blind dead faith,
traytors to GOD, traytors to their king, traytors to their own souls
and bodies, and traytors to the whole land and country.”
Thus far Mr. _Eaton_. And whether he or Mr. _Chillingworth_ wrote
with most piety and judgment on this head, I leave to the author’s
consideration. And at the same time appeal to your Lordships, whether
the Methodists, by preaching up the doctrine of _justification by
faith alone_, carry christianity to an extreme? or, whether or not this
author, by making moral duties a condition of our acceptance with GOD,
and of our being justified in his sight, is not himself guilty of an
irregularity which amounts to a violation of the laws both of church
and state?
May not this also, my Lords, serve as an answer to our author’s 10th
_query_, page 12th. “Whether it be for the service of religion, to
discourage people from reading Archbishop _Tillotson_’s Sermons and the
_Whole Duty of Man_? to whom our Methodists might have added many more
of our best writers after the restoration. For, all these (together
with explaining the whole work of our redemption by CHRIST) endeavoured
to turn the minds of people to the practice of moral duties, and to
cure them of that madness and enthusiasm into which they had been led
by the Antinomian doctrines, and others of the like tendency, during
the times of anarchy and confusion?” Undoubtedly; for are they not
both wrong in their foundation? The latter indeed lays no foundation
by justifying faith at all, and therefore may be more properly termed
_Half the Duty of Man_; and the former, like our author, contrary to
the laws of church and state, makes good works a _condition_ of our
acceptance with GOD, and of our being justified in his sight. And
though I might have spared my _borrowed comparison_ of putting the
Archbishop on a level with _Mahomet_, (for which I ask the public
pardon, though perhaps even this confession may be turned to my
reproach) yet I can by no means agree with our author in this same
_query, page 13th_, that either his Grace, or the author of the _Whole
Duty of Man_, explained the whole work of our redemption by CHRIST.
For how can that be possibly done, without explaining the doctrine
of justification by faith alone? And therefore, whatever good the
Archbishop, and many other of our best writers after the Restoration
(as this author stiles them) might design by endeavouring “to turn
the minds of people to the practice of moral duties, and to cure them
of that madness and enthusiasm into which they had been led by the
Antinomian doctrines, and others of the like tendency, during the times
of anarchy and confusion,” may I not appeal to your Lordships, whether
that of the Poet be not too applicable to his Grace, to the Author of
the _Whole Duty of Man_, and to writers of that stamp:
_Incidit in syllam, qui vult vitare Charibdin?_
For, is there no way, my Lords, of turning people’s minds to the
practice of moral duties, without turning their minds from the doctrine
of justification by faith alone, without which, moral duties cannot be
acceptable to GOD at all? What is this, my Lords, but, ♦_Pharaoh_ like,
to command GOD’s _Israel_ to make brick without giving them straw? And
supposing it be true, that the people before the restoration had been
led into madness and enthusiasm, by Antinomian doctrines, was there no
other way, my Lords, of curing them of this madness, but by preaching
down the most fundamental article of the church of _England_, and so by
preaching up the doctrine of justification in the sight of GOD, partly
_by works_, and partly _by faith_, bring them half way to the church
of _Rome_? Do not these itinerants, my Lords, by laying down faith as
the foundation, and building the superstructure of universal obedience
as the fruit of it thereon, keep a proper medium, and take the most
effectual method of preserving people from Antinomianism on the one
hand, or madness and enthusiasm, anarchy and confusion on the other?
And is not this, my Lords, the constant tenor of their sermons? Do
they not first labour to bring people to a real faith in CHRIST as the
LORD their righteousness, and then exhort those that believe, to be
careful to maintain and shew forth their faith, by a constant uniform
performance of all manner of good works?
♦ “Pharoah” replaced with “Pharaoh”
How disengenuous then is this Author’s _9th query_, page 12. “Whether
it does not savour of self-sufficiency and presumption, when a few
young heads, without any colour of a divine commission, set up their
own schemes, as the great standard of christianity: and, how can it
be reconciled to christian humility, prudence, or charity, to indulge
their own notions to such a degree, as to perplex, unhinge, terrify,
and distract the minds of multitudes of people, who have lived from
their infancy under a gospel ministry, and in the regular exercise
of a gospel worship; and all this, by persuading them, that they have
never yet heard the true gospel, nor been instructed in the true way of
salvation before: and that they neither are, nor can be true christians,
but by adhering to _their doctrines_ and _discipline_, and embracing
christianity upon _their schemes_? All the while, for the sake of those
schemes, and in pursuance of them, violating the wholesome rules, which
the powers spiritual and temporal have wisely and piously established,
for the preservation of peace and order in the church.”
Here he charges these itinerants (though without proof, as he had done
in the preceding one) with “_setting up their own schemes, as the great
standard of christianity_,” and with telling people that “they neither
are, nor can be true christians, but by adhering to their doctrines and
discipline, and embracing christianity upon their schemes.” Is not this
calumny all over? For where has this author made it appear, that the
Methodists preach contrary to the articles of the established church?
Or how does he or can he prove, that they affirm, “People neither are,
nor can be true christians, without adhering to their discipline?”
Where are any quotations to this purpose in his observations? Is not
this, my Lords, all _gratis dictum_? And therefore, to use some of his
own words, “Does it not savour of self-sufficiency and presumption, and
can it be reconciled to christian humility, prudence, or charity,” to
indulge his prejudice against any persons living to such a degree, as
to lay things to their charge which they never thought of or said? For
do not these itinerants freely converse with persons of all communions?
Have I not in particular communicated with the church of _Scotland_,
and preached among the churches in _New-England_? Do not the generality
of the clergy cry out against me as a latitudinarian, and look upon me
for so doing, as the bigotted _Jews_ did on _Peter_, for going unto the
uncircumcised _Gentiles_; though I say as he did, “Can any man forbid
me to converse with and communicate with those who have received the
Holy Ghost as well as we?” Are not these notorious matters of fact? And
how then can this author insinuate, that these itinerants tell people,
that they neither are, nor can be christians without adhering to their
discipline?
But further, how scornfully does he speak of these itinerants? He
stiles them _a few young heads_. And how unwarily has he thereby shewed
his ignorance of the lively oracles of GOD? For has he never read
what _David_ saith, _Psalms_ viii. 2. “Out of the mouths of babes and
sucklings hast thou ordained strength, because of thine enemies, that
thou mightest still the enemy and avenger?” Or that of the Apostle,
_1 Corinthians_ i. 27, 28. “But GOD hath chosen the foolish things of
this world to confound the wise; and GOD hath chosen the weak things
of this world to confound the things which are mighty; and base things
of the world, and things which are despised, hath GOD chosen, yea
and things that are not, to bring to nought things which are?” How
presumptuously does he also tax these few young heads in this same
query, with acting “_without any colour of a divine commission_?”
For have not several of these young heads received a commission
from your Lordships? And does not the success they have met with, as
also their being strengthened to stem and surmount such a torrent of
opposition, afford some colour at least, that they have acted by a
divine commission indeed? For how could a few young heads, my Lords,
or any men whatsoever, do such things, unless GOD was with them?
But our Author, it seems, looks upon what they call success, in a
different light, and therefore, in this _9th Query_, further asks,
“How it can be reconciled to christian humility, prudence, or charity,
to indulge their own notions to such a degree, as to perplex, unhinge,
terrify, and distract the minds of multitudes of people, who have lived
from their infancy under a gospel ministry, and in the regular exercise
of a gospel worship; and all this, by persuading them, that they have
never yet heard the true gospel, nor been instructed in the true way
of salvation before.” To prove this particular part of the Query, he
refers to passages which my Lord of _London_ was pleased to extract
out of my third Journal some years ago, such as, “I offered JESUS
CHRIST freely to them;――I think _Wales_ is excellently well prepared
for the gospel of CHRIST;――Received news of the wonderful progress
of the gospel in _Yorkshire_, under the ministry of my dear brother
_Ingham_;――I was refreshed by a great packet of letters, giving me an
account of the success of the gospel;――A most comfortable packet of
letters, giving me an account of the success of the gospel.” But how do
all these passages, my Lords, put all together, afford the least shadow
of a proof of what this Author here lays to these itinerants charge? Or
how can offering CHRIST freely, and hearing and writing of the success
of the gospel, be interpreted as perplexing, unhinging, terrifying,
and distracting the minds of multitudes of people, &c.? Is not this, my
Lords, like the other proofs he brings against these itinerants in some
other respects? And may I not venture to affirm now, whatever I did
some years ago, that if the Right Reverend the Bishops, and Reverend
the Clergy, hold the same principles with this anonymous Author, then
the generality of the poor people of _England_, however regular they
may have been from their infancy in the exercise of a gospel worship,
never yet lived under a gospel ministry, have never yet heard the
true gospel, or been instructed in the true way of salvation. For how
can that be, when the _fundamental doctrine_ of the gospel, I mean
justification by faith alone in the sight of GOD, must be necessarily
every where preached down? Does not _Luther_ call this, _Articulus
stantis aut cadentis ecclesiæ_? And is there any thing, my Lords, so
very irreconcilable to christian humility, prudence, or charity, for
a few young heads, who do hold this doctrine, (seeing those who seem
pillars, and are the _aged heads of the church_, are so much out of
order) to venture out and preach this doctrine to as great multitudes
of people as will give them the hearing? And supposing some of these
multitudes should be unhinged, terrified, distracted, or disturbed a
little, is it not better they should be thus unhinged from off their
false foundation here, than by building upon their own works, and going
about to establish a righteousness of their own, endanger their eternal
salvation hereafter?
The distracting people’s minds to such a degree as to occasion sudden
roarings, agonies, screamings, tremblings, dropping-down, ravings, and
such like, is by no means the great end proposed by these itinerants
preaching, much less was it ever urged by them as an _essential mark_
of the co-operation of the Spirit of GOD. And therefore, my Lords, is
not our Author very unfair in stating his _4th Query_, page 10, as he
has done: “Whether a due and regular attendance on the public offices
of religion, paid by good men in a serious and composed way, does not
better answer the true ends of devotion, and is not a better evidence
of the co-operation of the Holy Spirit, than those sudden agonies,
roarings and screamings, tremblings, droppings-down, ravings and
madnesses, into which their hearers have been cast; according to the
relations given of them in the Journals referred to?” Would not one
imagine by this Query, that these itinerants laid down such things as
screamings, tremblings, &c. as essential marks of the co-operations
of the Holy Spirit? But can any such thing be proved? Are they not
looked upon by these itinerants themselves, as extraordinary things,
proceeding generally from soul-distress, and sometimes it may be from
the agency of the evil spirit, who labours to drive poor souls into
despair? Does not this appear from the relation given of them in
one of the Journals referred to? Are there not many relations of the
co-operation of the Spirit in the same Journal, where no such bodily
effects are so much as hinted at? And does not this give ground to
suspect, that “the due and regular attendance on the public offices
of religion, paid by (what our Author calls) good men, in a serious
and composed way,” is little better than a dead formal attendance on
outward ordinances, which a man may continue in all his life-time, and
be all the while far from the kingdom of GOD? Did ever any one before
hear this urged as an evidence of the co-operation of the Spirit? Or
would any one think, that the Author of the observations ever read
the relations that are given of the conversion of several in the holy
scriptures? For may we not suppose, my Lords, that many were cast into
sudden agonies and screamings, _Acts_ ii. 37. when “they were pricked
to the heart, and said unto _Peter_ and the rest of the apostles, Men
and brethren, what shall we do to be saved?” Or what would this Author
think of the conversion of the Jailor, _Acts_ x. 29, 30. “who _sprang
in_, and came _trembling_ and _fell down_ before _Paul_ and _Silas_;
and brought them out, and said, Sirs, what must I do to be saved?” Or
what would he think of _Paul_, who _trembling_ and _astonished_, _Acts_
ix. 6. said, “LORD, what wilt thou have me to do?” and was afterwards,
verse 9, “three days without sight, and neither did eat nor drink?” Is
it not to be feared, that if this Author had been seated upon the bench,
and heard this Apostle give an account of his own conversion, he would
have joined with _Festus_ in crying out with a loud voice, “_Paul_,
much learning hath made thee mad?” And are not all these things, and
whatever else is recorded in the book of GOD, written for our learning?
Is not GOD the same yesterday, to-day, for ever? And may he not now, as
well as formerly, reveal his arm and display his power in bringing
sinners home to himself as _suddenly_ and _instantaneously_ as in the
first planting of the gospel church?
But it seems, by _Query 7_, page 10, that our Author doubts whether
there be any such thing as a _sudden_ and _instantaneous change_. For
he there enquires, “Whether a gradual improvement in grace and goodness,
is not a better foundation of comfort, and of an assurance of a gospel
new birth, than that which is founded on the doctrine of a sudden
and instantaneous change; which, _if there be any such thing_, is not
easily distinguished from fancy and imagination; the workings whereof
we may well suppose to be more strong and powerful, while the person
considers himself in the state of one who is admitted as a candidate
for such a change, and is taught in due time to expect it?” Here it is
to be observed, that after telling of a sudden and instantaneous change,
he adds, “if there be any such thing.” What, my Lords, does this Author
profess himself an advocate for the church of _England_, and yet say,
“If there be any such thing as a sudden instantaneous change?” Does he
not hereby lay an ax to the very root of the baptismal office? For if
the child be actually regenerated by the Holy Ghost, when the minister
sprinkles water upon him in the name of the blessed Trinity, does
it not follow, that if any change at all be wrought in the child at
that time, it must be sudden and instantaneous? And does he then say,
“If there be any such thing?” And do your Lordships assent thereto?
With what reason then are these itinerants upbraided for talking
of a _sudden, instantaneous change_, upon which the very essence of
baptismal regeneration, that DIANA of the _present clergy_, entirely
depends?
Besides, with what confidence or rules of fair reasoning can he here
enquire, “Whether a _gradual improvement_ in grace and goodness, is
not a better foundation of comfort, and of an assurance of a gospel
new-birth, than that which is founded on the doctrine of a sudden and
instantaneous change; which, if there be any such thing, is not easily
distinguished from fancy and imagination; the working whereof we may
well suppose to be more strong and powerful, while the person considers
himself in the state of one who is admitted as a candidate for such a
change, and is taught in due time to expect it?”
However unintelligible the latter part of this Query may be, does not
the former part of it seem to imply, that these itinerants found the
assurance of the gospel new-birth on this sudden and instantaneous
change wrought on their hearers under their sermons, _exclusive_ of a
gradual improvement in grace and goodness afterwards! But is not this
mere slander? For however they may humbly hope, that Sinners, when
deeply impressed, may be suddenly and effectually wrought upon, yet
how can it be proved that they reckon them real converts, till they
see them bring forth the fruits of the Spirit, in doing justly, loving
mercy, and walking humbly with their GOD? Or if this was not the case,
does not the author himself, if he holds baptismal regeneration, found
his comfort on the doctrine of a sudden and instantaneous change?
And do not the greatest part of the poor souls now in _England_, go
on secure that they shall be eternally happy, and yet have no better
foundation of comfort, and assurance of a gospel new-birth, than that
which is founded on the doctrine of a sudden and instantaneous change
wrought upon them in baptism?
Is not our Author, my Lords, also in this Query, guilty of another
egregious mistake! For the _foundation of comfort_ which these
itinerants lay and depend on is, the compleat and _all-sufficient
righteousness of JESUS_, and the new birth or change wrought in the
heart, is by them looked upon _only as an evidence_ that the persons
thus changed, have indeed gotten a foundation on this rock of ages,
and consequently a sure and certain hope of a resurrection to eternal
life. And is not all this, my Lords, easily distinguished from fancy
and imagination? And does not our Author lead people to a wrong
foundation for comfort, by directing them to look for it from “a
gradual improvement in grace and goodness?” For, what says the Apostle,
_1 Corinthians_ iii. 11. “Other foundation can no man lay than that
is laid, which is CHRIST JESUS,”――“who (as he speaks in the first
chapter of the same epistle, verse 30.) is made unto us of GOD, wisdom,
righteousness, sanctification and redemption?”
This foundation, as well as this sudden and instantaneous change,
whether wrought in or after baptism, our Author, it is to be feared, is
too great a stranger to: at least, he gives too great evidence, that he
has made but little improvement in grace and goodness; for he asks in
his _11th Query_, page 13, “Whether, the frame of human nature fairly
considered, the Author of the _Whole Duty of Man_, did not do better
service to religion, in laying down rules to keep recreations of all
kinds within the bounds of innocence, than they who now censure him,
and absolutely deny that recreations of any kind, considered as such,
are or can be innocent?”
What rules the Author of the _Whole Duty of Man_ may have laid down to
keep recreations of all kinds within the bounds of innocence, it may be
needless here to enquire. Is it not sufficient, my Lords, to mention,
that the holy scriptures (wherein the whole duty of man, and that too
in respect both to faith and practice, is fully and really taught) lay
down one golden universal rule for recreations and every thing else,
that “Whether we eat or drink, or whatsoever we do, we must do all to
the glory of GOD?” Whatever recreations people take to the glory of
GOD, these itinerants, my Lords, think are quite allowable: but if they
are made use of meerly for self-pleasing, and not to GOD’s glory, nor
to fit us for his service, they do affirm, that all such recreations
neither are nor can be innocent. And if the Author of the _Whole Duty
of Man_, or any other Author whatsoever, hath set any other bounds, or
fixed any other rule, however fairly he may have considered the frame
of human nature, is it not evident, that he has not fairly considered
the frame and nature of true christianity? For does not that, my Lords,
turn our whole lives into one continued sacrifice to GOD? And if we
fairly consider the frame of human nature, how weak and frail it is,
and how easily diverted from pursuing our one great end, are not those
the greatest friends to religion, who caution people against leading
themselves into temptations, or making use of any recreation that may
put them out of a spiritual frame, and unfit them for the service of
GOD? Is this going any further than the Apostle did, who so strictly
cautions christians “not to grieve the Spirit of GOD, whereby they are
sealed to the day of redemption?”
Our Author, under this head, has referred to a passage out of one of my
Journals, wherein I gave an account of my being in some polite company
at _Maryland_, who were disposed to cards; and also a passage out of my
letter from _New-Brunswick_, occasioned, if I mistake not, by meeting
a man who thought it allowable to play at cards in the _Christmas_
holidays, from the liberty given him by the Author of the _Whole Duty
of Man_. And will our Author allow playing at cards to be a lawful
recreation for a christian? Is this one of the recreations of _all
kinds_ which may be kept within the bounds of innocence? Is it not
a kind of casting lots? Has it not the appearance of evil? Will he
not hear the church? And what says the 75th canon? “No ecclesiastical
person shall at any time, other than for their honest necessities,
resort to any taverns or alehouses, neither shall they board or lodge
in any such places. Furthermore, they shall not give themselves to any
base or servile labour, or to drinking or riot, spending their time
idly by day or by night, _playing at dice_, _cards_, or _tables_, or
any other _unlawful game_: but at all times convenient, they shall hear
or read somewhat of the holy scriptures, or shall occupy themselves
with some other honest study or exercise, always doing the things
which shall appertain to honesty, and endeavouring to profit the church
of GOD, having always in mind that they ought to excel all others in
purity of life, and should be examples to the people to live well and
christianly, under pain of ecclesiastical censures to be inflicted with
severity, according to the qualities of their offences.” An excellent
canon this! And may I not argue from it thus? Either this canon is
founded upon the word of GOD, or it is not: if it be not, why is it not
abrogated? if it be, why is it not put in practice? Why do the clergy
encourage frequenting of taverns, alehouses, and gaming by their own
example? Are not such practices in this canon supposed to be quite
contrary to the purity of life and excellency of example which may
be justly required from them? And if such things are unseemly in a
_clergyman_, are they not in a degree equally unseemly in _laymen_,
whose privilege as well as duty it is, to be “holy in all manner of
conversation and godliness,” and who are universally commanded “to
shine as lights in the world amidst a crooked and perverse generation?”
My Lords, might it not reasonably have been hoped, that your Lordships
were too well acquainted with real and inward religion, to think
that a soul born of GOD, and made partaker of a divine nature, can
stoop so low, and act so unlike itself, as to seek for recreation in
gaming? Does not the glorious and plenteous redemption, that great,
inexpressibly great and present salvation, which the great High-priest
and Apostle of our profession has purchased for us by shedding his dear
heart’s blood, and whereby we are redeemed from this present evil world,
set us above such trifling things as these, supposing they were not
directly sinful? Are not christians “kings and priests unto GOD?” And
is it not as much beneath the dignity of their heaven-born spirits,
to stoop to so low an amusement as gaming of any kind, as ever it was
beneath the dignity of the _Roman Emperor_ to spend his time in the
amusement of catching flies? Does not our Author, therefore, my Lords,
by writing thus, strike at the very vitals of religion, and prove
too plainly that he is a stranger to the power of the dear Redeemer’s
resurrection? Need we, therefore, wonder at his _12th Query_, page 12,
wherein he enquires, “Whether the strong expressions which are found
in their printed Journals, of _extraordinary presences_ of GOD,
directing and assisting them in a more immediate manner, do not need
some testimonies of a divine mission, to clear them from the charge
of enthusiasm?” Under this query our Author has also mentioned several
passages of my Journals, extracted by my Lord of _London_, in his _last
pastoral letter_ against lukewarmness and enthusiasm, and has also been
at great pains to extract many more out of my four last Journals, which
have been printed since, and which, according to our Author, are more
full of enthusiasm, if possible, than the three first? But does not
this Author forget, that I answered his Lordship’s letter, and proved,
that his Lordship was mistaken in his definition of enthusiasm; and
that, according to his definition, I was no _enthusiast_? Did I not
also prove, that the propositions on which his Lordship’s quotations
were founded were false? Has his Lordship, or any one for him, been
pleased to make any reply to that answer? Not as I have heard of.
And therefore, was it not incumbent upon this Author, my Lords, to
have disproved or invalidated my answer to his Lordship’s letter,
before he could honourably mention the passages referred to therein,
to prove me an enthusiast? But passing by this, with the other many
_irregularities_ which are justly charged upon this _anonymous Author_,
if he asks “whether the strong expressions which are found in _their_
printed Journals (I suppose he would have said _his_ printed Journals,
for I find under this Query no Journals referred to but mine) of
extraordinary presences of GOD directing and assisting them in a more
immediate manner, do not need some testimonies of a divine mission,
to clear them from the charge of enthusiasm?” I would ask this Author
again, “What testimonies he would have?” Can he bring any proof against
the matters of fact recorded in these Journals? Or will he venture to
affirm, that I did not feel the divine presence in an extraordinary
manner, that is, more at one time than another? Or that I have not
been directed in a more immediate manner, at certain times, when
waiting upon GOD? Were not such-like queries put by the heathens to
the primitive christians? And was not their answer, _Monstrare nequeo,
sentio tantum_? I would further ask, what this Author means by a divine
mission? Did not my Lord of _Gloucester_ (for I must again repeat it)
give me an apostolical one, when he said, “Receive thou the Holy Ghost
by the imposition of our hands?” And can it be enthusiasm, or is there
any thing extraordinary in saying, that I felt more of the influences
of this Holy Ghost, and was assisted in a _more immediate manner_
in my administrations at one time, than another? Or is it not more
extraordinary (only indeed that it has been a good while too too common)
that the Right Reverend the Bishops should take upon them to confer
the Holy Ghost, and the Reverend the Clergy profess they are inwardly
moved by it, and yet charge every expression they meet with, wherein
his blessed influences are spoken of as felt and experienced, with
being downright enthusiasm? But what shall we say? “The natural man
discerneth not the things of the Spirit: they are foolishness unto
him, neither can he understand them: because they are spiritually
discerned.” What if some of the expressions, my Lords, in the Journals
are strong? Does that prove them enthusiastical? Or what if feeling
the presence of GOD, and being directed in a more immediate manner, be
something extraordinary to our Author, does it therefore follow that it
is so to others? Or is this Author like minded with the Right Reverend
the Bishop and the Reverend the Clergy of the diocese of _Litchfield_
and _Coventry_, who reckon the indwelling, and inward witnessing of,
as also praying and preaching by the Spirit, among the _karismata_, the
miraculous gifts conferred on the primitive church, and which have long
since ceased? If so, no wonder that the expressions referred to are
strong and extraordinary to him. But, my Lords, may I not beg leave
to tell this Author, that these itinerant preachers have not so learnt
CHRIST? No, they believe that JESUS is the same yesterday, to-day, and
for ever: and that he is faithful, who hath said to his Apostles, and
in them to all succeeding truly christian ministers, “Lo, I am with you
always, even to the end of the world.” Consequently they believe the
Comforter will abide with them for ever, witnessing with their spirits
that they are children of GOD; leading them by a diligent search of
the holy scriptures into all truth; guiding them together with the
word, the voice of friends and Providence, in all circumstances by his
counsel; giving them utterance when called to speak to the people from
GOD, and helping their infirmities, and assisting them in prayer when
called to speak to GOD for the people. Inwardly moved by this Spirit,
and not by any hopes of human grandeur or preferment, these itinerants,
my Lords, first took on them the administration of the church; and his
blessed influences they have from time to time happily experienced,
as thousands whose eyes have been opened to discern spiritual
things, can testify. And being without cause denied the use of their
brethrens pulpits, and having obtained help from GOD, they continue
to this day, witnessing both to small and great the grand doctrines
of the Reformation, _justification by faith alone_ in the imputed
righteousness of JESUS CHRIST, and the necessity of the _indwelling of
the Spirit_ in order to be made meet to be partakers of the heavenly
inheritance, among all them that are sanctified. In doing thus they
know of no “wholesome rules, wisely and piously established by the
powers spiritual and temporal,” _Query 9th_, page 12. which they have
violated: or should they be commanded by the whole bench of Bishops to
speak no more of this doctrine,――they have an answer ready, “We cannot
but speak the things that we know.” We take this to be an ungodly
admonition; and therefore, “whether it be right in the sight of GOD,
to obey man rather than GOD, judge ye.” And though for so doing, they
should be mobbed, as they frequently have been, and though GOD be not
the author of confusion or tumult, as our Author would have it, page 12,
yet they know of one who was mobbed himself upon a like account, and
commanded _Timothy_ to approve himself a minister of GOD _in tumults_.
Being sensible of the indolence and unorthodoxy of the generality of
the clergy, they think they are sufficiently warranted by the example
of the Prophets of the Old, and of JESUS CHRIST and his Apostles in the
New-Testament, (whatsoever our Author may say, _Query 8th_ page 11.)
to bear a faithful testimony against them. And being called by the
Providence of GOD abroad, after their unworthy labours had been blessed
at home, they have judged it meet, right, and their bounden duty,
from time to time, to publish accounts of what GOD had done for their
own and other people’s souls: which, though despised by some, and
esteemed enthusiastical by others, have been owned to the instruction
and edification of thousands. But whether this may be properly called
“open and public boasting, unbecoming the modesty and self-denial of a
minister of the gospel, especially one who would be thought to carry on
his ministry under the immediate guidance of the blessed Spirit,” (as
our Author intimates in his last _Query_ of this 2d Part); or whether
they were written with a single eye to the Redeemer’s glory, they are
willing to leave to the determination of that GOD, to whom all hearts
are open, all desires are known, and from whom no secrets are hid. I
could here enlarge; but having detained your Lordships too long already,
I am,
Your Lordships most obedient son and servant,
GEORGE WHITEFIELD.
SOME
REMARKS
Upon a late
CHARGE against ENTHUSIASM,
Delivered by
The Right Reverend Father in GOD, RICHARD, Lord Bishop of
_Litchfield_ and _Coventry_, to the Reverend the CLERGY in the
several parts of the Diocess of _Litchfield_ and _Coventry_,
in a _Triennial Visitation_ of the same in 1741; and published
at their request in the present Year 1744.
In a LETTER to the Rev. the CLERGY of that Diocess.
Matthew xi. 25, 26. _At that time Jesus answered and said, I
thank thee, O Father, Lord of Heaven and Earth, because that
thou hast hid these things from the wise and prudent, and hast
revealed them unto babes. Even so, Father, for so it seemed
good in thy sight._
TO
The Reverend the CLERGY
Of the Diocess of
LITCHFIELD and COVENTRY.
On Board the _Wilmington_, Captain _Darling_,
_September 20, 1744_.
_Reverend Brethren_,
AS you profess to know the scriptures, I need not inform you, that the
character of _young Elihu_ shines in the 32d chapter of the book of
_Job_ with a superior lustre, above that of his other three friends who
came to converse with him. The humility and modesty wherewith he first
addresses himself to them is peculiarly amiable. “I am young, says he,
and ye are very old, wherefore I was afraid, and durst not shew you my
opinion. I said, Days should speak, and multitude of years should teach
wisdom.” But knowing by experience, that “great men are not always wise,
neither do the aged understand judgment, he said, Hearken unto me, and
I also will shew my opinion.” And that they might not censure him for
rashness in speaking, he assures them, verses 11, and 12. that he had
well weighed the matter before he broke silence. “Behold, I waited for
your words; I gave ear to your reasons, whilst you searched out what
to say. Yea, I attended unto you; and behold there was none of you that
convinced _Job_, or that answered his words.” And that they might not
be offended at his plain speaking, or expect that he would be over-awed
from delivering his soul, by their superiority in age, learning, or
circumstances of life, in the two last verses of the chapter, he boldly,
but honestly tells them what they were to expect from him. “Let me not,
I pray you, accept any man’s person, neither let me give flattering
titles unto man, for I know not to give flattering titles: In so doing
my Maker would soon take me away.” And it is very remarkable, that
though we are told this young man’s wrath was kindled against _Job_
and his three friends, verses 2 and 3. and though (as it appears from
the ensuing chapters) he spoke very close and cutting things, yet
at the end of the book, we find no blame laid on him by the great
heart-searching GOD; whereas the other three are severely reproved,
and commanded to apply to _Job_ for the benefit of his prayers.
Animated by, and willing to copy after so bright an example, I now
sit down to write you this letter; in which I would beg leave to make
some remarks on your Right Reverend Diocesan’s late _charge against
enthusiasm_. Had I continued in my native country, I should have taken
the freedom to have written to his Lordship himself; but as I heard
that he was very aged, and probably before this could reach _England_,
might be called to give up his account to the great Shepherd and Bishop
of souls, I thought it most advisable to direct this letter to you, at
whose request, as appears by the title-page, this charge was printed.
It is not my design to enter upon a critical examination of every
paragraph. I would observe in general, that his Lordship’s main design,
from the beginning to the end of it, is, to prove “that the indwelling
and inward witnessing of the Spirit in believers hearts (if there
were ever any such things at all) as also praying and preaching by
the Spirit, are all the _extraordinary gifts_ and operations of the
Holy Ghost, belonging only to the apostolical and primitive times, and
consequently all pretensions to such favours in these last days are
vain and enthusiastical.” In order to evince this, his Lordship selects
several passages of holy writ, which, in his opinion, are misapplied by
those whom his Lordship is pleased to stile _modern enthusiasts_, and
undertakes to shew, page 11th, “that they are to be interpreted chiefly,
if not only, of the state of the apostolical and primitive church,
and that they very little, if at all, relate to the present state
of christians.” Whether or not his Lordship hath succeeded in his
undertaking, will best appear by a candid and impartial review thereof.
The first attempt of this nature which we meet with in his Lordship’s
charge, is page the 12th. His words are these: “That I may proceed in a
regular manner, with regard to those passages of scripture that I shall
select on this occasion, I chuse to begin with the original promise of
the Spirit, as made by our LORD, a little before he left the world. It
occurs in the 14th and 16th chapters of St. _John_’s gospel; in which
he uses these words: ‘When the Spirit of truth is come, (whom CHRIST
had just before promised to send from the Father, chapter 14th, verse
16th) he will guide you into all truth, and he will shew you things
to come.’ And again, ‘the Comforter, which is the Holy Ghost, whom the
Father will send in my name, he shall teach you all things, and bring
all things to your remembrance whatsoever I have said unto you.’ It is
very clear (proceeds his Lordship) from the bare recital of these words,
that as they were spoken to the apostles, so they peculiarly belong to
the apostles themselves, or to the inspired persons in the primitive
church.”
But granting that these words do belong _peculiarly_ to the apostles,
does it therefore follow, that they do not at all belong to their
successors, or in common to all believers upon whom the ends of the
world are come? Were not the apostles then representatives of the whole
church? And may not what was spoken to them, in a proper degree be said
to be spoken to us and to our children, and to as many as the LORD our
GOD shall call? Does not his Lordship confess, page 13th, “that in one
of these passages it is added, that the Father will give you another
comforter, that he may abide with you for ever?” And does not his
Lordship allow, page 14th, “that in the largest sense in which this may
be understood, it is synonymous with CHRIST’s promise to his disciples
at his ascension, that he would be with them _always_, even to the
end of the world;” that is, as himself explains it, “by the perpetual
presence of the Holy Spirit, as the guardian of his church ’till
the end of the world?” But how can CHRIST be with his church by the
perpetual presence of his Spirit, or how can the Holy Spirit “be the
guardian of his church ’till the end of the world,” unless it is by
opening and bringing all things to our remembrance, whatsoever JESUS
hath said to us in his revealed will, guiding us thereby into all truth,
and teaching us all things necessary to eternal salvation?
This promise, it is true, as his Lordship observes, page the 15th, “was
fulfilled in a most solemn manner by the descent of the Holy Spirit
on the Apostles, and others with them, at the feast of Pentecost, that
is recorded so particularly in the second chapter of the _Acts_ of the
Apostles.” And it is as true, (as his Lordship intimates page 16th)
“that St. _Peter_ makes an application of the prophecy of _Joel_, to
the miraculous effusion of the Spirit on that memorable occasion.
But does not his Lordship by intimating, that this promise of our LORD
was wholly compleated on the day of Pentecost, prove too much? for
does it not then follow, that no one after the day of Pentecost was
to expect the Holy Ghost to bring all things to their remembrance, to
teach them all things, and shew them things to come? How then could
this promise be fulfilled in the apostle _Paul_, who was converted some
time after? or how could this remain in the primitive church in the
inspired persons, or abide with the church for ever to the end of the
world? And supposing the apostle _Peter_ does make an application of
the prophecy of _Joel_ to the miraculous effusion of the Spirit on
the day of Pentecost, _Acts_ the 2d, verses 16th, 17th, &c. does it
therefore follow, that this promise of our Saviour extends no farther
than that day? Does he any where intimate any such thing through his
whole discourse? Or is it any new thing for prophecies to have several
fulfilments? Is not that prophecy, “Out of _Egypt_ have I called my
son,” which was originally spoken concerning GOD’s _Israel_, applied
by the evangelist _Matthew_, chapter 2d. verse 15th, to the Son
of GOD himself? And therefore granting that this promise was in an
extraordinary degree fulfilled in the day of Pentecost, how does it
follow, that it is not now, and will be in an ordinary way, fulfilling
to the end of the world? And consequently, may not this promise of our
LORD be pleaded by all his disciples, for the indwelling of his blessed
Spirit, and his inward teaching, by the instrumentality of his revealed
will, _now_ as well as formerly (especially since his Lordship, page
15th, clears us from pretending to the operations of the miraculous
kind) without being censured for so doing as _modern enthusiasts_.
But this inward teaching and indwelling of the Spirit, his Lordship
will by no means allow even the primitive christians to have had in
common, and therefore, page 35th (which I come to next, for method’s
sake) he comments upon another remarkable scripture, that, in his
Lordship’s opinion, ‘has been misapplied to later ages, and indeed to
the present times, by several enthusiasts, but was really peculiar to
the times of the apostles.’ It occurs, says his Lordship, page _ibid._
in the first epistle of St. _John_, chapter ii. verse 20th, 27th. “But
ye have an unction from the Holy One, and ye know all things. But the
anointing which ye have received of him, abideth in you: but as the
same anointing teacheth you all things, and is truth, and is no lie;
and even as it hath taught you, ye shall abide in him.”
This _unction_ from the Holy One, and this _anointing_, his Lordship,
in five or six pages, labours to prove was some extraordinary gift
residing in some particular inspired persons, and not in the believers
in general to whom the apostle wrote. But with what shadow of argument
does his Lordship reason thus? For though it be certain (as his
Lordship intimates page 37th) “that there were several such inspired
teachers among the first christians, who were endowed with various
gifts of the Spirit, and among them with the gift of prayer, and
preaching, and revelation of the true sense of the prophetical parts
of the Old Testament;” yet how does it appear, that these inspired
teachers are the particular persons referred to by the Apostle in
this passage? If that was the case, would not the epistle itself more
properly have been directed to them, as having the oversight of the
flock? Or is it not probable at least, that the Apostle would have had
something to say to them, as well as to the “little children, young men,
and fathers,” verses 12th, 13th, to whom he writes so particularly?
And is it not evident from the whole context, that this unction from
the Holy One was not an extraordinary gift residing in any particular
inspired person, but the indwelling of the Spirit, believers in general,
whereby they had an experimental proof, that JESUS was indeed the
CHRIST, and therefore needed not that any man should teach them, that
is, further teach them, for the Apostle writes unto them as knowing
persons, verse 12th, &c. Is not this interpretation quite consistent
with the whole scope of the Apostle in this epistle, which was to
comfort himself, and believers in general, now so many antichrists were
abroad, that (since JESUS CHRIST had declared, _Matthew_ xxiv. 24. that
the elect could not be finally deceived) they having a proof of their
election by receiving this unction from above, this indwelling of the
Holy Ghost in their hearts, were now enabled, in a way far superior to,
though not entirely exclusive of human teaching, to guard against the
seducers of the day? And consequently, may not the indwelling of the
Spirit be insisted upon now, as the privilege of all real christians,
without their being justly stiled for so doing, modern enthusiasts.
Again, is not his Lordship greatly mistaken in his explanation of the
16th verse of the 8th of _Romans_, “The Spirit itself beareth witness
with our spirit, that we are the children of GOD.” “This passage, says
his Lordship, page 18th, as it is connected with the preceding one,
relates to the general adoption of christians, or their becoming the
sons of GOD, instead of the _Jews_, who were then rejected by GOD, and
had lost that title. But what was the ground of this preference that
was given to christians? It was plainly the gifts of the Spirit, which
they had, and which the _Jews_ had not. That Spirit then, which by its
gifts enabled the Apostles and other christians to work miracles of
various kinds, was a demonstration, that GOD was in them of a truth,
and that their religion was owned by him in opposition to that of the
_Jews_, whom he had deserted in a judicial manner.” The conclusion his
Lordship draws from these premises, we have page the 20th. “That the
fore-mentioned _testimony of the Spirit_, attended with the testimony
of our own spirit, _i. e._ the consciousness of the sincerity and good
lives of private christians, was the public testimony of the miraculous
gifts of the Spirit which GOD had conferred on the Apostles, and many
of the first christians; and which shewed that they and their brethren
were the true church of GOD, and not the _Jews_. And this was a plain
criterion in the first great controversy, namely, to which of those
two churches men were obliged to adhere in communion. And consequently,
this witness of the Spirit, which shews that we christians are the sons
of GOD, cannot possibly be applied to the mere private testimony of
the Spirit given to our own consciences, to prove that we, or private
christians, are the sons of GOD and heirs of salvation, as is pretended
by modern enthusiasts.”
But does not his Lordship here argue from a mistaken supposition,
that the Apostle, in the 8th of the _Romans_, is speaking of the
miraculous power our LORD gave to his first Apostles to work miracles,
in confirmation that their doctrine was of GOD? Is there any such
thing so much as hinted at through the whole chapter? Is not the whole
scope of it to shew the privileges of those, who “being justified by
faith” alone, chapter 5th, “have peace with GOD through our LORD JESUS
CHRIST?” Does not the Apostle therefore at the first verse say, “That
there is no condemnation to them who are in CHRIST JESUS?” Does he
not say, verse the 9th, that “the Spirit of GOD dwelt in them?” Does
not his Lordship allow, page 16, &c. That the Apostle in this and the
preceding verses treats of that “_spiritual principle_ in christians
which enables them to mortify the deeds of the body, and overcome
carnal inclinations?” And what shadow of a reason can be given to prove
that the same _spiritual principle_ is not spoken of in verse 16th,
as bearing witness with believer’s spirits that they were the children
of GOD? Is it not said, verse 15th, to be something that they had
received? “But ye have received the spirit of adoption, whereby ye
cry Abba, Father.” And is not the obvious sense of these verses put
together plainly this, “That true believers, those who are christians
indeed, have the Spirit of GOD dwelling in them, verse 9th; are led by
this Spirit, verse 14th; have gotten an inward witness from this same
Spirit, that they are GOD’s children, and therefore need not be brought
into bondage, and fear, lest GOD would reject them, but may have free
access, and with a full assurance of faith, and a holy child-like
simplicity, draw near unto him, crying ABBA, FATHER?”
His Lordship, to prove that this is not the sense of this passage, but
that the testimony of the Spirit here spoken of, is a public gift of
working miracles, refers, page 19th, to _Galatians_ iii. 2. where the
Apostle puts this question to them: “Received ye the Spirit, (_i. e._
according to his Lordship, the power of working miracles) by the works
of the law, or by the hearing of faith?” which (says his Lordship) the
same Apostle presently after explains, when he says at verse 5th, “He
therefore that ministereth to you the Spirit, and worketh miracles
among you, doth he it by the works of the law, or by the hearing of
faith?” But is not here a plain antithesis between administring the
Spirit and working miracles? Do they not evidently imply two distinct
things? And can it be supposed, that the Spirit which the Apostle asks,
verse 2d, “Whether they had received by the works of the law, or the
hearing of faith,” was a power to perform such miracles, at least that
only? Would it not then follow, since he declares in the 8th of the
_Romans_, “that if any man have not the Spirit of CHRIST he is none
of his,” that either all believers did receive his Spirit in his
miraculous gifts, or that no one is a believer that has them not? And
doth not the Apostle in this very epistle make it appear, that the
Spirit here spoken of is not this miraculous outward testimony? For
what says he, _Galatians_ iv. 6. “And because ye are sons, GOD hath
sent forth the Spirit of his Son into your hearts (whereby it is plain
the Spirit was received into the heart) crying, Abba, Father?” And
does not this quite clear up that passage of _Romans_, chapter viii.
verse 15. about the witnessing Spirit and the Spirit of adoption,
_viz._ that believers (besides seeing the miracles which the Apostles
wrought) had an _inward testimony_ of the Holy Ghost, he making an
inward application of the merits of CHRIST to their souls, and giving
them an inward testimony that they were indeed the adopted sons of
GOD, and therefore in a holy confidence they might cry, Abba, Father?
Is there any thing forced in this interpretation? And consequently
(notwithstanding what appears to the contrary from his Lordship’s
explanation) may not persons assert, that there is such a thing as
a witness or testimony of the Spirit given to our own consciences,
to prove that private christians are the Sons of GOD and heirs of
salvation, without being censured for so doing as modern enthusiasts?
May I not likewise venture to affirm, that his Lordship is equally
mistaken in his interpretation of the 26th and 27th verses of the
same chapter, which runs thus: “Likewise the Spirit also helpeth our
infirmities: for we know not what we should pray for as we ought,
but the Spirit itself maketh intercession for us with groanings which
cannot be uttered. And he that searcheth the heart, knoweth what is
the mind of the Spirit, because he maketh intercession for the saints
according to the will of GOD?”
The Spirit here spoken of, according to his Lordship, was the Spirit
acting in the _inspired person_, who in the apostolical age, says his
Lordship, page 24th, “had the gift of prayer, and interceded for the
whole congregation; so that what is here said of the Spirit, is ♦by
an easy figure transferred to the spiritual or inspired person, who
prayed in that capacity, for the whole christian assembly. It is he
that maketh intercession with GOD for private christians, with vehement
and inexpressible groanings or sighs.” But however easy it may be to
find out a figure to transfer what is here said of the Spirit, to the
spiritual or inspired person, yet how will it be easy to find a figure
to interpret this of the spiritual or inspired person at all? For has
it not already been shewn, that this whole chapter is no where speaking
of any such spiritual inspired person, but of the Spirit of GOD
dwelling in all believers?
♦ “hy” replaced with “by”
His Lordship goes on, page ibid. to comment upon the 27th verse: “And
he that searcheth the hearts, knoweth what is the mind of the spirit,
(_i. e._ of the spiritual or inspired person) because he maketh
intercession for the saints according to the will of GOD.” That is,
says his Lordship, “GOD knows the intentions of the spiritual person,
and judges of the vehemence of his desires in prayer for the whole
assembly, for whom he makes intercession, with regard to the immediate
subject of affliction; literally indeed, _according to_ GOD (_kata
Theon_) or relatively to him, but by construction, conformably to the
will of GOD; namely, that in a most fervent manner, the person that has
the inspired gift of prayer, which he uses for the benefit of the whole
assembly, he, I say, leaves it entirely to GOD, whether it be best that
christians should suffer afflictions for the gospel, or be delivered
from them. And such an intention of his prayer cannot but be highly
acceptable to GOD, who searches his heart, and approves of such an act
of profound resignation to his will.”
Thus far his Lordship. But where is there through the whole chapter
any mention made of an _assembly_, or of any _spiritual inspired
person_ praying in its behalf? Does it not require a very profound
understanding to search it out? Is it not more agreeable to the whole
scope of the apostle in this chapter, to believe, that this spirit
here mentioned as helping infirmities, or distresses, and assisting
in prayer, is the common privilege of all believers? Is he not said to
make intercession for the saints in general? And does not his Lordship,
page 22d, in effect own this? For what says his Lordship? “Now on
this occasion, he, the apostle, adds another proof of the truth of
christianity, and that christians are the adopted sons of GOD, and more
especially with regard to their sufferings at that time, for the sake
of their religion, says he, verse 26th. Likewise the Spirit also, (or
rather _even, kai_) helpeth our infirmities (or our distresses, for
the word _Astheneiais_ signifies both.) And then he mentions in what
instances he does so, viz. in prayers to GOD about bearing afflictions,
or being delivered from them; and which of these two is most profitable
for us, the Spirit knows better than we ourselves, and therefore
instructs christians how to pray with regard to their sufferings.
We know not, says he, what we should pray for as we ought; that is,
whether it be best for us to bear afflictions, or to be delivered from
them according to our natural inclinations.” And after writing thus,
how inconsistent is it in his Lordship to say, that this is done by the
Spirit acting in the inspired person only, who made intercession for
the whole assembly? Is not the quite contrary, I could almost say,
self-evident? And how then can those who, from this passage of the 8th
of the _Romans_, humbly claim the gift and grace of prayer now, as well
as formerly, for so doing, be justly termed modern enthusiasts.
May we not further enquire, whether his Lordship’s interpretation of
the 4th and 5th verses of the 2d chapter of the first epistle to the
_Corinthians_ be sound and consistent? The words are these, page 27th.
“And my speech and my preaching were not with the enticing words of
man’s wisdom, but in demonstration of the Spirit and of power, that
your faith should not stand in the wisdom of men, but in the power of
GOD,” As to the former part of these words, “My speech and my preaching
were not with the enticing words of man’s wisdom,” his Lordship seems
to agree with the interpretation put upon them by those whom he is
pleased to term enthusiasts; but the latter, “The demonstration of the
Spirit and of power,” his Lordship, in pages 29th, 30th, 31st, and 32d,
would fain shew, means no more, than that the Apostle proved JESUS to
be the Messiah by proofs out of the prophecies of the Old Testament,
and evinced the truth of christianity by performing miracles.
And supposing this may be one sense of the words, yet if this be the
sole meaning of the Apostle’s expression, would it not have better
become such a scholar as _Paul_ was, to have said, “He came to them in
the demonstration of the scriptures, rather than of the Spirit?” Can
any parallel passage be produced, where the word _Spirit_ is thus put
for the scriptures? And therefore, by the demonstration of the Spirit,
may we not understand, that the Spirit of GOD himself, whilst the
Apostle was preaching, wrought a demonstrative conviction in the souls
of his hearers, not only that what he spake was of GOD, but also that
he was assisted in speaking by the Spirit of GOD? Does not this agree
with what he says, 2d epistle _Corinthians_ iii. 2, 3. “Ye are our
epistle, written in our hearts, known and read of all men: forasmuch
as ye are manifestly declared to be the epistle of CHRIST ministered
by us, written not with ink, but with the Spirit of the living GOD, not
in tables of stone, but in fleshly tables of the heart.” And though it
should be allowed that the word _Dunamis_ (as his Lordship observes,
page 30th) “in its ordinary sense in the New Testament, must signify
the power exerted in miraculous operations:” yet how is it foreign to
the Apostle’s purpose to interpret it also of a divine power or energy,
which ordinarily attended the word preached by him; I mean such a power
as accompanied the word when the LORD opened the heart of _Lydia_, and
when so many were pricked to the heart, and made to cry out, “Men and
brethren, what shall we do to be saved?” Does not the word _Dunamis_
seem to carry this sense with it, _2 Corinthians_ iv. 7.? “But we have
this treasure in earthen vessels, that the excellency of the power
(_Dunameos_) may be of GOD, and not of men.” And is not _Apollos_ said
to be (_Dunatos engraphais_) mighty, or powerful, in the scriptures,
though we do not hear that he performed any miracles at all? And though
his Lordship is pleased to say, page ibid. “For by this power of GOD
here spoken of, that it is a power to work miracles appears expresly,”
from the immediately following verse, in which is assigned the reason
for using this method of proving christianity to be true, “that your
faith should not stand in the wisdom of men, but in the power of GOD:”
yet will it not equally hold good, that their faith stood not in the
wisdom of men, but in the power of GOD? If by the power we understand a
divine power attending the word preached in convincing the conscience,
and changing the hearts of men, exclusive or besides a power of working
miracles.
His Lordship in the same page proceeds thus. “By the _power of_ GOD
therefore must necessarily be understood the miraculous operations
performed by JESUS CHRIST and his Apostles, as a divine testimony of
their authority.” He goes on in the 7th, 10th, and following verses, to
explain this “demonstration of the Spirit and of power;” and tells us,
“That this wisdom of GOD is a mystery, or wisdom formerly hidden from
the world, which was couched in the types and prophecies of the Messiah
in the Old Testament, under the title of the _Law of Moses_, the
_Psalms_, and all the prophets that were actually fulfilled in JESUS
CHRIST. For, says he, ‘the Spirit searcheth all things, even the deep
things of GOD. Now we have not received the spirit of the world, (viz.
of oratory and philosophy) but the spirit which is of GOD, that we
might know the things that are freely given to us of GOD.’ That is,
that we might learn of the Spirit the true meaning of those writings
which he dictated himself, and which none but the Spirit of GOD could
know, since the gospel is the contrivance of GOD alone for man’s
salvation; and the benefits of it are freely and of his mere grace
conferred upon us.”
But in all these passages, where is there a shadow of a proof, that
by the word _power_, the Apostle meant only that he worked miracles
among them? Is there any such thing so much as hinted at in those
verses? Or what greater reason is there to infer from hence, that the
demonstration of the Spirit means no more than proving CHRIST to be the
Messiah, from the books of the Old Testament?
His Lordship goes on, page 31st, to comment upon the 13th verse of
the 1st _Corinthians_ 2d. thus: “The apostle adds, ‘Which things also
we speak not in the words which man’s wisdom teacheth, (_viz._ as
before by oratory and philosophy) but which the Holy Ghost teacheth;
comparing spiritual things with spiritual.’ From which last passage it
appears that the words which the Holy Ghost is said to teach, must be
_prophetical revelations_ made of JESUS CHRIST in the Old Testament,
which were clearly discovered to the Apostles, and explained by them
to the world by the same Holy Spirit, that perfectly knew those deep or
mysterious things of GOD in the holy scriptures, which related to and
were fulfilled in JESUS CHRIST; and whose expositions of his doctrine
were authorized by the miracles they wrought in confirmation of it.”
But supposing this be in part true, have not the words a further
meaning? And by “Words which the Holy Ghost teacheth,” may we not
understand, words which the Holy Ghost did immediately put into this
and other Apostles minds whilst they were preaching, speaking, or
writing? Was there not such assistance promised to the Apostles? Did
they not speak as the Spirit gave them utterance? And since JESUS
CHRIST has promised in an especial manner to be with his ministers,
even to the end of the world, may they not humbly claim the divine
influence to assist them in a degree in preaching now, as well as
formerly, by bringing to their remembrance the words and things he had
taught them in the holy scriptures before, and so opening a door of
utterance to them, without being, for so doing, justly stiled modern
enthusiasts.
His Lordship, in order to give a sanction to these his several
interpretations, quotes _Chrysostom_, _Origen_, and _Athanasius_:
but does his Lordship deal candidly or simply in this matter? For
though they may in some respects agree with his Lordship’s literal
interpretation, do they not give a spiritual one also? Does not his
Lordship himself, page 42d, citing the authority of _Athanasius_, that
great light of the christian church, in effect confess this? Does he
not say, that he interprets the _unction of the Holy One_ not _merely_
of divine grace? But does it therefore follow that he did not interpret
it at all of divine grace? Nay, does it not follow, that he did
interpret it of the divine grace of the Spirit of GOD dwelling in all
believers, as well at least as of the miraculous gifts of the Spirit?
Does not _Ignatius_, one of the most early writers, stile himself
_Theophoros_, and the people to whom he writes _Theophoroi_? And
can it be supposed, that _Origen_ in particular, (who his Lordship
professes again and again, in his treatises against _Woolston_, to be
such a spiritual interpreter of scripture,) has in these passages so
tenaciously cleaved to the literal interpretation, as utterly to deny
the indwelling and inward witness of the Spirit? Is not this entirely
opposite to the whole tenor of his writings, as well as the writings
of the most ancient fathers? And has not his Lordship, out of his great
zeal against enthusiasm, by writing thus, unwarily run into an extreme?
And as he justly charged the infamous _Woolston_ with sticking too
close to the spirit, and not minding the letter, has he not in this
performance so closely adhered to the letter, and so sadly neglected
the spirit, as almost totally (if his interpretations be true) to
exclude the Holy Ghost in his operations, since the primitive times,
out of the christian world?
Is not this matter of fact? Are not these words of truth and soberness?
Be not angry therefore, but bear with me a little, if like _Elihu_, “I
speak that I may refresh myself. For behold my belly is as wine which
hath no vent, it is ready to burst like new bottles.” Let his Lordship
write what he pleases to the contrary, “there is a Spirit in man, and a
holy Spirit in believers, and an ordinary inspiration of the Almighty,
which now, as well as formerly, giveth them spiritual understanding.”
But supposing it was not so, and all his Lordship’s glosses upon the
forementioned passages, were as right as in my opinion they are wrong,
could you, Reverend Brethren, (I appeal to your consciences) in your
own hearts even wish that they were so? If you should answer, Yes, (as
your requesting his Lordship to print this charge, gives me too great
reason to think you would,) “Tell in it not in _Gath_, publish it not
in the streets of _Ascalon_, lest the daughters of the _Philistines_
rejoice, lest the daughters of the uncircumcised triumph.” For if this
be the case, in what a poor benighted condition has the LORD JESUS left
his church in these last days? And what avails it to have his doctrines
and divine mission evinced formerly by gifts and miracles, if we are
deprived of the inward teachings and indwelling of the Holy Spirit? It
is true, his Lordship does talk here and there of the Blessed Spirit,
and of his ordinary influences: but what are his ordinary operations,
if he is neither to dwell in us, nor to give us an inward testimony
in our hearts, that we are born of GOD? What signifies talking of his
assistances, and at the same time declare, that they can neither be
inwardly felt, or perceived, nor believers be _supernaturally_ assured
thereby of their salvation? Or if we are to expect no operations of the
Spirit that are supernatural, as his Lordship again and again intimates,
what are the natural operations that we are to look for? Or can there
possibly be any operation of the Holy Spirit which is not supernatural?
What can deists and the whole tribe of unbelievers wish for more than
such doctrine? Does not his Lordship, by writing thus, greatly hurt
the cause he would defend; and out of a zeal to prove christianity no
enthusiasm, unwittingly run into that fault which he would throw upon
these against whom his charge is levelled, page 2d; I mean, “does he
not act in concert with infidelity against our established religion,
our great common salvation?” How must the church of _Rome_ also glory
in such a charge? Is it not after their own heart? Is not the denying
the witness of the Spirit in believers hearts, one of the main _pillars
of Popery_? Are not papists kept in slavery, and taught to trust to the
absolution of their priest; because it was one of the determinations of
the council of _Trent_, that none can here below attain from the Spirit
a certainty of their being finally saved? His Lordship has done well
in signalizing himself by writing against the papists and infidels.
But what will it avail, or how can his Lordship flatter himself that
the efforts of the latter, page 2d, “_have been sufficiently opposed_:”
since by writing against the _witness of the Spirit_, he so nearly
symbolizes with the one, and by crying down all supernatural operations
of the Holy Ghost, joins hands with the other? Besides, “If there are
no proofs of the truth of our religion by the inward testimony of the
Spirit, as his Lordship affirms, page 52d. or even by the infallible
application of the several marks of truth in it by the Holy Spirit, to
the minds of men, and his making so strong and violent an impression
on them, as to form (_horresco referens_) a new unintelligible sort of
divine faith, page 53.” how shall we distinguish true and divine faith,
from that which is false and barely historical? Are not the devils
capable of such a faith? Nay, have they not as real faith as christians
themselves, if there be no other faith but what is wrought by external
revelation and outward miracles? Do they not thus believe and tremble?
And can it be supposed, that all the miracles that the Apostles wrought,
and the glorious sermons that they were enabled to preach, were only to
shew people what communion they were to be of? Is not this bringing the
gospel down to a mere history, which one may read of the exploits of an
_Alexander_; and making faith to be a bare assent of the understanding,
which a person may have, and yet be no more benefited by the death of
CHRIST, than _Simon Magus_ was in believing that he was crucified?
But further; supposing his Lordship had shewn, that every one of
those passages he has commented upon, had been misapplied by modern
enthusiasts; yet are there not besides a great cloud of witnesses to
be fetched from the lively oracles, to prove that the _indwelling_, and
_inward witness_ of the Spirit, are the privileges of all believers?
Will you permit me to instance only in a few? What think you of that
passage in _St. John_’s gospel, chapter vii. 37, 38, 39. “In the last
day, that great day of the feast, JESUS stood up and cried, saying, If
any man thirst, let him come unto me and drink. He that believeth on
me, as the scripture hath spoken, out of his belly shall flow rivers of
living waters. But this spake he of the Spirit, which they that believe
on him should receive?” How, I pray you, are we to understand that
petition of our LORD for his disciples, just before his passion, in the
same evangelist, chapter xvii. 20, 21. “Neither pray I for these alone,
but for them also which shall believe on me through their word: that
they all may be one, as thou, Father, art in me, and I in thee; that
they also may be one:” And again, verses 22, 23. “That they all may
be one, even as we are one, I in them, and thou in me, that they may
be made perfect in one?” How would you explain that question of the
Apostle’s to the _Corinthians_, (a church famous for its gifts above
any church under heaven) “Know ye not that CHRIST is in you, unless
you be reprobates?” How do you explain that assertion of the evangelist
_John_, in his 1st epistle v. 10. “He that believeth hath the witness
in himself?” Or that of the Apostle _Paul_ to the _Ephesians_, chapter
i. 13, 19. And again, chapter iv. 30? How do you interpret that passage,
_2 Corinthians_ xvi. 16? Or what say you to that exhortation of St.
_Jude_, verse 20. “But ye, beloved, building up yourselves in your most
holy faith, praying in the Holy Ghost, keep yourselves in the love of
GOD?” Can any of these passages, with any manner of consistency, be
interpreted of the miraculous gifts of the Holy Ghost, or be confined
to the primitive church? Do they not speak of an indwelling witnessing
spirit, which all believers in all ages have a right to expect, till
time shall be no more?
And now, my _Reverend Brethren_, if these things be so, may not that
question be very justly put to you, which our LORD on a like occasion
asked _Nicodemus_, a ruler of the _Jews_: “Are ye masters of _Israel_?
Are ye ministers of the Church of _England_, and know not these
things?” What has his Lordship been doing so many years, in professing
to confer the Holy Ghost by imposition of hands on so many ministers,
saying unto them, “Receive the Holy Ghost by imposition of our hands,”
if there are none of those assistances from the Blessed Spirit to be
expected now, which were conferred when our Saviour first spoke these
words to his disciples? How can his Lordship in conscience make use
of the ordination office? Or how could you, before many witnesses,
publicly confess that you were inwardly moved by the Holy Ghost to take
upon you the administration of the church? when you openly deny him
in his most powerful, and as to believers, in his common operations.
Should you not tremble to think, how much this looks like belying the
Holy Ghost, and acting the dreadful crime of _Ananias_ and _Sapphira_
over again, or lying not only unto man, but unto GOD? And why are you
so zealous for the church, and continually crying out, “The temple
of the LORD, the temple of the LORD,” and yet trample her offices,
collects and articles in effect under your feet? With what consistency
can you use the baptismal office, and ♦solemnly say unto GOD, “We yield
thee hearty thanks, most merciful Father, that it hath pleased thee
to regenerate this infant with thy Holy Spirit,” and yet agree with
his Lordship, page 61, in asserting, “to that ♠federal rite of baptism
is annexed the preventing or preparatory grace of GOD, as is likewise
(on a due improvement) that of the assisting kind?” Is this all that
is implied in the baptismal office? And is regeneration no more than
this? What a miserable condition then are those in, who have only their
baptismal regeneration to depend on? For who is there that has improved,
nay who is there that has not sinned away this preparatory grace?
Is not this directly contrary to the whole baptismal office? And are
not those to be reckoned friends to mankind, who bid them look for a
better regeneration than this amounts to? Again, with what propriety
can his Lordship, in the office of confirmation, pray unto GOD to give
the persons to be confirmed “the Spirit of wisdom and ♣understanding,
the Spirit of counsel and ghostly strength?” Or how can ministers in
general, in the collect for _Whit-sunday_, say, “Grant us by the same
Spirit to have a right judgment in all things, and evermore to rejoice
in his holy comforts?” Why are the passages, wherein these blessings
are promised to the first Apostles, appointed to be read at this
festival, if we are not in our degree to expect the same mercies? And
if these things are not to be _inwardly felt_, and we are not to be
supernaturally assured of our salvation, wherefore do you make use of
those words in the visitation of the sick? “The Almighty LORD, who is
a most strong tower to all them that put their trust in him, to whom
all things in heaven, in earth, and under the earth, do bow and obey,
be now and evermore thy defence, and make thee _know_ and _feel_, that
there is none other name under heaven given to man, in whom and through
whom thou mayest receive health and salvation, but only the name of
our LORD JESUS CHRIST:” Or with what propriety can you subscribe to
the 17th article, wherein we are told, “That the godly consideration
of predestination, and our election in CHRIST, is full of sweet,
pleasant, and unspeakable comfort to godly persons, and such as _feel
in themselves_ the working of the Spirit of CHRIST?” And if there
be no such thing as inspiration at all, how can you, consistent with
your principles, use the church collect before the communion office,
and pray “Almighty GOD to cleanse the thoughts of our hearts by the
_inspiration_ of his Holy Spirit?” Or how can you agree with the 13th
article, which affirms, “That works done before the grace of CHRIST,
and the _inspiration of the Spirit_, are not pleasant to GOD?” Are
not all these things against you? Do they not all concur to prove,
that you are the betrayers of that church which you would pretend to
defend? Alas, what strangers must you be to a life hid with CHRIST in
GOD, and the blessed fruits of the Spirit, such as love, joy, peace,
long-suffering, gentleness, goodness, faith, meekness, temperance; when
you know of no other first-fruits of the Spirit, than the miraculous
gifts of the Holy Ghost conferred on some particular persons in the
primitive church, which a man might have, so as to prophesy and cast
out devils in the name of CHRIST, and yet be commanded to depart from
him in the last day? How miserable must the congregations be, of which
you are made overseers? And how little of the divine presence must you
have felt in your administrations, that utterly deny the spirit of
prayer, and the Spirit’s helping you to preach with power, and consider
them as things that have long since ceased? Is not this the reason
why you preach as did the scribes, and not with any divine pathos and
authority, and see so little good effect of your sermons? Have not your
principles a direct tendency to lull poor souls asleep? For if they are
not to look for the supernatural operations of the Spirit of GOD, or
any inward feeling or perceptions of this Spirit, may not all that are
baptized, and not notoriously wicked, flatter themselves that they are
christians indeed? But is not this the very quintessence of Pharisaism?
Is not this the dark, benighted state the great Apostle of the
_Gentiles_ confesses he was in, before he was experimentally acquainted
with CHRIST, or knew or felt the power of his resurrection? Is not this
a prophesying falsely, to say unto people, “Peace, peace,” when there
is no true solid scriptural ground for peace? And are not you then
properly the persons his Lordship speaks of, page 1st, as “betraying
whole multitudes into an unreasonable presumption of their salvation?”
For is it not the highest presumption, for any to hope to be saved
without the indwelling of the Spirit, since the Apostle declares, in
the most awful manner, “If any man have not the Spirit of CHRIST, he
is none of his?” Is it not high time for somebody to rouze the sleepy
world out of this state, though it should cost them some melancholy
thoughts? May they not justly despond and despair too of being saved
in such a condition? For how can they possibly be good christians,
or indeed christians at all, unless they some time or other feel
the Spirit of GOD in their hearts? Or how can any justly be stiled
enthusiastical pretenders to immediate inspiration and new revelation,
page 3d, who only claim what is promised in the will of GOD already
revealed, and exhort all to add diligence to make their calling and
election sure? And why should that great man of GOD, Dr. _Owen_, be
so particularly mentioned by his Lordship, page 15th? Has there a more
solid critical learned divine appeared for many ages in the christian
world? Being dead, doth he not yet speak? Do not his works praise him?
Or supposing he was an enthusiast, as his Lordship calls him, how can
he be a modern one? Has he not been dead now above fifty years? And
why is he mentioned with an &c.? Would his Lordship have us understand
Dr. _Goodwin_, Mr. _Baxter_, and writers of the Puritan stamp? But
in reproaching them, does not his Lordship equally brand Archbishop
_Usher_, Bishop _Hall_, Bishop _Davenant_, Bishop _Hopkins_, and
others, nay all the godly reformers and martyrs, and the compilers
of our articles, homilies, and liturgy also? Were they not equally
enthusiastical with those, which his Lordship in this charge would
condemn; and may I not therefore say, if they were enthusiasts, would
to GOD you were not only almost, but altogether such as they were? Has
not his Lordship undesignedly put an honour upon the _Methodists_, by
joining them in such company? Might not his Lordship easily foresee,
that such a procedure as this, would rather increase than diminish the
progress of Methodism, which his Lordship seems to have unwittingly
prophesied of three years ago, when this charge was first delivered?
See margin of page 60. For what in an human way can have a more natural
tendency to strengthen the Methodists hands, than their having a
public occasion to shew, that they preach up the great doctrines of
the reformation, and are thrust out of the synagogues for no other
reason, than because they preach articles of faith, to which they have
subscribed, as the expression is in the literal and grammatical sense?
♦ “solemny” replaced with “solemnly”
♠ “fedral” replaced with “federal”
♣ “undestanding” replaced with “understanding”
O my reverend brethren, my heart is in pain for you: indeed I could
weep over you. Surely you are not all of his Lordship’s mind. And yet
the _title-page_ of this Charge seems at least to imply, that it was
printed at the request of the generality of you. O be not angry if I
entreat you, if there be any consolation in CHRIST, or fellowship of
the Spirit, to think of these things, and lay them to heart. Remember,
I beseech you, remember the good confession you made before many
witnesses, when you professed that you were inwardly moved by the Holy
Ghost to take upon you the administration of the church. And consider
with yourselves, what a horrid prevarication it must be in the sight
of GOD and man, to subscribe to articles in the literal and grammatical
sense, which you do not believe? Reflect on what is spoken by the
Prophet, “They have run, and I have not sent them, therefore shall they
not profit this people at all.” Think what a dreadful thing it is to
preach an unknown, an unfelt CHRIST; and how awful it will be to have
the blood of thousands required at your hands at the great day? As you
have received an apostolical commission, labour after an apostolical
spirit. And do not set yourselves to oppose or run down his blessed
operations in others, because you do not feel them in yourselves.
Beware of thus doing despite to the Spirit of grace: and be not like
the Pharisees, who “neither entered into the kingdom of GOD themselves,
and those that were entering in they hindered.” Seek you after a
righteousness which exceeds theirs. Call to mind, I beseech you, that
ye are the lights of the world. If therefore that light which is in
you be darkness, how great must that darkness be? “Ye are the salt of
the earth; but if the salt hath lost its savour, wherewith shall it be
salted? It is thenceforth good for nothing, but to be cast out and to
be trodden under foot of men.” GOD seems now about to rise to shake
terribly the earth. We hear of wars and rumours of wars. O let your
loins be girt, your lamps trimmed, and be ye like unto servants that
are waiting for the bridegroom: that if he should come at the second or
third watch, he may find you so doing. Smite not your fellow-servants;
but rather take ye _Gamaliel_’s advice: “Refrain from these men, and
let them alone. For if this counsel or work be of men, it will come
to nought; but if it be of GOD, ye cannot overthrow it, lest haply ye
be found to fight against GOD.” The harvest is great, very great, and
souls are every where perishing for lack of knowledge. Why should the
labourers be so few? Think of that awful saying of the angel of the
LORD, “Curse ye _Meroz_, curse ye bitterly the inhabitants thereof,
because they came not to the help of the LORD, to the help of the LORD
against the mighty.” Shew that you love CHRIST above all things, by
feeding his lambs and his sheep; by being instant in season and out
of season. That so when the great Shepherd and Bishop of souls shall
appear, you may give up your accounts with joy, and not with grief.
Suffer me also (as undoubtedly you requested his Lordship to publish
this charge for their instruction) to give a word of exhortation to
your _Parishioners_. You see, Sirs, that I have used great plainness of
speech in my remarks upon this charge of your Right Reverend Diocesan.
Do not without examination contradict and blaspheme, but be noble, as
the _Bereans_ were, and “search the scriptures whether these things
be so or not: to the law, and to the testimony.” Let that determine
who are the seducers, who are the enthusiasts, and the enemies to the
Church; those who preach up the doctrine of justification by faith
alone in the imputed righteousness of JESUS CHRIST, and the indwelling
and witnessing of the Spirit; or those who tell you, that they were the
_miraculous gifts_ of the Holy Ghost, and not to be expected in these
last days. Say not within yourselves, “We have JESUS for our saviour,
we have been born again in baptism, we are members of the Church of
_England_, we do nobody any harm, we will do what we can, and JESUS
CHRIST will do the rest;” but seek ye after a better righteousness than
your own, even that “righteousness which is by faith;” and earnestly
press after that indwelling of the Spirit, and that true inward
holiness and purity of heart, without which no man living shall see
the LORD. Get acquainted with the collects, homilies, articles and
old writers of that Church whereof you profess yourselves members, and
let not ignorance be the mother of your devotion. Remember that “GOD
is a spirit, and they that worship him must worship him in spirit and
in truth.” See that your zeal be according to knowledge: and count
not those to be troublers of _Israel_, nor like the misguided _Jews_,
irritated thereto by the high priests, raise mobs against them, as
turners of the world upside down, who out of love to your souls, have
put their lives in GOD’s hands, and shew unto you the true way of
eternal salvation. Place not holiness in outward buildings, nor reject
the gospel because preached to you in the fields, in the streets and
lanes of the city. See, hear, and judge for yourselves, and beware lest
that come upon you which is spoken by a Prophet: “Behold, ye despisers,
and wonder and perish: for I work a work in your days, which a man
shall not believe, though one declare it unto him.”
As for those among you, who in derision are termed _Methodists_, be you
thankful to that GOD, who I trust has made you wise unto everlasting
salvation, and given you not only to believe on the LORD JESUS, but
also to suffer for his name. You have lately been enabled joyfully to
bear the spoiling of your goods¹. Think it not strange, if you should
hereafter be called to resist unto blood. Fear not the faces of men,
neither be afraid of their revilings. Having believed on the LORD JESUS,
with your hearts, in spite of all opposition from men and devils, make
confession of him with your mouths unto eternal salvation. Contend
earnestly for the faith once delivered to the saints, and sealed by
the blood of your martyrs: at the same time, “be ready to give a reason
of the hope that is in you with meekness and fear.” If you were of
the world, the world would love its own; but because you are not of
the world, but the LORD JESUS hath chosen and redeemed you out of the
world, therefore the world hateth you. Follow him therefore chearfully
without the camp, bearing his reproach. The more you are afflicted, the
more you shall multiply and grow. For verily no man hath lost houses
or lands for CHRIST’s sake, and the gospel, who shall not receive a
hundred-fold in this life with persecution, and in the world to come
life everlasting. Persecution is your privilege: it is a badge of your
discipleship: it is every christians lot in some degree or other. Only
be ye careful to give no just offence, either to _Jew_ or _Gentile_, or
the church of GOD. And as you profess to have received the Holy Ghost
in his sanctifying gifts and graces, and to have the Spirit of GOD
dwelling in you, be ye studious to bring forth the fruits of the Spirit
in your lives; that all who are acquainted with you may take knowledge
that you have been with JESUS. Call no man master but CHRIST. Follow
others only as they are followers of him. Be fond of no name but that
of CHRISTIAN. Beware of making parties, or calling down fire from
heaven to consume your adversaries. “Bless them that curse you, and
pray for them that despitefully use you.” Labour to shine in common
life, by a due conscientious discharge of all relative duties, and
study to adorn the gospel of our LORD in all things. If you are good
christians, you will fear GOD, and for his sake honour the King. Be
thankful for the many blessings you enjoy under the government of his
present Majesty King _George_, and continue to pray to Him, by whom
kings reign, and princes decree justice, to keep a _popish Pretender_
from ever sitting on the _English_ throne. Be cloathed with humility:
and always count yourselves beginners in religion. Let it be your meat
and drink to do and suffer the will of your Master, and forgetting the
things which are behind, reach forward to the things which are before,
and never cease striving, till you are filled with all the fulness of
GOD. Determine to know nothing but JESUS, and him crucified. Remember
his agony and bloody sweat, his shameful cross and passion. Chearfully
pledge him in his bitter cup, and as he was, so be ye in this world.
Think of his last and new commandment, and “love one another with
a pure heart fervently;” looking and preparing for that blessed
hour, when he shall come and call you to sit down with him at the
marriage-feast in the realms of light and love, where the wicked shall
cease from troubling, and where your weary souls shall be at rest.
¹ _N. B._ The Methodists in _Staffordshire_ were mobbed the
_Shrove-Tuesday_ before, and plundered of their substance to
the amount of seven hundred pounds sterling.
Finally, I would drop a word to YOU, who have been lately called out
into the highways and hedges, and have been honoured as instruments
to compel many poor sinners to come in. Against you, my brethren, his
Lordship’s charge seems to be particularly levelled. But I am persuaded
you will be nothing terrified thereby, since you know, I believe,
by happy experience, what it is to have the hidden mysteries of the
kingdom of GOD opened to your souls, and to have the Comforter come and
abide with you. You have often felt his blessed influences, whilst you
have been praying to that GOD whom you serve, dealing out the bread
of life in his name to the people. Ye are highly favoured. Having
believed, ye speak, and in your degree can say with our Saviour, “We
speak the things that we know.” GOD, who hath commanded the light to
shine out of darkness, hath shone into your hearts with the light of
the glorious gospel. Put not therefore this light under a bushel, but
preach the word; “Be ye instant in season and out of season; rebuke,
reprove, exhort with all long-suffering and doctrine. Do the office of
evangelists, and make full proof of your ministry.” And whilst others
are calling for miracles from you, to prove that you are sealed and
sent by the Spirit, do you labour after the conversion of precious
souls as seals of your mission, who shall be your joy and crown of
rejoicing in the day of the LORD JESUS. Whilst others are approving
themselves ministers of CHRIST, by _dignities_ and great _preferments_,
do you approve yourselves as the ministers of GOD in much _patience_,
&c. See _2 Corinthians_ vi. 4‒8. Set the glorious company of the
Apostles, the goodly fellowship of the Prophets, and the noble army of
martyrs always before you. O think how ♦abundant they were in labours,
in stripes above measure, in deaths oft, and how they rejoiced when
they were counted worthy to suffer shame for JESUS CHRIST’s sake. Above
all, look ye unto JESUS the author and finisher of your faith; consider
him who endured such contradiction of sinners against himself, lest ye
be weary and faint in your minds. Are you esteemed mad? So was he. Are
you termed deceivers of the people? So was he. Are ye looked upon as
actuated by an evil spirit? He was called _Beelzebub_, the very chief
of the devils. Are ye thrust out of the synagogues? So was he. Do men
hunt for your precious lives? So they did for his. The _Jews_ sought
often to kill him, but they could not, because his hour was not yet
come: and so it shall be with you. You are immortal till your work is
done. The witnesses shall not be slain till their testimony is finished.
Set your faces therefore as flints: let your brows be harder than
adamant: fear not the faces of men, lest GOD confound you before them.
Give not place to those who oppose the operations of the Spirit, no not
for an hour. Go ye forth in the strength of the LORD, making mention
of his righteousness, and his only. Remember that blessed promise,
“Lo, I am with you always, even to the end of the world.” JESUS is the
same now as he was yesterday. And if you are really thrust out into
the harvest by JESUS, he will give you a mouth and wisdom, which all
your adversaries shall not be able to resist. You see how dreadfully
the scriptures are interpreted. Give yourselves therefore to reading.
Search the scriptures. But above all things, pray that ye may be
taught of GOD: without which, notwithstanding all critical and human
learning, you will never be scribes well instructed to the kingdom of
heaven. Continue to go out into the highways and hedges. Consider what
multitudes there are around you every where, ready to perish for lack
of knowledge. And though your enemies, for want of arguments, should so
far prevail, as to bring you before governors for so doing, fear not,
for it shall be given you, as well as unto the first preachers of the
everlasting gospel, what ye shall speak. O men, greatly beloved, my
heart is enlarged towards you. Give me leave to say unto you, as the
angel did to _Daniel_, “Be strong,” yea be strong: quit yourselves like
men: put on the whole armour of GOD. And then, though you should be
cast into a den of lions, that GOD whom you serve, is able, and will
deliver you. Though afflicted, destitute, tormented here on earth,
verily great shall be your reward in heaven.
♦ “abundandant” replaced with “abundant”
And now, my _reverend brethren_, to whom this letter is particularly
inscribed, what shall I say more? I commend it, and you, to the great
GOD, and to the word of his grace, which is able to build you up, and
give you an inheritance among all them that are sanctified. I have
written to you out of the fulness of my heart; and praying that GOD may
give us a right judgment in all things, I beg leave to subscribe myself,
(though the chief of sinners, and less than the least of all saints),
Your affectionate younger brother, and fellow-servant
in the kingdom and patience of JESUS CHRIST,
GEORGE WHITEFIELD.
A
LETTER
TO
The Reverend the PRESIDENT, and PROFESSORS, TUTORS,
and HEBREW INSTRUCTOR, of HARVARD-COLLEGE in CAMBRIDGE;
In ANSWER to
A TESTIMONY
Published by them against the
Reverend Mr. GEORGE WHITEFIELD, and his Conduct.
2 Corinthians vi. 8, 9, 10, 11, 12.――_As deceivers, and yet
true; as unknown, and yet well known: as dying, and behold, we
live; as chastened, and not killed; as sorrowful, yet always
rejoicing; as poor, yet making many rich; as having nothing,
and yet possessing all things. O ye |Corinthians|, our mouth
is open unto you, our heart is enlarged. Ye are not straitened
in us, but ye are straitened in your own bowels._
A
LETTER, &c.
_Boston, January 23, 1745._
_Reverend and honoured Gentlemen_,
WHEN the great Apostle of the _Gentiles_ was accused before the
Governor of _Cæsarea_, _Acts_ xxiv. by _Tertullus_, (employed for that
purpose by _Ananias_ the high-priest, and the _Elders_) as “a pestilent
fellow, a mover of sedition among all the _Jews_ throughout the world,
and a ringleader of the sect of the _Nazarenes_,” he thought it his
duty (being beckoned to by the Governor) to answer for himself; and
in his answer proved, that he was in no wise guilty of the things that
were laid to his charge. You, Gentlemen, seem to view me in the same
light, wherein _Tertullus_, _Ananias_, and the _Elders_ viewed _Paul_;
and accordingly have thought proper to publish a testimony against me
and my conduct, wherein you have undertaken to prove, page 4, that “I
am an enthusiast, a censorious, uncharitable person, and a deluder of
the people.” Will you give me leave, since I think the great Governor
of the church beckons to me by his providence so to do, without
minutely criticising upon the diction and method of your testimony, to
answer for myself, and in the spirit of meekness examine the proofs you
bring to make good your charges against me.
“By an _enthusiast_ (you say, page 4.) we mean one that acts, either
according to _dreams_, or some _sudden impulses_ and _impressions_
upon his mind, which he fondly imagines to be from the Spirit of
GOD, persuading and inclining him thereby to such and such actions,
though he hath no proof that such persuasions or impressions are from
the Holy Spirit.” This definition of an enthusiast, (whether exactly
right or not) you are pleased to apply to me; and accordingly at the
bottom of the aforementioned page you assert, that I am “a man that
conducts himself according to his dreams, or some ridiculous and
unaccountable impulses and impressions on his mind,” and “that this is
Mr. _Whitefield_’s manner, is evident both by his life, his Journals,
and his sermons.” “From these pieces (you add, page 5.) it is very
evident that he used to govern himself by his dreams: one instance of
this we have in his life, page 12. ‘Near this time I dreamed that I was
to see GOD on mount _Sinai_. This made a great impression upon me.’
Another like instance we have, pages 39, 40. ‘I prayed that GOD would
open a door to visit the prisoners. Quickly after, I dreamed that one
of the prisoners came to be instructed by me: the dream was impressed
much upon my heart: in the morning I went to the door of the ♦goal.’
Once more, a like instance we have, page 43. ‘I dreamed I was talking
with the Bishop; and that he gave me some gold, which chinked in my
hands:’ and, page 44. ‘The guineas chinking in my hand, put me in mind
of my dream.’” Now, say you in the next paragraph, “if we consider
these instances, we must suppose him _conducting himself by dreams_.”
But, Gentlemen, how will these premises admit of such a conclusion? In
writing a brief account of GOD’s dealings with me from my infancy to
the time of my ordination, I have mentioned three particular dreams;
but how does this prove, that I _conduct myself_ (I suppose you mean
in the general course of my life) by dreams; or that this denominates
me an enthusiast, who (according to your definition) acts according to
dreams or “some sudden impulses and impressions upon his mind, which he
fondly imagines to be from the Spirit of GOD, persuading and inclining
him thereby to such and such actions, though he hath no proof that such
persuasions or impressions (I humbly apprehend to make up the sense
there should be added, _or dreams_) are from the Holy Spirit?” May not
a person, in a few instances of his life, have some remarkable dreams,
which may be explained by subsequent providences, without being an
enthusiast, or justly termed one that acts or conducts and governs
himself according to dreams?
♦ The author consistently uses “goal” for “gaol”.
Besides, ought you not to have quoted the passages as they stand in my
life, and then every one must see, I was far from acting according to
dreams, even in these instances. The first I mentioned because it was
a means under GOD of awakening me in some degree, as I suppose hath
been the case of many; and is this a conducting of myself by a dream?
As for the second, the case was thus: as I used to visit the prisoners
at _Oxford_, so upon my coming to _Gloucester_, my compassion for
the poor prisoners there, and the hopes I had of being serviceable to
them, inclined me to visit them also; for which reason I prayed most
earnestly, that GOD would open a door for me to visit them; quickly
after I dreamed that one of the prisoners came to be instructed by me:
the dream was impressed much upon my heart. In the morning I went to
the door of the goal. This dream was no further a reason of my going
thither, than as it was a means of exciting me to pursue the reasonable
inclination I had before. And subsequent providences made me afterwards
judge, that GOD directed the dream for that purpose. As to the third,
I was so far from being conducted by it, that as I have said in the
account I gave of it, which, Gentlemen, you would have done well to
have observed, I always checked the impression it made upon me. These
are the only dreams I think that are mentioned in any of my writings;
and all these are in the account of my life: though you are pleased to
say, page 5, “From these pieces [namely my Life, Journals, and Sermons]
it is very evident that he used to govern himself by dreams.”
“As plain it is, (you add, page _ibid._) that he usually governed
himself by some _sudden impulses_ and _impressions_ on his mind, and
we have one instance that may satisfy us, that his first setting out
upon his itinerant business, was from an enthusiastic turn. Journal
from _London_ to _Gibraltar_, page 3, he says, ‘He will not mention
the reasons that persuaded him it was the divine will that he should go
abroad, because they might not be deemed good reasons by another;’ but
saith, ‘He was as much bent as ever to go, though strongly solicited
to the contrary, having asked direction from heaven about it for a
year and half.’” And does not this prove, Gentlemen, that I acted
_cautiously_ in the affair, and took time to consider of the step I was
about to take? and consequently was not governed herein by some sudden
impulse or impression on my mind, and without consulting Providence,
continuing instant in prayer, and conferring with friends on the
occasion, for the space of a year and half, as you well observe?
And what if I did not mention “the reasons that persuaded me it was
the divine will that I should go abroad, because they might not be
deemed good reasons by another.” Does it therefore follow, that I was
governed in the affair by impulses and impressions, or that I had no
good reasons to give? Besides, Gentlemen, how does it appear that this
passage refers to my first setting out upon my itinerant business?
I think I mention only going abroad to _Georgia_, whither I was then
bound, and where I intended to settle. At this time I had no thought
of being an itinerant. It did not appear to be my duty to set out upon
that business, for a considerable time afterwards. How I was induced
at length to set out upon it, I may give an account of in a future
tract; but till that be published, how can any one fairly determine
“whether my first setting out upon this itinerant business, was from
an enthusiastical turn or not.”
“Other instances (you say, page _ibid._) there are, wherein he shews
it to be his custom to attribute any common turn of his mind to a
motion of the Holy Spirit upon him, without any more reason than any
man may, any recollections of his memory, or sudden suggestion of
his own understanding. Such a one you have, Journal from _Gibraltar_
to _Savannah_, page 3. ‘I went to bed with _unusual thoughts_ and
_convictions_ that GOD would do some great things at _Gibraltar_.’”
But, Gentlemen, if I say, I went to bed with unusual thoughts and
convictions, how is this an instance of “my attributing any common
turn of my mind to a motion of the Holy Spirit.” You endeavour to prove
it further, page 6. by a second passage taken out of another Journal
from _Savannah_ to _England_, page 22. where it is said, “That the
lesson before he left _Savannah_, being St. _Paul_’s shipwreck: and
that before his leaving _Charles-Town_, being the first of _Jonah_,
made such a deep impression upon him, that he wrote to his friend to
acquaint him, he was apprehensive he should have a dangerous voyage;
and it happening to be bad weather accordingly, he says, ‘GOD hath now
shewed me wherefore he gave those previous notices.’” But, Gentlemen,
how is this an instance of my attributing any common turn of my mind
to a motion of the Holy Spirit? Was it a common turn of my mind to have
_Paul_’s shipwreck, and the first of _Jonah_ powerfully pressed upon
me? I do not know that it was. But you are pleased to draw this further
inference from the quotation, page ibid., “So that every scripture that
came to his view, was received as the _bath-kol_ of the _Jews_, and he
plainly shews himself as much directed by this way of finding out the
will of GOD as he calls it, as the old heathens were by their _sortes
Homericæ Virgilianæ_.” But how does this prove, that every scripture
that came to my view, was received as the _bath-kol_, &c. I think I
mentioned only the first of _Jonah_, and the xxviith of _Acts_: but you
say of this, (my receiving every scripture that came to my view as the
_bath-kol_) we have a very full instance, same Journal, page 38, where
you “have a particular application of the words which appeared upon the
Doctor’s first opening the Common Prayer, ‘The LORD hath visited and
redeemed his people’.” But how is this a very full instance, when these
words did not appear to my view at all, but to the Doctor’s? It was he
that was reading, not I; only as you are pleased to express yourselves,
“I wisely observed that so it was, for about eight o’clock the men saw
land.” Was there any thing unwise in such an observation? Or was there
any thing enthusiastical in saying, that GOD had visited and redeemed
his people, when after we had been pinched with hunger, and almost
starved, he was pleased to give us a sight of land?
You proceed, page 6, to lay something more to my charge: “Sometimes he
speaks as if he had communications directly from the Spirit of GOD.”
And is it a crime for a believer, and a minister of JESUS, to speak of
his having communications directly from the Spirit of GOD? I thought
that was no new thing to the ministers and people in _New-England_,
especially since such a remarkable revival of religion has been
vouchsafed unto them. How are believers sealed; or how is the divine
life begun and carried on, if there be no such thing as having divine
communications directly from the Spirit of GOD?
Again, (page _ibid._) you bring a fresh accusation against me.
“Sometimes, and indeed very frequently, he (in a most enthusiastic
manner) applies even the historical parts of scripture particularly
to himself, and his own affairs; and this manner he endeavours
particularly to vindicate, _Sermon on Searching the Scriptures_,
page 246. of his Sermons: ‘It is this application of the historical
parts of scripture, when we are reading, that must render them
profitable to us;’ and appeals to the experience of the christian,
that if he hath so consulted the word of GOD, he has not been plainly
directed how to act, as though he had consulted the _Urim_ and the
_Thummim_. For in this plain and full manner he says, page 38. of his
life; ‘The Holy Spirit hath from time to time let him into the
knowledge of divine things, and hath directed him in the minutest
circumstances.’ And, no doubt, hence it is, that he says, forementioned
sermon, page 247, ‘That GOD, at all times, circumstances, and places,
though never so minute, never so particular, will, if we diligently
seek the assistance of his Holy Spirit, apply general things to
our hearts.’ Which, though it may be true in some measure as to the
doctrinal and preceptive parts of scripture, yet it is evidently
enthusiastic to say so as to the historical parts of it.” But, however
the saying so may appear evidently enthusiastical to you, Gentlemen,
after maturely weighing the case, it does not appear in that light to
me: for does not the Apostle tell _Timothy_, _2 Timothy_ iii. 16, 17.
“That all scripture (therein, undoubtedly, including the historical
as well as doctrinal and preceptive parts) is given by inspiration
of GOD, and is profitable for doctrine, for reproof, for correction
and instruction in righteousness, to make the man of GOD perfect,
thoroughly furnished to every good work.” And does not the same Apostle,
speaking of scripture histories, say, _1 Corinthians_ x. 11. “Now all
these things happened unto them for ensamples, and they are written
for our admonition, upon whom the ends of the world are come.” And if
it be evidently enthusiastical thus to apply the historical parts of
scripture to our own cases in private, is it not equally enthusiastical
to preach upon and apply the historical parts of scripture to
particular cases or persons in public? And further, if it is evidently
enthusiastical to apply the historical parts of scripture to ourselves
and to our affairs, then supposing such words as these, “Go in peace,
Be whole of thy plague, Son be of good chear;” or that historical
passage in _John_ vii. 37. should be applied to a particular soul in
deep distress, (as no doubt they have often been) must not that soul
reject them entirely for delusions? And if so, how many that are real
believers, must be brought into unspeakable bondage?
Page 8, you go on thus: “To mention but one instance more, though we
are not of such letter-learned as deny, that there is such an union
of believers to CHRIST, whereby they are one in him, as the Father and
he are one, as the Evangelist speaks, or rather the Spirit of GOD by
him; yet so letter-learned we are, as to say, that the passage in Mr.
_W――――d_’s sermon of the _indwelling of the Spirit_, page 311. contains
the true spirit of enthusiasm, where he says, ‘To talk of any having
the Spirit of GOD without _feeling_ of it, is really to deny the thing.’
Upon which we say, that the believer may have a satisfaction, that he
hath the assistance of the Spirit of GOD with him in so continual and
regular a manner, that he may be said to dwell in him, and yet have
_no feeling_ of it.” But, Gentlemen, is not this in effect to deny
the indwelling of the Spirit? For how is it possible that the believer
can have a satisfaction, that he hath the assistance of the Spirit of
GOD with him in so continued and regular a manner, that he may be said
to dwell in him, and yet the believer have no feeling of it? For my
part I cannot comprehend it. I could as soon believe the doctrine of
_transubstantiation_, and therefore cannot retract what you are pleased
to say contains the true spirit of enthusiasm, “To talk of any having
the Spirit of GOD without feeling it, is really to deny the thing.” The
reason you give why the Spirit of GOD may dwell in a believer, and yet
the believer himself have no feeling of it; in my apprehension carries
no proof and conviction with it at all. I think you reason thus, page
ib. “The metaphor is much too gross to express (however full) this
satisfaction of the mind, and has led some to take the expression
literally, and hath (we fear) given great satisfaction to many an
enthusiast among us since the year 1740, from the swelling of their
breasts and stomachs in their religious agitations, which they have
thought to be _feeling the Spirit_, in its operations on them.” Who
these enthusiasts, and what these religious agitations are which you
are pleased to mention, I cannot tell: neither do I know by whom this
metaphor of feeling the Spirit, has been misunderstood, or taken in too
gross a sense. But such a way of speaking and writing is very common
amongst the most eminent divines, as well as in the articles of the
Church of _England_. In her 17th article she speaks thus: “As the godly
consideration of predestination and our election in CHRIST is full of
sweet, pleasant, and unspeakable comfort to godly persons, and such
as _feel in themselves_ the working of the Spirit of CHRIST, &c.” Mr.
_Guthrie_, in his _Trial of a saving Interest in CHRIST_, page 109.
and which used to be Dr. _Owen_’s _Vade mecum_, hath this remarkable
paragraph: “I speak with the experience of many saints, and I hope
according to scripture, if I say there is a communication of the
Spirit of GOD which is let out to some of his people sometimes, that is
somewhat beside, if not beyond, that witnessing of a sonship spoken of
before. It is a glorious manifestation of GOD unto the soul, shedding
abroad GOD’s love in the heart. It is a thing better _felt_ than spoken
of: it is no audible voice, but it is a flash of glory filling the
soul with GOD, as he is life, light, love, and liberty, countervailing
that audible voice, ‘O man greatly beloved,’ _Daniel_ x. 19. putting
a man in a transport with this on his heart, ‘It is good to be here,’
as _Matthew_ xvii. 5. It is that which went out from CHRIST to _Mary_,
when he but mentioned her name, _John_ xx. 16. ‘JESUS saith unto her,
_Mary_: she turneth herself and saith unto him, Rabboni, which is
to say, Master.’ He had spoken some words to her before, and she
understood not that it was he; but when he uttereth this one word,
_Mary_, there was some admirable divine conveyance and manifestation
made out unto her heart, by which she was so satisfyingly filled, that
there was no place for arguing and disputing whether or no that was
CHRIST, and if she had any interest in him. That manifestation made
faith to itself; and did purchase credit and trust to itself, and was
equivalent with, ‘Thus saith the LORD.’ This is such a glance of glory,
that it may in the highest sense be called the earnest, or first fruits
of the inheritance, _Ephesians_ i. 14. for it is a felt arm-full of the
holy GOD.” Worthy Mr. _Baxter_, in his _Gildas ♦Salvianus_, page 40.
speaking of the danger of ministers preaching an unknown and unfelt
CHRIST, writes thus: “O Sirs, all your preaching and persuading of
others, will be but dreaming and trifling hypocrisy, till the work
be thoroughly done upon yourselves. How can you set yourselves day
and night to a work, that your carnal hearts are averse from? How can
you call out with serious fervour upon poor sinners, with importunate
solicitations, to take heed of sin, and to set themselves to a holy
life, that never felt yourselves the evil of sin, or the worth of
holiness? I tell you, these things are never well known till they
are _felt_, nor well felt till _possessed_: and he that feeleth them
not himself, is not so like to speak feelingly to others, nor to
help others to the feeling of them.” Thus wrote Mr. _Guthrie_ and
Mr. _Baxter_: and even the Reverend President himself, in his sermon
before the convention, _May 28, 1741_, page 34. hath these words; “Not
but that the saints may _feel_ this very sensibly, and it is a joy
unspeakable and full of glory.”
♦ “Silvianus” replaced with “Salvianus”
But if such a way of writing displeases you now, and you are of the
opinion, “That a believer may have a satisfaction, that he hath the
assistance of the Spirit of GOD with him, in so continual and regular
a manner, that he may be said to dwell in him, and yet have no feeling
of it,” I cannot wonder, Gentlemen, that my writings are offensive;
because, as you observe at the end of this paragraph page 8, my
compositions are, and I hope always will be, full of these things.
You close your proofs of my being an _enthusiast_, with these words,
“The whole tends to persuade the world (and it has done so with respect
to many) that Mr. _W._ hath as familiar a converse and communion
with GOD, as any of the Prophets and Apostles, and such, as we all
acknowledge to have been under the inspiration of the Holy Ghost.” What
tendency my writings may have to make people think so highly of me, I
cannot determine: but this I affirm, that I would not have undertaken
to preach the gospel for ten thousand worlds, had I not been fully
persuaded that I had a degree of that Spirit, and was admitted to
a degree of that holy and familiar converse and communion with GOD,
which the Prophets and Apostles were favoured with, in common with all
believers. And if this had not been the case, should I not, Gentlemen,
have lied to GOD as well as unto man, when I declared at my ordination,
that “I was inwardly moved by the Holy Ghost,” who, I believe,
according to CHRIST’s promise, will be with every faithful minister
(and so as to be _felt_ too) even to the end of the world.
“As a natural consequence of the heat of enthusiasm, by which (you are
pleased to say) he was so evidently acted;” in a following paragraph,
page 8. you say, “In the next place, we look upon Mr. _Whitefield_ as
an _uncharitable_, _censorious_, and _slanderous man_;” _habitually
such_, for that is the idea your words seem to convey. But, Gentlemen,
does it follow that _Peter_ could properly be stiled a cursing,
swearing man, because with oaths and curses he denied his LORD? Or
could _David_, that man after GOD’s own heart, be properly stiled
a murdering adulterous man, because he committed adultery with
_Bathsheba_ and murdered her husband _Uriah_? Or, can a believer be
stiled properly an hypocrite, because he has yet got a great deal
of hypocrisy remaining in his heart? I suppose, by no means. No
more, according to my apprehensions, can any man be justly called an
uncharitable, censorious, and slanderous man, if he be not habitually
so; supposing it should be proved either from his writings or conduct,
that he may have been somewhat rash or uncharitable in his judgment
passed upon some particular persons or things.
But how, Gentlemen, do you prove this charge, That I am an uncharitable,
slanderous man? Why, page 9. “From his _monstrous reflections_ upon the
great and good Archbishop _Tillotson_, (as Dr. _Increase Mather_ stiles
him) comparing his sermons to the conjuring books which the Apostle
persuaded the people to destroy.” But this, I humbly apprehend, does
not prove that I cast reflections, which you call _monstrous_, upon
Archbishop _Tillotson_ as to his personal character, but only his books,
which Dr. _Increase Mather_ himself, as I have been informed by the
Reverend Mr. _Gee_, who was brought up under his ministry, and directed
by him in his studies, constantly warned the students against. And by
the way, I cannot but observe, that this holy venerable man of GOD, Dr.
_Increase Mather_, if we may credit the writer of his life, dealt as
much in impressions and inward feelings, as the person against whom
you are pleased to publish this testimony. And though he might call
the Archbishop _a great and good man_ for his eminency in station, and
great generosity and moderation towards the Dissenters, yet I believe
he never called him _a great and good divine_; nor do I think he would
blame me for what I have said concerning Mr. _G――――n_, and Mr. _H――――n_.
But that which affords you the greatest occasion to denominate me a
censorious, uncharitable, and slanderous man, and which I apprehend
chiefly stirs up your resentment against me is, to make use of your own
expression, page 9. “My reproachful reflections upon the Society which
is immediately under our care.” I think the reflections are these:
“And as far as I could gather from some who well knew the state of
it, [the College] not far superior to our Universities in piety and
true godliness. Tutors neglect to pray with, and examine the hearts
of the pupils; discipline is at too low an ebb; bad books are become
fashionable among them; _Tillotson_ and _Clarke_ are read, instead
of _Shepard_, _Stoddard_, and such like evangelical writers.” And,
Gentlemen, were not these things so at the time when I wrote? Wherein
then, in writing thus, have I slandered _Harvard College_? But then
you say, page 10, he goes further still, when he says, page 96, both
of _Yale College_, as well as ours: “As for the Universities, I believe
it may be said, Their light is now become darkness, darkness that may
be felt.” And must it not be so, when tutors neglect to pray with, and
examine the hearts of the pupils, &c. And this is all I meant. For I
had no idea of representing the Colleges in such a deplorable state of
immorality and irreligion, as you, Gentlemen, in your testimony, seem
to object. I meant no more, than what the Reverend President meant,
when speaking of the degeneracy of the times, in his sermon at the
annual convention of ministers, _May 28, 1741_, he adds, “But, alas!
how is the gold become dim, and the most fine gold changed! We have
lost our first love: and though religion is still in fashion with us,
yet it is evident, that the power of it is greatly decayed.” However,
I am sorry, I published my private informations, though from credible
persons, concerning the colleges, to the world: and assure you, that
I should be glad to find, the Reverend President was not mistaken when
he undertook, from his own examination of things, seven months after,
to “assure that venerable audience on the day of the convention, that
their society hath not deserved the aspersions which have of late
been made upon it, either as to the principles there prevalent, or the
books there read:” and assure you further, that what he adds is true
in respect of me, “That such as have given out a disadvantageous report
of us, have done it in a godly jealousy for the churches of CHRIST,
which are supplied from us.” I would bless GOD, and at the same time,
I would ask pardon for the mistake, if I was mistaken therein; for
I unfeignedly wish your prosperity, and therefore was as willing to
publish the reformation in the College, as ever I was to speak of its
declension. From thence may there always proceed those streams, which
may make glad the city of our GOD!
To proceed: again you say, page 11. “We think it highly proper to bear
our testimony against Mr. _Whitefield_, as we look upon him to be a
_deluder_ of the people. And here we mean more especially, as to the
collections of money, which, when here before, by an extraordinary
mendicant faculty, he almost _extorted_ from the people.” Extorted
from the people? How, Gentlemen, could that be, when it was a public
contribution? I never heard the people themselves make any such
objection. Nor did I ever see people, in all appearance, offer more
willingly: they seemed to be those chearful givers, whom GOD declares
he approves of. You go on to prove me a deluder thus: “As the argument
he then used was, ‘The support and education of his dear lambs at the
Orphan-house,’ who (he told us, he hoped) might, in time, preach the
gospel to us and to our children; so it is not to be doubted, that the
people were greatly encouraged to give him largely of their substance,
supposing they were to be under the immediate tuition and instruction
of himself, as he then made them to believe; and had not this been
their thought, it is, to us, without all peradventure, they would never
have been persuaded to any considerable contribution upon that head;
and this notwithstanding, he hath scarce seen them for these four
years.” But how does all this prove me a deluder of the people? For
can it be proved, that what was collected, was not made use of for the
support and education of the dear lambs at the Orphan-house? Or did I
promise that any of these dear lambs should come in four years time to
preach in _New-England_? Or did I in the least intimate that I had a
design to be always resident at the Orphan-house? And if by various and
unexpected interpositions of Providence, I have been prevented seeing
them these four years, can I help that? “And besides, you say, he
hath left the care of them with a person, whom the contributors know
nothing of.” I suppose, Gentlemen, you mean Mr. _Barber_. But do these
contributors know nothing of him? Did I not mention him publicly at the
time of collecting, as one of their own countrymen, and one bred up in
one of their own colleges? Was he not with me in person? And did I not
again and again declare, that he was to be intrusted with the education
and spiritual concerns of the children and family? Assuredly I did.
But you add, “And we ourselves have reason to believe that he is little
better than a Quaker.” What reason, Gentlemen, you may have thus to
judge of him, I cannot tell, but I have great reason to believe he is
a thorough Calvinist, and a dear man of GOD, much acquainted with the
divine life, and sweetly taught rightly to divide the word of truth.
I heartily wish all that had the care of youth, were like-minded,
whatever name you are pleased to give him. But you say, “Furthermore,
the account which Mr. _W――――_ hath given the world of his disbursements
of the several contributions, for the use of his Orphan-house, (wherein
there are several large articles, and some of about a thousand pounds
our currency charged in a very summary way, ‘For sundries,’ no mention
being made therein what the sum was expended for, nor to whom it was
paid) is by no means satisfactory.” Would you not, Gentlemen, have
done well to have said, by no means satisfactory to us? For, I am well
persuaded most of the contributors depended on my veracity, and would
have been satisfied as to themselves, though I had given no account
of the disbursements at all. Besides, Gentlemen, did you ever see an
account of that nature more particular? Is that of the Society for
propagating the gospel more so? Or would you yourselves, Gentlemen,
be more particular, supposing an account of what has been received and
disbursed for _Harvard-College_, should ever be required at your hands?
The manner of my preaching you seem, page 12. “as much to dislike,
and bound to bear a testimony against, as the man himself.” And why?
because it is extempore preaching. This, to use your own words, page
_ibid._, “We think by no means proper; for that it is impossible that
any man should be able to manage any argument with that strength, or
any instruction with that clearness in an extempore manner, as he may
with study and meditation.” But, Gentlemen, does extempore preaching
exclude study and meditation? _Timothy_, I believe, was an extempore
preacher, and yet the Apostle advises him to give himself to reading:
and I am of _Luther_’s opinion, that study, prayer, meditation, and
temptation, are necessary for a minister of CHRIST. Now you say, “Mr.
_W――――_ evidently shows, that he would have us believe his discourses
are _extempore_.” And so they are, if you mean that they are not
written down, and that I preach without notes: but they are _not
extempore_, if you think that I preach always without study and
meditation. Indeed, Gentlemen, I love to study, and delight to meditate,
when I have opportunity, and yet would go into the pulpit by no means
depending on my study and meditation, but on the blessed Spirit of GOD,
who I believe now, as well as formerly, frequently gives his ministers
utterance, and enables them to preach with such wisdom, that all their
adversaries are not able to gainsay or resist. This, I think, is so far
from being a _lazy manner_ of preaching, and the preacher in doing thus,
is so far from offering that which _cost him nothing_, as you object,
page _ibid._ that I have generally observed, extempore preachers are
the most fervent, laborious preachers, and I believe (at least I speak
for myself who have tried both ways) that it costs them as much, if
not more close and solemn thought, as well as faith and confidence in
GOD, as preaching by notes. And however you are pleased to add, page
_ibid._ that this way of preaching “is little instructive to the mind,
still less cogent to the reasonable powers,” yet, I believe it is
the preaching which GOD hath much honoured, and has been frequently
attended with very great success in many ages of the christian church.
And if we may pray, I see no reason why we may not preach extempore.
The rashness of some of my expressions, as well as the dangerous errors,
which you are pleased to say, page 13, have been vented in my extempore
discourses, I humbly apprehend, are no sufficient objections against
extempore preaching itself; because we often see, that those who preach
by notes, and write too, as may be supposed, with study and meditation,
are guilty of as rash expressions, and vent as dangerous errors, as
those who, you say, preach either without study or meditation. What the
dangerous errors are, that have been vented in my extempore discourses,
you have not thought proper to specify, unless it be that once or twice
through mistake I said, “That CHRIST loves unregenerate sinners with
a love of complacency; nay, and that GOD loves sinners as sinners.”
These were indeed unguarded expressions; but I recalled it publicly as
soon as I was made sensible of my mistake: and I think too before your
testimony against me was published. Were these my settled principles,
I would agree with you in your enlargement upon it, page 13, “Which, if
it be not an unguarded expression, must be a thousand times worse; for
we cannot look upon it as much less than blasphemy, and shows him to
be stronger in the _Antinomian scheme_, than most of the professors
of that heresy themselves.” But as it was only a _lapsus linguæ_, and
the whole current of my preaching and writing was, and is directly
contrary to such principles, I would not have you, Gentlemen, by thus
representing me as an Antinomian, enroll yourselves in the number of
those “that make a man an offender for a word, and lay a snare for
them that speak in the gate.” Indeed, Gentlemen, I utterly detest
_Antinomianism_, both in principle and practice. And though you
are pleased to say, “That it is not unlikely, and that it is to
be suspected, (that I am an Antinomian) because the expression was
repeated; and when he was taxed with it by a certain gentleman, he
made no retraction:” yet I did, ♦I thought, what amounted to it: for
when he told me of my mistake, (if we understand the same gentleman) I
bowed and thanked him for his kind information: as I would willingly do
all, who at any time are so kind as to come in the spirit of meekness,
to tell me of my faults, and freely converse with me face to face.
♦ removed duplicate “I”
Lastly, you are pleased to say, page _ibid._ “We think it our duty to
bear our strongest testimony against that itinerant way of preaching,
which this Gentleman was the first promoter of among us, and still
delights to continue in.” Now by an itinerant preacher (you say) “We
understand one that hath no peculiar charge of his own, but goes about
from country to country, or from town to town, in any country, and
stands ready to preach to any congregation that shall call him to it:
and such a one is Mr. _W――――_.” I own the charge; and am willing to put
the case on the same issue as you do, page 14: “Indeed if there were
any thing leading to this manner of management, in the directions and
instructions given either by our Saviour or his Apostles, we ought to
be silent, and so would a man of any modesty; if (on the other hand)
there be nothing in the New-Testament leading to it. And surely (you
add) Mr. _W――――_ will not have the face to pretend he acts now as an
_evangelist_.” But indeed, Gentlemen, I do, if by an evangelist you
mean, what the scripture I presume means, “One who hath no particular
charge of his own, but goes about from country to country, or from town
to town, in any country, and stands ready to preach to any congregation
that shall call him to it.” For does not that general commission given
by our LORD to his Apostles, “Go ye into all the world, and preach the
gospel to every creature,” authorize the ministers of CHRIST, “even to
the end of the world,” to preach the gospel in any town and country,
though not of their own head, yet whenever or wherever Providence
should open a door, even though it should be in a place “where officers
are already settled, and the gospel is fully and faithfully preached.”
This, I humbly apprehend, is every gospel minister’s indisputable
privilege, and therefore cannot judge that it is being wise above what
is written, to give it as my opinion, as you say I have done, page 14.
“That itinerant preaching may be very convenient for the furtherance
of the good of the churches, if it were under a good regulation.” For
itinerant preaching is certainly founded upon the word of GOD, and
has been agreeably approved of, and practised by many good men, with
great and happy success both in ancient and later times? Was not the
reformation begun and carried on by itinerant preaching? Were not
_Knox_, _Welch_, _Wishart_, and those holy men of GOD, several of the
good old _puritans_, itinerant preachers? Are not itinerants sent forth
by the societies for propagating the gospel and promoting christian
knowledge both in _England_, _Scotland_ and _Denmark_? And did not holy
Mr. _Baxter_ in his appendix to his _Gildas Salvianus_ or _Reformed
Pastor_, in conjunction with others, earnestly and with weighty reasons
recommend itinerant preaching, even where the gospel was fully and
faithfully preached, in 1657? Which is expressed in the following terms:
“_To the Reverend and faithful Ministers of CHRIST in the several
Counties of this Land, and the Gentlemen and other natives of
each County, now inhabiting the City of |London|._
“_Reverend and beloved Brethren_,
THE whole design and business of this discourse, being the propagation
of the gospel, and the saving of men’s souls, I have thought it not
unmeet to acquaint you with another work to that end, which we have set
on foot in this county, and to propound it to your consideration, and
humbly invite you to an universal imitation. You know, I doubt not, the
great inequality in ministerial abilities, and that many places have
ministers that are not qualified with convincing, lively, awakening
gifts: some must be tolerated in the necessity of the church, that are
not likely to do any great matters towards the conversion of ignorant,
sensual, worldly men: and some that are learned, able men, and fitted
for controversies, may yet be unfit to deal with those of the lower
sort. I suppose if you peruse the whole ministry of a county, you will
not find so many and such lively, convincing preachers as we could
wish. And I take it for granted, that you are sensible of the weight of
eternal things, and of the worth of souls; and that you will judge it a
very desirable thing that every man should be employed according to his
gifts, and the gospel in its light and power should be made as common,
as possible we can: upon these and many the like considerations, the
ministers in this county resolved to chuse out four of the most lively,
yet sober, peaceable, orthodox men, and desire them once a month _to
leave their own congregations_, to the assistance of some other, and
to bestow their labour in the places where they thought there was most
need; and as we were resolving upon this work, the natives of this
county, inhabiting the city of _London_, having a custom of feasting
together once a year, and having at their feast collected some monies
by contribution, for the maintaining of a _weekly lecture_ in this
county, (besides other good works) did (by their stewards) desire us
to set up the said lecture, and to dispose of the said monies in order
thereto: and their judgments upon consultation did correspond with our
design. So that the said money, being sufficient to satisfy another,
that shall in their absence preach in their own places, we employ it
accordingly, and have prevailed with some brethren to undertake this
work.
I propound to your consideration, _Reverend Brethren_, and to you, the
natives of each county, in _London_, whether the same work may not tend
much to the edification of the church, and the welfare of souls, if
you will be pleased speedily and effectually to set it on foot through
the land? Whether it may not, by GOD’s blessing, be a likely means
to illuminate the ignorant, and awaken the secure, and countermine
seducers, and hinder the ill success of _Satan’s itinerants_, and win
over many souls to CHRIST, and stablish many weak ones in the faith?
And not doubting but your judgments will approve of the design, I
humbly move, that you will please to contribute your faculties to the
work; that the _Londoners_ of each county will be pleased to manifest
their benevolence to this end, and commit the monies to the hands of
the most faithful, orthodox ministers, and that they will readily and
self-denyingly undertake the work.
I hope the Gentlemen, natives of this county, will be pleased to pardon
my publishing their example, seeing my end is only the promoting of
men’s salvation, and the common good.
And that you may more fully understand the scope of our design, I shall
annex the letters directed to the several ministers of the county,
which the lecturers send to the ministers of the place, and receive his
answer, before they presume to preach in any congregation.”
“_To all the rest of the Ministers of the Gospel in this County,
our Reverend and beloved Brethren, grace and peace in our LORD
JESUS CHRIST._
“_Reverend Brethren_,
THE communication of the heavenly evangelical light, for the glory of
our Redeemer, in the conversion, edification and salvation of men’s
souls, is that which we are bound to by many obligations, as christians,
and as ministers of CHRIST, for his church, and therefore must needs
be solicitous thereof: and it is that which the spirit of grace,
where it abideth, doth proportionably dispose the heart to desire: by
convictions of the excellency and necessity of this work, and of our
own duty in order thereto, and by the excitation of undeserved grace,
our hearts are carried out to long after a more general and effectual
illumination and saving conversion of the inhabitants of this county
in which we live: which while we were but entering upon a consultation
to promote, it pleased GOD (without our knowledge of it) to put the
same thoughts into the hearts of others. The natives of this _County
of Worcester_ who dwell in _London_, meeting at a feast, (as is their
yearly use) collected a sum of money for the setting of eight poor
boys to trades, and towards the maintaining of a weekly lecture,
and have committed the execution of this last, to our care: and upon
consultation with their stewards, and among ourselves, both they and
we are satisfied, that a _moveable lecture_ on the Lord’s-day is the
likeliest way for the improvement of their charity, to the attainment
of their ends. For, 1st, many people through poverty cannot, and many
through negligence will not come to a week day’s lecture: experience
telleth us, that such are usually attended but little by those that
have the greatest need: 2dly, and thus the benefit may extend to more,
than if it were fixed in one place.
We have therefore desired our reverend and dear brethren, Mr. _Andrew
Tristram_, minister at _Clent_, Mr. _Henry Oasland_, minister at
_Bewdley_, and Mr. _Thomas Baldwin_, minister at _Wolverly_, and Mr.
_Joseph Treble_, minister at _Church Lench_, to undertake this work,
and that each of them will be pleased every fourth Lord’s-day to preach
twice in those places, where they shall judge their labours to be most
necessary: and as we doubt not but their own congregations will so
far consent for the good of others; so do we hereby request of you
our brethren, that when any of them shall offer their labours for
your congregations, in preaching the said lecture, you will receive
them, and to your power further them in the work. For as we have no
thoughts of obtruding their help upon you, without your consent, so we
cannot but undoubtedly expect, that men fearing GOD, and desiring their
people’s everlasting good, will chearfully and gratefully entertain
such assistance. And we hope, that none will think it needless, or
take it as an accusing the ministry of insufficiency: for the LORD doth
variously bestow his gifts: all that are upright are not equally fitted
for the work: and many that are learned, judicious, and more able to
teach the riper sort, are yet less able to condescend to the ignorant,
and so convincingly and fervently to rouze up the secure, as some that
are below them in other qualifications: and many that are able in both
respects, have a barren people; and the ablest have found by experience
that GOD hath sometimes blest the labours of a stranger to do that,
which their own hath not done. We beseech you therefore interpret not
this as an accusation of any, which proceedeth from the charity of our
worthy country-men in _London_, and from the earnest desires of them
and us, to further the salvation of as many as we can. And that you may
have no jealousies of the persons deputed to this work; we assure you
that they are approved men, orthodox, sober, peaceable, and of upright
lives, happily qualified for their ministerial work, and zealous and
industrious therein; and so far from being likely to sow any errors
or cause divisions, or to draw the hearts of people from their own
faithful Pastors, that they will be forward to assist you against any
such distempers in your flocks. Not doubting therefore, but as you
serve the same Master, and are under the same obligations as we, so as
many as are heartily addicted to his service, will readily promote so
hopeful a work, we commend you and your labours to the blessing of the
LORD.
Your brethren and fellow-labourers in the work of the gospel.
_Kiderminster._
In the name and at the desire of the ministers
of this association.
_Evesham._
_Richard Baxter_, _John Boraston_, _Jarvis Bryant_.
In the name of the ministers of this association.
_Giles Collier_, _George Hopkins_, _John Dolphin_.”
This is and shall be my endeavour, and was so when I was here last, my
conscience also bearing me witness in the Holy Ghost, notwithstanding
some of my expressions have been made to speak things, and convey ideas
which I never intended. And therefore, Gentlemen, judge ye, whether you
have said right in page 11th, “And now is it possible, that we should
not look upon him (Mr. _W._) as the blameable cause of all the quarrels
on the account of religion, which the churches are now engaged in: and
this not only on account of his own behaviour, but also as the coming
of those _hot men_ afterwards (who together with the exhorters that
accompanied them, cultivated the same uncharitable dispositions in
our churches) was wholly owing to his influence and example?” Is this,
Gentlemen, a fair way of arguing? Is it not enough for me to answer for
myself, without having the faults of others that came after me, laid
to my charge also? Did not the papists as justly, who charged _Luther_
with all the imprudencies of his adherents, and the confusions that
attended the reformation? Besides, I do not understand, who you mean
by those hot men. Surely you do not include the reverend Mr. _Tennent_.
GOD did make me an instrument of sending him to _New-England_. I
thank him for it, as I believe several of _Harvard College_, many
ministers, and thousands of the common people, in the several parts of
_New-England_, will be found to do, through the ages of eternity. As
for others, I knew nothing of their coming, neither do I well know who
you mean, and consequently can be no more justly charged with their
misconduct, than the first founder of _Harvard College_ can be charged
with all the bad principles and practices which any of the members
of that society have been guilty of, since his decease. That Mr.
_Tennent_’s labours and mine were remarkably blessed, the reverend
Mr. President himself testified in the fore-mentioned sermon, page 23,
wherein are these words: “Indeed those _two pious and valuable men of
God_, who have been lately labouring more abundantly among us, have
been greatly instrumental in the hands of GOD, to revive this blessed
work; and many, no doubt, have been savingly converted from the error
of their ways, many more have been convicted, and all have been in some
measure roused from their lethargy.” And even in this testimony, you
are all pleased to say, page 3, that “by a certain faculty which he
hath of raising the passions, he hath been a means of rousing many from
their stupidity, and setting them on thinking, whereby some may have
been made really better.” And if these things are so; if many have been
roused from their stupidity, and made really better; if the blessed
work of GOD was revived, and there is no doubt but many have been
savingly converted from the error of their ways, many more convicted,
and all in some measure roused from their lethargy; is it to be
wondered at, that many of the people should be strongly attached to
such an instrument, though it should be most evident (as you say, page
_ibid._) “that he hath not any superior talent at instructing the mind,
or shewing the force and energy of those arguments for a religious
life, which are directed to in the everlasting gospel?” For, is it
not natural for people to love their spiritual Father? Would not the
_Galatians_ have plucked out even their own eyes, and have given them
to _Paul_? And is it not the bounden duty of all that love JESUS,
to love those who labour in the word and doctrine, and are made
greatly instrumental in the hands of GOD to revive his blessed work
amongst them? And supposing that they have not any superior talent at
instructing the mind, &c. ought they not the more to thank and adore
the sovereignty of their heavenly father, who sends by whom he will
send, and chuses the weak things of this world to confound the strong,
and hides those things from the wise and prudent, which he is pleased
to reveal unto babes?
Gentlemen, I profess myself a _Calvinist_ as to principle, and preach
no other doctrines than those which your pious ancestors, and the
founders of _Harvard College_, preached long before I was born. And I
am come to _New-England_, with no intention to meddle with, much less
to destroy the order of the _New-England_ churches, or turn out the
generality of their ministers, or re-settle them with ministers from
_England_, _Scotland_, and _Ireland_, as hath been hinted in a late
letter written by the reverend Mr. _Clap_, Rector of _Yale-College_:
such a thought never entered my heart; neither, as I know of, has my
preaching the least tendency thereunto. I am determined to know nothing
among you, but JESUS CHRIST and him crucified. I have no intention
of setting up a party for myself, or to stir up people against their
Pastors. Had not illness prevented, I had some weeks ago departed
out of these coasts. But as it is not a season of the year for me to
undertake a very long journey, and I have reason to think the great
GOD daily blesses my poor labours, I think it my duty to comply with
the invitations that are sent me; and, as I am enabled, to be instant
in season and out of season, and to preach among poor sinners the
unsearchable riches of JESUS CHRIST. This indeed I delight in. It is
my meat and my drink. I esteem it more than my necessary food. This I
think I may do, as a minister of the King of kings, and a subject to
his present Majesty King _George_, upon whose royal head I pray GOD,
the crown may long flourish. And as I have a right to preach, so I
humbly apprehend the people, as christians, as men, and _New-England_
men in particular, have a right to invite and hear. If pulpits should
be shut, blessed be GOD! the fields are open, and I can go without
the camp, bearing the Redeemer’s sacred reproach: this I am used to,
and glory in; believing that if I suffer for it, I shall suffer for
righteousness sake. At the same time I desire to be humbled, and ask
public pardon for any rash word I have dropped, or any thing I have
written or done amiss. This leads me also to ask forgiveness, Gentlemen,
if I have done you or your society, in my journal, any wrong. Be
pleased to accept unfeigned thanks for all tokens of respect you shewed
me when here last. And if you have injured me in the testimony you have
published against me and my conduct (as I think, to say no more, you
really have) it is already forgiven without asking, by Gentlemen,
Your affectionate humble servant,
_G. W._
_P. S._ I have been obliged to be very brief, on account of the variety
of business in which I am necessarily engaged, and my daily calls to
preach the everlasting gospel.
REMARKS
ON A
PAMPHLET,
ENTITLED,
The Enthusiasm of METHODISTS
and PAPISTS compared;
WHEREIN
Several Mistakes in some Parts of my past Writings and Conduct
are acknowledged, and my present Sentiments concerning the
METHODISTS explained.
IN A
LETTER to the AUTHOR.
_Out of the eater came forth meat._
Judges xiv. 4.
REMARKS, &c.
SIR,
I HAVE perused your _anonymous Pamphlet_; and though upon some accounts
it does not deserve an answer, yet, as it may serve a good purpose, and
be a means of rectifying some mistakes, I shall trouble you with a few
remarks upon it.
Who, or what you are, the world is left to guess. If a _clergyman_,
you have done well to conceal yourself, the whole strain of your
performance discovering a levity unbecoming such a character. You
yourself seem conscious of its needing an apology: for in your preface,
after having just hinted at the “_extravagant freaks of Methodism_,”
you add, “And if in proving it, I am sometimes guilty of a levity
of expression, ’tis to be hoped some allowance will be made, in
consideration of the nature of the subject, it being no easy matter
to keep one’s countenance, and be steadily serious, where others are
ridiculous.” Assure yourself, Sir, I shall make all the allowance
you can reasonably desire; but at the same time must observe to you,
that if others are ridiculous, that is no reason why you should make
yourself so; and if recovering the persons concerned out of their
extravagant freaks, be only a remote design of your composition, you
have unhappily fixed upon a most improbable, ineffectual remedy; I mean,
_irreligious banter_.
However this be, your principal design is obvious, “As a caution to
all Protestants, to draw a comparison between the wild and pernicious
ENTHUSIASMS of some of the most _eminent Saints_ in the _Popish
communion_, and those of the _Methodists_ in our own country:” And
who those eminent saints are you specify, page 9, section 2. “the
most wild, and extravagant, the most ridiculous strolling, fanatical,
delirious, and mischievous of all the saints in the _Romish_ communion.”
For otherwise, you say, “the parallel would not hold, but come off
defective; the whole conduct of the Methodists (not any one branch,
it seems, to be excepted) being but a counter-part of the most wild
fanaticism of the most abominable communion,” in its most corrupt ages.
_Vid. Pref._ This is avowedly your principal design (which though I
think somewhat too restrained to answer exactly to your title page)
must be acknowledged to be a very expedient one; if, besides cautioning
protestants, you intended, at the same time, to expose the Methodists,
and to have them looked upon and treated as Papists.
How you have succeeded in this attempt, will appear when we come to
examine the parallel you have drawn between them. To this I shall
confine myself, and consequently, on purpose, omit making any direct
reply to the account you give of the _Montanists_; it being not only
quite foreign to the title page and principal design of your tract (as
you say, “they arose in the second century, before popery had a being,”)
but at the best very precarious, being not founded upon writings of
their own, which, as you inform us, are long since lost.
To come then to your more direct comparison between _popish_ and
_methodistical enthusiasts_: “From a commiseration or horror, arising
from the grievous corruptions of the world, perhaps from a real motive
of sincere piety, they both set out with warm pretences to reformation:”
page 10. section 2. And is not this commendable, whether in Methodists
or in Papists? Or ought any one, think you, to take upon him holy
orders, and witness that good confession before many witnesses, “That
he is inwardly moved thereto by the Holy Ghost,” without having a real
motive of sincere piety, and a warm intention at least (if that be
what you mean by a pretence) to promote, as much as in him lies, a
real reformation? If by pretence, you would have us understand a mere
hypocritical pretence, you are then guilty of a self-contradiction: for
how can pretence and reality be reconciled? Which of the two was the
case of the Methodists at their first setting out, if you please, we
will leave to the great day, to be determined by Him who is appointed
to be judge of quick and dead; to whom alone all hearts are open, all
desires known, and from whom no secrets are hid. Actions are cognizable
by us, and not intentions. Let us see how your parallel holds good in
respect to these.
“For the better advancement of their purposes, both, commonly (you say,
page 11. section 4.) begin their _adventures_ with _field preaching_.
In which particular, though the practice of the Methodists be notorious,
it may not be amiss to produce some of their own words, were it only
for the sake of the comparison.” But, good Sir, ought any one, merely
for the sake of making a comparison, (though ever so just) to exceed
the bounds of truth, which you have here confessedly done? For what
words have you produced, or indeed can you produce, to prove that
the Methodists began their adventures with field-preaching? If we
may believe your own words, is not the quite contrary notorious?
For, section 5. page 15. you tell us, “That after the Methodists had
traduced the clergy, as long as they were permitted to do it, in their
own churches and pulpits, they set about this pious work of defamation
more heartily in the fields.”
Here then your parallel fails at first setting out, you yourself
being judge. And here I would dismiss this article, being founded on
a mistake, was it not proper to take notice of a cursory remark or
two, which you have thought proper to make upon it. You ask, page 14.
“How comes Mr. _Whitefield_ to say, there was never any such thing as
field-preaching before? Was it from the mere vanity of being thought
the founder of it? Or was he ignorant of the practice several years ago,
and even in our own nation?” I thank you, Sir, for informing me better,
and am glad to find that field-preaching was practised in our nation
several years ago. Why then such a noise about it now?
From what degrees of vanity my expressing myself in that manner might
proceed, I cannot now remember: but if, as you insinuate, page 33. “It
is easy to foresee there is to be some future _calendar_ or _legend
of the saints_,” (I presume you mean _Methodist saints_) I care not
if the following article ♦be inserted concerning me. “Such a day the
Reverend _George Whitefield_, having had an university education, and
been regularly ordained deacon and priest of the Church of _England_,
and invited to preach in most churches of the cities of _Gloucester_,
_Bristol_, _Westminster_, and _London_, in the last of which places
he collected near a thousand pounds for the charity children, being
causelesly denied the further use of the churches, because he preached
up the necessity of the new birth, and justification in the sight of
GOD by faith alone in the imputed righteousness of JESUS CHRIST, _began
to preach the same doctrines in the fields_.”
♦ removed duplicate word “be”
This is the real truth: and whether I was the _founder_ or _reviver_ of
such field-preaching in this nation, need I be ashamed, merely because
St. _Peter_ of _Verona_, St. _Nicholas_ of _Nolasco_, St. _Anthony_
of _Padua_, and St. _Ignatius_ were field-preachers before me? Can
you recollect no earlier, or more unexceptionable field-preachers than
these? What do you think of JESUS CHRIST and his Apostles? Were they
not field-preachers? Was not the best sermon that was ever delivered,
delivered from a _Mount_? Was not another very excellent one preached
from a place called _Mars-Hill_? And did not _Peter_ and _John_ preach
above seventeen hundred years ago in _Solomon’s Porch_, and elsewhere,
though the clergy of that generation commanded them to speak no more
in the name of JESUS? These were the persons that I had in view, when
I begun my _adventures_ of field-preaching. Animated by their example,
when causelesly thrust out, I took the field; and if this be my shame,
I glory in it: for, (to make use of the words of the late great Colonel
_Gardiner_, when he once looked upon the spot where this adventure was
carried on; and O that I may speak it with a becoming humility,) “I am
persuaded it will be said at the great day of this and that man, that
they were brought to GOD there.”
Another of your cursory remarks on field-preaching, is this; “Have not
the Methodist preachers, as well as St. _Anthony_, been attended with
a _sturdy set_ of followers, as their guards, armed with clubs under
their cloaths, menacing and terrifying such as should dare to speak
lightly of their apostle?” You add, “I have heard it often affirmed.”
And so might the heathens have said, that they heard it often affirmed,
“that when the primitive christians received the blessed sacrament,
they killed a young child, and then sucked its blood.” But was that
any reason why they should believe it? It is true indeed, some of the
Methodist preachers have more than once been attended with a _sturdy
set_ of followers armed with clubs and other weapons, not as their
guards, but opposers, and persecutors; and who have not only menaced
and terrified, but actually abused and beat many of those, who came to
hear him, whom you, I suppose, would call their apostle. Both Methodist
preachers and Methodist hearers too, for want of better arguments, have
often felt the weight of such _irresistible power_, which, literally
speaking, hath struck many of them dumb; and I verily believe, had it
not been for some superior invisible guard, must have struck them dead.
These are all the sturdy set of armed followers, that the Methodists
know of. Other guards, besides those common to all christians, they
desire none. And whatever you may unkindly insinuate, about my being
aware of a turbulent spirit, a fighting enthusiasm amongst them,
because I said, “I dread nothing more than the false zeal of my friends
in a suffering hour;” I think many years experience may convince the
world, that the weapons of their warfare, like those of their blessed
Redeemer and his apostles, have not been carnal: but thanks be to GOD,
however you may ridicule his irresistible power, they have, through
him, been mighty to the pulling down of Satan’s strong-holds, in many a
sturdy sinner’s heart.
But to return to the church, where in reality the Methodist adventures
were begun. Section 5th, page 15, you tell the world, “that after
they had traduced the clergy, as long as they were permitted to do it,
in their own churches and pulpits, in order to seduce their flocks,
and collect a staring rabble, (pretty language this, Sir,) they set
about this pious work of _defamation_ mere heartily in the fields.” I
was reading further, expecting to find your parallel. But I see it is
wanting. Are the Methodists then originals in this particular? Or could
you, among all the histories of your eminent saints, find no instances
of St. _Anthony_’s, St. _Francis_’s, and St. _Ignatius_’s carrying
on this pious work of defamation in their days? Will you suffer me
to supply the deficiency, by laying before you some examples, which,
though of an earlier date, may, by unprejudiced persons, be esteemed
as suitable, as any of a popish extraction? In the New Testament, (a
book you seem to have laid aside, or at least little adverted to, when
writing your pamphlet) we are informed, That when _John Baptist_, “saw
many of the Pharisees and Sadducees come to his baptism, he said unto
them, O generation of vipers, who hath warned you to flee from the
wrath to come?” The same book tells us, that St. _Stephen_ being full
of the _Holy Ghost_, and within a few moments of his death, said to the
whole _Jewish_ sanhedrim, “Ye stiff-necked and uncircumcised in hearts
and ears, ye do always resist the Holy Ghost; as your fathers did, so
do ye.” And our LORD JESUS CHRIST himself, the master of both these,
in one chapter denounces no less than thirteen woes against the scribes
and pharisees, whose chief power of doing good, and promoting the
common salvation, he well knew, depended upon their character, as much
as any clergy in any age of the church whatsoever. Not that I would be
understood by this to insinuate, that all which the Methodist preachers
have spoken against the clergy, was spoken in the same Spirit, or
with the like divine authority, as our LORD, his harbinger, and his
protomartyr, spoke. That would be carrying the parallel too far indeed.
There is generally much, too much severity in our first zeal. At least
there was in mine. All I would therefore infer is this, that what
some (not to say you, Sir,) may term “Gall of bitterness and black
art of calumny,” may be nothing but an honest testimony against the
corruptions of a degenerate church, and may, without any degree of
wickedness, be supposed to come from the “Spirit and power given from
GOD.” If we deny this, not only _Isaiah_, _Jeremiah_, and almost all
the prophets, but likewise JESUS CHRIST and his Apostles, must be
looked upon by us, (as I suppose they were by the men in whose day they
lived) as great _slanderers_, and dealing much in this black art of
calumny and defamation.
But, if the Methodists have been so much to blame, for carrying on this
pious work of defamation, in the church and their journals; will that
authorise you in practising the same _black art_ in your pamphlet? Give
me leave (since you have taken that liberty with me) to gather some of
your flowers on this occasion.
“This dangerous and presumptuous sect; ♦strolling predicants; itinerant
enthusiasts; methodistical enthusiasts;” with many other flowers of a
like nature, though not of a very scriptural scent, may be picked off
almost every page of your performance. Upon the review of which, I
suppose you will own, that you are at least even with the Methodists.
Only it must be allowed, there is this difference; you are taking up a
trade, which they, as far as I know to the contrary, have for some time
laid down.
♦ “stroling” replaced with “strolling”
And why must you disturb the dead on this occasion? Were there not
flowers enough to be gathered out of Mr. _Wesley_’s Journal and mine,
without calling up Mr. _Seward_’s ghost (as you have in effect done, by
quoting his Journal) in order to terrify your readers? Good man! He has
long since entered into his rest, and consequently cannot now answer
for himself. Permit me to speak a word or two in behalf of my deceased
friend. He was certainly a serious warm christian, but (like his
fellow-traveller) in the heat of his zeal, spoke and wrote some
unguarded things. His and my treatment of Archbishop _Tillotson_,
was by far too severe. We condemned his state, when we ought only
in a candid manner, (which I would do again if called to it) to have
mentioned what we judged wrong in his doctrines. I do not justify it.
I condemn myself most heartily, and ask pardon for it; as, I believe,
he would do, was he now alive. But then, do not you still go on, Sir,
to imitate us in our faults: Let the surviving Methodists answer for
themselves: let _Seward_ and _Tillotson_ lie undisturbed. And if you
think me blameworthy (as I certainly was) to write so disrespectful of
the one; why should you, by making an ill-natured quotation, rake as it
were into the very ashes of the dead, only for the poor gratification
of digging up a flower, to blacken the memory of the other?
But to proceed. For several pages, you go on imitating us in this same
_pious work of defamation_. If you can bear to read your own words, I
will transcribe a few of them: section 6. page 17. “But though these
strolling predicants have allured some itching ears, and drawn them
aside by calumniating their proper pastors, they have sense enough to
know the itch will go off, and their trade not continue long, unless
they can produce something novel or uncommon; what the wandering sheep
have not been used to in their churches. Therefore they must find
out, or rather revive such peculiarities, as have formally attended
enthusiasms, and are most likely to captivate the vulgar. Hence
their”――But hold, Sir;――and before you run yourself quite out of
breath, I intreat you to stop a little, whilst I put to you one or two
questions. Believe you these things of the Methodists? I suppose you
believe them: otherwise, Why assert them so strongly? How then can you
put even a _perhaps_ to your supposition of their “setting out with a
_real motive_ of sincere piety?” Had not you best alter the title of
your book, or at least make some addition to it? Let it run thus: “The
enthusiasm and _imposture_ of the Methodists and Papists compared.” For
surely, unless persons were arrived at a very high degree of imposture,
they could not purposely (as you seem to infer they did) design these
things.
By your leave, we will examine the evidence you produce in proof
of these bold assertions: “The first necessary point for drawing
followers, is to put on a _sanctified appearance_, by a demure
look, and precise behaviour, in discourse or silence, in apparel and
food; and other marks of external piety.” Section 7. page 18. Again,
section 8. page 20. “At first, the Methodists, as a _shew of humility_,
made it a point not to ride, either on horseback or in a coach,
though occasionally, and for conveniency-sake, they have since thought
proper to deviate from their rule.” Well, Sir, you see then they are
not altogether incorrigible. Let them alone; and who knows but for
their conveniency-sake, and it may be from a deeper knowledge of the
world, of themselves, and of GOD, they may be reformed in some other
particulars?
“Upon the same account, you say, section 9. page _ibid._ _fine cloaths_
and _rich furniture_ stand absolutely condemned:” (not by me, it seems,
for I find no quotations out of my Journals annexed) “But oh! (as a
part or consequence of this) how good and saint-like it is, to go dirty,
ragged, and slovenly! And how piously did Mr. _Whitefield_ therefore
take care of the outward man! My apparel was mean, &c.” Section 10.
page 21. Really, Sir, whilst I read this part of your performance,
I could not help thinking, that a person of your turn of mind, would
have been apt to have joined with those naughty boys, who, when they
saw that demure, rough, hairy, slovenly enthusiast, called _Elijah_,
followed after him, and cried, “Go up, thou bald pate, go.” Or, if you
had lived in _John Baptist_’s time, and seen him come preaching in the
wilderness, with a camel-hair garment, and a leathern girdle about his
loins; especially if you had heard, that his meat was only locusts and
wild honey; would you not have been tempted, think you, to give in your
verdict amongst those who said, “He had a devil?” Know you not, that
these are extremes which young awakened persons are apt to run into
when under a sense of sin, and influenced by what the Apostle calls
the _spirit of bondage_? Do I not mention them as such? And are they
not things which of themselves fall off, when persons are brought into
the comforts of religion, and have received the _spirit of adoption_,
whereby they cry, Abba, Father? But I shall leave you at present, to
make as merry as you will with the sanctified appearances, and dirty
ragged cloaths of these enthusiastical Methodists. Let us pass on
to your 11th section, page 22. “Of this nature likewise, is their
utter condemnation of all _recreation_, in every kind and degree.
Mr. _Whitefield_ laments,” (indeed I do, Sir, even now I am grown
older) “that in his younger days he was not convinced of the absolute
unlawfulness of playing at cards, and of reading and seeing plays.”
And if you are in advanced years, and a _clergyman_ too, and are not
convinced of the unlawfulness of cards, and can find time from your
other studies and duties of your calling, to see or read such plays
as the generality of ours are, I think you ought to lament it too.
For what says our church in her 75th canon? “No ecclesiastical persons
shall at any time, other than for their honest necessities, resort to
any _taverns_ or _alehouses_; neither shall they board or lodge in any
such places. Furthermore, they shall not give themselves to any base
or servile labour, or to _drinking_ or _riot_, spending their time idly
by day or night, playing at _dice_, _cards_, or _tables_, or any _other
unlawful game_; but at all times convenient, they shall hear or read
somewhat of the Holy Scriptures, or shall occupy themselves with some
other honest study or exercise, always doing the things which shall
appertain to honesty, and endeavouring to profit the church of GOD;
having always in mind, that they ought to excel all others in purity of
life, and should be examples to the people to live well and christianly,
under pain of ecclesiastical censures to be inflicted with severity,
according to the qualities of their offences.” O when shall this once
be!
In your 12th section page 24. you go on to rally these enthusiastical
Methodists for their _seeming contempt of money_. And again, section 13.
page 26. you say, “Another bait to catch admirers, and very common
among enthusiasts, is a restless impatience and insatiable thirst of
_travelling_, and undertaking _dangerous voyages_ for the conversion
of _infidels_; together with a declared contempt of all dangers, pains,
and sufferings.” And then, after drawing your usual comparison between
these enthusiastical Methodists and popish saints, you make this
judicious remark, “The windmill is indeed in all their heads.”
Had I a mind to return your false and low wit, I might reply, “There is
a greater windmill in thine own;” but at present, I am too serious to
make sport with my own deceivings. Surely, Sir, you forget yourself,
or you never would write thus at random: for is there any thing, that
the blessed Author of our religion more recommends to his disciples,
than to “take heed and beware of covetousness,” and to “take heed,
lest at any time their hearts should be overcharged with surfeiting and
drunkenness, or the cares of this life?” What said St. _Peter_? “Silver
and gold have I none.” What says St. _Paul_? “But thou, O man of GOD,
flee these things.” And in respect to contempt, and sufferings for
the gospel, does not our LORD command us to expect, to prepare for,
and rejoice in them? Nay, does he not bid us to leap for joy, and
be exceeding glad, when we have all manner of evil spoken against us
falsely for his name’s sake? In obedience to this command, did not
the great Apostle of the _Gentiles_ declare, that he took pleasure
in infirmities, in reproaches, in necessities, in persecutions, in
distresses for CHRIST’s sake? Did he not, like his LORD, go about doing
good? Was he not filled with a holy restless impatience and insatiable
thirst of _travelling_, and undertaking _dangerous voyages_ for the
conversion of infidels? And had he not a declared contempt of all
dangers, pains, and sufferings, when, like a true christian hero, he
said to his mourning friends, “What mean ye to weep and break my heart?
I am ready not only to be bound, but to die also for the LORD JESUS?”
Dare you, Sir, call the Apostles enthusiasts? Or think you all this was
only a _bait_ to catch admirers? And yet, what have you done less, by
asserting, that an insatiable thirst of travelling, &c. is very common
among enthusiasts? I add, among our LORD and his Apostles also: and can
we copy after more unexceptionable examples?
“But the Methodists contempt of money is only a _seeming contempt_.”
That is more than you know. Here you are again invading the divine
prerogative. The great day will determine this. In the mean while,
I would observe to you, that whatever can be produced out of any of
my writings, to prove that I have desired, or prayed for ill usage,
persecution, martyrdom, death, &c. I retract it with all my heart, as
proceeding from the overflowings of an irregular, though well-meant
zeal. However it might be with me formerly, I now find myself no ways
disposed to say with _Peter_, “Though all men deny thee, yet will not
I.” Alas! alas! we know not what feathers we shall be, when tossed in
the wind of temptation! Sufferings for the cause and cross of CHRIST,
will come fast enough of themselves, without our praying for them. But
should the Methodists be called even to die for the cause in which they
are embarked, as I am verily persuaded it is the cause of GOD, so I
doubt not but suffering grace will be given for suffering times, and
the Spirit of CHRIST and of glory will rest upon the sufferers souls.
But it is time to follow you to your 14th section page 31. “The pious
cruelty of _corporal severities_, or mortification by tormenting the
flesh, is another common method of gaining a reputation for sanctity.
Such as long and rigorous fastings, gashing and flaying the body
with scourges, armed with rowels and sharp tags, and rolling naked in
thorns and thistles.” But these last particulars, you say, “Our own
_disciplinarians_ cannot, in any tolerable measure, pretend to come
up to.” What occasion was there then for mentioning them? Only to
cast a popular odium upon these enthusiastical Methodists. _Hoc est
æerugo mera._ “However, something of this kind we have from their
own relation.” And something of this kind we have in the Evangelist’s
relation of the life of JESUS of _Nazareth_; who, as we are informed,
before he came out into his public ministry, underwent a long and
rigorous fasting, even of forty days and forty nights. And something
of this kind we have in the relation that disciplinarian the Apostle
_Paul_ gives of himself; for he tells us he was in fastings often. It
is true he does condemn (as you observe, page 33.) that ἀφειδία σώματος,
the not sparing of the body, as useless and superstitious, when done
in order to recommend us to the favour of GOD, or put in the place, or
joined with the merits of JESUS CHRIST. Yet elsewhere, he informs us,
that he made it his common practice to keep his body under, (ὑπωπιάζω)
and bring it into subjection: and think you all this was only to “gain
a reputation for sanctity?” If you will believe himself, it was for
a nobler and more important end, “Lest while he preached to others,
he himself should be a cast-away.” And how do you know but these
Methodists might, at their first setting out, have used, and even now
may use abstinence for the same purpose? Nay, that this very motive led
them into some extremes in it, which however must be esteemed an error
of the right side? Why will you still persist in taking the keys out
of the hands of Omniscience, and presumptuously judge the intentions
of people’s hearts? If we had a mind to imitate you in this rash
way of judging, might not we suspect, (as your pamphlet came out in
that season) that in order to wound our church governors through the
sides of the Methodists, you intended this part of your pamphlet as a
burlesque upon them, for enjoining such a _long and rigorous fasting_,
as that of forty days, commonly called _Lent_?
I should now proceed, in order, to the examination of your 15th,
16th, and 17th sections; but as these, together with ♦the 19th, wholly
refer to Mr. _Wesley_, I shall leave you to his correction, if he
thinks proper to take you in hand. However, there is something so
extraordinary in your 17th section, that, I think, it calls for a
cursory remark. “But, previous to this elevated state, that we may
not wander too far from the saints progress, comes their _conversion_;
which, as another instance of fanatical peculiarities, they represent
as sudden and _instantaneous_.” Instantaneous conversion, a fanatical
peculiarity! I presume instantaneous regeneration must be a _fanatical
peculiarity_ also. What then becomes of that _Diana_ of the present age,
_baptismal regeneration_? Which must be instantaneous, and that always
too, if every child is really regenerated when baptized?
♦ removed duplicate word “the”
But this only by the by. In your 18th section, page 43. you return
to me. “After these _sudden conversions_, usually they receive their
_assurances of salvation_; and these (as also the proofs of their
conversion) are certainly known, heard, seen or felt; they can
ascertain the particular time and place of their receiving them; as
so many seals of the Spirit.” These you call, page 44. “_Presumptuous
imaginations_.” Is assurance of faith then, in your opinion, a
presumptuous imagination? For you not only ridicule the Methodists way
of expressing it, which in several respects may have been unguarded;
nor are you content with asserting, that some who really had not this
assurance, have presumptuously imagined they had it, which we readily
grant; for there is counterfeit as well as current coin: but you seem
to explode the thing itself. And yet you intend in this pamphlet, to
draw a _parallel_ between the Methodists and Papists. Could you give
a greater proof of your symbolizing with the Papists yourself? Or
need you be informed, that one grand article of the council of _Trent_
is this, “That there is no such thing as a person’s knowing that his
sins are forgiven him, or being assured of his salvation;” and that
with good reason: for if there be such a thing as being assured of the
forgiveness of our sins by the internal testimony, whether mediate or
immediate, of the Spirit of GOD; and if a person ought to be satisfied
only with that, then how could the people be brought to believe in, and
trust to the mere external _verbal absolution of a priest_? Our church,
on the contrary, in one of her homilies, says, that a true faith “is
a sure trust and confidence in GOD, that by the merits of CHRIST, his
sins are forgiven, and he reconciled to the favour of GOD.” And that
the Scriptures every where promise to believers, a sure and internal
witness from the Spirit of GOD, to witness with their spirits that they
are his children, is so evident, that he who runs may read. What says
our LORD? “He that believeth in me, out of his belly shall flow rivers
of living water.” This spake he of the Spirit, which they that believe
on him should receive. What says St. _Paul_? “Because ye are sons, GOD
hath sent forth the Spirit of his Son into your hearts, crying, Abba,
Father. The Spirit itself beareth witness with our Spirit, that we
are the children of GOD.” Saith another, “He that believeth hath the
witness in himself.” And a third exhorts all “to give diligence to
make their calling and election sure.” Art thou a master in _Israel_,
a protestant minister, and a minister of the Church of _England_, and
knowest not these things?
But to come nearer to a close. Your 20th section is introduced thus:
“And where will these bold enthusiasts _stop_?” I answer for one, in
order to relieve both myself and you, even _here_, Sir. And without
giving you the trouble of taking a flight after us to heaven, from
whence, you say, page 48. “These methodistical enthusiasts have taken
the sacred light and fire, in order to compass effectually their own,
and others delusion,” I will freely and readily acknowledge, that you
and others have had too much occasion for reflection, by several things
that have been _unwarily dropped_ up and down in my Journals.
These, you inform us in your preface, are what you have chiefly
consulted. In this you have acted wisely enough for your purpose;
though whether _candidly_ or not, I will leave you and the world
to judge, since there were later writings of mine, which might as
easily have been procured. My Journals were some of my most _early
performances_, wrote too in the very heights of my first popularity
(which is apt to make the strongest head run giddy) in the midst of
which, persons very often do things, which after-experience and riper
judgment teach them to correct and amend.
This is true, however, in respect to myself; and, to convince you that
this is the real language of my heart, and not extorted from me by your
pamphlet, I will lay before you an extract of a letter written by me to
a worthy friend in _South-Carolina_, in my late return from _Bermudas_,
and published, with very little alteration, in _Scotland_ months ago¹.
¹ Vide the Letter at full length, volume ii. page 143.
_On board the Brigg Betsey, June 24, 1748._
“_Reverend Sir_,
――――YESTERDAY I made an end of revising all my Journals. Blessed be GOD
for letting me have leisure to do it. I purpose to have a new edition
before I see _America_. Alas! alas! in how many things have I judged,
and acted wrong! I have been too rash and hasty in giving characters
both of places and persons. Being fond of scripture language, I have
often used a style too apostolical, and at the same time I have been
too bitter in my zeal, wild-fire has been mixed with it; and I find
that I have frequently written and spoken too much in my own spirit,
when I thought I was writing and speaking entirely by the assistance of
the Spirit of GOD. I have likewise too much made impressions, without
the written word, my rule of acting; and too soon, and too explicitly,
published what had better been kept in longer, or left to have been
told after my death. By these things, I have given some wrong touches
to GOD’s ark, hurt the blessed cause I would defend, and stirred up
needless opposition. This has humbled me much since I have been on
board, and made me think of a saying of Mr. _Henry_’s, “_Joseph_ had
more _honesty_ than he had _policy_, or he never would have told his
dreams.” At the same time, I cannot but bless, and praise, and magnify
that good and gracious GOD, who imparted to me so much of his holy
fire, and carried me, a poor weak youth, through such a torrent both
of popularity and contempt, and set so many seals to my unworthy
ministrations. I bless him for ripening my judgment a little more, for
giving me to see, confess, and I hope in some degree to correct and
amend some of its mistakes. I thank GOD for giving me grace to embark
in such a blessed cause, and pray him to give me strength to hold
on, and increase in zeal and love to the end. Thus, dear Sir, I have
unburdened my heart to you. I look upon you to be my _Fidus Achates_,
and therefore deal thus freely. If I have time and freedom before we
land, I think to begin and write a short account of what has happened
for these seven years last past; and when I get on shore, GOD willing,
I purpose to revise and correct the first part of my life.”
This I am now about, and when finished, shall send it into the
world, I hope in a more unexceptionable dress; though I am fully
satisfied before-hand, that write or speak of the things of GOD as
unexceptionably as may be, they will be always esteemed foolishness
by the natural man, because they can only be spiritually discerned.
However, the way of duty is the way of safety. Let me but be found in
that, and I can then chearfully leave the consequences with GOD. In
the mean while, I thank you, Sir, for pointing out to me a very wrong
expression in the last part of my life. My words are these; “I could
no longer walk on foot as usual; but was constrained to go in a coach,
to avoid the _Hosanna_’s of the multitude.” Your remark runs thus,
section 8. page 20. “_Very profane_, unless it be a false print for
_huzza_’s.” I could wish it had been so; but the word was my own; and
though not intended to convey a _profane idea_, was very wrong and
unguarded, and I desire may be buried in oblivion, unless you, or some
other kind person, are pleased to remind me of it, in order to lay me
low before GOD and man.
A review of all this, together with my having dropped some too strong
expressions concerning _absolute reprobation_; and more especially, my
mentioning Mr. _Wesley_’s casting a lot on a private occasion, known
only to GOD and ourselves, have put me to great pain. Speaking of this
last, you say, page 75. “A more _judicious sentiment_, perhaps, never
dropt from Mr. _Whitefield_’s pen.” I believe, Sir, the advice given
was right and good; but then it was wrong in me to publish a private
transaction to the world; and very ill judged, to think the glory of
GOD could be promoted by unnecessarily exposing my friend. For this I
have asked both GOD and him pardon years ago. And though I believe both
have forgiven me, yet I believe I shall never be able to forgive myself.
As it was a public fault, I think it should be publicly acknowledged;
and I thank a kind providence for giving me this opportunity of doing
it.
As for the _letters_, out of which you, and the author of the
“Observations on the conduct and behaviour of the _Methodists_,” have
taken so many extracts, I acknowledge that many things in them were
very exceptionable, though good in the main; and therefore they have
been suppressed some time. _Casting lots_, I do not now approve of,
nor have I for several years; neither do I think it a safe way (though
practised, I doubt not, by many good men) to make a _lottery of the
scriptures_, by dipping into them upon every occasion.
And now, Sir, I am somewhat prepared to hear what follows in your 48th
page. “Nothing less than _inspirations_, _revelations_, _illuminations_,
and all the extraordinary and immediate actions of all the persons
in the _sacred Trinity_, will serve their turn. So that now every
flash of zeal and devotion; every wild pretension, scheme, tenet,
and over-bearing dictate; impulses, impressions, feelings, impetuous
transports and raptures; intoxicating vapours, and fumes of imagination;
phantoms of a crazy brain, &c. all are ascribed, with an amazing
presumption, to the extraordinary interposition of heaven setting its
seal to their mission.”
Judge you now, Sir, whether I am one of those, of whom you are pleased
to speak thus, page 49. “In short, whatever they think, say, or do, is
from GOD; and whatever opposeth, and stands in their way, is from the
Devil.” No, Sir, my mistakes have been too many, and my blunders too
frequent, to make me set up for infallibility. I came soon into the
world; I have carried high sail, whilst running through a whole torrent
of popularity and contempt; and, by this means, have sometimes been in
danger of oversetting. But many and frequent as my mistakes have been,
or may be, as I have no part to act, if I know any thing of my heart,
but to promote GOD’s glory, and the good of souls, as soon as I am made
sensible of them, they shall be publicly acknowledged and retracted.
At the same time, I should lie against reason, scripture, and above
fourteen years experience, if I denied, that GOD has been pleased, from
time to time, to vouchsafe me _comfortable assistance_ and _supports_;
or that a great and glorious work (if the _conversion of souls_ may be
termed so) has been begun, and is now carrying on in these, and several
other parts of the world, by the instrumentality of those whom you
stile enthusiastical Methodists.
Indeed, the ingenious author of the “Considerations upon the
conversion and apostleship of St. _Paul_,” speaking of the enthusiasm
that appears not only in the lives of some enthusiastical heretics,
but even some of the methodists now, ventures to say, that “all the
divine communications, illuminations, and extacies to which they have
pretended, evidently sprung from much self-conceit, working together
with the vapours of melancholy upon a warm imagination.” That the
mentioning these divine communications so freely to the world, might be
mixed with some degrees of unobserved vanity, or want of caution, may
be probable. But roundly to assert, that all their communications were
_only pretended_, and sprung from no other sources but self-conceit,
vapours of melancholy, and a warm imagination, is I think unbecoming
so _young a convert_ as that author, is a blemish to his performance,
and a mistake which, I trust, he himself will be happily convinced
of, when he comes to experience more of the power of that Redeemer’s
resurrection, which the Apostle, of whose conversion he in the main so
excellently treats, longed so much to know.
Without running such lengths in judging others, or needlessly fearing
to be accounted enthusiasts or methodists ourselves; when writing in
defence of christianity, I think we may rationally allow, that there
may be much light and assistance given from GOD, though at the same
time something of our own imaginations may possibly be blended with it.
This I take to be true with respect to the Methodists. That imagination
has mixed itself with the work, cannot be denied; and is no more than
what must necessarily be expected; for whoever saw fire without some
smoke? but that the work itself is of GOD; and as good Bishop _Latimer_
said, when the papists laid a lighted faggot at Dr. _Ridley_’s feet,
so we may venture to affirm, “a candle is lighted in _England_ (through
the instrumentality of the Methodists,) which will not easily be put
out.”
The doctrines which they chiefly insist upon, are the great
doctrines of the reformation: “That man is very far gone from original
righteousness. That he cannot turn and prepare himself by his own
natural strength and good works to faith and calling upon GOD. That we
are accounted righteous before GOD, only for the merit of our LORD and
Saviour JESUS CHRIST, by faith, and not for our own works or deservings.
That albeit good works, which are fruits of faith, and follow after
justification, cannot put away our sins, and endure the severity of
GOD’s judgment; yet are they pleasing and acceptable to GOD in CHRIST,
and do spring out necessarily of a true and lively faith; insomuch that
by them a lively faith may be evidently known, as a tree is discerned
by its fruits.” These are doctrines as diametrically opposite to the
church of _Rome_, as light to darkness. They are the very doctrines,
for which _Ridley_, _Latimer_, _Cranmer_, and so many of our first
reformers were burned at the stake. And I will venture to say, are
doctrines which, when attended with a divine energy, and preached
with power, “without taking to their assistance the several arts
of management and craft,” always have, and always will, maugre
all opposition, make their way through the world, however weak the
instruments that deliver them may be, and whatever offences and
divisions about some _non-essentials_ may arise among themselves.
These are things which always did, and always will happen in the purest
ages of the church. _Paul_ and _Barnabas_ were permitted not only
to fall out, but to separate from each other, merely on account of a
dispute that arose about taking with them one _John_, whose surname
was _Mark_. And yet this was over-ruled for the furtherance of the
gospel. There was an incestuous person in the church of _Corinth_,
when under even a truly apostolical inspection. And to what heights
the contentions arose between _Luther_, _Calvin_, and _Zwinglius_, at
the first dawnings of the reformation, about predestination and the
sacrament; and that of Bishop _Cranmer_, _Ridley_, and _Hooper_, many
years after, about the vestments, is too notorious to be mentioned.
It must needs be, that such offences come, whilst good men carry about
with them the remainders of indwelling sin, prejudices of education,
blindness in their understandings, and have an artful enemy always near
at hand, and always ready to blow up the coals of contention, in order
to raise a smoke, whereby he may blacken or blemish the work of GOD.
The blessed JESUS wisely permits such things, to cure us of spiritual
pride, to remind us of the necessity of looking to himself, to teach us
to cease from man, by convincing us, that the best of men are but men
at the best, to inure us to long-suffering and forbearance one towards
another, to excite in us a more eager desire after heaven, where these
disorders will be at an end, and for a more glorious display of his
infinite wisdom and power at the day of judgment; when he will convince
the wondering world, that in spite of all the subtlety, malice, and
rage of his enemies, together with the weaknesses, blindnesses, and
jarrings of his friends, he has fully accomplished that glorious work,
for which he came to shed his blood; I mean the renewal of a multitude
of souls, which no man can number, out of every nation, language, and
tongue, by making them partakers of his righteousness, and, through
the powerful operations of his blessed Spirit, bringing them back
to, and re-instamping upon them that divine image, in which they were
originally created.
To awaken a drowsy world to a sense of this, to rouse them out of their
formality, as well as profaneness, and put them upon seeking after
a present and great salvation, to point out to them a glorious rest,
which not only remains for the people of GOD hereafter, but which by
a living faith the very chief of sinners may enter into even here, and
without which the most blazing profession is nothing worth; is, as far
as I know, the _one thing_, the grand and common point, in which all
the Methodists endeavours do center.
This is what some of all denominations want to be reminded of; and to
stir them up to seek after the life and power of godliness, that they
may be christians not only in word and profession, but in spirit and in
truth, is, and, through JESUS CHRIST strengthening me, shall be the one
sole business of my life. “As for all those (as one expresses it) who
are for clipping the wings of the mystic dove, and for confining the
power and Spirit of GOD within the bounds of _human establishments_, I
am well aware of what opposition I must continue to meet with from that
quarter. But blessed be GOD, there are some few amongst us that are
men of greater latitude, who can think, and dare speak, more worthily
of GOD’s sovereignty, and acknowledge a work to be his, though it be
not according to the exact measure of _canonical fitness_.” Amongst
these, I shall be sure to find hearty friends and well-wishers. And
if by others of more confined principles, I am for this accounted an
enthusiast, papist, or any thing else, they or you are very welcome to
confer that, or any other title, upon, Sir,
Your very humble servant,
_G. W._
AN
Expostulatory Letter,
ADDRESSED TO
NICHOLAS LEWIS,
COUNT ZINZENDORFF,
AND
Lord Advocate of the UNITAS FRATRUM.
_O foolish Galatians, who hath bewitched you?_
Galatians iii. 1.
AN
Expostulatory Letter, &c.
_London, April 24, 1753._
_My Lord_,
ALTHOUGH I am persuaded, that nothing hath a greater tendency to
strengthen the hands of infidels, than too frequent altercations
between the professors of christianity; yet there are certain occasions,
wherein the necessary defence of the principles of our holy religion,
as well as the practice of it, renders public remonstrances of the
greatest use and importance. The sacred pages afford us many examples
of this nature. When _Aaron_ was prevailed on by the _Israelites_, to
make a golden calf, and offer sacrifice to it, what an holy indignation
did _Moses_ express against him and them? When _Peter_ and _Barnabas_
were carried away with the dissimulation of the _Jews_, how openly did
the Apostle _Paul_ withstand them to the face, and reprove them before
all, “Because they were to be blamed?” And when this same Apostle saw
the churches of _Corinth_ and _Galatia_ in danger of being drawn away
from the simplicity of the gospel, what a fervent testimony did he bear
against the authors and abettors of such a destructive scheme?
I mention these instances, my Lord, because I hope they will serve as a
sufficient apology for my troubling your Lordship with this letter. For
these many years past, have I been a silent, and I trust I can say, an
impartial observer of the progress and effects of _Moravianism_, both
in _England_ and _America_; but such shocking things have been lately
brought to our ears, and offences have swelled to such an enormous bulk,
that a real regard for my king and my country, and, if I am not greatly
mistaken, a disinterested love for the ever-blessed JESUS, that King of
kings, and the church which he hath purchased with his own blood, will
not suffer me to be silent any longer.
Pardon me, therefore, my Lord, if at length, though with great regret,
as the Searcher of hearts knows, I am constrained to inform your
Lordship, that _you_, together with some of your _leading brethren_,
have been unhappily instrumental in _misguiding_ many real, simple,
honest-hearted christians; of _distressing_, if not _totally ruining_
numerous families, and introducing a whole _farrago_ of superstitious,
not to say _idolatrous fopperies_, into the _English_ nation.
For my own part, my Lord, notwithstanding the folio that was published
(I presume under your Lordship’s direction) about three years ago,
I am as much at a loss as ever, to know what were the principles and
usages of the ancient _Moravian_ church; but if she was originally
attired in the same garb, in which she hath appeared of late amongst
many true-hearted though deluded protestants, she is not that simple,
apostolical church the _English_ brethren were made to believe about
twelve years ago. Sure I am, that we can find no traces of many of
her present practices in the yet more ancient, I mean the primitive
churches, and which we all know were really under an immediate and
truly apostolical inspection.
Will your Lordship be pleased to give me leave to descend to a few
particulars? Pray, my Lord, what instances have we of the first
christians walking round the graves of their deceased friends on
_Easter-day_, attended with hautboys, trumpets, french-horns, violins,
and other kinds of musical instruments? Or where have we the least
mention made of pictures of particular persons being brought into
the first christian assemblies, and of candles being placed behind
them, in order to give a transparent view of the figures? Where was it
ever known, that the picture of the Apostle _Paul_, representing him
handing a gentleman and lady up to the side of JESUS CHRIST, was ever
introduced into the primitive love-feasts? Or do we ever hear, my Lord,
of _incense_, or something like it, being burnt for him, in order to
perfume the room before he made his entrance among the brethren? Or
can it be supposed that he, who, together with _Barnabas_, so eagerly
repelled the _Lycaonians_, when they brought oxen and garlands in order
to sacrifice unto them, would ever have suffered such things to be done
for him, without expressing his abhorrence and detestation of them? And
yet your Lordship knows both these have been done for you, and suffered
by you, without your having shewn, as far as I can hear, the least
dislike¹.
¹ I might here take notice of the married women’s being ordered
to wear blue knots, the single women pink, and those that
are just marriageable, pink and white; the widows that are
past child-bearing, to wear white, and those that are not
so, blue and white knots; and also of the _episcopal knot_ of
Mrs. _Hannah Nitschman_, (who is, I am informed, the present
general Eldress of the congregation) which is sometimes of
a purple, and sometimes of a rose colour. These, with many
other fanciful things, might be considered; but my mind at
present is too full of concern to dwell upon any thing but
what more immediately strikes at the welfare of society, and
what hath a still more fatal tendency to draw away unwary
souls from the simplicity of the gospel. Would to GOD I
could with a safe conscience be excused even from this!
Again, my Lord, I beg leave to enquire, whether we hear any thing
in scripture of eldresses or deaconesses of the apostolical churches
seating themselves before a table, covered with artificial flowers,
and against that, a little altar surrounded with wax tapers, on which
stood a cross, composed either of mock or real diamonds, or other
glittering stones? And yet your Lordship must be sensible this was
done in _Fetter-lane_ chapel, for Mrs. _Hannah Nitschman_, the present
general eldress of your congregation, with this addition, that all the
sisters were seated, cloathed in white, and with _German_ caps; the
organ also illuminated with three pyramids of wax tapers, each of which
was tied with a red ribbon; and over the head of the general Eldress,
was placed her own picture, and over that (_horresco referens_) the
picture of the Son of GOD. A goodly sight this, my Lord, for a company
of _English_ protestants to behold! Alas! to what a long series of
childish and superstitious devotions, and unscriptural impositions,
must they have been habituated, before they could sit silent and tame
spectators of such an antichristian scene. Surely, had _Gideon_, though
but an Old Testament saint, been present, he would have risen and
pulled down this, as he formerly did his father’s altar. Or had even
that meek man _Moses_ been there, I cannot help thinking, but he would
have addressed your Lordship, partly at least, in the words with which
he addressed his brother _Aaron_, “What did this people unto thee, that
thou hast introduced such superstitious customs among them¹?”
¹ A like scene to this was exhibited by the single brethren,
in a room of their house at _Hatton Garden_. One of them,
who helped to furnish it, gave me the following account. The
floor was covered with sand and moss, and in the middle of
it, was paved a star of different coloured pebbles, upon
that was placed a gilded dove, which spouted water out of
its mouth into a vessel prepared for its reception, which
was curiously decked with artificial leaves and flags; the
room was hung with moss and shells; the Count, his son,
and son-in-law, in honour of whom all this was done, with
Mrs. _Hannah Nitschman_, and Mr. _Peter Boehler_, and some
other labourers, were present. These were seated under an
alcove, supported by columns made of pasteboard, and over
their heads was painted an oval, in imitation of marble,
containing the cyphers of Count _Zinzendorff_’s family. Upon
a side-table, was a little altar covered with shells, and
on each side of the altar was a bloody heart, out of, or
near which proceeded flames. The room was illuminated with
wax tapers, and musicians placed in an adjacent apartment,
while the company performed their devotions, and regaled
themselves with sweet-meats, coffee, tea, and wine. After
this the labourers departed, and the single brethren were
admitted in. I am told, that most, if not all of these
leading persons were present also at the celebration of Mrs.
_Hannah Nitschman_’s birth-day.
But this is not all: I have another question to propose to your
Lordship. Pray, my Lord, did any of the _Apostles_ or leaders of the
primitive churches, ever usurp an authority, not only over people’s
consciences, but their properties also? Or draw in the members of
their respective congregations to dispose of whole patrimonies at once,
or to be bound for thousands of pounds more than they well knew they
were worth? And yet your Lordship knows this has been done again and
again, in order to serve the purposes of the brethren for several years
last past; and that too, at, or very near the time, when, in order
to procure an act in their favour to go abroad, (which now appears
to be rather a scheme to settle at home) they boasted to an _English_
parliament, how immensely rich they were¹.
¹ M. _Rimius_, aulic counsellor to the late King of _Prussia_,
in a treatise he lately published, I think makes it plainly
appear, that the agents for the _Moravian_ affairs, have
misinformed the parliament in several respects, and upon
the whole, treated that august body little better than
the _Gibeonitish_ ambassadors once treated _Joshua_, the
captain of the LORD’s host. To this I refer the reader. It is
written with great candour, and contains such incontestable
proofs of the many dangerous principles and practices of the
_leading brethren_, that must, I think, constrain all that
read it to say, “My soul, come not thou into their secret,
and to their assembly, mine honour be not thou united.”
I suppose it was a consciousness of this, that induced
Mr. _Cossart_, one of the Count’s chief agents, to suggest
to Mr. _Linde_ some time before its publication, that it
would be as good as three hundred pounds in his way, if Mr.
_Rimius_’s book could be suppressed. This looks bad; but I
think it was still worse in another of the brethren roundly
to affirm, in order to quiet some who were dissatisfied by
reading this book, “that the author of the above-mentioned
treatise, was one that personated Mr. _Rimius_, and that
the whole was lies.” Now they cannot but know, that this
gentleman resides in _Oxenden-street_, and addressed his
book to his Grace the Lord Archbishop of _Canterbury_,
by permission, and that he proves almost every word he
says, from the brethren’s own writings. The above-mentioned
brother was pleased to add, “that the real M. _Rimius_ was
a friend, and therefore would not write against them.” I
answer, that I verily believe he therefore wrote, as GOD
knows I do, because he is a _friend_; or to use his own
words, “from a strict regard to truth, justice, and the
public good.” And I think, if instead of adding sin to sin,
by continuing still to misguide, enslave, and put out the
eyes of many of GOD’s dear children, who, I am persuaded,
know no more of their secret mysteries and intended purposes,
than those who never heard of them at all, it would shew a
much better spirit in the leading brethren, either publicly
to refute, or ingenuously confess, and amend the things laid
to their charge. This is what GOD and the world may justly
require at their hands, and without this, I cannot see how
they can expect any future blessing from above; since the
wisest of men hath told us, “He that covereth his sins shall
not prosper, but whoso confesseth and forsaketh them shall
have mercy.” Grant us all this mercy, heavenly Father, for
thy dear Son’s sake!
As I am not personally acquainted with Mr. _Rimius_, I take
this opportunity of informing him, that it is the desire of
many, the Latin appendices may be translated into _English_,
and the whole printed in a small edition, in order to make
it more extensively useful.
Your Lordship cannot but be sensible, that at this present time you
stand indebted to sundry persons to the value of forty thousand pounds
sterling; and unless some of your brethren had agreed to stay six
years for about twenty thousand pounds, due to them; (though after the
expiration of that term, as they have no security, in all probability
they will be just where they are now) and if the other creditors
also, upon consideration of some bonds given, and mortgages made¹ for
principal and interest, had not agreed to stay four years, for twenty
one thousand pounds more, many of the _English_ brethren, who, out of
I know not what kind of infatuation, have not only given their all,
but have been bound for thousands more than they are able to pay, must
either have immediately become bankrupts, and thereby the creditors
perhaps, not have had a shilling in the pound, or have been obliged to
shut up their shops, go to prison, or be turned out into the wide world,
to the utter ruin of themselves and families.
¹ The buildings in _Yorkshire_, _Bedfordshire_, &c. Besides
this, there are some thousands due to others upon bond,
and many thousands to a particular gentleman, for which the
Count has mortgaged one of the _German_ settlements; I think
it is _Marienburg_.
The distress and anguish of mind that hundreds have been involved
in upon this very account, is, I believe, unspeakable¹. And the bare
reflection upon it, whilst I am writing, makes my heart almost to
bleed within me. Who, who, but themselves, my Lord, can tell the late
perplexity of their minds, who have been already arrested, or obliged
to break off their respective partnerships? Or what words can express
the great concern, which Mr. _Freeman_ and Mr. _Thomas Grace_ must
have been necessarily under, when they found that bills had been drawn
in their name, unknown to them, to the value of forty-eight thousand
pounds?² And how pitiable, my Lord, must the present circumstances of
young Mr. _Rhodes_ be, who, to stop a little of the above-mentioned gap,
was prevailed on, (your Lordship knows by whom,) about eighteen months
ago, to sell his estate of above four hundred pounds a year, and went
or was sent off very lately, as I am assured, to _France_, (leaving a
destitute mother behind him) and only with twenty-five pounds, for the
payment of which he left his watch, bureau, horse and saddle?³
¹ Since my writing this, I have been told of a very singular
expedient made use of by Mr. _Peter Boehler_, one of the
brethren’s bishops, in order to strengthen the faith, and to
raise the drooping spirits of Mr. _William Bell_, who hath
been unhappily drawn in (with several others) to be one of
their agents. It was this: It being Mr. _Bell_’s birth-day,
he was sent for from his house in _Nevil’s-alley_,
_Fetter-lane_; but for a while, having had some words with
Mr. _Boehler_, he refused to come; at length he complied,
and was introduced into a hall, in the same alley, where
was placed an artificial mountain, which, upon singing a
particular verse, was made to fall down, and then behind
it was discovered an illumination, representing JESUS
CHRIST and Mr. _Bell_, sitting very near, or embracing each
other; and out of the clouds was also represented plenty of
money falling round Mr. _Bell_ and the Saviour. This story
appeared to me so incredible at the first hearing, that,
though I could not doubt the veracity of the relator, yet
hearing he might be misinformed, I sent for him again, and
he assured me, that Mr. _Bell_ told this story himself some
time ago in company, and a person of good reputation of that
company related it to an acquaintance of mine. May GOD grant
him and all others who have been undesignedly concerned, a
more sure and stable prop for their faith, even his own word,
in which he causes his people to trust! then, and not till
then, even upon the greatest emergency, they may without
any fanciful representations, boldly say, “Who art thou,
O great mountain? before the LORD JESUS, our all conquering
_Zerubbabel_, thou shalt become a plain.”
² This Mr. _Grace_ told me himself in public company; he and
Mr. _Freeman_ do live in _Throgmorton-street_.
³ The case of this Mr. _Rhodes_ is very singular. He was of
mean birth and occupation, but upon the unexpected falling
of many lives, became suddenly possessed of an estate of
above four hundred pounds a year; and to serve the brethren,
after many importunities, he was induced to dispose of it.
Mr. _Lee_ the banker purchased it, and Messrs. _Freeman_
and _Grace_ received six thousand pounds of the money
towards what was due to them: besides this, Mr. _Rhodes_ was
bound for many thousands more. This made him very uneasy,
and fearing the consequence, he one afternoon, about ten
weeks ago, stole an interview with two single brethren,
and beseeched them, for CHRIST’s sake, to let him have
twenty-five pounds, for the payment of which he left them
his watch, bureau, horse and saddle. He then took his leave,
saying, in all probability he should never see them any more,
and having nothing to spare to leave behind for his poor
mother, (who I hear is since dead) was content to send her a
few parting lines: since he has been gone, the horse, watch,
bureau and saddle were sold for twenty-seven pounds three
shillings; so that the young man has the balance in bank.
GOD grant, that this may prove the last person that may be
imposed on in this way!
These are but a few instances, my Lord, amongst many; indeed too too
many, that might be given. The brethren’s agents, and those concerned
with them, can best tell what horrid equivocations, untruths and low
artifices have been used, to procure money, at high interest, wherever
it was to be had, in order to keep up the brethren’s credit; and in
that poor lame manner, it hath been kept up for a considerable time.
Was the whole scene to be opened, I believe every one would be of
opinion, that such an ecclesiastical project, never was heard of before,
in any part of his Majesty’s dominions.
Of this, my Lord, the _Royal-Exchange_ hath long since rung; and if
the same part hath been acted abroad,¹ how many families must have been
ruined there, and how many more may be yet ruined, in order to fill up
the present _English_ chasm; and consequently, what loads of guilt must
needs lie at the door of somebody? Surely, the LORD of all Lords, whose
eyes are like a flame of fire, and who requires truth in the inward
parts, will one day or other visit for these things, by bringing to
light the hidden things of darkness, and thereby making manifest the
counsels of the heart.
¹ It appears too plain from Mr. _Rimius_ that this hath been
the case. And no wonder, since he quotes this assertion of
the Count’s from his own writings, “The œconomists of the
society may say to a young rich man, either give us all thou
hast, or get thee gone.”
I need not inform your Lordship, that _Babels_ are generally suffered
to be built pretty high, before GOD comes down to confound the language
of the builders. If knaves are employed (as commonly they are) GOD’s
honour is concerned to discover them. And if any of his own children
are undesignedly drawn in, (which is frequently the case) he, who hath
promised not to suffer them to be tempted above what they are able to
bear, will in mercy, some way or other, rebuke the tempter, and make
a way for them to escape. It is true, this, in public concerns, may
sometimes expose them to a little worldly contempt, and for a while
they may seemingly be crushed under the rubbish of the fallen fabric,
but even this shall work together for their good; and happy will it
be for them, if after all, they at length learn this important lesson,
“That it is dangerous, upon any pretence whatsoever, to go from the
written word, or give up their consciences to the guidance of any man,
or body of men under heaven.” This, your Lordship well knows, is what
weak and unstable souls are too apt to do; and artful and designing men,
who are fond of power, especially if naturally they are of an ambitious
turn of mind, easily catch at the pleasing bait. But honesty, my Lord,
will be found to be the best policy after all; and therefore, GOD
forbid that any who call themselves the followers of the Lamb, should
glory in any thing save the cross of CHRIST.
At present, I shall add no more, but earnestly say _amen_, to that
part of the brethren’s litany, however exceptionable in other respects,
“From untimely projects, and from unhappily becoming great, keep us our
good LORD and GOD!” And I as heartily pray, that the glorious JESUS may
prosper all that is right, and give grace to correct and amend all that
is wrong, among all his people of all denominations. I subscribe myself,
my Lord,
Your Lordship’s most obedient humble servant,
GEORGE WHITEFIELD.
A SHORT
ADDRESS
TO
Persons of all Denominations,
OCCASIONED BY THE
Alarm of an Intended INVASION, in the Year 1756.
_I also will shew my Opinion._
Job xxxii. 10.
A SHORT
ADDRESS, &c.
_Men, Brethren, and Fathers_,
THOUGH so many alarming warnings, pathetic exhortations, and suitable
directions, have already been given both from the press and pulpit, by
way of preparatives to our late public day of humiliation; yet should
one, who is less than the least of all his brethren, now that solemnity
is over, presume to trouble his dear countrymen with a _short address_,
by way of supplement to what hath already been offered; it is to
be hoped, none will be so unkind as to look upon it as altogether
superfluous and needless, much less, be so ungenerous as to censure it
as proceeding from the pride and naughtiness of his heart. But should
this be the case, I shall make no other apology (as I think there needs
no other) than that which _David_ the youngest of the sons of _Jesse_
made long ago upon a like occasion, “Is there not a cause?”
An insulting, enraged, and perfidious enemy is now advancing nearer
and nearer to the _British_ borders. Not content with invading and
ravaging our rightful Sovereign King _George_’s dominions in _America_,
our popish adversaries have now the ambition to attempt, at least to
threaten, an invasion of _England_ itself; hoping, no doubt, thereby,
not only to throw us into confusion at home, but also to divert us from
more effectually defeating their malicious designs abroad. That such
a design (however chimerical it may seem) is now actually on foot, the
_royal proclamation_ lately issued forth, renders indisputable. Which
proclamation, as it plainly bespeaks his Majesty’s paternal care, doth
at the same time loudly call upon all his faithful and loving subjects,
not only to stand upon their guard, but also to exert their utmost
efforts, in dependance on divine protection, to prevent and render
abortive such an unjust and daring enterprize.
Blessed be GOD! as a professing, though sinful people, we have lately
taken one effectual step towards bringing about such a salutary end.
In obedience to a call from the throne, we have been humbling ourselves
in the most public and solemn manner before the most high GOD. And
it is to be hoped, that the many tears which were that day shed, and
the thousands and thousands of prayers that were then offered up, have
long since been regarded by, and entered into the ears of the LORD of
♦Sabaoth. Infidels may perhaps laugh, and make themselves merry with
such an insinuation; but serious people (and to such in a more peculiar
manner is this address directed) will account it no ways enthusiastic
to affirm, that solemn humiliations, whether performed by public
communities in general, or individuals in particular, have always met
with such a divine acceptance, as to obtain at least a reprieve from,
if not a total removal of, the threatened evil. The deferring of an
impending judgment, only upon the hypocritical, but public humiliation
of a wicked _Ahab_; The mature and providential deliverance of the
_Jewish_ people from the cruel plot of an ambitious _Haman_, for which
queen _Esther_, _Mordecai_, and the other distressed _Jews_ sought
so earnestly by public fasting and prayer: And what is yet more, the
total and entire suspension of the destruction of _Nineveh_, that
exceeding great city, (though so peremptorily denounced) upon the
fasting, praying, and repenting of the king, nobles and commons, at
the preaching of _Jonah_. These, not to mention many more that might
be adduced from sacred story, are most pregnant, and, at the same time,
very encouraging proofs, that they that humble themselves, shall in
GOD’s due time be exalted; and therefore, as a nation, we may boldly
infer, that the righteous LORD, who delights to shew himself strong in
behalf of those who are of an upright heart, will favour, plead, and
vindicate our righteous cause.
♦ “Sabbaoth” replaced with “Sabaoth”
I am very sensible, that artful insinuations have been industriously
published, in order to lay all the blame of this war upon us. But bold
assertions and solid proofs are two different things; for it is plain,
beyond all contradiction, that the _French_, fond of rivalling us both
at home and abroad, have most unjustly invaded his Majesty’s dominions
in _America_; and have also, by the most vile artifices and lies, been
endeavouring to draw the six nations of _Indians_ from our interest;
in short, almost all their proceedings ever since the late treaty of
_Aix la Chapelle_, have been little else than preparations for, or
a tacit declaration of war. But he that sitteth in heaven, as we may
humbly hope, laughs them to scorn; and, as he once defeated the counsel
of _Achitophel_, and came down to confound the language of those
aspiring projectors who would fain have built a tower, the top of which
should reach even to heaven; so we trust (whatever dark providences
may intervene) that he will in the end frustrate the devices of
our adversary’s most subtle politicians, and speak confusion to all
their projects; who, by aiming at universal monarchy, are more than
attempting to erect a second _Babel_.
I have heard, or read somewhere of a _Turkish_ General, who, being
called to engage with a christian army that had broken through the
most solemn ties, stood up at the head of his troops, and then drawing
the treaty which they had broken, out of his bosom, and holding it up
in the air, thus addressed the throne of heaven: “O almighty Being,
if thou art, as they say, thou art, these christians GOD, thou lovest
what is right, and hateth perfidy; look down therefore and behold this
treaty which they have broken; and, as thou canst not favour what is
wrong, render their arms, O GOD, successless, and make mine victorious.”
He ended; immediately the sword was drawn. The two parties vigorously
engaged, and the perfidious christians were beaten off the field. Thus
may our protestant Generals, or at least their Chaplains, deal with our
enemy’s forces, in respect to the treaty of _Aix la Chapelle_. They,
not we, have broken it. They, not we, have been the aggressors: and
therefore, notwithstanding we are looked upon as _heretics_, and they
fight under the banner of one who stiles himself _His most Christian
Majesty_; a righteous GOD, we trust, in answer to prayer, will humble
_France_, and make the _British_ arms both by sea and land, more
than conquerors through his love. It is true (and GOD knows with
grief of heart I speak it) praying is become too unfashionable amongst
our people in general, and among our military men in particular;
but wherein the piety, and consequently the true policy, of such a
♦procedure consists, I believe will be very difficult to determine.
If we have recourse to _Rollin_’s ancient history, I believe we
shall find, that neither _Darius_, _Cyrus_, _Alexander_, nor indeed
scarce any of the _Egyptian_, _Grecian_, _Persian_, or _Roman_
Generals, ever undertook any hazardous enterprize, without making
some public acknowledgment of a deity. And if we consult that _history
of histories_, that too much neglected book (as Sir _Richard Steel_
expresses himself) emphatically called the SCRIPTURES, we may always
remark, that those heroic worthies, who by faith subdued kingdoms,
and put to flight the armies of the aliens, were _men of prayer_ as
well as men of _valour_. And if our researches descend down to our own
annals, we shall soon be satisfied, that the _British_ arms were never
more formidable, than when our soldiers went forth in the strength
of the LORD; and with a bible in one hand, and a sword in the other,
chearfully fought under his banner who hath condescended to stile
himself “a man of war.”
♦ “proceedure” replaced with “procedure”
Such an appellation as this, methinks, may sufficiently justify the
lawfulness of bearing arms, and drawing the sword in defence of our
civil and religious liberties. For if GOD himself is pleased to stile
himself a man of war, surely in a just and righteous cause (such as
the _British_ war at present is) we may as lawfully draw our swords,
in order to defend ourselves against our common and public enemy, as
a civil magistrate may sit on a bench, and condemn a public robber to
death. Our excellent reformers, sensible of this, in the thirty-second
article of our church, after having declared “that the laws of the
realm may punish christian men with death for heinous offences;”
immediately subjoins, “that it is lawful for christian men, at the
commandment of the magistrate, to wear weapons and serve in the wars.”
And therefore, what Bishop ♦_Sanderson_ says of study, may be likewise
said of fighting: “fighting without prayer is atheism, and prayer
without fighting is presumption.” And I would be the more particular on
this point, because through a _fatal scrupulosity_ against bearing arms,
even in a defensive war, his Majesty hath been, and is not yet out of
danger of losing that large, extensive, and but lately most flourishing
province of _Pensylvania_, the very centre and garden of all _North
America_. But whilst I see such very scrupulous persons grasping at
every degree of worldly power, and by all the arts of worldly policy
labouring to monopolize, and retain in their own hands all parts both
of the legislative and executive branches of civil government; to speak
in the mildest terms, we may honestly affirm, that they certainly act
a most inconsistent, and if not prevented here at home, to thousands
of their neighbours, I fear a very fatal part. For, say what we will
to the contrary, if we search to the bottom of things, we may soon be
convinced, that civil magistracy and defensive war must stand or fall
together. Both are built upon the same basis; and there cannot be so
much as one single argument urged to establish the one, which doth not
at the same time corroborate and confirm the other.
♦ “Saunderson” replaced with “Sanderson”
Far be it from me, who profess myself a disciple and minister of the
Prince of peace, to sound a trumpet for war: but when the trumpet is
already sounded by a perfidious enemy, and our king, our country, our
civil and religious liberties, are all, as it were, lying at stake, did
we not at such a season lend our purses, our tongues, our arms, as well
as our prayers, in defence of them, should we not justly incur that
curse which an inspired _Deborah_, when under the immediate influence
of the Holy Spirit, once uttered, “Curse ye _Meroz_, curse ye bitterly
the inhabitants thereof, because they came not to the help of the LORD,
to the help of the LORD against the mighty?” Known unto GOD, and GOD
alone, are all our hearts. Daily and repeated experience convinceth
us, that the greatest talkers are not always the greatest doers. How
therefore any of us may behave when put to the trial, the trial itself
can only prove. But, for my own part, whatever my future conduct may be,
(and I know it will be downright cowardly, if left to myself) yet, upon
the maturest deliberation, I am at present so fully convinced of the
justice of the _British_ cause, that supposing it should be said of
me, as it is of _Zwinglius_, “_Cecidit in prœlio_, He fell in battle;”
I hope, if whilst the silver cords of life were loosing, and I should
be attended by any who may be bewailing mine, as the friends of
_Zwinglius_ did his misfortune, I should like him cry out, “_Ecquid
hoc infortunii?_ Is this a misfortune?” And not only so, but with
my expiring breath add, as he did, “_O faustum infortunium!_ O happy
misfortune!” For, surely, it is far more preferable to die, though by
a popish sword, and be carried from the din and noise of war by angels
into _Abraham_’s bosom, than to be suffered to survive, only to drag on
a wearisome life, and to be a mournful spectator, and daily bewailer of
one’s country’s ruin.
Awful and tremendous are the judgments that have lately been abroad.
Twice hath the earth on which this great metropolis stands, unable, as
it were, any longer to sustain the weight of its inhabitants sins, been
made to tremble and totter under us. Since that, how amazingly hath the
shock been extended! _Africa_, (nor hath _America_ itself been exempted)
hath in a most destructive manner felt its dire effects. And what a
dreadful consumption it hath made in various parts of _Spain_, and,
in a more especial manner, at _Lisbon_, the metropolis of _Portugal_,
is beyond conception, and beyond the power of the most masterly pen
to describe. It is to be questioned, whether the like hath ever been
heard of since the deluge. Surely nothing was wanting to figure out,
and realize to that distressed people the horror of the last day, but
the sound of the trump, and the actual appearance of the great Judge
of quick and dead. But awful and tremendous as such phænomenas of
nature may be; yet, if we consider the consequences of things, was
even the like judgment to befal us, (which may GOD avert!) it would
be but a small one, in comparison of our hearing that a _French_ army,
accompanied with a popish Pretender, and thousands of _Romish_ priests,
was suffered to invade, subdue, and destroy the bodies and substance,
and, as the necessary consequences of both these, to blind, deceive,
and tyrannize over the souls and consciences of the people belonging to
this happy isle.
GOD forbid, that I should give flattering titles to any; for in so
doing, I should provoke him to take away my soul. But surely we must
have eyes that see not, and ears that hear not, as well as hearts
that do not understand, if we do not know, and see, and feel, that in
respect to our civil and religious liberties, we are undoubtedly the
freest people under heaven. And I dare appeal to the most ungrateful
and malicious malecontent, to produce any æra in the _British_ annals,
wherein we have enjoyed such a continued series of civil and religious
liberty, as we have been favoured with for these twenty-eight years
last past, under the mild and gentle administration of our dread
and rightful Sovereign King _George_. Surely he hath been a nursing
father to people of all denominations; and however he may be denied
it, yet he may, without a compliment, justly claim from the present,
as well as future ages, the deserved title of GEORGE THE GREAT. But
notwithstanding this, such is the degeneracy of human nature, it must
necessarily be expected, that, in a nation grown wanton with liberty
like ours, there are a great multitude of unhappy persons, who being
men of lax principles, loose lives, and broken fortunes, will be so
abandoned, as to break through all restraints of gratitude, loyalty
and religion; and, like _Cataline_ and his wicked confederates, be
fond of joining in any change of government, whereby they may entertain
the most distant prospect of bettering their fortunes, and gratifying
their ambition, though it be at the expence of their country’s blood.
This hath been, and no doubt still continues to be, the fate of all
civil governments in the world, and consequently is no more than what
we may expect, in times of tumult and danger, will be acted over again
in our own land by men of such corrupt minds. But how any serious and
judicious, much less religious and devout person, can be so stupid
to all principles of self-interest, and so dead even to all maxims of
common sense, as to prefer a _French_ to an _English_ government; or
a _popish_ Pretender, born, nursed, and bred up in all the arbitrary
and destructive principles of the court and church of _Rome_, to the
present _protestant succession_ settled in the illustrious line of
_Hanover_, must be imputed to nothing else but an awful infatuation.
Hear ye, (if there be any into whose hands this address may fall, that
are desirous of such a change) not to dwell entirely upon the many
innumerable civil or temporal losses we should sustain: hear ye, I say,
the mild and gentle language of one or his Most Christian Majesty’s
late declarations concerning religion.
“Being informed, that there have sprung up, and still are springing up,
daily in our realm, a great number of preachers, whose sole business
is to stir up the people to rebellion, and to dissuade them from the
practice of the _Roman_ catholic and apostolic religion; we do command
that all preachers, who shall call assemblies, preach in them, or
discharge any other function, be put to death; the punishment appointed
by the declaration in _July 1686_, for the minister of the pretended
reformed religion, which we would not, for the future, have any one
esteem a mere threatening, which will not be put in execution. We do
likewise forbid our subjects to receive the said ministers or preachers,
to conceal, aid, or assist them, or have, directly or indirectly, any
intercourse or correspondence with them. We farther enjoin all those,
who shall know any of the said preachers, to inform against them to
the officers of the respective places; the whole under pain, in case of
trespass, of being condemned to the gallies for life, if men; and, if
women, of being shorn, and shut up the remainder of their days in such
places as our judges shall think expedient; and whether they be men or
women, under pain of confiscation.”
After perusing this, read, read also, I beseech you, the shocking
accounts of the horrid butcheries, and cruel murders committed on
the bodies of many of our fellow-subjects in _America_, by the hands
of _savage Indians_, instigated thereto by more than _savage popish
priests_.¹ And if this be the beginning, what may we suppose the end
will be, should a _French_ power, or popish Pretender, be permitted to
subdue either us or them? Speak, _Smithfield_, speak, and by thy dumb,
but very persuasive oratory, declare to all that pass by and over thee,
how many _English_ protestant martyrs thou hast seen burnt to death
in the reign of a cruel popish Queen, to whom the present Pretender to
the _British_ throne at least claims a kind of a distant kindred? Speak
_Ireland_, speak, and tell if thou canst, how many thousands, and tens
of thousands of innocent unprovoking protestants were massacred in cold
blood by the hands of cruel papists within thy borders, about a century
ago? Nay, speak _Paris_, speak, (for though popish, on this occasion
we will admit thy evidence) and say, how many thousands of protestants
were once slaughtered, on purpose, as it were, to serve up as a bloody
dessert, to grace the solemnity of a marriage-feast. But why go we back
to such distant æras? Speak, _Languedoc_, speak, and tell if thou canst,
how many protestant ministers have been lately executed; how many more
of their hearers have been dragooned and sent to the gallies; and how
many hundreds are now, in consequence of the above-mentioned edict,
lying in prisons, and fast bound in misery and iron, for no other
crime than that unpardonable one in the _Romish_ church, “hearing and
preaching the pure gospel of the meek and lowly JESUS.”
¹ See a pamphlet, intitled, _A brief View of the Conduct of
|Pensylvania|, for the Year 1755_.
And think you, my dear countrymen, that _Rome_, glutted as it were with
protestant blood, will now rest satisfied, and say, “I have enough!”
No, on the contrary, having, through the good hand of GOD upon us,
been kept so long fasting, we may reasonably suppose, that the popish
priests are only grown more voracious, and (like so many hungry and
ravenous wolves pursuing the harmless and innocent flocks of sheep)
will with double eagerness pursue after, seize upon, and devour their
wished-for protestant prey; and, attended with their bloody red-coats,
those gallic instruments of reformation, who know they must either
fight or die, will necessarily breathe out nothing but threatening and
slaughter, and carry along with them desolation and destruction in all
its various shapes and tortures, go where they will.
But I humbly hope, vile as we are, a gracious, long-suffering and
merciful GOD, will not suffer us to fall into their blood-thirsty and
cruel hands. He hath formerly most remarkably interposed in _England_’s
favour; and why should we in the least doubt, but that he will again
reveal his omnipotent arm, and make our extremity to be his opportunity,
to help and defend us, against such threatening and unjust invaders?
Invincible as the _Spanish_ armada was supposed to be, and all-powerful
as the Pope, under whose broad seal they acted, might boast he was in
heaven or hell, it is plain he had no power over the water. “For thou
didst blow, O LORD, with thy wind, and the enemy was scattered.” And
is not this GOD the same now as he was yesterday? And will he not
continue the same for ever? Of whom then should the inhabitants of
_Great Britain_ be afraid? Blessed be GOD, if we look to second causes,
we have a glorious fleet, brave admirals, a well-disciplined army,
experienced officers, and, if occasion should require, thousands and
thousands of hearty voluntiers, with a _Royal Hero_, who hath once been
made happily instrumental to save his country from impending ruin, if
not Majesty itself prepared to head them. And if by fasting from as
well as for sin, and by flying, through a living faith, to the merits
of a dying, risen, ascended and interceding Mediator, we can but make
GOD our friend, we need not fear what _France_ and _Rome_, and _Hell_,
with all their united force, can do unto, or plot against us. The
way of duty is the way of safety, And if we are but found in the due
use of proper means, we may confidently leave the issue and event of
things with GOD. Be that event what it will (and I trust it will be a
prosperous one) we have a divine authority to say unto the righteous,
it shall be well with them. GOD’s own people, amidst all the wars and
rumours of wars, may rest secure; for they not only dwell under the
shadow of the most High, but have his own royal word for it, that all
things shall work together for their good. And not only so, but they
may be fully assured, that all the malicious efforts and designs of
men and devils shall be so far from obstructing, that, on the contrary,
through the sure, though secret hand of an ever-watchful, over-ruling,
and omnipotent providence, they shall at present, (howbeit they think
not so) be made not only to subserve the present further enlargement of
his interests, who, in spight of all the strivings of the potsherds of
the earth, will hold the balance of UNIVERSAL MONARCHY in his own hands;
but at last shall terminate in the full and compleat establishment and
perfection of that blessed kingdom, whose law is truth, whose king is
love, and whose duration is eternity. _Fiat! Fiat!_ Amen and Amen.
A
PREFACE
TO THE
SERIOUS READER,
On Behalf of
The Rev. SAMUEL CLARKE’s Edition of the BIBLE.
A
PREFACE, &c.
WHEN _Philip_ the Evangelist was commanded by the Holy Spirit, to go
near and join himself to the chariot of a _man of Ethiopia_, and found
him reading _Esaias_ the prophet, we are told, _Acts_ viii. verse 30.
that he introduced himself with this question, “Understandest thou what
thou readest?” The _Ethiopian_, though an eunuch, a person of great
authority under Queen _Candace_, instead of being offended at this
seeming impertinence, mildly answered, verse 31. “How can I, except
some man guide me?” And as a proof of his willingness to be guided, he
desires _Philip_ that he would come up and sit with him. Upon which,
as we are further informed, verse 35. “_Philip_ opened his mouth and
began at the same scripture,” which the eunuch was then providentially
reading, “and preached unto him JESUS.” An instructive passage this!
Not merely as it shews us, that the greatest personages ought not to
think themselves above perusing GOD’s lively oracles; but also as it
points out to us that teachable and child-like disposition, with which
all ought to come to the reading of them; as well as the care which the
Holy Spirit of GOD takes, to furnish such as have a mind to do his will,
with proper instructors, that they may know it. “The meek will he guide
in his way.”
Now what the Evangelist _Philip_ was then to this devout _Ethiopian_,
that, spiritual and gospel commentators are to us now. For though the
grand lines of our christian faith and practice, are written in such
plain and legible characters, “that he who runs may read;” yet if
we duly search the scriptures, we shall find many things both in the
Old and New Testament, into the due knowledge of which, we have need
of some men, or of some good men’s works, to guide us. Various and
abundant are the helps of this kind, with which the present age and
people of this land are favoured; but amongst them all, in my poor
opinion, next to holy Mr. _Mathew Henry’s_ incomparable comment upon
the Bible; the Reverend _Samuel Clarke_’s Old and New Testament with
annotations, seem to be the best calculated for universal edification.
For they contain, though a short, yet (generally speaking) a full and
spiritual interpretation of the most difficult words and phrases. A
great many parallel scriptures, both as to matter and words, are most
judiciously inserted. To this is added, an analysis, or the contents
not only of near every book and chapter, but of almost every verse
of every chapter in the whole Bible: and yet the notes and references
are so disposed in the manner of printing, that the reader, if he
hath no time for a further enquiry, may read the bare text without any
interruption, or if but little time, he may almost with a single glance,
see the meaning of any particular word, phrase, or passage, as he goes
along. It must be confessed, indeed, that in the former editions, a
few expressions in the explanatory notes seemed not so unexceptionable;
but then it must be observed, that they were but few, and those in this
edition, as I am informed, are for the most part corrected. It may be,
that the curious and very critical reader may meet with some few that
may have escaped present notice. But alas! if we forbear reading any
book or comment, ’till we meet with one that will suit every taste and
is liable to no exception, I fear we must never read at all. The best
of mens books, as well as the best of men, are but men and the books of
men, at the best: it is the peculiar property of thy life, and of thy
book, O blessed JESUS! to be exempt from all real imperfections. Happy
they who both in their writings and conduct come nearest to thy divine
copy, and most blessed example!
If it should now be enquired who this Reverend _Samuel Clarke_
might be? Must I tell thee? He was one of the many worthies who were
ejected by the _black Bartholomew act_. But let not this startle thee,
courteous reader; for thou wilt here find no disputes about church
government, no controversy about rites or ceremonies; but (as far
as I am capable of judging) the mind of the ever-blessed GOD, opened
and explained in a manner equally necessary and useful for all
serious christians of all denominations. As such, I have spoken of
it, both from the pulpit, and in private conversation, many years ago;
and if any thing I have said, hath been, or shall be, in the least
instrumental in promoting its present publication, or future usefulness,
whatever exceptions may be made by persons of different sentiments,
I shall look upon it as an honour conferred upon me, by our great and
common LORD.
At the same time, I must confess, it gave me pleasure about a year
ago, to find this very book recommended in the strongest manner, in
the second volume of Dr. _Calamy_’s lives. His words are these, “I
cannot forbear here adding a particular account of the Bible which
he published. He first formed the design in his younger years, in
the university; and made it the work of his most retired leisure, and
solemn thoughts. It ripened with years and experience, and was the
result of great reading and consideration, both of the best practical
writers and the most celebrated criticks. It is a work of great
exactness and judgment; commonly fixes on the true sense of the
place; diligently observes the connection of things; freely represents
the principal matters that ♦occur; and contains the fullest account
of parallel places, of any other extant.” He was so happy in this
performance, as to obtain the concurring testimony of two great
and excellent men, who were thought to have different sentiments of
some points of religion; viz. Dr. _Owen_ and Mr. _Baxter_ in their
respective epistles before the quarto edition of the New Testament. The
words of the former are remarkable. “But this I must say, that to the
best of my understanding, he has made his choice of the especial sense
which he gives of the word, in all places, with great diligence and
judgment. And it is evident, that in the whole, he has so carefully and
constantly attended to the analogy of faith, that the reader may safely
trust to him, without fear of being led into the snare of any error,
or unsound opinion.” The words of the latter are: “And I especially
commend it as orthodox, in explaining those texts which meddle with
justification, remission of sin, with faith and works, and such great
and practical points of doctrine; so that the reader need not fear
the corrupting his understanding, by any secret insinuation of errors,
or dangerous mixture of private, and unsound opinions.” Since both of
them, herein freely expressed their proper sentiments, it is scarce
conceivable how there could be any very important difference remaining
between them. But be it as it will as to that; this was in a manner
the work of Mr. _Clarke_’s life, and bears the lively signatures of
his exact learning, singular piety, and indefatigable industry; and
has been valued by good judges of different sentiments and persuasions,
considering the brevity of the parts, and intireness of the whole, as
the best single book upon the Bible in the world.
♦ “occcur” replaced with “occur”
To these may be added the joint opinions of Dr. _Bates_ and Mr. _How_,
who thus expressed themselves. “Having seriously perused this laborious
work, we cannot but judge, the usefulness will answer the author’s
great industry; whose excellent skill hath with that conciseness, and
yet clearness, given the mind of GOD in the sacred oracles of the New
Testament, that we cannot doubt, but GOD will render it serviceable, to
the edifying of conscientious and humble readers, in knowledge, faith
and obedience.” If it should be objected that these were Dissenters,
Dr. _Calamy_ adds, to our author’s honour, “that his annotations on the
Bible were so highly valued by some of the most eminent of the clergy
of the Church of _England_, that one of the learned body declared
them to be so useful (especially that part that contained parallel
scriptures) that he could not compose his sermons without them. Another
said, that if they could not be had under fifty pounds, he would give
that sum rather than not have them. And one of the highest rank thought
fit to recommend them to young divines, at their ordination.”
In respect to Mr. _Clarke_’s personal character, Dr. _Calamy_ further
informs us that, “He was a man of very considerable learning; a good
critic; especially in the scriptures; a great textuary, an excellent
preacher; a great enemy of superstition and bigotry: yet zealous
for unaffected piety. He was one of great moderation, both in his
principles and temper, lived usefully, and in much esteem; and in his
last hours had great peace and serenity.” After such encomiums from
such tall cedars in our _Lebanon_, any further recommendation from one
of so small a growth, or such a shrub as I am, can be but of little
weight. I shall therefore detain the intelligent and religious reader
no longer, than whilst I subjoin my hearty prayers, that whether he or
I, or any other christian of any denomination, read this or any other
comment, or the pure scriptures, without any comment, that we may in
such wise read, mark, learn, and inwardly digest them; that by patience
and comfort of GOD’s holy word, we may embrace, and ever hold fast the
blessed hope of everlasting life, which he hath given us in our Saviour
JESUS CHRIST.
Christian reader,
Thine in our common LORD,
GEORGE WHITEFIELD.
_London, October 1, 1759._
OBSERVATIONS
ON SOME
FATAL MISTAKES,
In a Book lately published, and intitled,
“The DOCTRINE OF GRACE; or, The OFFICE and OPERATIONS of the
HOLY SPIRIT vindicated from the Insults of Infidelity, and the
Abuses of Fanaticism. By _William_ Lord Bishop of _Gloucester_.”
In a LETTER to a FRIEND.
_Truth is never more grosly abused, nor its Advocates more
dishonoured, than when they employ the foolish Arts of
Sophistry, Buffoonery, and Scurrility in its Defence._
Bishop of Gloucester’s Preface.
OBSERVATIONS, &c.
_My dear Friend_,
WHEN the great St. _Paul_, in his epistle to the _Romans_, had a mind
to lay a solid foundation for the grand distinguishing doctrines of
the gospel, I need not inform you, that, like a wise master-builder,
he took care to dig deep into the corruption of human nature: and after
having given us a lively portraiture of the universal depravity of
the _Gentile_ world, he proceeded, in a most masterly manner, to bring
down the proud thoughts and high imaginations of the self-righteous
and formal Pharisees; by proving, to a demonstration, that the _Jewish_
professors, notwithstanding all their peculiar advantages of external
revelation, circumcision, near affinity to _Abraham_, and such-like,
were all equally included under sin, were all equally guilty before GOD,
had all equally fallen short of his glory, consequently were all upon
an equal level with the rest of mankind, and stood as much in need of
the free grace of GOD in CHRIST JESUS, and the sanctifying operations
of his Holy Spirit, as the most savage barbarian, or disputing
Greek. This was acting like as did the forerunner or harbinger of our
blessed LORD; for, when he saw many of the Sadducees and Pharisees
(the infidels and professors of that age) coming to his baptism,
disregarding as it were the former, in a very pungent, and what some
would term, a very unpolite manner, he thus addresseth himself to
the latter: “O generation of vipers, who hath warned you to flee from
the wrath to come? And think not to say within yourselves, We have
_Abraham_ for our father; for I say unto you, GOD is able of these
stones to raise up children unto _Abraham_.” But why speak I of acting
like the forerunner? I should rather have said, this was imitating our
common LORD himself, who, in his glorious and divine sermon, (when,
to use the words of the seraphic _Hervey_, “a mount was his pulpit,
and the heavens were his sounding-board”) employs himself chiefly in
detecting the false glosses and corrupt interpretations of the then
masters of _Israel_; withal adding this cutting assertion, “Unless your
righteousness exceeds the righteousness of the scribes and pharisees,
ye shall in no case enter into the kingdom of heaven.”
What a pity is it, my dear friend, that our modern defenders of
christianity, in their elaborate and undoubtedly well-meant treatises,
have not been more studious to copy after such bright and unerring
examples! Many of these tracts I know you have read; and am persuaded,
out of your usual candour, you will do them so much justice as to
acknowledge, that, in respect to the outworks of religion, such as
clearing up the prophecies of the Old, and vindicating the miracles of
the New Testament, against the attacks of infidels and free-thinkers,
they have shewn themselves, as far as bare human learning, added to
external revelation, can carry them, to be masters of strong reasoning,
nervous language, and conclusive arguments. But then, as I have often
heard you lament, one thing they seem to lack, a deeper and more
experimental knowledge of themselves, and of JESUS CHRIST. Hence it
is, that when they come to touch upon the internals and vitals of
christianity, they are quite grappled, and write so unguardedly of
the all-powerful influences of the Holy Ghost, as to sink us into a
state of _downright formality_; which, if the Apostle _Paul_ may be our
judge, we have need as much to be cautioned against, as of fanaticism,
superstition, or infidelity itself: for in his second epistle to
_Timothy_, after giving us a dreadful account of the abounding of
wicked men in the last perilous times, such as “lovers of their own
selves, ♦coveteous, boasters, proud, blasphemers, disobedient to
parents, unthankful, unholy, without natural affection, truce-breakers,
false-accusers, incontinent, fierce, despisers of those that are good,
traitors, heady, high-minded, lovers of pleasure more than lovers of
GOD;” he brings up the rear in this awful manner, “Having a form of
godliness, but denying the power thereof, from such, turn away;” and
to use the words of our LORD, “Publicans and harlots enter into the
kingdom of GOD before them.”
♦ “covetous” replaced with “coveteous”
Sorry am I to send you word, that a writer of this unhappy stamp now
lies upon my table: a writer, who, although he entitles his book, “The
Offices and Operations of the Holy Ghost vindicated from the Insults
of Infidelity and Abuses of Fanaticism,” yet, in his great zeal against
the latter, and to the no small encouragement of the former, as far
as perverted reason and disguised sophistry could carry him, hath,
in effect, robbed the church of CHRIST of its promised Comforter; and
thereby left us, upon whom the ends of the world are come, without any
supernatural influence or divine operations whatsoever. Often have I
heard you observe, that there never was an age in which the stewards
of the mysteries of CHRIST were more loudly called upon to vindicate
the offices and operations of the Holy Spirit, than this wherein we
live. And, for my own part, I cannot help thinking, that the most
accomplished and duly qualified person in the universe, could he write
or speak so extensively, that the whole world might hear or read him,
could not possibly express his love to mankind in general, and to the
church of GOD, purchased with his own blood, in particular, in a more
necessary, commendable, and useful way, than by declaring, upon the
house-top, that the Holy Ghost, like its almighty Purchaser, is the
same to-day as he was yesterday; that he is now, as well as formerly,
in the use of all instituted means, appointed to convince the world of
sin, of righteousness, and judgment; to lead them into all truth, by
spiritually opening their understandings, that they may understand the
scriptures; and to renew a clean heart and right spirit within them
here, in order that they may be thereby prepared for the full enjoyment
of a triune, and ever-blessed GOD hereafter. This you will judge, my
dear friend, is what any one might have reasonably expected to have
met with, in a book bearing such a promising title. But alas, how was
I disappointed! And how will you be equally surprised, when I tell you,
that upon perusing the book itself, I found that the author, instead
of vindicating or asserting, rather denies and ridicules the standing
and unalterable operations of the Holy Ghost. For, having ingeniously
taken a great deal of learned pains against the insinuations of Doctor
_Middleton_, to prove that there once was a Holy Ghost; and that he
did once actually descend upon the Apostles, on the day of Pentecost;
and further, that he did once inspire the sacred writers to settle
the canon of scripture; he then, in order to tear up superstition,
and what he calls fanaticism, by the roots, takes infinitely greater
pains (as well he might, being a most arduous task indeed) to shew,
that what true believers, in all ages, have always looked upon to
be the _standing_ and _ordinary operations_ of the Spirit, “Such as
manifest themselves in grace and knowledge, and which administer aid in
spiritual distresses, are to be accounted and called _miraculous_, as
much as those which extended outwards, in the gift of healing, and the
relief of other corporeal infirmities.” And these “miraculous powers
(he adds) being now, upon the perfect establishment of christianity,
_totally withdrawn_, it consequently must be superstitious and
fanatical to look for, or pretend to be possessed of, any of those
operations which manifest themselves in grace and knowledge, and which
administer aid in spiritual distresses.” Pages 75, 82, 83, octavo
edition. Strange assertions these, you will say, for a vindicator
of the offices and operations of the Holy Ghost, against the insults
of infidelity, and the abuses of fanaticism! Alas! what could
a _Middleton_ say more? Nay, I could almost add, where hath he
expressly said so much? But if it be superstition to look for, if it
be fanaticism to seek after, and not rest till we are actually and
experimentally possessed of, the supernatural influences of the Blessed
Spirit, manifesting themselves in grace and divine knowledge, and
affording aid in spiritual distresses, then may you and I, my dear
friend, become more and more superstitious and fanatical every day! For
I am persuaded, that without such divine manifestations as exceed the
powers of humanity, were we to be signed with the sign of the cross in
baptism, a thousand times over, we could never successfully fight under
CHRIST’s banner against sin, the world, and the devil, and consequently
not so much as truly commence, much less continue to be, his faithful
servants and soldiers even to the end of our lives.
Surely, was the Apostle _Paul_ to rise from the dead, and read over, or
hear of such strange positions, his spirit, as once at _Athens_, would
again be stirred in him; to see a writer thus attempting to erect an
altar for the public worship of an unknown GOD: I say, an unknown GOD.
For how is it possible, in the very nature of the thing, for us, who
are by nature carnal and sold under sin, ever to worship GOD, who is
a spirit, in spirit and in truth, without some inward manifestations
of grace and spiritual knowledge, superadded to the light of external
revelation, to enable us so to do? For, to apply what this Apostle
observes upon a like occasion, “he is not a real christian, who is only
one outwardly; but he alone is a true christian, who is one inwardly,
whose baptism is that of the heart, in the spirit, and not merely of
the water, whose praise is not of man, but of GOD.” And yet (would you
think it?) this writer is so unwary as to attempt to press this very
Apostle, that true assertor of the doctrine of grace, that genuine,
irrefragable vindicator of the offices and operations of the Holy
Spirit, into his mistaken service. Never, I believe, were the saint
and the scholar, the gentleman and the christian, more sweetly blended
together, than in the character and writings of this favourite of
heaven. How often, my dear friend, in our more retired moments, when
conversing together concerning the lively oracles of GOD, have you
called upon me to take notice of this truly great man’s pertinent
and powerful preaching before _Felix_ the governor, as well as his
inexpressibly polite and persuasive address to King _Agrippa_? And
how have you again and again read over to me, and made remarks upon,
those striking images, and those divine characteristics, which this
accomplished master of human and divine rhetoric lays before us, in
the xiiith chapter of his first epistle to the _Corinthians_, of that
most excellent grace charity, or the love of GOD? A grace so absolutely
necessary to the christian life, that without it, to use the inimitable
language of this inspired writer, “Though we had a miraculous faith, so
as to remove mountains, nay though we should give all our goods to feed
the poor, and even our bodies to be burnt, it would profit us nothing.”
A grace that never faileth, but a sacred something of which we shall
eternally remain possessed, and be increasing in, even when faith shall
end in the vision, and hope in the endless fruition of the ever-blessed
GOD. O my dear friend, how frequently have our hearts burned within
us, under the glowing warmth of such an animating prospect? And yet,
incredible as it may seem to you, I assure you, that this very chapter
is singled out by our hapless Author, to prove, “That supernatural
manifestations of grace and knowledge, and spiritual aids in spiritual
distresses, were the miraculous gifts of the primitive church, and
were totally withdrawn on its perfect establishment.” Surely a more
pertinent one could not be selected out of the whole New Testament, to
prove directly the contrary. For let any man impartially examine the
glorious inseparable properties and concomitants of this divine grace
and gift, CHARITY, recorded in this chapter, can he then make the least
doubt, whether any person living, can possibly be possessed of this
most excellent gift, without those very supernatural manifestations
of grace and knowledge, and those divine influences of the Holy Spirit
exceeding the powers of humanity, which this unhappy writer would fain
persuade us are now abated or totally withdrawn. “Charity (says our
Apostle) suffereth long, and is kind; charity envieth not; charity
vaunteth not itself, is not puffed up, seeketh not her own, is not
easily provoked, thinketh no evil, rejoiceth not in iniquity, but
rejoiceth in the truth, beareth all things, hopeth all things, endureth
all things.” Now can human reason, with all its heights; can calm
philosophy, with all its depths; or moral suasion, with all its
insinuating arts; so much as pretend to kindle, much less to maintain
and blow up into a settled habitual flame of holy fire, such a spark
as this in the human heart? Sooner might one attempt to extinguish the
most rapid and devouring flames, by reading a lecture upon the benefit
of cold water; or reach out one’s presumptuous hand to create a new
heaven and a new earth; than to dream of extinguishing those innate,
fiery passions of envy, selfishness, or malice, which this charity or
love of GOD is here said to militate against; or, to work or form the
soul into any of those divine tempers here spoken of, as the genuine
effects and fruits of the love of GOD. No, my dear friend, these
are flowers not to be gathered in nature’s garden. They are exotics;
planted originally in heaven, and in the great work of the new birth,
are transplanted by the Holy Ghost, not only into the hearts of the
first Apostles, or primitive christians, but into the hearts of all
true believers, even to the end of the world. For doubtless of all
such St. _Paul_ speaks, when he says, “Tribulation worketh patience,
patience experience, experience hope, and hope maketh not ashamed,
because the love of GOD is shed abroad in our hearts by the Holy Ghost
which is given unto us.” And hence, doubtless, it is, that we were all
in general, directed in one of the collects of our church, to “pray
to that LORD who hath taught us, that all our doings without charity,
are nothing worth, that he would send the Holy Ghost, and pour into
our hearts that most excellent gift of charity.” So that, according to
our reformers, supernatural influence and manifestations of grace and
knowledge, are so far from being totally withdrawn, that, in the end
of this very collect, they teach us to confess, that “without them,”
or, which is the same, without the love of GOD poured into the heart
by the Holy Ghost, “whosoever liveth, is counted dead before him.”
But, if we will believe our Author, charity signifies little more than
the outward establishment of the christian church, and consequently,
that the Apostle means no more in this chapter than to shew us, “That
prophecies, mysteries, knowledge,” (_i. e._ according to this writer,
all supernatural knowledge) “were to cease when christianity arrived
to a perfect establishment.” Page 82.――Nay, scorning to tread in the
steps of _Whitby_, _Hammond_, _Burkit_, and every consistent spiritual
expositor of holy writ, our new commentator, out of his paradoxical
genius, labours to prove, that when the great Apostle asserts, that
“charity never fails,” and therefore hath the preference over faith
and hope, he means nothing less than to assert its eternal duration,
and that consequently his true meaning hath hitherto escaped every
unwary reader but himself, pages 75, 6, 7. Conscious, no doubt, of
this singularity, and justly aware of its needing some apology, he very
properly adds, page 82. that such an uncommon interpretation “instructs
the unwary reader, with what caution and application he should come
to the study of that profound reasoning with which all St. _Paul_’s
epistles abound.” And may I not, at least with as great propriety
subjoin, that this may also instruct every unwary reader, with what
caution he should come to the study of that profound reasoning with
which this treatise abounds? so very profound, that I believe it
exceeds the powers of humanity to fathom its depths, so far as to
draw out of it any true, consistent interpretation of the Apostle’s
reasoning on this chapter at all.
I might here add, my dear friend, some other specimens of our Author’s
manner of explaining scripture, by his fine human reason: for instance,
‘Keeping ourselves unspotted from the world, he says, page 157,
signifies only our using the means of grace.’ And again, when the
Apostle informs us, _Ephesians_ v. 9. “that the fruit of the Spirit is
in all goodness, righteousness, and truth,” he tells us, that “truth
refers to christian doctrine, goodness to christian practice, and by
righteousness is meant, the conduct of the whole to particulars, and
consists in that equal gentleness of government, where church-authority
is made to coincide with the private rights of conscience; and this
refers to christian discipline¹;” with several such like instances,
which even the most unwary reader, without much study or application,
may meet with, scattered up and down this Author’s performance; but
this would be too great a digression. Indeed I should not have dwelt
so long even upon this extraordinary interpretation of the thirteenth
chapter of the first epistle to the _Corinthians_, had not the writer
himself called it, _this decisive passage_, and given it as his
opinion, page 76, “That this is the only express declaration recorded
in scripture, to prove, that all supernatural knowledge or divine
influence was to cease, when christianity was perfectly established,
or the world arrived at a perfect christian state.” But every day’s
experience, nay this Author’s very book, proving beyond a doubt, that
christianity is not as yet thus perfectly established; we may yet,
according to his own principles, expect divine manifestations of grace
and knowledge, and spiritual aids under spiritual distresses, without
justly incurring the imputation either of superstition or fanaticism.
¹ How much more pertinent is Mr. _Clark_’s interpretation?
According to him, “Goodness is an inclination to do good to
others, truth is freedom from hypocrisy and dissimulation,
righteousness is just dealing.” _Ephesians_ v. 9.
But to proceed. However profound and unintelligible our Author’s
comments may be, yet, when he comes to shew the reasonableness and
fitness of an abatement or total withdrawing of divine influence
in these last days, (but woe to the christian world if he succeeds
in his unhallowed attempt!) he speaks intelligibly enough. “On the
Spirit’s first descent upon the Apostles, he found their minds rude and
uninformed, strangers to all celestial knowledge, prejudiced in favour
of a carnal law, and utterly averse to the dictates of the everlasting
gospel. The minds of these he illuminated, and, by degrees, led into
all truths necessary for the professors of the faith to know, or for
the propagators of it to teach.”――True.――“Secondly, the nature and
genius of the gospel were so averse to all the religious institutions
of the world, that the whole strength of human prejudices was set
in opposition to it. To overcome the obstinacy and violence of
those prejudices, nothing less than the power of the Holy One was
sufficient.”――Good.――“And, thirdly and lastly, There was a time when
the powers of this world were combined together for its destruction.
At such a period, nothing but superior aid from above, could support
humanity in sustaining so great a conflict as that which the holy
martyrs encountered with joy and rapture, the horrors of death and
torment.”――Excellent.――But what follows?――According to our Author,
_Tempora mutantur, nos et mutamur in illis._
“BUT now,” (a dreadful _but_ it is!) “the profession of christianity is
attended with ease and honour;” and we are now, it seems, so far from
being “rude and uninformed, and utterly averse to the dictates of the
everlasting gospel, that whatever there may be of prejudice, it draws
another way. Consequently, a rule of faith being now established, the
conviction which the weight of human testimony, and the conclusions
of human reason afford us of its truth, are abundantly sufficient
to support us in our religious perseverance; and therefore it must
certainly be a great mark of fanaticism, to expect such divine
communications, as though no such rule of faith was established; and
also as highly presumptuous or fanatical to imagine, that rule to be
so obscure, as to need the further assistance of the Holy Spirit to
explain his own meaning.” Pages 85, 86, 87, 88. This, you will say,
my dear friend, is going pretty far; and indeed, supposing matters
to be as this writer represents them, I do not see what great need we
have of any established rule at all, at least in respect to practice,
since corrupt nature is abundantly sufficient of itself, to help us
to persevere in a religion attended with ease and honour. And I verily
believe, that the Deists throw aside this rule of faith entirely,
not barely on account of a deficiency in argument to support its
authenticity, but because, they daily see so many who profess to
hold this established, self-denying rule of faith with their lips,
persevering all their lives long in nothing else but an endless and
insatiable pursuit after worldly ease and honour. But what a total
ignorance of human nature, and of the true unalterable genius of the
everlasting gospel, doth our Author’s arguing discover? For supposing,
my dear friend, that this or any other writer should undertake to
prove, that the ancient _Greeks_ and _Romans_ were born with sickly,
disordered, and crazy bodies, but that we, in modern days, being made
of a firmer mould, and being blessed with the established rules of
_Galen_ and _Hippocrates_, need now no further assistance from any
present physician, either to explain or apply those rules to our
present ails and corporeal distresses; though we could not, without the
help of some linguist superior to ourselves, so much as understand the
language in which those authors wrote. Supposing, I say, any one was to
take it into his head to write in this manner, would he not be justly
deemed a dreaming enthusiast or real fanatic? And yet this would be
just as rational as to insinuate, with our Author, that we who are born
in these last days, have less depravity in our natures, less enmity
to, and less prejudice against the LORD JESUS CHRIST, and less need
of the divine teachings of the Blessed Spirit to help us to understand
the true spiritual meaning of the holy scriptures, than those who were
born in the first ages of the gospel. For as it was formerly, so it is
now, the natural man discerneth not the things of the Spirit: and why?
“Because they can only be spiritually discerned.” But when is it that
we must believe this Author? For, page 73. he talks of “some of the
first christians, who were in the happy circumstance of being found
innocent, when they were led into the practice of all virtue by the
Holy Spirit.” And what occasion for that, if found innocent? But how
innocent did the Holy Spirit find them? Doubtless, just as innocent
as it finds us, “Conceived and born in sin.” Having in our flesh,
our depraved nature, no good thing; bringing into the world with
us a corruption, which renders us liable to GOD’s wrath and eternal
damnation; with a carnal mind, which is enmity against GOD, and a heart,
the thoughts and imaginations of which, are declared to be only evil,
and that continually; and whose native and habitual language, though
born and educated under a christian dispensation, is identically the
same as that of the _Jews_, “We will not have the LORD JESUS to reign
over us.” This, and this alone, my dear friend, is all the innocence
that every man, naturally the offspring of _Adam_, whether born in the
antideluvian, patriarchal, mosaic, apostolic, or present age, can boast
of. And if this be matter of fact, (and who that knows himself can
deny it?) it is so far from being superstitious or fanatical to assert
the absolute necessity of a divine influence, or a power superior
to that of humanity; that it is a most irrefragable argument for its
continuance without the least abatement, or withdrawing whatsoever.
Daily experience proves, that without such a power, our understandings
cannot be enlightened, our wills subdued, our prejudices and enmity
overcome, our affections turned into a proper channel, or, in short,
any one individual of the apostate fallen race of _Adam_ be saved. And
if so, what becomes of our Author’s arguments, to shew the fitness of
an abatement or total withdrawing of divine influence in these gospel
days? Might he not with as great consistency, have undertaken to shew,
the fitness of an abatement or total withdrawing of the irradiating
light and genial warmth of the natural sun? For, as the earth on which
we tread, stands as much in need now of the abiding influence of the
genial rays of that great luminary, in order to produce, keep up, and
complete the vegetative life in grass, fruits, plants, and flowers, as
it did in any preceding age of the world; so our earthly hearts do now,
and always will stand in as much need of the quickening, enlivening,
transforming influences of the Spirit of JESUS CHRIST, that glorious
sun of righteousness, as the hearts of the first apostles: if not to
make us preachers, yet to make us christians, by beginning, carrying on,
and compleating that holiness in the heart and life of every believer
in every age, without which no man living shall see the LORD. And the
scriptures are so far from encouraging us to plead for a diminution of
divine influence in these last days of the gospel, because an _external
rule of faith_ is thereby established, that on the contrary, we are
encouraged by this very established rule to expect, hope, long, and
pray for larger and more extensive showers of divine influence than any
former age hath ever yet experienced. For, are we not therein taught
to pray, “That we may be filled with all the fulness of GOD,” and to
wait for a glorious epocha, “When the earth shall be filled with the
knowledge of the LORD, as the waters cover the seas?” Do not all the
saints on earth, and all the spirits of just men made perfect in heaven;
nay, all the angels and archangels about the throne of the Most High
GOD, night and day, join in this united cry, LORD JESUS, thus let thy
kingdom come!
But, by this time, my dear friend, I imagine you would be glad to
know against whom these _bruta fulmina_, this unscriptural artillery
is levelled. Our Author shall inform you: “All modern pretenders
to divine influence in general;” and you may be assured “the _poor
Methodists_ (those scourges and eye-sores of formal, self-righteous,
letter-learned professors) in particular.” To expose, and set these
off in a ridiculous light, (a method that _Julian_, after all his
various tortures, found most effectual) this writer runs from _Dan_
to _Beersheba_; gives us quotation upon quotation out of the Rev.
Mr. _John Wesley_’s Journals; and to use his own simile upon another
occasion, by a kind of _Egyptian_ husbandry, draws together whole
droves of obscene animals, of his own formation, who rush in furiously,
and then trample the Journals, and this sect, already every-where
spoken against, under their feet. In reading this part of his work,
I could not help thinking of the Papists dressing _John Huss_ in a cap
of painted devils, before they delivered him up to the secular arm. For
our Author calls the Rev. Mr. _John Wesley_, “Paltry mimick, spiritual
empiric, spiritual martialist, meek apostle, new adventurer.” The
Methodists, according to him, are “modern apostles, the saints, new
missionaries, illuminated doctors, this sect of fanatics. Methodism
itself is modern saintship. Mr. _Law_ begat it, and Count _Zinzendorff_
rocked the cradle; and the devil himself is man-midwife to their new
birth.” And yet this is the man, my dear friend, who in his preface
to this very book, lays it down, as an invariable maxim, “That truth
is never so grossly injured, or its advocates so dishonoured, as when
they employ the foolish arts of sophistry, buffoonery, and personal
abuse in its defence.” By thy own pen thou shalt be tried, thou
hapless, mistaken advocate of the christian cause. Nay, not content
with dressing up this meek apostle, this spiritual empiric, these new
missionaries, in bear-skins, in order to throw them out to be bated
by an ill-natured world, he proceeds to rake up the very ashes of the
dead; and, like the Witch of _Endor_, as far as in him lies, attempts
to bring up and disquiet the ghosts of one of the most venerable sets
of men that ever lived upon the earth; I mean the _good old Puritans_:
“For these, (says our Author) who now go under the name of Methodists,
in the days of our fore-fathers, under the firm reign of Queen
_Elizabeth_, were called Precisians; but then, as a precious metal
which had undergone its trial in the fire, and left all its dross, the
sect, with great propriety, changed its name,” (a very likely thing, to
give themselves a ♦nick-name, indeed) from Precisian to Puritan. Then,
in the weak and distracted times of _Charles the First_, it ventured to
throw off the mask, and under the new name of Independant, became the
chief agent of all the dreadful disorders which terminated that unhappy
reign.” So that according to this Author’s heraldic, genealogical
fiction, “Methodism is the younger daughter to Independancy, and now
a Methodist is an apostolic Independant;” (GOD grant he may always
deserve such a glorious appellation) “But an Independant was then
a _Mahometan_ Methodist.” Pages 142, 143, 144. What! an Independant
a _Mahometan_ Methodist? What! the learned Dr. _Owen_, the great Dr.
_Goodwin_, the amiable Mr. _Howe_, and those glorious worthies who
first planted the _New-England_ churches, _Mahometan_ Methodists!
Would to GOD, that not only this writer, but all who now profess to
preach CHRIST in this land, were not only almost, but altogether such
_Mahometan_ Methodists, in respect to the doctrine of divine influence,
as they were! For I will venture to affirm, that if it had not been
for such _Mahometan_ Methodists, and their successors, the free-grace
dissenters, we should some years ago, have been in danger of sinking
into Mahometan Methodism indeed; I mean, into a christianity destitute
of any divine influence manifesting itself in grace and knowledge,
and void of any spiritual aid in spiritual distresses. But from such
a christianity, good LORD deliver this happy land! The design our
author had in view in drawing such a parallel, is easily seen through.
Doubtless, to expose the present Methodists to the jealousy of the
civil government. For, says he, page 142, “We see methodism at present
under a well established government, where it is obliged to wear a
less audacious look. To know its true character, we should see it in
all its fortunes.” And doth this writer then, in order to gratify a
sinful curiosity of seeing methodism in all its fortunes, desire to
have the pleasure of seeing the weak and distracted times of _Charles_
the first brought back again! Or dares he insinuate, that because, as
he immediately adds, our country hath been productive of every strange
thing, “that we are in the least danger now of any such distracting
turn, since we have a King upon the throne, who in his first most
gracious speech to both houses of parliament, declared, he would
preserve the act of toleration inviolable? And that being the case,
blessed be GOD, we are in no danger of any return of such weak and
distracted times, either from the apostolic independants, Mahometan
Methodists, or any religious sect or party whatsoever.” My dear
friend, “if this is not gibetting up names with unregenerate malice,
to everlasting infamy,” I know not what is. But it happens in this, as
in similar cases, whilst men are thus busy in gibbeting up the names
of others, they unwittingly, like _Haman_, when preparing a gallows for
that apostolic Independent, that Mahometan Methodist, _Mordecai_, all
the while are only erecting a gibbet for their own.
♦ “nick-game” replaced with “nick-name”
But, methinks, I see you now begin to be impatient to know, (and indeed
I have neither inclination nor leisure at present to pursue our author
any further) who this can be that takes such gigantic strides? I assure
you, he is a _perfect Goliah_ in the retinue of human learning.――――Will
you guess?――Perhaps Dr. _T――――r_ of _Norwich_;――no――he is dead.
Certainly not a churchman? Yes; a member, a minister, a dignitary,
a bishop of the church of _England_;――and, to keep you no longer in
suspence, it is no less a man than Dr. _Warburton_, the author of
“The Divine Legation of _Moses_,” and now _William Lord Bishop of
Gloucester_. I know you are ready to say, “Tell it not in _Gath_,
publish it not in the streets of _Ascalon_.” But, my dear friend, what
can be done? His Lordship hath published it himself: nay, his book hath
just gone through a second impression; and that you may see and judge
for yourself, whether I have wronged his Lordship or not, (as it is
not very weighty) I have sent you the book itself. Upon the perusal, I
am persuaded you will at least be thus far of my opinion, that however
_decus et tutamen_ is always the motto engraven upon a _bishop’s mitre_,
it is not always most certain, though his Lordship says it is, page 202,
that they are written in every _prelate’s breast_? And how can this
prelate in particular, be said to be the _ornament_ and _safeguard_ of
the Church of _England_? when his principles are as directly contrary
to the offices of that church, over which he is by divine permission
made overseer, as light is contrary to darkness. You know, my dear
friend, what our ministers are taught to say when they baptize:
“I beseech you to call upon GOD the Father, through our LORD JESUS
CHRIST, that of his bounteous goodness he will grant to this child
that thing which by nature he cannot have.” But what says his Lordship?
“All influence exceeding the _power of humility_, is miraculous, and
therefore to abate or be totally withdrawn, now the church is perfectly
established.” What say they when they catechise? “My good child, know
this, that thou art not able to do these things of thyself, nor to walk
in the commands of GOD, and to serve him without _his special grace_.”
But what says his Lordship? “A rule of faith being now established, the
conviction which the weight of _human testimony_, and the conclusions
of _human reason_ afford, are abundantly sufficient to support us in
our religious perseverance.” What says his Lordship himself, when he
confirms children thus catechised? “Strengthen them, we beseech thee,
O LORD, with the Holy Ghost, the Comforter, and daily increase in them
thy manifold gifts of grace, the spirit of wisdom and understanding,
the spirit of counsel and ghostly strength.” But what says his Lordship,
when he speaks his own sentiments? “All aids in spiritual distresses,
as well as those which administered help in corporeal diseases, are now
abated or totally withdrawn.” What says his Lordship when he ordains?
“Dost thou trust that thou art inwardly moved by the Holy Ghost? then,
receive thou the Holy Ghost.”
Come, Holy Ghost, our souls inspire,
And lighten with celestial fire:
Thou the anointing Spirit art,
Who dost thy seven-fold gifts impart.
Thy blessed unction from above,
Is comfort, life, and power of love;
Enable with perpetual light,
The dulness of our blinded sight.
What says his Lordship when pronouncing the blessing? “The peace of
GOD, which passeth all understanding, keep your hearts and minds in
the knowledge and love of GOD.” But what says his Lordship when retired
to his study? “All supernatural influence, manifesting itself in grace
and knowledge, is miraculous, and therefore to cease under a perfect
establishment.”――What says?――But I check myself; for the time would
fail me, was I to urge all those quotations that might be produced
out of the articles, homilies, and public offices, to confront and
invalidate the whole tenor and foundation of his Lordship’s performance.
But how it is consistent with that wisdom which is from above, (and by
which his Lordship attempts to arraign, try, and condemn the Reverend
Mr. _John Wesley_) to subscribe to, and make use of public offices, in
the church, and then as publicly deny and contradict them in the press,
I leave to his Lordship’s more calm and deliberate consideration.
Sure I am, if weighed in the same balance, his Lordship would be found
equally wanting, at least. Indeed, during the whole trial, I could
scarcely refrain breaking out into the language of the eunuch of Queen
_Candace_, to _Philip_ the evangelist, “Speaketh the prophet this of
himself, or of some other man?” I hope, my dear friend, you know me
better than to suspect I thus retort upon his Lordship, in order to
throw dust in your eyes to prevent your seeing what his Lordship may
justly except against, in the conduct of the Methodists in general,
or in the journals of the Reverend Mr. _John Wesley_ in particular.
Whatever that indefatigable labourer may think of his, you know I
have long since publicly acknowledged, that there were, and doubtless,
though now sent forth in a more correct attire, there are yet, many
_exceptionable passages_ in my journals. And I hope it will be one of
the constant employments of my declining years, to humble myself daily
before the Most High GOD, for the innumerable mixtures of corruption
which have blended themselves with my feeble, but, I trust, sincere
endeavours, whether from the press or pulpit, to promote the Redeemer’s
glory, and the eternal welfare of precious and immortal souls. And, I
assure you, that if his Lordship had contented himself with pointing
out, or even ridiculing any such blemishes or imprudencies, or yet
still more important mistakes, in my own, or any of the Methodists
conduct or performances, I should have stood intirely silent. But
when I observed his Lordship, through almost his whole book, not
only wantonly throwing about the arrows and firebrands of scurrility,
buffoonery, and personal abuse, but, at the same time, on account of
some unguarded expressions and indiscretions of a particular set of
honest, though fallible, men, taking occasion to wound, vilify, and
totally deny the all-powerful, standing operations of the Blessed
Spirit, by which alone, his Lordship or any other man living can be
sanctified and sealed to the day of eternal redemption, I must own that
I was constrained to vent myself to you, as a dear, and intimate friend,
in the manner I have done. Make what use of it you please; perhaps
hereafter I may trouble you with some further remarks.
At present, you know I am on the road to _Scotland_, in order to embark
for _America_. And therefore I would now only observe to you further,
that the unguarded unwary method made use of by his Lordship to stop,
will rather serve to increase and establish, what he is pleased to term
a sect of fanatics. The more judicious Bishop _Burnet_, (as I heard
an acute advocate once observe,) in the general assembly of the Church
of _Scotland_, prescribed a much better (and indeed the only effectual
and truly apostolic) way to stop the progress of the puritan ministers,
when complained against by some of the clergy, for breaking into and
preaching in their parochial charges; “Out-live, out-labour, out-preach
them,” said his Lordship. And that the Reverend Mr. _John Wesley_
himself (that famed leader of the Methodists) and every Methodist
preacher in _England_ may be thus outed and intirely annihilated,
is, and shall be, the hearty prayer of one, who, though less than the
least of them all, begs leave to subscribe himself, in great haste, but
greater love and esteem,
Yours most affectionately,
In a never-failing _Emmanuel_,
GEORGE WHITEFIELD.
A
RECOMMENDATORY PREFACE
TO THE
WORKS
OF
Mr. JOHN BUNYAN.
A
RECOMMENDATORY PREFACE to the
Works of Mr. JOHN BUNYAN.
_Christian Reader_,
IF such thou art in reality, or if only a bare outward professor,
thou needest not be informed, that the all-gracious _Emmanuel_, in
the days of his flesh, after he had given us a glorious display of the
divine sovereignty in dispensing the everlasting gospel, broke forth
into these emphatic words, “I thank thee, Holy Father, LORD of heaven
and earth, that thou hast hid these things from the wise and prudent,
and hast revealed them unto babes. Even so, Father, for so it seemed
good in thy sight.” Agreeable to this, says the great Apostle of
the _Gentiles_, “GOD hath chosen the foolish things of this world to
confound the wise: and GOD hath chosen the weak things of the world,
to confound the things which are mighty; and base things of the world,
and things which are despised hath GOD chosen, yea, and things that are
not, to bring to nought things that are.” And why? That no flesh should
glory in his presence.
Perhaps, next to the first publishers of the gospel of the blessed
GOD, these sayings were never more strongly exemplified in any
single individual (at least in this, or the last century) than in
the conversion, ministry and writings of that eminent servant of
JESUS CHRIST, Mr. _John Bunyan_, who was of the meanest occupation,
and a notorious sabbath-breaker, drunkard, swearer, blasphemer,
&c. by habitual practice: And yet, through rich, free, sovereign,
distinguishing grace, he was chosen, called, and afterwards formed,
by the all-powerful operations of the Holy Ghost, to be a scribe ready
instructed to the kingdom of GOD. The two volumes of his works formerly
published; with the great success that attended them in pulling down
Satan’s strong-holds in sinners hearts, when sent forth in small
detached parties, are pregnant proofs of this. Some of them have
gone through a great variety of editions. His _Pilgrims Progress_
in particular, hath been translated into various languages, and to
this day is read with the greatest pleasure, not only by the truly
serious, of divers religious persuasions, but likewise by those, to
whom pleasure is the end of reading. Surely it is an original, and we
may say of it, to use the words of the great Doctor _Goodwin_ in his
preface to the epistle to the _Ephesians_, that it smells of the prison.
It was written when the author was confined in _Bedford-goal_. And
ministers never write or preach so well as when under the cross: the
spirit of CHRIST and of glory then rests upon them.
It was this, no doubt, that made the _Puritans_ of the last
century such burning and shining lights. When cast out by the black
_Bartholomew-act_, and driven from their respective charges to preach
in barns and fields, in the highways and hedges, they in an especial
manner wrote and preached as men having authority. Though dead, by
their writings they yet speak: a peculiar unction attends them to this
very hour; and for these thirty years past I have remarked, that the
more, true and vital religion hath revived either at home or abroad,
the more the good old puritanical writings, or the authors of a like
stamp who lived and died in communion of the church of _England_,
have been called for. Among these may be justly reckoned those great
luminaries, Bishop _Jewel_, _Usher_, _Andrews_, _Hall_, _Reynolds_,
_Hopkins_, _Wilkins_, _Edwards_, who, notwithstanding a difference of
judgment in respect to outward church-government, all agreed (as their
printed works manifestly evince) in asserting and defending the grand
essential truths for which the Puritans, though matters of an inferior
nature were urged as a pretext, chiefly suffered, and were ejected. The
impartial Doctor _Hodges_ therefore (late provost of _Oriel College_ in
_Oxford_) in his elaborate treatise intitled _Elihu_, hath done himself
honour in saying, that “the old Puritans and Presbyterians in general,
till a division happened lately among them, deserve praise for their
steady and firm adherence to the principal and fundamental doctrines
of christianity.” Their works still praise them in the gates; and
without pretending to a spirit of prophecy, we may venture to affirm,
that they will live and flourish, when more modern performances, of
a contrary cast, notwithstanding their gaudy and tinselled trappings,
will languish and die in the esteem of those, whose understandings are
opened to discern what comes nearest to the scripture standard.
This consideration, hath induced me to preface the present large and
elegant edition of the Reverend Mr. _John Bunyan_’s works; which, with
the unparalleled commentary of the good Mr. _Matthew Henry_, the pious
and practical writings of the excellent Mr. _Flavel_, and the critical
and judicious commentaries and tracts of the accurate Doctor _Owen_,
I hear are enquired after, and bought up, more and more every day.
The last forementioned worthy, though himself so great a scholar; and
for some time chancellor of one of our most famous universities, as I
have been credibly informed, attended on the sermons, and countenanced
the ministerial labours of our Reverend author; when, by reason of
his being unskilled in the learned languages, and a few differences
in lesser matters (as will always be the case in this mixed state of
things) he was lightly esteemed by some of less enlarged sentiments.
But this, I must own, more particularly endears Mr. _Bunyan_ to my
heart; he was of a catholic spirit, the want of _water adult baptism_
with this man of GOD, was no bar to outward christian communion. And I
am persuaded, that if, like him, we were more deeply and experimentally
baptized into the benign and gracious influences of the blessed
Spirit, we should be less baptized into the waters of strife, about
circumstantials and non-essentials. For being thereby rooted and
grounded in the love of GOD, we should necessarily be constrained to
think, and let think, bear with and forbear one another in love; and
without saying “I am of _Paul_, _Apollos_, or _Cephas_,” have but one
grand, laudable, disinterested strife, namely, who should live, preach
and exalt the ever-loving, altogether lovely JESUS most. That these
volumes may be blest to beget, promote and increase such divine fruits
of real and undefiled religion in the hearts, lips and lives of readers,
of all ranks and denominations, is the earnest prayer of,
Christian reader,
Thy soul’s well-wisher in our common LORD,
GEORGE WHITEFIELD.
_London, January 3, 1767._
A
LETTER
TO THE
Reverend Dr. DURELL,
VICE-CHANCELLOR of the University of OXFORD.
OCCASIONED BY
A late EXPULSION of SIX STUDENTS from EDMUND-HALL.
_Yea, and why even of yourselves judge ye not what is right?_
Luke xii. 57.
_Judge righteous judgment._
John vii. 24.
A
LETTER
TO THE
Reverend Dr. DURELL.
_London, April 12, 1768._
_Reverend Sir_,
YOU being a Master of _Israel_, and placed at the head of one of the
most renowned seats of learning in the world, need not be informed,
that the mission of the Holy Ghost is the one grand promise of the
new, as the coming of JESUS CHRIST was the great promise of the Old
Testament dispensation. “I will pray the Father, (says our blessed LORD
to his almost disconsolate Disciples) and he shall give you another
Comforter.” And again, “It is expedient for you, that I go away; for
if I go not away, the Comforter will not come unto you; but if I depart
(it being the purchase of his all-atoning blood, and designed to be
the immediate fruit and proof of the reality of his resurrection,
and subsequent ascension into heaven) I will send him unto you.” And
that they might know, that this Comforter was not to be confined to,
or monopolized by them, but was to be of standing general use, he
immediately gives them intimations of the design and nature of his
office; and therefore adds, “and when he is come, he will convince the
world of sin, and of righteousness, and of judgment.”
A strange, and till then unheard of, promise, this! Such as a
_Confucius_, _Zoroaster_, or any other fictitious uninspired prophet
or lawgiver never dreamt of. A promise, which none but one, who was GOD
over all, could dare to make; a promise, which none but one, who was
GOD over all, could possibly fulfil.
Agreeable to this promise, he having ascended up on high, led captivity
captive, and received this gift for men, the divine Paraclete, this
Holy Ghost, “on the day of Pentecost, came down from heaven like a
rushing mighty wind; and there appeared cloven tongues, like as of fire,
and sat upon each of the Apostles.” The effects were immediate and
visible; poor, illiterate fishermen, instantaneously commenced scholars,
preachers, orators. And well they might; for, being filled with the
Holy Ghost, as the Spirit gave them utterance, they began to speak with
other tongues the wonderful things of GOD.
But what was all this divine apparatus, this divine preaching,
this divine oratory intended for? The following verses inform
us: the hearers of those wonderful things, the spectators of this
transcendently amazing scene, “were pricked to the heart, and were
made to cry out, Men and brethren, what shall we do? And the same day
were added to this infant church about three thousand souls.” Here
were proofs, substantial, incontestable proofs, of the reality of
the resurrection and ascension, and likewise of the efficacy of the
all-powerful intercession of their once crucified, but now exalted LORD;
not only substantial and incontestable, but at the same time entirely
suitable to the nature of his mission, who in the days of his flesh,
by his doctrines and miracles declared, that his only design in coming
into our world, was to save sinners.
Upon this rock, namely, “an experimental manifestation and application
of his divinity to the renewed heart,” (which flesh and blood, human
reason, vain philosophy, moral suasion, or any, or all barely external
evidence whatsoever, cannot reveal) hath he built, doth he now build,
and will continue to build his church; and therefore it is, that the
gates, neither the power nor policy of hell, shall ever be able to
prevail against it. By the influence of this almighty Agent, hath he
promised to be with his ministers and people, even to the end of the
world. And agreeable to this, hath taught us daily to pray, that his
kingdom may come; which being to be begun, carried on and completed, by
one continued emanation of divine influence communicated to believers
in the use of all appointed means, can alone enable us to do GOD’s will
on earth, with any degree of that unanimity, chearfulness, universality
and perseverance, as it is done by the holy Angels above. And as
this is the daily united prayer of the whole catholic church, however
distressed or dispersed, and however varying as to circumstantials and
non-essentials, over the whole earth; it followeth, that every addition
of any individual monument of divine mercy, out of every nation,
language, or tongue, must be looked upon in part, as an answer to the
daily prayer of every individual believer under heaven.
Hence, no doubt, it is, that as the angels are sent forth to be
ministring spirits, to minister to those who shall be heirs of
salvation, that there is said to be “joy in heaven over every sinner
that repenteth.” And as there is joy in heaven, so in proportion as
men rise into the nature of angels, will there be joy also upon the
same account amongst good men on earth. Accordingly, the lively oracles
inform us, that “when the Apostles and Brethren which were in _Judea_
heard that the _Gentiles_ also had received the word of GOD, they
glorified him, saying, then hath GOD also to the _Gentiles_ granted
repentance unto life.”
And conformably to this, we are told, that “when _Barnabas_ came to
_Antioch_, and saw the grace of GOD, he was glad.” And why? Because
he was a good man, and full of the Holy Ghost and of faith. And as
the same cause will always be productive of the same effect, persons
endued with the same benign and godlike disposition with this good
man, will always be glad when they see or hear of any scriptural marks,
or practical evidences of true and undefiled religion, wrought in,
or appearing upon any subject of divine grace whatsoever. And this
joy must necessarily rise, in proportion as such subjects, either by
their abilities, or circumstances, and situation in life, promise more
important and extensive usefulness in the world and church of GOD.
No wonder therefore, reverend Sir, that it hath gladdened the hearts
of many, and afforded matter of uncommon joy and thanksgiving to the
Father of mercies and GOD of all consolation, to hear, that for some
time past there hath been a more than common religious concern and zeal
for promoting their own and others salvation, among some of the _sons
of the Prophets_. What a pleasing prospect hath hereby been opened of
a future blessing to the rising generation! A blessing, which we well
hoped, would be not less salutary and beneficial to the moral, than the
new cruse of salt was to part of the natural world, which the Prophet
_Elisha_, when complaint was made that the water was naught and the
ground barren, cast into the spring of waters, with a “thus saith the
LORD, there shall not be from thence, any more dearth or barren land:
so the waters were healed unto this day.”
But alas! how is this general joy damped, and the pleasing prospect
almost totally eclipsed, by a late melancholy scene exhibited in that
very place, from whence, as from a fountain, many of their preachers
frequently and expresly pray, that pure streams may for ever flow, to
water the city of the living GOD? You need not be told, reverend Sir,
what place I mean: it was the famous university of _Oxford_. Nor need I
mention the scene exhibited; it was a tribunal, a visitatorial tribunal,
erected in _Edmund-Hall_; six pious students, who promised to be the
salt of the earth, and lights of the world, entire friends to the
doctrines and liturgy of our church, by a citation previously fixed
upon the college door, were summoned to appear before this tribunal.
They did appear; and, as some were pleased to term it, were tried,
convicted, and to close the scene, in the chapel of the same hall,
consecrated and set apart for nobler purposes, had the sentence of
expulsion publicly read and pronounced against them.
So severe a sentence, in an age when almost every kind of proper
discipline is held with so lax a rein, hath naturally excited a
curiosity in all that have heard of it, to inquire, of what notable
crime these delinquents may have been guilty, to deserve such
uncommonly rigorous treatment. But how will their curiosity be turned
into indignation, when they are told, that they were thus rigorously
handled for doing no evil at all, and that “no fault could be found in
them, save in the law of their GOD?”
It is true indeed, one article of impeachment was, “that some of them
were of trades before they entered into the university.” But what evil
or crime worthy of expulsion can there be in that? To be called from
any, though the meanest mechanic employ, to the study of the liberal
arts, where a natural genius hath been given, was never yet looked
upon as a reproach to, or diminution of, any great and public character
whatsoever. _Profane history_ affords us a variety of examples of the
greatest heroes, who have been fetched even from the plough, to command
armies, and who performed the greatest exploits for their country’s
good. And if we examine _sacred history_, we shall find, that even
_David_, after he was anointed king, looked back with sweet complacence
to the rock from whence he was hewn, and is not ashamed to leave it
upon record, that “GOD took him away from the sheep-folds, as he was
following the ewes great with young ones;” and as though he loved
to repeat it, “he took him, (says he) that he might feed _Jacob_ his
people, and _Israel_ his inheritance.”
But why speak I of _David_? When JESUS of _Nazareth_, _David_’s LORD,
and _David_’s King, had for his reputed father a carpenter, and in all
probability, as it was a common proverb among the _Jews_, that “he who
did not teach his son a trade, taught him to be a thief;” he worked at
the trade of a carpenter himself? For this, indeed, he was reproached
and maligned; “Is not this, said they, the carpenter’s son? Nay, is
not this the carpenter?” But who were those maligners? The greatest
enemies to the power of godliness which the world ever saw, the Scribes
and Pharisees; that “generation of vipers,” as _John the Baptist_
calls them, who upon every occasion were spitting out their venom,
and shooting forth their arrows, even bitter words, against that Son
of man, even that Son of GOD, who, to display his sovereignty, and
confound the wisdom of the worldly wise, chose poor fishermen to be
his Apostles; and whose chief of the Apostles, though bred up at the
feet of _Gamaliel_, both before and after his call to the apostleship,
laboured with his own hands, and worked at the trade of a tent-maker.
If from such exalted and more distant, we descend to more modern
and inferior characters, we shall find, that very late, not to say
our present times, furnish us with instances of some, even of our
_dignitaries_, who have been called from trades that tended to help and
feed the body, not only to higher employs of a spiritual nature, but
even to preside over those that are entrusted with the cure of souls.
And who knows but some of these young students, though originally
mechanics, if they had been suffered to have pursued their studies,
might have either climbed after them to some preferment in the church,
or been advanced to some office in that university from which they are
now expelled? One of the present reverend and worthy Proctors, we are
told, was formerly a Lieutenant in the army; and as such a military
employ was no impediment to his being a minister or Proctor, it may
be presumed, that being formerly of trades could have been no just
impediment to these young men becoming, in process of time, true gospel
ministers and good soldiers of JESUS CHRIST.
Their being accustomed to prayer, whether with or without a form, I
humbly apprehend, would by no means disqualify them for the private or
public discharge of any part of their ministerial function. “In that
day, that gospel-day, (these last days wherein we live) saith the great
GOD, I will pour out a Spirit of grace and a Spirit of supplication
upon the house of _David_, and upon the inhabitants of _Jerusalem_.”
And the Apostle _Paul_ speaks of it as the common privilege of
all believers, that “the Holy Spirit helps their infirmities, and
maketh intercession for them with groanings which cannot be uttered.”
Forms of prayer, certainly, have their use; and take it altogether,
our _English_ liturgy is, without doubt, one of the most excellent
established forms of public prayer in the world: but then, as no form,
in the very nature of the thing, can possibly suit every particular
case, it is to be feared that many must never pray, at least for the
particular things they most stand in need of, if they are so to be tied
up to their forms, that they cannot vary from them, or use free prayer
at all.
The great Bishop _Wilkins_ therefore wisely wrote an excellent treatise
on the benefit and importance of this kind of prayer: and could our
university-youth be trained up to use proper extempore prayer, both
before and after sermon; in the opinion of all good judges, it would
be as commendable, as that strange custom of putting off our auditories
with what is called the _bidding prayer_; in which there is not one
petition for a blessing upon the following sermon, and scarce any thing
mentioned, but what hath been prayed for over and over again, in the
preceding common service of our church.
But supposing such liberty should be denied in public, as, blessed be
GOD it is not, surely we may be allowed, at least it cannot be deemed
sinful, to use free prayer in our secret, or private social exercises
of devotion. If so, what sinners, what great sinners must they have
been, who prayed, and that too out of necessity, in an extempore way,
before any forms of prayer were or could be printed or heard of? The
prayers we read of in scripture, the prayers which opened and shut
heaven, the effectual, fervent, energetic prayers of those righteous
and holy men of old, which availed so much with GOD, were all of an
extempore nature. And I am apt to believe, if not only our students
and ministers, but private christians, were born from above, and taught
of GOD, as those wrestlers with GOD were, they would not want forms of
prayer, though we have such a variety of them, any more than they did.
The sick, the lame, the blind, the lepers that came to our LORD for
healing, wanted no book to teach them how to express their wants.
Though some were only poor beggars, and others, as the self-righteous
Scribes and Pharisees superciliously chose to term them, “_Gentile_
dogs,” yet, conscious of their wants, and having a heart-felt sense
of their distress, “out of the abundance of their hearts their
mouths spake;” and the compassionate _Emmanuel_, who came to heal our
sicknesses and bear our infirmities, sent them away with a “Go in peace,
thy faith hath made thee whole: be it unto thee even as thou wilt.”
How unlike, yea how very unlike such a blessed dismission, is the
treatment these young students have lately met with at _Edmund-Hall_?
who, amongst other crimes of a like nature, were _expelled for using
extempore prayer_. A crime not so much as mentioned in any of our
law-books; a crime, for which, in this last century at least, no one
hath ever been called to the bar of any public court of judicature; and
a crime, for which, it is to be hoped, no student will ever hereafter
be summoned to appear and hear himself expelled, at the bar of any of
the reverend Doctors of divinity, or heads of houses in the university
of Oxford. But should any be so infatuated as to determine, _Jehu_-like,
to drive on thus furiously; as judgment hath unhappily begun, as it
were, at the very house of GOD, it is to be hoped, that as some have
been expelled for _extempore praying_, we shall hear of some few others
of a contrary stamp, being expelled for _extempore swearing_, which by
all impartial judges must undoubtedly be acknowledged to be the greater
crime of the two.
Singing, composing, or reading hymns composed by others, and doing
this in company, seems to be as little criminal, as praying extempore.
When the last words of _David_ are about to be recorded, he is not
only stiled, “the son of _Jesse_, the man who was raised up on high,
the anointed of the GOD of _Jacob_,” but the grand title of being “the
sweet Psalmist of _Israel_,” brings up the rear. And “to teach and
admonish one another in psalms, and hymns, and spiritual songs,” is as
truly a scriptural command, as “thou shalt love the LORD thy GOD with
all thy heart, and with all thy soul, and with all thy strength, and
thy neighbour as thyself.”
When _Elisha_ the Prophet was about to prophesy before two kings,
he called for a minstrel, on which he played, to sooth his ruffled
passions, and prepare his heart the better for the reception of the
Holy Spirit. And were the sons of the Prophets more frequently to
entertain themselves thus, I believe it would be as suitable to the
ministerial character, and recommend them as much, perhaps more, to
all serious christians, than their tripping up their heels, skipping
and dancing at the music of a ball-room, or playing even a first fiddle
at a concert. And was the _voice of spiritual melody_ more frequently
heard by those who come occasionally to visit our colleges, it might
be as much to the honour of the university, as the more common and too,
too frequent _noise of box and dice_, at the unlawful games of hazard
and back-gammon.
Popish countries, popish seminaries, think it no shame, no disgrace
to be heard singing the high praises of their GOD in their convents,
their houses, or even in their streets; and why protestants in general,
and protestant students in particular, should be any more ashamed of,
or restrained from the free exercise of such acts of devotion, either
alone, or in private societies, no good reason can be given; unless
it be proved to be good reasoning to assert, that “Protestants ought
to be less devout than Papists.” We must confess, that Papists, though
they take this liberty of singing and chanting privately and publicly
themselves, yet deny this liberty of conscience to our protestant
assemblies; those attending divine worship at our ambassadors chapels
not excepted. But for Protestants to disuse it themselves, and
at the same time lay as it were a spiritual embargo upon their
fellow Protestants, nay punish and expel them for so doing, is very
unaccountable.
What spirit then must those be of, _Reverend Sir_, who have lately
joined in pronouncing the sentence of expulsion against six religious
students, not only for having been of trades, and praying extempore,
but for _reading_ and _singing hymns_ also? His Royal Highness the late
Duke of _Cumberland_, was of a very different disposition, for when
abroad in _Germany_, in one of our late wars, (as I was informed by
a person then on guard) hearing one evening, as he was passing by, a
company of soldiers singing at some little distance in a cave, he asked
the centinel what noise that was; and being answered, that some devout
soldiers were singing hymns; instead of citing them to appear before
their officers, ordering them to the whipping post, or commanding
them to be drummed out of the regiment; acting like himself, he only
pleasingly replied, “Are they so? Let them go on then, and be as merry
♦as they can.” In this he acted wisely; for he knew, and found by
repeated experience, as did other commanding officers, that singing,
nay, and praying extempore too, in these private societies, did not
hinder, but rather fitted and animated these devout soldiers to engage,
and to fight their country’s battles in the field. And it may be
presumed, that if these students had not been expelled for singing
hymns, and praying extempore, they certainly would not have been less,
but in all probability much better prepared for handling the sword of
the Spirit, the word of GOD, and fighting therewith, either from the
press or the pulpit, the battles of the LORD of hosts.
♦ removed duplicate word “as”
To see or hear such divine exercises treated with reproach, and spoken
of with contempt by common and open blasphemers, is bad; but that
any who came on purpose to be trained up for the sacred work of the
ministry, should be looked on as criminal, and expelled ♦at university
for being sometimes employed in them, is too sad a proof, not only that
“our gold is become dim, and our fine gold changed, but that our very
foundations are out of course.” What then must the righteous do?
♦ “an” replaced with “at”
What indeed, but weep and lament! And weep and lament indeed they
must, especially when they hear further, that _meeting in a religious
society_, giving a word of exhortation, or _expounding_ and commenting
a little now and then upon some portion of scripture, are not the
least of the accusations for which some of these young worthies had
the sentence of expulsion pronounced against them.
It is recorded in the Old Testament, that in a degenerate age,
“those that feared the LORD spake often one to another; that the LORD
hearkened and heard, and that a book of remembrance was written before
him for those that feared the LORD, and thought on his name: and they
shall be mine in that day, saith the LORD, when I make up my jewels;
and I will spare them as a man spareth his own son that serveth him.”
Thus it was in the Old Testament times. Nor are such meetings mentioned
with less approbation in the new: for therein, in order that we may
hold the profession of our faith without wavering, we are commanded
to “consider one another, to provoke unto love and to good works;
not forsaking the assembling ourselves together, but exhorting one
another, and so much the more, as we see the day approaching.” Nay, one
immediate consequence of that grand effusion of the Holy Ghost on the
day of Pentecost, we are told, was this, that “they who gladly received
the word, and were baptized, continued stedfast in the Apostles
doctrine, in fellowship, in breaking of bread, and in prayer.” This
is a short, but withal a full and blessed account of the first truly
apostolic primitive church; and we may venture to affirm, that as we
are more or less partakers of a true apostolic primitive spirit, such
kind of religious, fellowship-meetings, will in proportion increase
or decrease among us. To talk therefore, or write, or preach against,
or by private persuasion or open violence to oppose, or endeavour
to suppress, and discountenance such kind of religious societies, is
flying, as it were, in the very face of the scriptures of truth, and
of the Holy Ghost himself.
In all charters granted by the crown, wherein authority is given to
bodies corporate to enact laws, it is always with this limitation,
“that no laws shall be enacted by such bodies corporate, contrary to
the laws of the realm.” And as the scriptures are our grand _Codex
Legum_ and _Magna Charta_, in respect to our religious principles
and practices; what affront must we put upon our country in general,
and the church of _England_ in particular, even by barely imagining,
that any law now exists which prohibits her members from frequenting
such societies as have the divine authority and superscription, so
apparently stamped upon them?
The private meetings that are in any wise deemed and denounced
_illegal_, are such, and such only, as are seditious, and composed of
seditious persons; who associate, indeed under a pretence of religion,
but in reality to plot against the state. The sooner any that can
be convicted of this, are made to forsake the assembling themselves
together, the better; and though composed of a threefold, three hundred
fold, nay a three thousand fold cord, no matter if, like the cords
wherewith the _Philistines_ bound _Sampson_, they were immediately
broken. But as nothing of this nature can with the least shadow of
truth be objected against the meetings and societies frequented by
these students, but quite the contrary urged in their favour; if
scripture and the practice of the primitive christians are to be our
guides, they ought not only to be permitted, but be countenanced and
encouraged by every true lover of our church and nation.
And supposing, that in any such religious society one of them should
venture now and then to drop a word of exhortation, or even attempt
in a small degree to open, expound, or enlarge upon some practical
text of scripture, how can even this be looked upon as illegal, much
less sinful, or worthy of expulsion? when, I could almost say, it
is a necessary preparation for the future service of the sanctuary.
To be “apt to teach,” is one indispensable qualification required by
scripture in a Bishop and Presbyter. But how can this aptness or an
habit of teaching be acquired, without the exercise of previous acts?
Or what business is there in the world, even from the lowest mechanic,
to the highest profession amongst us, (except that of divinity) wherein
pupils, clerks, nay common apprentices, are not by previous exercises
trained up for a complete proficiency in their respective callings and
occupations?
Our all-wise Master, we know, sent his Disciples on short excursions,
before he gave them the more extensive commission to go into all the
world: and were our students in general, under proper limitations, to
be thus exercised and employed, while they are keeping terms at the
university, or among their poor neighbours in the country, when they
return home in time of vacation, they would not turn out such meer
novices, or make such awkward figures, as too many raw creatures do,
when they make their first appearance in the pulpit. I remember, above
thirty years ago, after some young students had been visiting the sick
and imprisoned, and had been giving a word of exhortation in a private
house, that upon meeting the ordinary and minister of the parish in
their return to college, they frankly told him what they had been doing;
upon which, he turned to them, and said, “GOD bless you; I wish we had
more such young curates.” A milder, and therefore a more _christian
sentence_ this, than that of a late expulsion for the very same
supposed crimes and misdemeanors.
As for the reports of these young students being accused or condemned,
for barely being acquainted with, or the occasional visitors of some of
the most laborious, pains-taking, worthy parish-ministers in _England_,
it is almost altogether incredible. And yet the standers-by, as well as
the supposed culprits themselves, we are informed, aver this to be real
matter of fact: attended with this melancholy aggravation, that they
were hissed at, pushed about, and treated in a manner that the vilest
criminal is not allowed to be treated, either at the _Old-Baily_, or
any court of justice in the kingdom. We are likewise told, that a copy
of their indictment was asked for, but denied them; and not only so,
but that one, from whose polite behaviour in the worldly walk, better
things might have been expected, was heard to say, as he came out
of chapel, to their grand accuser, after sentence of expulsion was
pronounced, that “he would have the thanks of the whole university for
that day’s work.”
Pudet hæc opprobria nobis
Et dici potuisse, et non potuisse refelli.
What thanks, reverend Sir, he may meet with from the whole university,
I know not; but one thing I know, that he will receive no thanks for
that day’s work from the innumerable company of angels, the general
assembly of the first-born, which are written in heaven, or from GOD
the judge of all, in that day when JESUS, the Mediator of the new
covenant shall come in his own glory, in the glory of the Father, and
his holy angels, and gather in his elect from all the four corners of
the world.
But, reverend Sir, may we not presume to hope, that this voluntary
speaker for the whole university, whoever he be, it maketh no matter
to me, was somewhat out, and mistaken in his calculation. For it seems,
not above three or four doctors, if so many, were present, at least
sat as judges at this extraordinary tribunal. The _worthy Provost of
Queen_’s (and undoubtedly many other worthy heads of houses were and
are like-minded) was for prescribing more lenient methods; and all
are glad to hear, that these young students worthy principal, who
must necessarily be supposed to be the best judge of their principles,
practices, and qualifications, boldly stood up in their defence,
asserted their innocence, confronted their accusers, and brought in
books to vindicate both their principles and conduct. But how this
worthy principal, as well as the pupils, were treated, is best known
to those who had an active hand in all.
However, as the Holy Ghost hath left it upon record, to the honour of
_Nicodemus_, that he stood up in defence of our LORD before the whole
_Jewish_ sanhedrim, and was not consenting to his death; so wherever
this act of expulsion is recorded (and recorded it will be, even to
latest posterity) it will be mentioned to the honour of Doctor DIXON,
(and for acting thus he will have the thanks of all moderate, serious,
sober-minded christians in the three kingdoms) that he had no hand in,
but did all he possibly could to prevent these young mens expulsion.
An expulsion for articles of impeachment to which indeed the accused
pleaded guilty; but for articles which (wherever hereafter they may
be called to minister in holy things) will be their best testimonial;
and their expulsion for holding and confessing those articles, the
strongest letters of recommendation.
How these young worthies are now to be disposed of, or how they will
dispose of themselves, as it was not so much as hinted that they
had the least connection with me, is not my business to inquire. But
surely such an expulsion as this, cannot deter them from pursuing their
preparations for their ministerial calling: friends they cannot want,
because “he is faithful who hath promised, that whosoever forsaketh
father or mother, houses or lands, for his sake or the gospel’s, he
shall have an hundred fold in this life, with persecution, and in the
world to come life everlasting.” But if any act so dastardly, as to
make unscriptural concessions, or be terrified by unscriptural, and
therefore mere _bruta fulmina_, if they were of trades before, the
sooner they return again to their trades the better: for it is to be
feared, such cowards would only make a trade of the ministry if they
were admitted into the church, and the fewer of such kind of tradesmen
our church is troubled with, the safer she will be.
But what a mercy is it, reverend Sir, that we live under a free
government, under a King whose royal grandfather repeatedly declared
(and he was as good as his word through a long and glorious reign) that
there should be no persecution in his time; under a King who in his
first most gracious and never to be forgotten speech from the throne,
gave his people the strongest assurances “that it was his fixt purpose,
as the best means to draw down the divine favour on his reign, to
countenance and encourage the practice of true religion and virtue,
and maintain the toleration inviolable.”
That both students and common people will be in danger of being
tempted by such violent proceedings, to put themselves under the act
of toleration, may easily be foreseen: and it may as easily be guessed,
how such treatment will necessarily discourage serious people from
sending their sons to the university, at least to the university of
_Oxford_; and at the same time will furnish them with a new argument
for entering their youth in some of our dissenting academies, where
they will be in no danger, it is presumed, of being expelled for
singing hymns, speaking a little now and then in a religious society,
or using extempore prayer.
Alas! alas! in what a disadvantageous point of light, must all
concerned in such an extraordinary stretch of university-discipline
stand, among all foreign universities whatsoever? In what point of
light it will be viewed by our ecclesiastical superiors at home, a very
little time will discover. Nay, it is to be feared, the discovery is
made already: for by a letter dated so lately as _March 29_, it appears
that a certain venerable society “on account of some circumstances that
have lately happened (probably the circumstances of a late expulsion)
are under a necessity of coming to a resolution, to accept of no
recommendation for persons to go abroad as missionaries, but such as
have had a literary education, and have been bred up with a design to
dedicate themselves to the ministry.” This resolution seems to be taken,
in order the better to prevent any of these cast-outs, or any other
laymen, however otherwise well qualified and recommended, from applying
to the society for holy orders, that they may be employed and sent
abroad as missionaries. But to what a sad dilemma will many serious
persons be hereby reduced? They must not, by such resolutions it seems,
be allowed to be lay-preachers, and yet if sent by their friends to the
university to pursue their studies, in order that they may be regularly
and episcopally ordained, if they sing hymns, pray extempore, or give
a word of exhortation in a religious society, though entirely made up
of the members of the established church, they must be _ipso facto_
expelled for so doing. _O tempora! O mores!_ If matters proceed in
this channel, of what stamp, Reverend Sir, may we not suppose, our
future missionaries to the islands and continent will be? To my certain
knowledge, all of them are not looked upon as very burning and shining
lights already. But if what little light of true religion some may
have, is to be thus damped by acts of expulsion before they leave the
university, and even this little light, as far as lies in the power
of man, is to be thus turned into total darkness, how great must
that darkness be! Surely it must be worse than _Egyptian_ darkness; a
darkness that will be most deplorably felt by all true lovers of our
common salvation both at home and abroad.
You need not be apprized, Reverend Sir, that a design for the
establishment of episcopacy in our islands and plantations, hath been
long upon the tapis; and that it hath been, in part at least, the
subject of annual sermons for several years last past. No longer ago
than in the year 1766, the present Bishop of _Landaff_ insisted upon
the necessity and expediency of it in the most explicit manner; nay,
his Lordship carries the matter so far, as to assure us that this point,
_the establishment of episcopacy_, being obtained, “the _American_
church will go out of its infant state; be able to stand upon its own
legs, and without foreign help support and spread itself: and then this
society will have been brought to the happy issue intended.” Whether
these assertions of his Lordship, when weighed in a proper balance,
will not in some degree be found wanting, is not for me to determine.
But supposing the reasoning to be just, and his Lordship’s assertions
true, then I fear it will follow, that a society, which since its
first institution hath been looked upon as a society for propagating
the Gospel, hath been all the while rather a _society for propagating
Episcopacy in foreign parts_: and if so, and if it ever should appear,
that our Right Reverend Archbishops and Bishops do in the least
countenance and encourage the unscriptural proceedings at _Edmund-Hall_,
how must it increase the prejudices of our colonists, both in the
islands and on the continent, against the establishment of episcopacy!
That persons of all ranks, from _Quebec_ down to the two _Floridas_,
are at this time prejudiced, and more than prejudiced against it, is
very notorious; but how will the very thought of the introduction of
_Lords Bishops_ even make them shudder? if their Lordships should think
proper to countenance the expulsion of such worthy and truly religious
students, whilst those who have no religion at all perhaps, may not
only meet with countenance, but approbation and applause.
Besides, if such proceedings should be continued, (which GOD forbid!)
what little credit may we suppose will hereafter be given to future
_university-testimonials_, that the bearers of them have behaved
studiously, soberly, and piously; and how must we in time be put under
a disagreeable necessity of having a new, or at least of altering some
part of our present most excellent ordination-office? As it now stands,
one of the questions proposed to every candidate for holy orders runs
thus: “Do you trust that you are inwardly moved by the holy ghost?”
But if all students are to be expelled that sing hymns, pray extempore,
attend upon, or expound a verse now and then, in a religious church of
_England_ society, should it not rather, Reverend Sir, be worded thus,
namely, “Do ye trust that ye are NOT inwardly moved by the Holy Ghost
to take upon you the office and administration of the church?”
You will excuse this freedom, Reverend Sir.
_Agitur de vitâ et sanguine turni._
Love to GOD, love to mankind in general, and love to that university,
that _alma mater_ where I had the honour of being educated, and, what
is infinitely more, where I had the happiness of receiving the witness
of the Spirit of GOD in my heart, all together constrain me.
The news of these young mens expulsion hath made, and will make
the ears of all who have heard, or shall hear of it, to tingle: and
therefore if some do not speak, and use great plainness of speech too,
the very stones would, as it were, cry out against us. In respect to
myself, Reverend Sir, I hope, that in taking the freedom of troubling
you with this, I do not justly incur the censure of acting as a
busy-body in other mens matters. For, whatever other pretences may be
made, such as disqualification in respect to learning, age, the being
of trades, &c. &c. &c. (_Nugæ tricæque calendæ_) it is notorious and
obvious to all intelligent persons, that the grand cause of these young
mens expulsion was this, namely, that they were either real or reputed
METHODISTS. An honour this indeed, unwittingly put on Methodists,
whoever or whatever they be; since scarce any now-a days can pray
extempore, sing hymns, go to church or meeting, and abound in other
acts of devotion, but they must be immediately dubbed Methodists.
I say, dubbed Methodists; for it is not a name given to them by
themselves, but was imposed on them by some of their fellow students
and contemporaries in the university.
I take it for granted, Reverend Sir, that you need not be apprized
that I am one of these Methodists; and blessed be GOD I have had the
honour of being one of them for about thirty-five years. If this is to
be vile, may I be more vile! If this be my shame, upon the most mature
and serious reflection I really glory in it. But then, lest any more
innocent youths should hereafter suffer barely for the imputation of
a nick-name, give me leave simply and honestly to inform you, Reverend
Sir, and through you the whole university, what not barely a reputed,
but a real Methodist is: “He is one of those whom GOD hath chosen in
CHRIST out of mankind, to bring them by CHRIST to everlasting salvation,
as vessels made to honour; wherefore they, who be endued with so
excellent a benefit of GOD, are called according to GOD’s purpose by
his spirit working in due season: they, through grace, obey the calling;
they be justified freely; and made the sons of GOD by adoption: they
are conformed to the image of his only begotten Son JESUS CHRIST; they
walk religiously in good works; and at length, by GOD’s mercy, they
attain everlasting felicity.” This is the true portrait of a Methodist,
drawn at full length, drawn to the very life, and that too not by
an ignorant modern dauber, but by those good old skilful scriptural
limners, _Cranmer_, _Latimer_, _Ridley_, in the xviith article of our
church; an article that deserves to be written in letters of gold;
and yet, for holding of this very article in its literal grammatical
sense, agreeable to his subscription at the time of matriculation, one
of these young students, as we have been informed, was expelled. If
our information be wrong in this or any other respect, the nation may
soon be set right by an authentic publication of the whole judicial
proceedings.
If you should desire, Reverend Sir, a definition of _Methodism_ itself,
as well as of a Methodist, you may easily be gratified. It is no more
nor less than “faith working by love. A holy method of living and dying,
to the glory of GOD.” It is an universal morality, founded upon the
love of GOD shed abroad in the heart by the Holy Ghost: or, to keep
to the exact terms made use of in the last collect of our excellent
liturgy, it is “the grace of our LORD JESUS CHRIST, the love of GOD,
and the fellowship of the Holy Ghost;” which we cannot go to church or
chapel on _Sundays_, holidays, or other common days, without praying,
not that it may be driven from, but be with us all evermore.
If this be enthusiasm, the true Methodists confess themselves to be
enthusiasts. But then, they humbly apprehend, that they cannot with
any just propriety of speech be termed modern enthusiasts; for it is
an enthusiasm which our blessed LORD earnestly insists upon, in that
prayer which he put up when he was about to take his farewel of his
disciples, and which is a pattern of that all-prevailing intercession
which He is now making at the right hand of GOD, and demands that all
his disciples may be possessed of; “Father, I will that those whom thou
hast given me, may be with me where I am; that they may be one with me,
even as thou, O Father, and I are one: I in them, and they in me, that
they all may be made perfect in one.” An enthusiasm, with which _Peter_
and _John_ were fired, when _Annas_ the high-priest, and _Caiaphas_,
and _John_, and _Alexander_, and as many as were of the kindred of
the high-priest, seeing their boldness, and perceiving that they were
unlearned and ignorant men, marvelled, and took knowledge of them that
they had been with JESUS. An enthusiasm, with which the proto-martyr
_Stephen_ was filled, when he cried, “Ye stiff-necked and uncircumcised
in heart and ears, ye do always resist the Holy Ghost.” An enthusiasm,
which _Ignatius_ supposed by some to be one of those little children
which the LORD JESUS took up in his arms, was absorbed in, when he
stiles himself _a bearer of_ GOD; and for witnessing of which good
confession, in order to cure him of this enthusiasm, he was ordered by
_Trajan_, the _Roman_ emperor, to be thrown to the lions. An enthusiasm,
for which _Cranmer_, _Ridley_, and _Latimer_, those glorious lights of
the reformation, those excellent compilers of our liturgy, articles,
and homilies, were burnt alive near _Baliol_ college. And, to mention
but one more, too too recent an example, an enthusiasm, for being only
a little tinctured with which, six students, on _March_ 11th, in the
year of our LORD 1768, were publicly expelled in _Edmund-Hall_ chapel.
But think you, Reverend Sir, that this is the way to stop the progress
of this enthusiasm? Or rather, may we not imagine that this very act of
expulsion will be a means of furthering and promoting its progress far
and near? To speak my own thoughts, I am fully persuaded, that if such
unscriptural methods of stopping this enthusiasm be pursued further,
it will be only like cutting off the _Lyrnean_ head; instead of one,
an hundred will spring up.
Indeed, if the picture of modern enthusiasts, drawn up and presented to
the public by your Right Reverend Diocesan, be a just and proper one,
supposing at the same time the Methodists are thereby referred to, no
matter how soon they are banished out of the university, and out of the
church also: for his Lordship is pleased to tell us “that they act in
direct opposition to the perverse pharisees of old; these ascribed the
works of the Holy Ghost to Beelzebub; and it is no uncommon thing for
these modern enthusiasts, adds his Lordship, to ascribe the works of
Beelzebub to the Holy Spirit.” Surely his Lordship, by these modern
enthusiasts, cannot mean those who apply for holy orders, and profess
before men and angels, that “they are inwardly moved by the Holy
Ghost, to take upon them the office and administration of the church;”
when the searcher of hearts knows that they are moved only by secular
views and worldly hopes of preferment. This is ascribing the works of
Beelzebub to the Spirit of GOD with a witness: or, to use the words of
a no less learned, though less censorious prelate; I mean the moderate
Bishop _Burnet_, “it is a committing the horrid crime of _Ananias_ and
_Sapphira_ over again; it is lying, not only unto man, but unto GOD.”
This is a modern kind of enthusiasm, Reverend Sir, which the true
old Methodists always did, and I trust always will abjure, detest and
abhor. If worldly church preferments had been their aim, some of them
at least might have had worldly ladders enough let down to them to
climb up by: but having received a kind of apostolical commission at
their ordination, when those who profess themselves _lineal successors_
of the Apostles, said unto them, “Receive ye the Holy Ghost now
committed unto you by the imposition of our hands:” they would fain
keep up and maintain something of the dignity of an apostolic character;
and therefore, without ever so much as designing to enter into any
political cabals, or civil or church factions whatsoever, without
turning to the right hand or the left, or troubling the world with
so much as one single sermon or pamphlet, on the bare externals of
religion; they have endeavoured to have but one thing in view, namely,
to determine to think of nothing, to know nothing, and to preach of
nothing but JESUS CHRIST, and him crucified; to spend and be spent for
the good of souls, and to glory in nothing save in the cross of CHRIST,
by whom the world is crucified unto them and they unto the world.
It is true, by thinking and acting thus, the Methodists have been, and
it is presumed always will be, charged and condemned by men of corrupt
minds, as thinking and acting irregularly and disorderly: but as such a
charge, in the very nature of the thing, supposes a deviation from some
settled standing rule, they would humbly ask, wherein the irregularity
and disorderliness of this way of acting and thinking doth specifically
consist? Is it irregular and disorderly to be “instant in season
and out of season?” Is it irregular and disorderly to do what every
Bishop at the very time of our being ordained priests positively tells
us pertaineth to their office, “to seek after the children of GOD,
scattered abroad in this naughty world?” Is it irregular and disorderly
after we have established the truth of what we deliver in our sermons
by scripture proofs, further to confirm and illustrate them by repeated
and particular quotations, taken from the liturgy, articles, and
homilies of our established church? Is it irregular and disorderly
to fill her pews, to croud her communion tables, and to recommend a
frequent and constant devout attendance upon her public offices and
services? Or, supposing they should, merely by caprice or prejudice, be
denied the privilege of preaching within the church, can it be justly
termed irregular or disorderly, at least can it possibly be looked upon
as criminal, to preach the same truths, to make use of the same kind
of illustrations, to repeat the self-same recommendations without the
church walls, in the fields, or any other place whatsoever?
The late candid Bishop of _Lincoln_, I am positive, did not think
such a way of acting altogether so very criminal: for in a charge
given to his clergy some years before his translation to the see of
_Salisbury_, he told them to this effect, “that they were not to look
upon themselves as ministers of a _Plato_, a _Pythagoras_, or any other
heathen philosopher, consequently they were not to entertain their
auditories with mere moral harangues; but that they were to consider
themselves as ministers of JESUS CHRIST; and therefore if they would
not preach the gospel in the church, they could not be justly angry
if the poor people went out to hear it in a field.” A charge this,
truly worthy of a sober-minded, moderate, wise Bishop of the Church of
_England_. For even in acting thus seemingly irregular and disorderly,
these modern enthusiasts only copy after the greatest and brightest
examples the world ever saw, and whose examples it is more than
criminal not to follow or copy after. Our blessed LORD, when denied
the use of the synagogues, on seeing the multitude, went up and chose
a mountain for his pulpit, and the heavens for his sounding board. At
other times he sat by the sea-side, nay, went into a ship and preached,
whilst the whole multitude stood on the shore. When _Peter_ and _John_,
that this kind of enthusiasm might spread no further among the people,
were straitly threatened and commanded that they should thenceforth
speak at all to no man in CHRIST’s name, they calmly yet boldly replied
unto their threatners and commanders, “Whether it be right in the
sight of GOD, to hearken unto you, more than unto GOD, judge ye: for
we cannot but speak the things which we have seen and heard.” A certain
woman, named _Lydia_, a seller of purple, had her heart opened when
the great apostle of the _Gentiles_ was preaching and praying by a
river-side; and _Dionysius_ the _Areopagite_, a woman named _Damaris_,
and others, believed, and clave unto the same Apostle, from the time
they heard him preach in the midst of _Areopagus_, or _Mars-hill_. And
we may suppose he was not less successful when he was obliged by the
angry _Jews_ to preach in the school of one _Tyrannus_.
I believe you will agree, Reverend Sir, that the venerable _Fox_
and _Bradford_ did not appear less venerable for preaching at
_Pauls-cross_; neither did I ever hear that Bishop _Latimer_ was looked
upon as degrading his episcopal character, when he used to preach in
_Cotton-Garden Westminster_, and King _Edward_ the sixth, that _Josiah_
of his age, with some of his court, looked out at the palace window
to hear him. And I hereby appeal to the whole university, whether
the Reverend Doctors of divinity, heads of houses, graduates or
under-graduates, ever looked upon it as criminal, or beneath the
dignity of their place and station, to sit out in the open air on St.
_John_ Baptist’s day, to hear a master of arts preach from the stone
pulpit in _Maudling-College_ yard; though, for fear it may be they
should give further sanction to field-preaching, they have lately
thought proper to adjourn into the chapel?
You know, Reverend Sir, who it was, that when those who were bidden in
a regular way refused to come to the wedding-supper, without asking any
one’s leave for so doing, sent forth some irregulars into the lanes and
streets of the city, into the highways and hedges, with that glorious
encouraging commission, not by fines and imprisonments, not by threats
and expulsions, not by killing the body for the good of the soul,
but by filling their mouths with gospel arguments, backed with the
all-powerful energy of the Holy Ghost, to compel poor, wandering, weary,
heavy laden sinners to come in. Armed with this panoply divine, and,
as they think, authorised by the same LORD, some few of us continue
to this day, amongst small and great, high and low, rich and poor,
in church or chapel, in commons, streets, fields, whensoever or
wheresoever divine providence opens a door, “to testify repentance
towards GOD and faith in our LORD JESUS CHRIST;” and this not
from contempt of, or in opposition to the godly admonitions of our
ecclesiastical superiors, but because “the love of CHRIST constraineth
us;” and we think that a wo, a dreadful wo, awaits us if we preach
not the gospel. Not that we are enemies to a decent or even episcopal
consecration, or setting apart churches and chapels for divine and holy
worship: but we are more indifferent about the reputed outward sanctity
of places, because our LORD, with great solemnity, said unto the woman
of _Samaria_, “Woman, believe me, the hour cometh when ye shall neither
in this mountain, nor yet at _Jerusalem_, worship the Father: but the
hour cometh, and now is, when the true worshippers shall worship the
Father in Spirit and in truth.” Hence we infer, that every place is
then, and only then properly called holy, when like the ground around
the burning bush, it is made holy by the divine presence of Him who
spake to _Moses_ out of the bush; or like mount _Tabor_, which by the
Apostle _Peter_ is called, by way of emphasis, the holy mount, because
himself and _James_ and _John_, not only had upon that mount a visible
outward manifestation, but also a blessed inward heart-felt sense of
the Redeemer’s excellent glory. It was undoubtedly this which made
_Peter_ to break out into that exclamation: “Master, it is good for
us to be here.” And it was this that warmed, and not only warmed, but
constrained the enraptured Patriarch _Jacob_, when he had only the
ground for his bed, the stones for his pillow, and the open firmament
for his curtains and furniture, to break forth into that extatic
language, “How dreadful is this place! this is no other than the house
of GOD, this is the gate of heaven.”
If then, Reverend Sir, for this and such like things we are accounted
irregular and disorderly, we are truly sorry for it: sorry, but not
upon our own accounts, having the testimony of a good conscience that
we act with a single eye, and in direct conformity to the authority of
the word of GOD: but we are sorry, barely on account of our impeachers
and condemners, especially for those, who being set apart for the
ministerial office, and loaded with ecclesiastical preferments, preach
very seldom, or not at all; or, if they do preach now and then, preach
only as though they were barely reading wall-lectures, and seldom or
ever so much as mention or quote the homilies of our church, though
they have subscribed to an article which says, that “they contain godly
and wholesome doctrine, and which judges them to be read in churches by
the ministers diligently and distinctly, that they may be understood of
the people.” It is to be feared, that it is owing to such irregularity
and disorder as this, that when our people hear of our articles or
homilies quoted by some few in the pulpit, that they are ready to cry
out, “What new doctrine is this? Thou bringest certain strange things
to our ears:” At least if it is not so at home, I am sure it is abroad.
Hence it was that about three years ago, after I had been preaching to
a very large auditory in one of the most polite places on the continent
of _America_, and in preaching, as is my usual custom, had strongly
been recommending the book of homilies, numbers were stirred up to
go to the stores to purchase them: but upon enquiring after the book
of homilies, the storekeeper, surprized at the novelty of the word
_homilies_, begged leave to know what muslins they meant, and whether
they were not _hummims_.
What a pity therefore is it, Reverend Sir, that the book of homilies,
which ought to be in every hand, and as common as our common prayer
books, should never yet have found a place in the large catalogue of
books given away by the truly laudable society for promoting christian
knowledge, though founded soon after the glorious revolution. If
this be not remedied some way or another, we shall very soon become
disorderly indeed: our pulpits will still continue to contradict our
reading-desks, and we shall never have the honour of being stiled
regular and orderly, till, regardless of subscriptions, oaths, rubrics,
and ordination-offices themselves, our practices give the lie to
our professions, and we seek the fleece not the flock, and “preach
ourselves, and not CHRIST JESUS the LORD.”
Dead formalists, and proud self-righteous bigots, may loudly exclaim
and cry out, “the temple of the LORD, the temple of the LORD, the
temple of the LORD are we!” They may not only cry out, but also cast
out; and thinking they thereby do GOD service, though most notoriously
deficient in their own moral conduct, may plead conscience, and say,
“Let the LORD be glorified.” But to such as these our LORD once said,
“Ye are they that justify yourselves before men, but GOD knoweth your
hearts.” Like the chief priests, and the scribes and pharisees of old,
they may plead their law; for the breach of which, these irregulars,
as they imagine, ought to be condemned and suffer; nay, a time may come
when they may be permitted to enforce their clamorous accusations, by
urging, as their godly predecessors once did against our Master, that
“we found these fellows perverting the nation, and forbidding to give
tribute unto _Cæsar_: but _Pilate_ knew that for envy they delivered
Him.” And though they could plead their loyalty, and say, “If thou
let this man go, thou art not _Cæsar_’s friend, we have no king but
_Cæsar_;” yet both our LORD and his Apostles rendered themselves,
and strictly taught all that heard them, to “render unto _Cæsar_ the
things that are _Cæsar_’s, and unto GOD the things that are GOD’s.”
Fain would the Methodists copy after such gloriously divine examples:
and blessed be GOD, after a trial of near forty years, upon the most
severe scrutiny, their loyalty cannot be justly so much as once called
in question: for, as they fear GOD, so they dearly love and honour
their King, their rightful sovereign King _George_; and have been, and
continue to be, steady, invariable friends to the protestant succession
in the illustrious house of _Hanover_. And if so, supposing these
Methodists should be convicted of acting somewhat irregular, since
it is only the irregularity of preaching and recommending unfeigned
love to GOD, and, for his great name sake, undissembled, disinterested
loyalty to their King; is it not the interest as well as duty of civil
government, if not to encourage, yet not to oppose them? For it is
certainly a most incontestable truth, that every additional proselyte
to true Methodism, is an additional loyal subject to King _George the
Third_, whom, with his royal most amiable consort, our gracious Queen
_Charlotte_, the Methodists with one united voice earnestly pray,
GOD long to continue to be a nursing father and nursing mother to our
church, and people of every denomination whatsoever.
Every body is loudly complaining of the badness of our times, and
the degeneracy of our morals. Sinners now proclaim their sin like
_Sodom_, and the nation hath suffered more than a _second deluge_ by
an innundation of every sin, and every kind of corruption that was ever
committed or practised under heaven: “The whole head is sick, the whole
heart faint; from the crown of the head to the sole of our feet, we are
full of wounds and bruises, and putrifying sores.” Shall there no man
be found then to stand in the gap? None dare to attempt at least to
stem the impetuous torrent? None venture to go out with their lives
in their hand, and cry to a profane, careless, busy world, “Ho! every
one that thirsteth, come ye to the waters.” Can any considerate, much
more can any real good man be so cruel, as even to wish that the gospel
should be confined either to church or meeting, when there are so many
thousands and tens of thousands, who as to spiritual things, know not
their right hand from their left, and who never go either to church
or meeting at all? If some are called to be settled ministers (and
may the great Head of the church fill all our parish-churches and
meeting-houses with true evangelical pastors!) may not others be called
out to be itinerants? Have there not been presbyters at large, even
from the earliest times of christianity? And if some of a more inferior
rank and order should be qualified, and thrust forth by the great LORD
of the harvest, when the harvest is so great, and the labourers so few,
who shall dare to say to Him, “What dost thou?” Shall our eye be evil
because he is good? If _Isaiah_ was a courtier, was not the Prophet
_Amos_ a herdsman? In the days of _Moses_, when the _Israelites_ were
under a more immediate divine theocracy, news was brought him, and that
too even by a _Joshua_, that _Eldad_ and _Medad_ were prophesying in
the camp, without his licence or his ordination; what doth this meek
man of GOD say? “Enviest thou for my sake? Would to GOD all the LORD’s
people were prophets.” And in the days of our LORD himself, his beloved
disciple _John_, before his heart was more enlarged by divine love,
said unto him; “Master, we saw one casting out devils in thy name, and
he followeth not with us, and we forbad him, because he followeth not
with us.” But what said JESUS, that good Shepherd and Bishop of souls?
“Forbid him not.”
Such instances, such striking instances as these, methinks, should
make good men careful not to give way to a narrow, selfish, bigotted
spirit; and caution them against joining with the world in smiting
their fellow-servants, by crying down or speaking slightingly and
reproachfully of a method of preaching and acting, which, maugre all
opposition, for these thirty years last past hath been blessed and
owned of GOD to the converting of thousands; not to a bare name, sect,
or party, or merely to head or notional knowledge; but “from darkness
unto light, from the power of Satan unto GOD;” from holding the mere
form, to the true abiding possession and practice of true scriptural
godliness, in heart, lip, and life. But if good or bad men now dislike,
and therefore oppose such an irregular way of acting, they may be
told to their comfort, that their uneasiness on this account, in all
probability, will not be of long continuance; for few will choose to
bid, or offer themselves candidates for such _airy pluralities_: to
go thus without the camp, bearing all manner of reproach; to become in
this manner; “Spectacles to GOD, to angels, and to men;” to sacrifice
not only our natural, but spiritual affections and connections, and to
part from those who are as dear to them as their own souls, in order
to pass the _Atlantic_, and bear the colds and heats of foreign climes;
these are such uninviting things to corrupt nature, that if we will
have but a little patience till a few old weary heads are laid in the
silent grave, these uncommon gospel-meteors, these field-phenomenas,
that seldom appear in the latitude of _England_, scarce above once in
a century, without the help of any coercive means, will of themselves
soon disappear. They begin to be pretty well in disrepute already:
yet a little while, and in all human probability they will quite
vanish away. But though I am neither a prophet, nor the son of a
prophet, I am greatly mistaken, if in the Redeemer’s own good time
and way, some spiritual phœnix will not hereafter arise, some blessed
gospel-instrument be raised, that shall make the devil and his
three-fold army, “The lust of the flesh, the lust of the eye, and
the pride of life,” to fly before the sound of the gospel trumpet.
I have dwelt the longer upon this particular, Reverend Sir, because the
present learned Bishop of _Gloucester_, in his late volume, intitled,
“The Doctrine of Grace,” is pleased to observe more than once, that
he finds fault not so much with the matter, as the manner of the
Methodists preaching. But if by the _manner_, his Lordship would have
us to understand, not their manner of preaching in the field, but
the manner of their delivery, whether in the church or field, I would
humbly ask his Lordship, if he ever heard any of them preach? If not,
doth our law condemn any man, or any set of men, unheard? And I would
humbly enquire further of his Lordship, and all others whom it may
concern, how they would have them or any others to preach?
I remember the great Doctor _Delany_, when I had the honour of being
with him, many years ago, at the Right Reverend Dr. _Boulter_’s,
then Lord Primate of _Ireland_, among other hints proper for a young
preacher, gave me to understand, that whenever he went up into a
pulpit, he desired to look upon it as the last time he should ever
preach, or the last time that the people should ever hear him. O that
all preachers, whether within or without doors, however dignified
or distinguished, went always up into their respective pulpits thus
impressed! They would then preach, as _Apelles_ once said he painted,
_for Eternity_. They would then act the part of true gospel christian
orators, and not only calmly and ♦coolly inform the understanding, but
by persuasive pathetic address, endeavour to move the affections, and
warm the heart. To act otherwise, bespeaks a sad ignorance of human
nature, and such an inexcuseable indolence and indifference in the
preacher, as must constrain the hearers, whether they will or not, to
suspect, that the preacher, let him be who he will, only deals in the
false commerce of unfelt truths.
♦ “cooly” replaced with “coolly”
Were our lawyers, our counsellors, or our players to act thus, both the
bar and the stage would soon be deserted; and therefore the answer of
Mr. _Betterton_, to a worthy prelate, when he asked him, “How it came
to pass that the clergy, who spoke of things real, affected the people
so little, and the players, who spoke of things barely imaginary,
affected them so much,” is worthy of lasting regard. “My Lord, says Mr.
_Betterton_, I can assign but one reason, which is, we players speak of
things imaginary as though they were real, and too many of the clergy
speak of things real as though they were imaginary.” Thus it was in his,
and all know it is too much the case in our time: hence it is, that
even on our most important occasions, the worthy gentlemen concerned
in our public charities, generally find themselves more obliged to the
musicians than the preachers, for the largeness of their collections:
and hence, no doubt it is, that upon our most solemn anniversaries,
after long previous notice hath been given, when some even of our Lords
Spiritual do preach, perhaps not two Lords temporal come to hear them.
Sorry am I, Reverend Sir, to find so true, what a celebrated orator, in
one of his lectures delivered, (if I am not mistaken, in the University
of _Oxford_) takes the liberty of saying, “That it is to be feared this
is too much the state of the pulpit-elocution in general, in the Church
of _England_: on which account, there never was perhaps a religious
sect upon earth, whose hearts were so little engaged in the act of
public worship, as the members of that church. To be pleased, we must
feel, and we are pleased with feeling. The Presbyterians are moved;
the Methodists are moved; they go to their meetings and tabernacles
with delight; the very Quakers are moved; fantastical and extravagant
as the language of their emotions is, yet still they are moved by it,
and they love their form of worship for that reason: whilst much the
greater part of the members of the Church of _England_, are either
banished from it through disgust, or reluctantly attend the service as
a disagreeable duty.” Thus far Mr. _Sheridan_.
But why go I to the bar or stage to fetch vouchers in defence of
earnestness in heart and action, when speaking for the most High GOD,
and offering salvation to precious and immortal souls, for whom the
ever-adorable Mediator shed his precious blood. You know, Reverend Sir,
the character given of _Bucolspherus_, one of the Reformers, _Vividus
vultus, vividi oculi, vividæ manus, denique omnia vivida_. You have
also heard of a Prophet who was commanded by the LORD GOD himself,
to smite with his hand, and stamp with his foot; and gospel-ministers
in general are commanded to “cry aloud, and spare not, and to lift
up their voices like trumpets.” But why refer I even to Reformers
or Prophets? Rather let me mention the GOD and Saviour of all, even
our LORD JESUS CHRIST; on whose manner of preaching, the multitudes
that followed him, when he came down from the mount, made this just
observation, that “He spake as one having authority, and not as the
scribes.” And after his resurrection, when beginning at _Moses_ and all
the Prophets, he expounded unto them in all the scriptures the things
concerning himself, the two disciples at _Emmaus_ said one to another,
“Did not our hearts burn within us while he talked with us by the way,
and while he opened to us the scriptures?” And I believe we may venture
to affirm, that if preachers in general spake and opened the scriptures
more under the influence and energy of his blessed Spirit, whether
in consecrated or unconsecrated ground, within or without doors, they
would find their hearers hearts in a degree would burn within them too.
But I have done.――You will be so good, Reverend Sir, as to pardon
not only the freedom but prolixity of this. I have already mentioned
my motives for writing; and therefore shall now close with the
advice given upon a similar occasion to an ecclesiastical council by
_Gamaliel_, a doctor of law, and had in reputation among all the people:
“And now I say unto you, refrain from these men, and let them alone:
for if this counsel or work be of men, it will come to nought; but if
it be of GOD, ye cannot overthrow it: lest haply ye be found to fight
against GOD.” To this GOD, and the word of his grace, I most humbly
recommend you and the whole University; and earnestly praying, that all
at all times may have a right judgment given them in all things, I beg
leave to subscribe myself, Reverend Sir,
Your willing servant for CHRIST’s sake,
GEORGE WHITEFIELD.
OBSERVATIONS
ON
Select PASSAGES of SCRIPTURE.
TURNED INTO
CATECHETICAL QUESTIONS.
Begun, _March 12, 1738_.
OBSERVATIONS
on Select PASSAGES of SCRIPTURE.
LUKE, CHAPTER XXIII.
Ver.
8. Q. _WHY would not JESUS CHRIST shew |Herod| a miracle?_
_A._ Because in all probability, it was only to satisfy his
curiosity that he desired to see one.
Q. _What may we learn from |Herod|’s never having seen CHRIST
before?_
_A._ That CHRIST was no friend to courts; that pomp and
greatness keep thousands from JESUS CHRIST; and that we ought
therefore rather to thank GOD for our being in a lower estate.
12. Q. _What may we learn from the friendship made between |Pilate|
and |Herod|, by the death of CHRIST?_
_A._ That Jew and Gentile, by CHRIST’s death, were to be
united together in one body: _Herod_ being a Jew, and _Pontius
Pilate_ a Gentile.
18. Q. _When do we as these Jews did?_
_A._ When we prefer our sins, (which are robbers, because they
rob us of GOD’s favour) to our Saviour’s service.
26. Q. _What may we learn from |Simon| the Cyrenian’s bearing the
cross?_
_A._ That they who would follow CHRIST, must follow him by the
way of the cross.
31. Q. _What is the meaning of this verse?_
_A._ A good man in scripture is compared to a green fruitful
tree, (See _Psalm_ 1st.) and wicked men to chaff, and are
represented also by a barren fig-tree: the meaning of the
verse therefore seems to be this: If they do this to me, who
am a good man, how will GOD deal with that wicked people the
Jews?
32. Q. _Why was CHRIST crucified with the thieves?_
_A._ To fulfill this saying, “And he was numbered with the
transgressors.” _Isaiah_ liii. 12.
Q. _Why between them?_
_A._ As though he was the unworthiest and basest of the three.
34. Q. _What may we learn from hence?_
_A._ To pray for our most bitter enemies.
38. Q. _Why was the superscription written in |Hebrew|, |Greek|,
and |Latin|?_
_A._ To shew that JESUS CHRIST was to be the Saviour of all
nations, tribes, and languages.
39. Q. _What may we learn from the behaviour of the impenitent
thief?_
_A._ That for the generality, those who live all their lives
in sin, die hardened.
40. Q. _What may we learn from the behaviour of the penitent thief,
and CHRIST’s behaviour towards him?_
_A._ That there is mercy for the worst of sinners, through
CHRIST the Saviour.
Q. _May wicked men draw any reasons from hence, to defer their
repentance till a death-bed?_
_A._ No, by no means.
Q. _Why?_
_A._ Because probably this thief had never heard of CHRIST
before. 2dly, He might not have been so notorious a sinner
as is imagined, though drawn in by surprize or temptation to
commit the crime for which he suffered. 3dly, GOD converted
him, to honour his Son’s death, that he might in the very
agonies thereof triumph over the devil. 4thly, Because he
gave uncommon instances of his faith: he calls CHRIST, “Lord,”
when his own disciples had forsook him, when the High-priest,
scribes, and rulers were deriding him, and his own divinity
under an eclipse: none of which circumstances are applicable
to a wilfully wicked man, that defers repentance till he comes
to die.
44. Q. _What is the sixth hour?_
_A._ Twelve at noon.
Q. _What the 9th?_
_A._ Three in the afternoon.
45. Q. _What was the vail of the temple?_
_A._ A curtain that parted the two places, where the Jews and
Gentiles worshipped.
Q. _Why was it rent in twain?_
_A._ Because by the death of CHRIST, the partition wall between
Jew and Gentile was to be broken down.
46. Q. _Why did CHRIST cry with a loud voice?_
_A._ To shew that he died full of vigour.
Q. _What may we learn from his calling GOD, Father?_
_A._ That we are to acknowledge GOD to be our father, though
under the severest dispensations of his providence.
51. Q. _What learn you from hence?_
_A._ That we must not follow a multitude to do evil.
53. Q. _Why was it remarked, that CHRIST’s grave was hewn out of
a rock?_
_A._ Because then it could not be said, that his disciples
digged under, and stole it away.
Q. _Why that he was laid in a grave, where never man before was
laid?_
_A._ Because then if any one’s body did rise, it must be that
of the LORD JESUS.
56. Q. _What may we learn from the last part of this verse?_
_A._ That even the most civil offices due to our nearest
friends, ought not to hinder us, if possible, from keeping the
sabbath-day holy.
CHAPTER XXIV.
1. Q. _What may we learn from this first verse?_
_A._ That we should rise early in the morning on the Lord’s-day,
and offer him the spices and odours of praise and thanksgiving.
4. Q. _What is meant by the two men?_
_A._ Two angels in the shape of men.
7. Q. _Why must the Son of Man be crucified?_
_A._ Because we had deserved to be accursed by GOD; and
crucifixion being an accursed death, (for it is written,
“cursed is every one that hangeth upon a tree”) he became a
curse for us.
11. Q. _What may we learn from the disciples not believing the
women’s report?_
_A._ That we ought more firmly to believe the truth of our
blessed LORD’s resurrection, since his own disciples were the
last who gave credit to it.
14. Q. _What may we learn from hence?_
_A._ That christians ought to talk of good things as they walk
together.
17. Q. _What from hence?_
_A._ That JESUS CHRIST takes notice of the conversation, and
more especially of the griefs of his people.
26. Q. _Why must CHRIST rise again and enter into glory?_
_A._ To assure us GOD was satisfied for our sins; that he was
no impostor or cheat; and to assure us of the resurrection of
our bodies after death.
Q. _Why must he rise the third day?_
_A._ Because if he had continued longer, the body must have
seen corruption; and then the prophecy would not have been
fulfilled, which says, that “GOD’s Holy One was not to see
corruption.” Nor would he have fulfilled the type of _Jonah_.
28. Q. _What may we learn from CHRIST’s first refusing to go in?_
_A._ That in small matters, though we may at first refuse a
thing, yet we may afterwards, without forfeiting our words,
comply therewith; it being supposed, that we promised on the
supposition we had no better reason to the contrary.
29. Q. _What may we learn from hence?_
_A._ That we should, when evening comes on, constrain CHRIST
by our prayers, to tarry with and watch over us all night.
30. Q. _What may we learn from hence?_
_A._ That we should never presume to eat, without first asking
a blessing.
31. Q. _What may we learn from CHRIST’s vanishing so soon out of
their sight?_
_A._ That the spiritual visits of JESUS CHRIST in this life,
are but of a short continuance; which should set us upon
preparing for that place, where we shall see and be with Him
to all eternity, without interruption.
36. Q. _What may we learn from CHRIST’s saying to his disciples,
“Peace be to you,” though they had all so lately forsook him?_
_A._ That we ought never to upbraid those who have offended
us, when they give marks of repentance; and also, this should
encourage sinners to hope for blessings from JESUS CHRIST,
though they have sinned against him.
45. Q. _What may we learn from hence?_
_A._ That it is impossible to understand the scriptures,
without the illumination of the Spirit of JESUS CHRIST: “For
the natural man discerneth not the things of the Spirit.”
Q. _Ought we therefore to pray before we read the scriptures?_
_A._ Yes, by all means.
49. Q. _What is meant by the promise of the Father?_
_A._ The Holy Ghost, which was to come upon the Apostles at
the feast of Pentecost.
53. Q. _What is meant by their being continually in the temple?_
_A._ That they were there at all hours of public prayer.
Q. _What should we learn from thence?_
_A._ That we ought to go and do likewise.
JOHN, CHAPTER I.
Q. _Who was the author of this gospel?_
_A._ _John_, the disciple whom JESUS loved.
Q. _Why did he write it?_
_A._ To confound the heresy of _Ebion_ and _Cerinthus_,
who denied the divinity of our blessed LORD: and therefore,
through the whole gospel we find he takes all opportunities of
proving, that JESUS CHRIST was very GOD of very GOD; another
thing he had in view when he wrote it, was to supply what was
wanting in the other Evangelists; therefore he chiefly relates
to us those particulars which the other Evangelists had
omitted.
Q. _What may we learn from GOD’s permitting some of the
Evangelists to leave out what the others put in, and again
some inserting what others have left out?_
_A._ That GOD would hereby oblige us to read all; and also to
exercise our understanding, that by comparing spiritual things
with spiritual, we might find out the truth.
1. Q. _Who is meant by the Word?_
_A._ JESUS CHRIST.
Q. _Is there any proof in this verse, that JESUS CHRIST is
GOD?_
_A._ Yes: “And the Word was GOD.”
Q. _Why was it necessary that JESUS our Saviour should be GOD?_
_A._ Because it was impossible for any creature to satisfy for
our sins.
3. Q. _Is here any proof of the Divinity of CHRIST?_
_A._ Yes: because the work of creation is ascribed to him.
4. Q. _Is there any proof of it in this verse?_
_A._ Yes: “In him was life.” For whosoever has life in or of
himself, must be GOD.
5. Q. _Who is meant by the word “light.”_
_A._ JESUS CHRIST, who came to enlighten us, by revealing
GOD’s will to us.
Q. _What mean you by the word “darkness?”_
_A._ The dark minds of men.
11. Q. _What is meant by the word “own?”_
_A._ The Jews, who were GOD’s peculiar people.
13. Q. _Can you paraphrase this verse?_
_A._ Which were born not of blood, _i. e._ not by any natural
generation; nor of the will of the flesh, nor of the will of
man, _i. e._ not by human adoption, but of GOD, or by the free
grace and power of GOD only.
14. Q. _What does the Evangelist allude to here?_
_A._ The tabernacle, with the shekinah, or glorious appearance
that used to be in it; which were types of JESUS CHRIST: the
former representing his humanity, the latter his divinity
residing or abiding in it. It is therefore said in the margin
of some bibles, “Tabernacled amongst us,” plainly alluding to
the Jewish tabernacle in the wilderness.
16. Q. _What mean you by these words, “Grace for grace?”_
_A._ That CHRIST came to give us grace, that we might get
more of it: or rather it should be rendered, “Grace _upon_
grace.” For JESUS CHRIST came to purchase for us not only a
sufficiency, but an abundance of grace.
41. Q. _What may we learn from hence?_
_A._ That when we are converted ourselves, we should endeavour
to bring others, especially our own relations, to the
knowledge of JESUS CHRIST.
Q. _What may we learn from these words, “We have found the
Messiah?”_
_A._ That young converts are very apt to think they have
apprehended CHRIST, whereas they are rather apprehended by him.
49. Q. _What may we learn from |Nathaniel|’s behaviour, and
CHRIST’s answer?_
_A._ That a child-like simplicity, is the best preparative for
the reception of divine truth.
51. Q. _When was this fulfilled?_
_A._ _Acts_ i. when his disciples saw him carried up into
heaven; and it will be more fully accomplished, when JESUS
CHRIST shall come to judgment in the glory of his Father, with
his holy angels, to be admired by his saints.
CHAPTER II.
2. Q. _What may we learn from CHRIST’s being at the marriage in
Cana?_
_A._ That it is an honourable state, otherwise he would not
have been present at it.
Q. _What may we learn from these people’s calling CHRIST to
the marriage?_
_A._ That those who are about to enter on a marriage state,
ought above all things, by prayer to invite JESUS CHRIST, it
being for want of that we have so few happy matches.
3. Q. _What may we learn from the blessed Virgin’s acquainting
CHRIST that they wanted wine?_
_A._ That it is good, when we go to poor people’s houses, to
see what they want; and if we cannot relieve them ourselves,
to apply to others, especially to JESUS CHRIST, to grant them
what they want.
4. Q. _What may we learn from CHRIST’s answer to his mother?_
_A._ That in some measure she was to be blamed, for making so
free with our Saviour; that our relations, even our parents,
ought not to be regarded, when they would hinder us in
religion; and that it can never be presumed, that the Virgin
has such power over our LORD, as the Church of _Rome_ supposes,
now he is in heaven, since he said to her upon this occasion,
“Woman, what have I to do with thee,” when he was on earth.
Q. _May it not be supposed that CHRIST had shewn some miracle
before he entered on his public ministry?_
_A._ There is great reason to think he had, or otherwise it is
hardly to be imagined, she should so readily apply to him to
work a miracle on this occasion, or bid the servants to take
such notice of his orders.
Q. _What is meant by CHRIST’s saying, “Mine hour is not yet
come?”_
_A._ Mine hour for working this miracle is not yet come; the
wine being not quite, though very near out, as the original
word signifies: our extremity is CHRIST’s opportunity.
5. Q. _What may we learn from this verse?_
_A._ That what the Virgin said to these servants, we should
think said to ourselves; and whatsoever CHRIST saith unto us,
we must do.
6. Q. _May there any thing be gathered from this verse, to confirm
the truth of our Saviour’s miracle?_
_A._ Yes: the watering-pots being made use of by the Jews,
to purify or wash themselves, as they came in and out, as the
Papists now make use of their ridiculous holy-water; it was
plain nothing but water used to be put in them, and being made
of stone, supposing wine had formerly been put in them, no
tincture of it could remain to colour the water that JESUS
CHRIST commanded to be put in; which could not be said, had
they been made of wood.
7. Q. _Who were they that JESUS bid to fill the water pots?_
_A._ The servants of the house.
Q. _What may we learn from that?_
_A._ It confirms the miracle; since he did not employ his
own disciples, but the servants of the house, who were entire
strangers, therefore could not be supposed to join in a cheat.
Q. _What may we learn from the servants filling the vessels up
to the brim?_
_A._ That therefore no wine could possibly be put in to colour
the water, or mix with it.
8. Q. _What is meant by the governor of the feast?_
_A._ It alludes to a custom among the Jews, who at their
entertainments used to chuse one particular person in the
company, to preside over the rest for that time, in order to
prevent disorder and excess.
9. Q. _Why is it remarked, that the Governor knew not from whence
it was?_
_A._ Because then he could have no hand in it, therefore his
testimony could be the more relied on.
Q. _What spiritual meaning is under this miracle?_
_A._ The wine represents the Spirit, which JESUS CHRIST pours
into the hearts of true believers; but though the comforts of
the Holy Ghost, with which they are filled, are exceeding rich
here, yet those in heaven will so far surpass them, that when
we come there, we shall have reason to say with the Governor
of the feast, “JESUS CHRIST has kept his good wine until now.”
13. Q. _Why is it so often remarked, that JESUS went up to
|Jerusalem| to the passover?_
_A._ To teach us how careful he was to submit to every
ordinance of GOD, and to set us an example to follow his
steps. Never, therefore, if possible, be absent from the
gospel passover, the sacrament or memorial of his own blessed
body and blood.
14. Q. _How came there tradesmen to be in the temple?_
_A._ There was a command from GOD, that all the males should
appear before him at _Jerusalem_ three times in a year, (of
which the feast of the passover was one) and that none was to
appear before him empty. Now it being inconvenient to bring
cattle, &c. so many miles as some of them were distant from
the temple, these persons sat here with oxen, &c. to sell
to those who came up to _Jerusalem_ to worship and offer
sacrifice.
Q. _Was not this a plausible pretence?_
_A._ Yes; but our blessed LORD’s resenting it in this manner,
shews us how jealous he is of the honour of his house, and how
he resents the least misbehaviour in the public service of the
church.
Q. _Was it not a bold thing of JESUS CHRIST to venture himself
among such a company of persons?_
_A._ No doubt of it; and therefore some have thought, that
this was the greatest miracle CHRIST performed; and by this
our LORD would shew those in power, that if they will be
zealous in reforming abuses, and go out in the name and
strength of GOD, they know not what great success they may
meet with.
16. Q. _What may we learn from CHRIST’s saying to them that sold
doves, “take these things hence?”_
_A._ That our zeal ought to be according to knowledge; that
we should pray for that wisdom which dwells with prudence;
and, more especially, be very cautious how we act in works
of reformation; as CHRIST here did not loose the doves and
let them fly about the temple (which would have occasioned
a confusion) but ordered those that sold them, to take them
thence.
Q. _When do we make the house of GOD a house of Merchandise?_
_A._ When we go on purpose to seem religious, in order to
get business; and when we talk with others, or let our own
thoughts run on worldly things at public worship.
25. Q. _What may we learn from the Evangelists saying, that JESUS
knew what was in man?_
_A._ That JESUS CHRIST therefore was GOD, it being impossible
for any one but GOD to know what is in man.
CHAPTER III.
1. Q. _What may we remark from |Nicodemus|’s coming to CHRIST?_
_A._ That it is a good thing to see rulers come to JESUS
CHRIST; and though not many mighty, not many noble are called,
yet some are.
2. Q. _Why did |Nicodemus| come by night?_
_A._ For fear of man.
Q. _What may we learn hence?_
_A._ That when religion is out of fashion, there will be many
_Nicodemites_.
Q. _Is not the fear of man common to all converts?_
_A._ Yes; but where the heart is upright towards GOD, it wears
off daily.
3. Q. _What do you learn from CHRIST’s answer?_
_A._ That it is not sufficient to have an historical faith of
CHRIST, without being born again from above.
Q. _What is it to be born again from above?_
_A._ It is to have a principle of new life implanted in our
hearts by the holy Spirit, which life must be evidenced by a
man’s bringing forth the fruits of the Spirit.
Q. _Why cannot a man see the kingdom of GOD unless he be born
again?_
_A._ If by the kingdom of GOD, be understood to mean the
kingdom of grace, then it is plain an unregenerate man cannot
see it; or cannot understand its doctrines, because they are
spiritually discerned. But if by the kingdom of GOD, be meant
the kingdom of glory; then, unless a man be born again he
cannot see it, because we being impure by nature, except we
are renewed, we cannot dwell with a pure and holy GOD.
5. Q. _Does not this verse urge the absolute necessity of water
baptism?_
_A._ Yes, where it may be had; but how GOD will deal with
persons unbaptized we cannot tell. What have we to do to judge
those that are without?
10. Q. _What learn you from this verse?_
_A._ That it is a shame for ministers to pretend to teach
others, who are not taught of GOD themselves.
13. Q. _What learn you from these words, “The Son of man which is
in heaven?”_
_A._ That JESUS CHRIST is GOD, since he declares he was then
in heaven, though discoursing at that time with _Nicodemus_,
which could not be, unless he was GOD.
CHAPTER IV.
4. Q. _Why must CHRIST needs go through |Samaria|?_
_A._ Because there was a woman to be converted there.
Q. _What learn you from thence?_
_A._ That where GOD has got people to be called, he will find
means to bring them to himself.
6. Q. _What may you observe from CHRIST’s being weary?_
_A._ That he was truly man.
7. Q. _What learn you from CHRIST’s saying “Give me to drink?”_
_A._ That our blessed LORD underwent much fatigue in going
about to preach to sinners. And that we ought not to be
ashamed to beg, when providence reduces us to an indigent
life, or to pressing circumstances.
9. Q. _How can it be said that the |Jews| had no dealing with
the |Samaritans|, when in the foregoing verse we are told,
the disciples were gone to buy food?_
_A._ They might do some few good offices to, but had no
general commerce with each other.
10. Q. _What may we learn from CHRIST’s introducing religious talk
by asking for a little water?_
_A._ That we ought to spiritualize every thing we meet with,
and take all proper opportunities to introduce religious
conversation wherever we are.
14. Q. _What does CHRIST mean by “the water he should give?”_
_A._ The holy Spirit.
Q. _Why is the holy Spirit represented by water?_
_A._ Because, as water washes away the filth of the body, so
the holy Spirit cleanses the pollution of the soul; and as
water refreshes the thirsty, so do the comforts of the Holy
Ghost refresh the spiritual man.
Q. _What may we learn from these words, “shall be in him a
well, &c.?”_
_A._ That where GOD has begun a good work, he will carry it on
to the day of our LORD JESUS CHRIST.
15. Q. _What may you learn from this verse?_
_A._ That we should pray to CHRIST, as this woman did, and
beg him to give us his holy Spirit, that we may not apply to
outward things for comfort.
20. Q. _Why did the woman mention this to CHRIST?_
_A._ Because, there was a dispute between the _Samaritans_ and
_Jews_, which was the proper place of worship, _Jerusalem_ or
mount _Gerizim_. And from hence arose such an enmity between
them, that they would have no dealings with one another.
23. Q. _What is the meaning of this verse?_
_A._ That now JESUS CHRIST was come, GOD’s worship could not
be confined to any particular place, but persons might every
where lift up holy hands to GOD.
24. Q. _When may we be said to worship GOD in spirit and in truth?_
_A._ When we are inward with him in our worship, and not only
honour him with our lips, but with our affections and lives.
26. Q. _What may we learn from CHRIST’s revealing himself so freely
to the woman?_
_A._ That he will as freely and spiritually reveal himself to
every believing heart.
27. Q. _What may we learn, from the disciples wondering that he
talked with a woman?_
_A._ That men, especially ministers, ought not too freely to
converse with persons of that sex.
28. Q. _What learn you from the woman leaving her water-pot to go
into the city?_
_A._ That we should leave our worldly business, rather than
neglect at proper times to attend on the means of grace.
29. Q. _Did not the woman tell an untruth here?_
_A._ No, for CHRIST might have told her all. However, as
CHRIST had revealed to her the greatest secret of her life,
she might easily infer that he could tell her every thing else.
32. Q. _What may we learn from this answer?_
_A._ That we ought, after the example of our master, to forego
our ordinary meals sometimes for the sake of doing good. And
we may also learn, that a true christian has meat to eat,
spiritual comforts, which the world knows not of: a stranger
intermeddleth not with his joys.
34. Q. _What learn we hence?_
_A._ That it ought to be our meat and drink, or as much
pleasure and our constant business to do the will of GOD, as
to supply our bodies with proper food.
35. Q. _What does CHRIST mean when he bids his disciples “to lift
up their eyes?”_
_A._ In all probability, he pointed to the _Samaritans_ whom
he saw crowding over the fields, coming to hear his doctrine.
38. Q. _What does CHRIST mean by this?_
_A._ That the prophets had prepared the way for his coming, by
their prophecies, which made the disciples work far more easy.
41. Q. _What learn you from hence?_
_A._ That though there are many external proofs of the
divinity of CHRIST’s doctrine, yet his own words or
his doctrine best explains itself: the divine image and
superscription being written on every precept and line of it.
47. Q. _What learn we from the Nobleman’s coming to CHRIST about
his sick son?_
_A._ That parents should apply to CHRIST for their sick
children, and that afflictions should drive us to GOD.
48. Q. _Wherein was this Nobleman to be blamed?_
_A._ In that he confined CHRIST’s power to his bodily presence.
Therefore to convince him of his frailty, and to strengthen
his faith, CHRIST cured his son at a distance.
52. Q. _What is meant by the seventh hour?_
_A._ One in the afternoon.
53. Q. _What learn we from this verse?_
_A._ That bodily distempers are all cured by the power of
CHRIST, and that those who are now recovered from sickness,
are raised up as certainly though not so visibly by him, as
was the Nobleman’s son.
CHAPTER V.
6. Q. _What learn you from CHRIST’s asking this question? “Wilt
thou be made whole?”_
_A._ That he will know our wants from ourselves.
8. Q. _What learn you from CHRIST’s bidding him to take up his bed
and walk?_
_A._ That though CHRIST is the first mover in recovering us
from our natural and spiritual impotency, yet we must concur
in the use of means.
9. Q. _What learn you from CHRIST’s doing so many works on the
Sabbath?_
_A._ That doing good, is a proper way of sanctifying the
Sabbath.
13. Q. _What learn you by CHRIST’s conveying himself from the
multitude?_
_A._ That we should do good, but endeavour at the same time to
avoid the praise of man.
14. Q. _What learn you from CHRIST’s finding the man that was
healed, in the temple?_
_A._ That it is good to see people, after they are recovered
from their sickness, going to the temple to return thanks unto
GOD.
Q. _What learn you from the latter part of this verse?_
_A._ That sickness is often sent as a punishment for sin. That
if we do not mend when GOD chastises us with whips, or light
afflictions, we must expect to be chastised with scorpions, or
greater trials.
18. Q. _What learn you from the latter part of this verse?_
_A._ That the _Jews_ thought, though the Arians deny it, that
JESUS CHRIST believed and made himself to be very GOD.
35. Q. _What learn you hence?_
_A._ That people generally like a good minister for a little
while, but afterwards familiarity breeds contempt.
41. Q. _What learn you hence, and in the 44th verse?_
_A._ That we should seek that honour only which cometh from
GOD, as also that it is impossible to be a christian, if we
seek to please the world.
CHAPTER VI.
2. Q. _What do you learn from hence?_
_A._ That it is too common, for people to follow a minister
through curiosity, more than to be edified by his doctrine.
5. Q. _What learn you from CHRIST being solicitous for the feeding
of his hearers bodies?_
_A._ That the body is to be taken care of, and that CHRIST
is as careful for us now he is in heaven, as he was for the
multitude when on earth. That ministers after his example,
should do all the good they can to the bodies of men, to
convince them they have a love for, and to open a way for
giving good advice to, their souls.
6. Q. _What learn you from this verse?_
_A._ That the reason why CHRIST brings us into straits, is to
prove us, whether we will trust in him or not.
9. Q. _What gather you from the words of |Philip|, “What are these
among so many?”_
_A._ That when we look only upon outward means, no wonder that
our faith fail us.
12. Q. _What learn you from CHRIST bidding them “Gather up the
fragments that remained?”_
_A._ That we ought to be frugal, though not coveteous; and
that they will certainly have much to answer for, who waste
their whole estates in gaming.
14. Q. _What learn you from the latter part of this verse?_
_A._ That the certainty and greatness of our Saviour’s
miracles, is an undoubted proof that he was the true Messiah,
since GOD would never so visibly set his seal to an impostor.
15. Q. _Why did CHRIST depart to a mountain?_
_A._ To teach christians, and particularly ministers, to fly
worldly honours; and also to set us an example, that when we
are beset with temptations of that kind, it is best to retire
alone, to pray to GOD to be delivered from the evil of it.
26. Q. _What learn you from what CHRIST here said to the people?_
_A._ That he knows from what principles and motives we come to
hear the word of GOD; therefore we ought to take heed how we
hear.
53. Q. _Have the papists any grounds from hence for their doctrine
of transubstantiation?_
_A._ No; for CHRIST tells us in the 63d verse, that the flesh
profiteth nothing, and that his words are spirit and life;
_i. e._ they are not to be understood in a carnal but spiritual
sense; and frequently by interpreting them literally, men do
greatly err.
CHAPTER VII.
1. Q. _What learn you from CHRIST’s walking no more in |Judea|
when the |Jews| sought to kill him?_
_A._ That it is our duty, not to expose ourselves to needless
dangers; and when we are persecuted at one place, to flee to
another, when the glory of GOD and the good of the church do
not require our staying.
7. Q. _What learn you from hence?_
_A._ That ministers must expect to be accounted the enemies of
mankind, if they are faithful to reprove them, and tell them
the truth.
12. Q. _What learn you from the different opinions men had of
CHRIST?_
_A._ That every christian, especially every minister, must
expect to be variously thought of, and sometimes to be
accounted deceivers of the people.
37. Q. _Why did CHRIST cry out thus on the last day of the feast?_
_A._ Because on that day, they used to go and draw water and
bring it up to the temple, saying these words of _Isaiah_.
“And they shall draw water out of the wells of salvation.”
JESUS CHRIST seeing them therefore do this, took occasion to
discourse of the holy Spirit under the similitude of water.
39. Q. _Why was not the Holy Ghost given, till JESUS CHRIST was
glorified?_
_A._ Because till then he was himself on earth, and had not
taken on him the kingly office, nor pleaded the merits of his
death before his heavenly Father, by which he purchased that
invaluable blessing for us.
50. Q. _What learn you from the boldness of |Nicodemus|, in owning
CHRIST before the |Jewish| Sanhedrim, though at first he came
to him by night?_
_A._ That where there is true grace, the fear of man will wear
off daily.
CHAPTER VIII.
11. Q. _Why would not CHRIST condemn the woman caught in adultery?_
_A._ Not because he approved of her sin, but because it did
not belong to him as a prophet, to be the judge of such
matters.
9. Q. _What learn you from the persons being convicted from their
own consciences, and going out one by one?_
_A._ That wicked men need no other accuser but their own
consciences; and that it is absurd to condemn and be
inveterate against another, for a crime we have been, or are
guilty of ourselves.
Q. _Is it to be supposed that all this woman’s accusers had
been guilty of adultery?_
_A._ Perhaps not in the very act, but guilty of heart-adultery,
as our Saviour explained it in the 5th of _Matthew_.
6. Q. _How did the |Jews| intend to ensnare our blessed LORD, by
bringing this woman before him?_
_A._ They wanted to impeach him, either as severe if he
ordered her to be stoned, or as one that gave license to sin,
if he forgave her.
Q. _What may we suppose CHRIST wrote when he stooped down?_
_A._ It is presumption to give the least guess, since GOD has
not thought proper to reveal it to us.
Q. _What may we learn from CHRIST’s stooping down, as though
he heard them not?_
_A._ That we ought to be unwilling to hear, and not take
pleasure in hearing of our neighbour’s faults.
12. Q. _How can it be said, that JESUS then spake again unto them,
when it is said before, that they went out one by one?_
_A._ Some have supposed, that the discourse which follows
at this verse, was at another ♦time; but if the word _then_
should confine it to the present time, it may be reconciled
thus. We may suppose where CHRIST was sitting, there was a
vacant place to which the scribes and pharisees brought the
woman, and in which CHRIST might stand alone with her. Now
these being convicted one by one, (for it seems plain that
CHRIST spoke only to _them_ verse 7th) they might go out;
while such as were there before the scribes and pharisees came
might remain; and to them CHRIST proceeded with his discourse,
and spake again on the point which he did, before he was
interrupted.
♦ “ime” replaced with “time”
31. Q. _What learn you from our Saviour’s discourse with the |Jews|
who believed on him?_
_A._ That young converts ought to be exhorted to continue in
well doing; and that perseverance only can denominate us true
disciples.
39. Q. _What learn you hence?_
_A._ That this is the language of all mere professors: they
say, we have CHRIST for our Saviour; but if they were CHRIST’s
disciples they would do the works of CHRIST; for in vain we
call him “LORD, LORD,” if we do not the things that he says.
48. Q. _What learn you from hence?_
_A._ That if CHRIST who was innocence itself was called a
devil, much more will the members of his houshold.
56. Q. _What learn you hence?_
_A._ That if _Abraham_ rejoiced at a distance to see CHRIST’s
day, much more ought we to rejoice and give thanks, who enjoy
it as present.
57. Q. _Does it appear from hence that CHRIST was fifty years old?_
_A._ No, for it is plain he was not above thirty-four when he
was crucified; but we must consider that people in such cases
generally speak within compass; and besides, our LORD being a
man of sorrows and acquainted with grief, he might look older
by far than he really was.
58. Q. _What learn you from hence?_
_A._ That JESUS CHRIST is GOD, since he takes that title to
himself, which GOD himself made use of when He sent _Moses_ to
_Pharaoh_, _Exodus_ iii.
CHAPTER IX.
2. Q. _What learn you from this question, put by our blessed
LORD’s Disciples to him?_
_A._ That they believed either the transmigration, or
pre-existence of souls; for otherwise how could a man sin
before he was born?
3. Q. _What learn you from CHRIST’s answer?_
_A._ That all our infirmities and bodily afflictions, though
we may not think so, are ordained by GOD for our good, and his
glory.
5. Q. _Should every christian be able to say thus for himself?_
_A._ Yes, for we are commanded to let our light shine before
men.
6. Q. _Why did CHRIST put clay on the man’s eyes?_
_A._ To shew the vanity of a tradition of the _Jewish_ church,
that it was unlawful to make clay on the Sabbath-day; as also
to shew, that GOD sometimes works by the most unlikely means;
and to represent the case of young converts, who before they
come to feel the comforts of the Holy Ghost, by spiritual
desertion and temptations have as it were their eyes put out.
7. Q. _Why did CHRIST send the man to wash himself?_
_A._ To make trial of his obedience; and farther to teach us,
that if we will recover our spiritual sight, we must be
workers together with GOD, in the appointed means.
9. Q. _What learn we from the man’s saying, “I am he?”_
_A._ That we should not be ashamed to confess that we have
been healed by JESUS CHRIST.
Q. _What may we learn from CHRIST’s being kind to beggars?_
_A._ That we also ought to be kind to them.
16. Q. _What learn you from this first answer of the Pharisees?_
_A._ That ill-will speaks well of no man.
17. Q. _What learn you from the beggar’s answer?_
_A._ That we should not fear man, when called to testify of
JESUS CHRIST.
18. Q. _What learn you from the Pharisees being willing to have so
many evidences of this fact?_
_A._ That they were unwilling it should be true; but there
being so many evidences of it, was a great proof of the truth
of the miracle.
22. Q. _What learn you from this verse?_
_A._ That too many men dare not speak and practice what they
know of JESUS CHRIST and his ways, for fear of losing their
reputation, or some other temporal advantage.
24. Q. _What learn you from these words, “give GOD the praise?”_
_A._ That GOD should have all the glory of any mercies we
receive; but here it was spoken hypocritically.
31. Q. _What learn you hence?_
_A._ A good lesson, and that we cannot expect to have our
prayer answered whilst we continue in sin; but if we serve GOD
to the best of our power, we may be sure we shall be regarded
by him: for the effectual fervent prayer of a righteous man
availeth much.
34. Q. _What learn you hence?_
_A._ That proud men cannot bear to be taught by any of their
inferiors.
35. Q. _What learn you from CHRIST’s seeking and finding this
beggar when he was cast out?_
_A._ That when our father, mother, and the world forsaketh us,
the LORD will take us up. And that the chief time for CHRIST
to reveal himself to us, is, when we are cast out by men.
37. Q. _What learn we from CHRIST’s making this open discovery of
himself?_
_A._ That he will most freely communicate himself to all those
who are willing to receive him.
38. Q. _What learn you from hence?_
_A._ That JESUS CHRIST is GOD; for otherwise it is not to be
imagined he would have suffered the man to worship him.
41. Q. _What learn you hence?_
_A._ That wilful ignorance is a damning sin.
CHAPTER X.
20. Q. _What learn you from this verse?_
_A._ That if they called the Master of the house Beelzebub,
much more will they those of his houshold. CHRIST’s children
were always the world’s fools.
22. Q. _What learn you from hence?_
_A._ That as JESUS was present at the feast of dedication,
which was purely of human institution, _1 Maccabees_, 4th
and 9th, therefore we may conform to things indifferent in
themselves, though only of human appointment.
30. Q. _Does not this verse prove CHRIST to be GOD?_
_A._ The _Jews_ thought so, by their immediately taking up
stones to stone him.
34. Q. _How does our Saviour argue in this and the following
verses?_
_A._ It is what logicians call an argument _ad hominem_,
when you confute or confound a person from something which
he himself says or grants. It is also an argument a _minori
ad majus_, when you prove a greater thing from the less. The
process of the argument runs thus: If you call magistrates,
gods, to whom the word of GOD only came, how much more ought
you to own me to be GOD, and not to be angry with me for
calling myself so, or the Son of GOD, who shew by my works,
that I dwell in my Father and my Father in me?
CHAPTER XI.
3. Q. _What learn you hence?_
_A._ That it is not our piety will exempt us from sickness and
other calamities of life, since he whom CHRIST loved, was sick:
That when any of our relations are sick, we should apply, as
these sisters did, to JESUS CHRIST to heal them: That it is a
peculiar encouragement to pray, when we know those for whom we
pray, are beloved of CHRIST: And that in all our addresses to
GOD, both for ourselves and others, we ought to mention rather
his love to us, than ours to him, for we love GOD because
he first loved us; and our love is so little, that it is not
worth speaking of.
6. Q. _What learn you hence?_
_A._ That GOD’s continuing his rod upon us, is no certain sign
of his displeasure; nay that it is rather a token of his love,
since CHRIST knew that _Lazarus_ was sick, and yet abode two
days before he went to his deliverance.
7. Q. _What may we learn from CHRIST’s going to Judea again?_
_A._ That though we have met with persecution in a place, yet
when GOD calls us thither again, we must answer, “Lo, we come;”
for the way of duty is the way of safety.
8. Q. _Did not this argue a fear in the Disciples?_
_A._ Yes; and from hence we may learn that we ought to beware
of our carnal relations, who will dissuade us from doing our
duty, if difficulties attend it, as these Disciples did CHRIST.
9, 10. Q. _What is the meaning of these verses?_
_A._ The meaning of them seems to be this: There is a certain
time appointed by my Father for me to do my work in, and
in that time I shall be as safe from danger, as a man that
walketh by day is from falling; but when that time is over,
I shall be taken by them, as a man falls when he walks in the
dark.
11. Q. _Was not Lazarus actually dead? why then does CHRIST say,
“he sleepeth?”_
_A._ Because death is but as a sleep to a good man; for, as
sleep frees us from the labour of the day, so does death free
good men from the troubles of life.
Q. _What learn you from CHRIST’s calling |Lazarus| his friend?_
_A._ That he loves us as dear as himself; for a friend is said
to be as dear to a man as his own soul: “And thy friend which
is as thy own soul.”
16. Q. _What learn you from this saying of |Thomas|?_
_A._ That in times of difficulty, it is the christians duty
to encourage, exhort, and provoke one another to keep close to
CHRIST.
18. Q. _How much are 15 furlongs?_
_A._ Two miles.
19. Q. _What learn you hence?_
_A._ That it is the duty of christians to visit their friends;
particularly at the death of their relations, and to comfort
them with the hopes of seeing them again raised in glory.
20. Q. _Why did |Mary| sit still?_
_A._ Probably out of humility, thinking herself unworthy to go,
till CHRIST called her.
21. Q. _Did |Martha| shew faith in saying thus?_
_A._ Yes; but she expressed a weakness in it, since she
confined CHRIST’s power to his bodily presence.
22. Q. _Does not this verse likewise prove the weakness of her
faith?_
_A._ Yes; for she seems to look upon CHRIST not as GOD, but as
a Prophet only acting under him.
24. Q. _What learn you hence?_
_A._ That the _Jews_ believed the doctrine of the resurrection,
though that as well as other doctrines is brought to a fuller
light by the gospel.
25, 26. Q. _What is the meaning of these two verses?_
_A._ They may be understood two ways: that though a person
be dead in sin, yet he shall live a spiritual life, if he
believes in CHRIST; and 2dly, that a true believer, though
worms destroy his body, shall yet in his flesh see GOD.
Q. _What may we learn from CHRIST’s asking Martha the question
at the latter end of the 26th verse?_
_A._ That it is good when we are reading the scripture
doctrines, particularly the doctrines of the resurrection, and
the new birth, to ask ourselves, whether we believe them or
not.
28. Q. _Did CHRIST call |Mary|?_
_A._ Not as we hear of, though he might and did probably;
charity will incline us to think, she did not tell an untruth.
29. Q. _What learn you from hence?_
_A._ That this shews _Mary_ sat still, only because CHRIST did
not call her; and also, that we should imitate her behaviour;
when CHRIST calls us to repentance, we should arise quickly,
and come unto him.
32. Q. _Was not here the like weakness in |Mary|’s faith as in her
sister’s?_
_A._ Yes, they both confined his power to his bodily presence.
34. Q. _Was it consistent with CHRIST’s innocent resignation to be
troubled?_
_A._ Yes, as he was troubled; for it was a trouble that did
not discompose him: some therefore have represented it by a
glass of pure crystal water, which, though shaken, is not
muddy. And in the margin it is said, “CHRIST troubled himself.”
35. Q. _Why did JESUS weep?_
_A._ Probably, on seeing and considering what havoc sin had
made, to show sympathy for the afflicted relations; but more
particularly for the hardness of the people’s hearts, who he
knew would not be converted, though he was about to shew them
so great a miracle.
36. Q. _What learn you hence?_
_A._ That if the _Jews_ said, “Behold how he loved him,” when
he shed only a few tears, well may we say, “Behold how he
loved us,” when he shed his precious blood for us.
37. Q. _What learn you hence?_
_A._ That ill-will speaks well of nothing.
39. Q. _What learn you from |Martha|’s saying, “LORD, by this time
he stinketh?”_
_A._ That looking upon human improbabilities, is a great
weakener of our faith; when _Peter_ began to fear, he began to
sink.
41. Q. _Do we hear that CHRIST prayed audibly at this time?_
_A._ No; but he did it secretly, to teach us, that it is
possible to pray though we do not speak. For the Spirit maketh
intercession for us, with groanings that cannot be uttered.
46. Q. _What learn you hence?_
_A._ The folly of our modern unbelievers, who would desire a
repetition of miracles, to convince them of the truth of the
christian religion; whereas it is to be doubted, whether they
would be convinced by them or not, since here were some who
saw this great miracle of the resurrection of _Lazarus_, and
would not believe. “If ye believe not _Moses_ and the Prophets,
neither will ye believe though one rose from the dead.”
55. Q. _What learn you hence?_
_A._ That before the christian passover, the LORD’s supper,
christians ought to study to prepare themselves by prayer and
examination.
CHAPTER XII.
2. Q. _What learn you from |Martha|’s serving, though CHRIST
before this had condemned her too great solicitude?_
_A._ That religion does not call us from our common business,
but teaches us to follow it, with a proper principle,
obedience to GOD; and that too not at the expence of the one
thing needful.
5. Q. _What learn you hence?_
_A._ That all who speak well, are not saints, though it is
best to judge charitably of all.
8. Q. _What learn you hence?_
_A._ That if CHRIST was not to be with us always, then he is
not bodily present at the mass, as the _Romish_ church
supposes.
39. Q. _Did the Prophets foretelling their hardness of heart, lay
the |Jews| under a necessity of not believing?_
_A._ No more than our knowing the sun will rise to-morrow,
obliges the sun to rise. The Prophet foreknew by the Spirit of
GOD that it would be so, therefore foretold it.
40. Q. _Does GOD harden any one’s heart?_
_A._ Not till they have hardened their own hearts: thus
_Pharaoh_ first hardened his own heart, and then it is said
GOD hardened it.
42, 43. Q. _What learn you hence?_
_A._ That a fear of contempt, &c. &c. keeps many well-disposed
people from confessing CHRIST before men; and that we can
never be christians, till we are content only with that honour
and praise which cometh from GOD.
CHAPTER XIII.
10. Q. _What is the meaning of this verse?_
_A._ It seems to be this. He that is once really converted,
needs not that justification and sanctification, which other
sinners want; but yet should mourn over his daily sins, and
daily seek to have them washed away by the blood of CHRIST.
14. Q. _Ought we to make a rite of, and really wash one another’s
feet?_
_A._ Some have thought so; but if we do what is meant by
this condescension of our blessed LORD, submit to the lowest
offices for the benefit of one another, it seems to be
sufficient.
26. Q. _What learn you from CHRIST’s giving |Judas| a sop?_
_A._ That those are not always the greatest favourites of
heaven, to whom GOD gives outward blessings. And also, that
after our Saviour’s sop, if we are not better we shall be
the worse; if we do not improve our advantages and serve our
Master, we shall betray him.
27. Q. _Did CHRIST’s saying unto |Judas|, “What thou doest do
quickly,” lay him under an obligation to do it?_
_A._ By no means; the meaning of it is this, If thou art
resolved to betray me, the sooner the better.
34. Q. _Why is the loving one another, a new commandment?_
_A._ Because it is to proceed from a new motive, and measure;
even CHRIST’s love towards us.
38. Q. _What learn you hence?_
_A._ That when we make any resolutions, they ought to be made
in the name and strength of GOD; otherwise he must in pity let
us fall, to convince us of our weakness.
CHAPTER XIV.
26. Q. _What learn you hence?_
_A._ That it is one of the peculiar offices of the Holy Ghost,
to bring to our remembrance what CHRIST has told us. And this
every sincere christian knows by experience.
30. Q. _What learn you hence?_
_A._ That the less corruption we have in our hearts, the less
power will the devil have over us.
CHAPTER XV.
2. Q. _What learn you hence?_
_A._ That every unprofitable servant, and all mere professing
christians, will perish; and that those who are true
christians must expect afflictions and trials to prepare them
for greater services.
9. Q. _What learn you hence?_
_A._ That the world hates christians on account of their
conformity to CHRIST; therefore if christians will be
conformed to CHRIST, it is impossible for them to avoid
contempt.
22. Q. _What is meant by that expression, “they had not had sin”?_
_A._ They would not have had so great sin; or no sin at all in
comparison of what they will have now.
_LAW_ GOSPELIZED;
OR, AN
ADDRESS
TO
ALL CHRISTIANS
CONCERNING
HOLINESS of HEART and LIFE:
BEING
An Attempt to render Mr. LAW’s _Serious Call_ more useful
to the Children of GOD, by excluding whatever is not truly
Evangelical, and illustrating the subject more fully from the
Holy Scriptures.
_He hath chosen us in Him before the foundation of the world,
that we should be holy and without blame before Him in love._
Ephesians i. 4.
_LAW_ GOSPELIZED;
OR, AN
ADDRESS to all CHRISTIANS
CONCERNING
HOLINESS of HEART and LIFE.
CHAPTER I.¹
_The Nature and Extent of Christian Devotion._
¹ By Letter 640, Volume II. page 144. it appears that this
tract was written about _June 1748_.
CHRISTIAN devotion, signifies a life given or devoted to GOD; he
consequently, and he alone, is the _devout man_, who lives no longer to
his own will, or after the way and spirit of the world, but to the sole
will of GOD; who considers GOD in every thing; who makes all the parts
of his common life, as well as his more immediate religious exercises,
parts of piety, by doing every thing in the name of JESUS CHRIST, and
under such rules as are conducive to promote GOD’s glory.
Reason and scripture plainly evince the truth of this. For as there is
but “one GOD and Father of us all,” whose glory gives light and life
to every thing that lives; whose presence fills all places, whose power
supports all beings, whose providence ruleth all events; so every thing
that lives, whether in _heaven_ or _earth_, whether they be thrones or
principalities, men or angels, they are all bound, by the laws of their
creation, to live wholly to the praise and glory of this one God and
Father of them all.
We readily acknowledge, that GOD alone is to be the rule and measure
of our prayers; that in them we are to look wholly unto him, and act
wholly for him; that we are only to pray in such a manner, and for such
things, and with such ends as are suitable to his glory.
Now let any one but find out the reason why he is to be thus strictly
pious in his prayers, and he will find the same, as strong a reason,
why he is to be as strictly pious in all the other parts of his life:
for were it not our strict duty to live by reason, and to devote all
the actions of our lives to GOD; were it not absolutely necessary, and
our highest privilege to walk before him in wisdom and holiness, and
all heavenly conversation, doing every thing in his name, and for his
glory, there would be no excellency and wisdom in the most heavenly
prayers. Nay, such prayers would be absurdities, they would be like
praying for wings, when it was no part of our duty to fly.
Again, we readily acknowledge, that _Clergymen_ must live wholly unto
GOD in one particular way, in the exercise of _holy offices_; in the
ministration of prayers and sacraments, and a zealous distribution of
spiritual things: but men of other employments, are in their particular
ways as much obliged to act as the servants of GOD, and to live wholly
unto him in their several callings. For as all christians are by their
baptism devoted to GOD, and made professors of holiness; so are they
all in their several callings, to live as holy and heavenly persons;
doing every thing in _common life_, only in such a manner as it may be
received by GOD, as a service done to him.
Further, it will be readily acknowledged on all sides, that angels,
whether they are principalities or powers, must all with one spirit,
live wholly to the praise and glory of the one GOD and Father of them
all; and that it is not allowable for, or becoming them, to act below
the dignity of their proper state. And is not a devout life, and a wise
use of our proper condition, as much the duty of all _christians_, as
it is the duty of _angels_ and celestial beings? Our blessed Saviour
has cleared up this point, by making this petition a constant part of
all our prayers, “Thy will be done on earth, as it is in heaven.” A
plain proof, that the obedience of _christians_, is to imitate at least
the obedience of _angels_; and that rational beings on earth, are to
be wholly devoted unto GOD, in like manner as rational beings in heaven
are devoted to him.
These are not speculative flights, or imaginary notions, but are plain
and undeniable truths, founded in the very nature of rational beings,
and upon the infallible testimony of the lively oracles of GOD.
It is but barely complying with that apostolical precept, “Whether ye
eat or drink, or whatsoever ye do, do all to the glory of GOD.” For no
one can come near the doctrine of this passage, but he that proposes to
himself to do every thing in this life, as a servant of GOD; to live by
reason in every thing that he does; and to make the wisdom and holiness
of the gospel, and the glory of GOD, the rule and measure of his
desiring and using every gift of GOD.
Eating is one of the lowest actions of our lives; it is common to
us with mere animals: yet we see, that this text, as well as by the
practice of christians in all ages, has turned this ordinary action of
an animal life, into an act of piety to GOD, by making every meal to
begin and end with devotion.
Some remains of this custom are yet to be seen in most christian
families; but indeed it is now generally so performed, as to look more
like a mockery upon devotion, than any solemn application of the mind
unto GOD. However, these very remains, such as they are, are proofs,
that religion has formerly belonged to this, and consequently to every
other part of common life.
But to return. The same Apostle, in his epistle to the _Ephesians_,
commands servants “to be obedient to their masters in singleness of
heart, as unto CHRIST; not with eye service, as men-pleasers, but as
the servants of CHRIST, doing the will of GOD from the heart: with
good-will doing service as unto the LORD, and not unto men.” This
passage sufficiently shews, that all christians are to live wholly
unto GOD, in every state and condition of life, doing the work of their
common calling in such a manner, and for such ends, as to make it a
part of their devotion or service to GOD. For if _poor slaves_ are
not to comply with their business as men-pleasers; if they are to
look wholly unto GOD in all their actions, and serve in singleness of
heart, as unto the LORD; surely men of other employments and conditions,
must be as much obliged to go through their business with the same
singleness of heart, not as pleasing the vanity of their own minds, nor
as gratifying their own selfish, worldly passions, but as the servants
of GOD in all that they have to do. To deny this, would be as absurd,
as to make it necessary for one man to be more just or faithful than
another.
To close these arguments founded on reason and scripture. Our being
indispensably obliged to devote our lives to GOD, is very evident from
that glorious passage of the Apostle, wherein he declares that “CHRIST
died and rose again, that we should henceforth not live unto ourselves,
but unto him that died for us; that we are not our own, but bought with
a price,” emphatically so called, and that we should “therefore glorify
GOD in our souls and bodies which are his.”
If then we desire to live as rational creatures, if we would not add
_heathen lives_ to christian prayers, if we would perform our baptismal
vow, and do GOD’s will on earth as it is done in heaven; if we would
comply with the whole will of GOD, and answer the end of our blessed
LORD’s birth, death, resurrection, and ascension, we must live wholly
to GOD, and make his glory the sole rule and measure of our acting in
every employment of life.
For want of knowing, or at least of considering this, we see such a
mixture of ridicule in the lives of many people. You see them strict
as to some times and places of devotion; but when the service of the
church is over, they are like those who seldom or never come there.
In their way of life, their manner of spending both time and money,
in their cares and fears, in their pleasures and indulgences, in their
labours and diversions, they are like the rest of the world. This makes
the loose part of the world generally make a jest of those that are
thus seemingly devout; not altogether it may be because they are really
devoted to GOD, but because they appear to have no other devotion, but
that of occasional prayers.
_Julius_ is very fearful of missing prayers; all the parish suppose
_Julius_ to be sick, if he is not at church. But if you ask him, why
he spends the rest of his time by humour or _chance_? Why he is busy at
all balls and assemblies? Why he gives himself up to an idle gossipping
conversation? If you ask him, why he never puts his conversation,
his time, and fortune, under the rules of religion? _Julius_ has no
more to say for himself, than the most disorderly person. For he that
lives in such a course of idleness and folly, lives no more according
to the religion of JESUS CHRIST, than he who lives in gluttony and
intemperance.
Our blessed Saviour and his Apostles did not spend their whole ministry
in recommending the duties of public and private prayers; though by
their example and precepts they recommended and enforced both; but
it is worthy our observation, that after they had laid down a lively
faith in GOD’s mercy through JESUS CHRIST, as the foundation, they were
chiefly taken up in delivering doctrines which relate to common life.
For they call upon us “to renounce the world, so as not to be conformed
to it: To fear none of its evils, to reject its joys, and have no value
for its happiness: To be as _new-born babes_, that are born into a new
state of things; to live as _pilgrims_, in spiritual watching, in holy
fear, and heavenly aspirations after another life: To take up our daily
cross, to deny ourselves, to profess the blessedness of holy mourning,
and poverty of spirit: To reject the lust of the flesh, the lust of
the eye, and the pride of life, so as not to follow or be led by them:
To take no anxious thought for the morrow; to live in the profoundest
state of humility; to rejoice in worldly sufferings and injuries, when
it pleases GOD to bring them upon us; to forgive and bless our enemies,
and to love mankind in the same manner, though not degree, as GOD loves
them. In short, to give up our whole hearts and affections to GOD, even
a GOD in CHRIST, and to strive to enter through the strait gate of a
sound conversion into a life of eternal glory.”
This is the _common devotion_, which our blessed Saviour and his
Apostles taught, in order to make it the common life of all christians.
But yet, though it is thus plain, that this, and this alone, is true
christianity, yet it is as plain, that there is little or nothing of
this to be found, not only among professed rakes, but even among the
better and more sober sort of people. You may see them often at public
worship, and the LORD’s table, and hear them talking of grace and
religion, and find them pleased with orthodox preachers; but look into
their lives, and you see them just the same sort of people as others
are, who make no pretences to devotion at all. So that the difference
that you find between them, seems to be only the difference of natural
tempers, or the effect of a polite and civilized education.
_Leo_ has a great deal of good nature, has kept what they call good
company, hates every thing that is false and base, is very generous and
brave to his friends, but has concerned himself so little with religion,
that he hardly knows the difference between a _Jew_ and a christian.
_Eusebius_, on the other hand, has had early impressions of religion,
sometimes prays extempore, and buys books of devotion, and receives
the blessed sacrament once a month. He can talk of all the doctrines
of grace, is acquainted with the true state of the controversy between
the _Calvinists_ and _Arminians_, knows all the feasts and fasts of
the church, and the names of most men that have been eminent for piety.
You never hear him swear, or make a loose jest, and when he talks of
religion, he talks of it, as a matter of the last concern.
Here you see, that one person has religion enough, according to the way
of the world, to be reckoned a _pious christian_; and the other is so
far from all appearance of religion, that he may fairly be reckoned an
_heathen_; and yet if you look into their common life, you will find
_Eusebius_ and _Leo_ exactly alike; seeking, using, and enjoying, all
that can be gotten in this world, in the same manner, and for the same
ends, even to please themselves, without any prevailing habitual regard
to the glory of GOD. You will find that riches, prosperity, pleasures,
indulgences, state, equipage, and honour, are just as much the
happiness of _Eusebius_, as they are of _Leo_.
And must not all who are capable of any reflection, readily acknowledge,
that this is generally the state even of what we commonly term _devout
people_, whether men or women? You may see them different from some
others, as to times and places of worship, receiving the sacrament,
and with a doctrinal knowledge of the form of sound words; but usually
like the rest of the world in all the other parts of their lives. Is it
not notorious, that christians are now not only like other men in their
frailties and infirmities, (this might be in some degree excusable,
since the scriptures inform us, that _Elijah_ was a man of like
passions with others) but are they not like heathens, in all the main
and chief articles of their lives? Do they not enjoy the world, and
live every day with the same indulgence as they did who knew not GOD,
nor of any happiness in another life?
And yet, if christianity has not changed a man’s mind and temper, with
relation to these things, what can we say that it has done for him? For
if the doctrines of christianity were universally practised, they would
make a man as different from other people, as to all worldly tempers,
sensual pleasures, and the pride of life, as a wise man is different
from an ideot; and it would be almost as easy a thing to know a true
professor of christianity, by his outward course of life, as it is now
difficult to find any body that lives it.
CHAPTER II.
_Persons free from the necessities of labour
and employments, are to consider themselves
as devoted to GOD in a higher degree._
AS it has been proved in the foregoing chapter, that all professors of
christianity, do lie under manifold obligations to live a life wholly
devoted unto GOD; so those who have no _particular employment_, but
have their time and fortune at their own disposal, are under still
greater obligations of living wholly unto GOD in all their actions.
They are those, of whom “much will be required, because much is given
unto them.”
A _slave_ can only live unto GOD in one particular way; that is, by
religious patience and submission in his state of slavery; but all
ways of holy living, all instances, and all kinds of virtue lie open to
those, who are masters of themselves, of their time, and their fortune.
You are no _labourer_ or _tradesman_; you are neither _merchant_ nor
_soldier_; should you not therefore consider yourself, as placed in a
state, in some degree like that of good angels, who are sent into the
world as ministring spirits, for the general good of mankind, to assist,
protect, and minister for them who shall be heirs of salvation?
Had you, _Serena_, been obliged by the necessities of life, to wash
cloaths for your maintenance, or to wait upon some mistress, that
demanded all your labour, it would then be your duty to serve and
glorify GOD, by such humility, obedience, and faithfulness, as might
adorn that state, and improve that one talent to its greatest height:
but as GOD hath given you five talents; as he hath placed you above
the necessities of life; as he hath left you in the hands of yourself,
in the happy liberty of chusing the most exalted ways of religion; so
it is now your duty and privilege to turn your five talents into five
more; to set no bounds to your love and gratitude to the bountiful
Author of so many blessings; and to consider how your time, leisure,
health, and fortune, may be made so many happy means of improving your
fellow-creatures in the ways of GOD, and of advancing yourself, through
grace, at last to the greatest heights of eternal glory.
This, _Serena_, is indeed your profession: and the reason of this will
appear very plain, if you would only consider, that your estate is as
much the gift of GOD, as your eyes or hands; and is therefore no more
to be buried or thrown away at pleasure, than you are to put out your
eyes, or throw away your limbs as you please.
But besides these considerations, there are several other great and
important reasons, why all christians in general, and such as I am now
speaking of in particular, should be religiously exact in the use of
their fortunes for the glory of GOD.
For the manner of using our money, and spending our estate, enters
so far into the business of every day, that our common life must
necessarily be much of the same nature as our common way of spending
our estate. If we waste it, we do not waste a trifle, that signifies
little; but we waste that which might be made as eyes to the blind, as
a husband to the widow, as a father to the orphan; and which, if given
in faith, and out of love to JESUS CHRIST, would greatly increase our
reward in a future state. “Make to yourselves friends (says our Saviour)
of the mammon of unrighteousness, that when you fail, they may receive
you into everlasting habitations.” What still adds weight to these
arguments, is this, if we waste our money, and do not improve our
fortunes for the glory of GOD, and the good of our fellow-creatures,
we are not only guilty of wasting a talent which GOD has given us, and
making that useless which might be so powerful a means of doing good,
but we turn this useful talent into a powerful means of corrupting
ourselves. For so far as it is spent wrong, so far it is spent in the
support of some wrong temper, in gratifying some vain and unreasonable
desires, in conforming to those fashions, and that pride of the world,
which as reasonable men and christians we are obliged to renounce. If
therefore, you do not spend your money in doing good to others, you
must spend it to the hurt of yourself. And you will act like a man that
refuses to give that as a cordial to a sick friend, though he could not
drink it himself, without not only inflaming, but corrupting his whole
mass of blood.
It may be worth our while to pursue this thought a little further.
For as we are now discoursing about people in the polite world, and of
good fortunes, who we may suppose do not live in gross sins, but only
in the indiscreet and dangerous use of things innocent and lawful in
themselves, so it is more difficult to make such people at all sensible
of the danger of such a life.
A gentleman that spends great part of his estate in sports, and a woman
that lays out all her fortune upon herself, can hardly be persuaded,
that the spirit of religion cannot subsist in such a way of life. Much
less will they be easily convinced, that such a turn of mind, however
they may live free from debaucheries, and be friends of religion, so
far as to praise, speak well of, and admire it in their imaginations,
will give a bad turn to their whole way of life. But it is certainly so.
A woman, for instance, that loves dress, who thinks no expence too
great to bestow upon the adorning of her person, cannot stop there.
For that single temper draws a thousand other follies along with
it; and will render the whole course of her life, her business,
her conversation, her hopes, her fears, her taste, her pleasures,
and diversions, all suitable to it. On the contrary, a lady who is
habitually dead to the things of the world, and has devoted her time
and fortune to GOD; such a one will let her whole life be a continued
series of good actions, as may benefit her own and others souls, and
consequently adorn the gospel of her LORD and Saviour JESUS CHRIST.
_Flavia_, and _Miranda_, are two maiden sisters, that have each of them
two hundred pounds a year. They buried their father twenty years ago,
and have since that time spent their estate as they pleased.
_Flavia_ has been the wonder of all her friends, for her excellent
management, in making so surprizing a figure with so moderate a fortune.
Several ladies that have twice her fortune, are not able to be always
so genteel, and so constant at all places of what she calls innocent
pleasure and expence. She has every thing in the fashion, and is in
every place where there is any diversion. _Flavia_ is very _orthodox_;
she talks warmly against _heretics_ and _schismatics_, is generally at
church, and often at the sacrament. She once commended a sermon that
was against the pride and vanity of dress, and thought it was very just
against _Lucinda_, whom she takes to be a great deal finer than she
need to be. Should any one ask _Flavia_ to do something in charity;
if she likes the person who makes the proposal, or happens to be in a
right temper, she will toss him half a crown or a crown, and tell him,
that if he knew what a _long millener’s bill_ she had just received, he
would think it a great deal for her to give. A quarter of a year after
this, she hears a sermon upon the necessity of charity; she thinks the
man preaches well, that it is a very proper subject, and that people
want much to be put in mind of it; but she applies nothing to herself,
because she remembers that she gave a crown some time ago, when she
could so ill spare it.
As for poor people, she will admit of no complaints from them; she is
very positive they are all cheats and liars, and will say any thing to
get relief, and therefore it must be a sin to encourage them in their
evil ways.
You would think that _Flavia_ had the tenderest conscience in the world,
if you was to see how scrupulous and apprehensive she is of the guilt
and danger of giving amiss.
She buys all books of wit and humour, and has made an expensive
collection of all our _English Poets_; for she says, one cannot have
a true taste of any of them, without being very conversant with all.
She will sometimes read a book of piety, if it is a short one, and if
it is much commended for stile and language, and she can tell where to
borrow it.
_Flavia_ is very idle, and yet very fond of fine work: this makes her
very often sit working in bed until noon, and will be told many a long
story before she is up; so that I need not tell you, that her morning
devotions are not always rightly performed.
_Flavia_ would be a miracle of piety, if she was but half so careful of
her soul, as she is of her body. The rising of a pimple in her face, or
the sting of a gnat, will make her keep her room two or three days; and
she thinks they are very rash people, that do not take care of things
in time. This makes her so over careful of her health, that she never
thinks she is well enough; and so over indulgent, that she never can
be really well. So that it costs her a great deal in sleeping draughts,
and waking draughts, in spirits for the head, in drops for the nerves,
in cordials for the stomach, and in saffron for her tea.
If you visit _Flavia_ on the LORD’s day, you will always meet good
company; you will know what is doing in the world, and who is meant by
every name that is in it. You will hear what plays were acted that week,
and which is the finest song in the opera; who was intolerable at the
last assembly, and what games are most in fashion. _Flavia_ thinks they
are _Atheists_ who play at cards on the _Sunday_; but she will tell you
the nicety of all the games, what cards she held, how she played them,
and the history of all that happened at play, as soon as she comes from
church. If you would know who is rude and ill-natured, who is vain and
foppish, who lives too high, and who is in debt; if you would know what
is the quarrel at a certain house, or who and who are in love; if you
would know how late _Belinda_ comes home at night, what cloaths she
has bought, how she loves compliments, and what a long story she told
at such a place; if you would know how cross _Lucius_ is to his wife,
and what ill-natured things he says to her, when no body hears him; if
you would know how they hate one another in their hearts, though they
appear so kind in public; you must visit _Flavia_ on the _Sunday_. But
still, she has so great a regard for the holiness of the _Sunday_, that
she has turned a poor old widow out of her house, as a prophane wretch,
for having been found once mending her cloaths on the _Sunday_ night.
Thus lives _Flavia_; and if she lives ten years longer, she will have
spent about fifteen hundred and sixty _Sundays_ after this manner; and
she will have worn about two hundred different suits of cloaths. Out
of these _thirty years_ of her life, _fifteen_ of them will have been
disposed of in bed; and of the remaining _fifteen_, about _fourteen_
of them will have been consumed in eating, drinking, dressing, visiting,
conversation, reading and hearing plays and romances, and attending
at operas, assemblies, balls and diversions. For you may reckon all
the time she is up, to be thus spent, except about an hour and a half,
that is disposed of at church, most _Sundays_ in the year. With great
management, and under mighty rules of œconomy, she will have spent
_six_ thousand pounds upon herself, except some few shillings, crowns
or half crowns, that have gone from her in accidental charities.
I shall not take upon me to say, that it is impossible for Flavia
_ever_ to be saved; but thus much must be said, that she has no grounds
from scripture to think she is at present in the way of salvation.
For her whole life is in direct opposition to all those tempers and
practices, which the gospel has made necessary to salvation.
If you was to hear her say, that she had lived all her life like _Anna_
the prophetess, “who departed not from the temple, but served GOD with
fastings and prayers night and day,” you would look upon her as very
extravagant; and yet this would be no greater an extravagance, than
for her to say, that she had been “striving to enter in at the strait
gate,” or making any one doctrine or precept of the gospel, a rule of
her life.
She may as well say, that she lived with our Saviour when he was upon
earth, as that she has lived in imitation of him, or made it any part
of her care to live in such tempers, as he required of all those that
would be his disciples. She may as truly say, that she has every day
_washed the Saints feet_, as that she has lived in christian humility
and _poverty of spirit_; and as reasonably think, that she has taught
a _charity school_, as that she has lived in works of charity. She hath
as much reason to think, that she has been a _centinel_ in an army, as
that she has lived in watching and self-denial. And it may as fairly
be said, that she had lived by the labour of her hands, as that she had
given all diligence to make her calling and election sure.
Now though the irregular trifling spirit of this character, belongs I
hope but to few people, yet many may here learn some instruction from
it, and perhaps see something of their own spirit in it.
But not so _Miranda_ (the sister of _Flavia_); she is a sober
reasonable christian. As soon as she was mistress of her time and
fortune, it was her first thought, how she might best fulfil every
thing that GOD required of her in the use of them, and how she might
make the best and happiest use of this short life. She depends upon the
truth of what our blessed LORD hath said, “that there is but one thing
needful,” and therefore makes her whole life but one continual labour
after it. She has but one reason for doing or not doing, for liking or
not liking any thing, and that is the will of GOD. She is not so weak,
as to pretend to add, what is frequently falsely called the _fine lady_,
to the _true christian_; _Miranda_ thinks too well, to be taken with
the sound of such silly words; she has renounced the world, to follow
CHRIST in the exercise of humility, charity, devotion, abstinence, and
heavenly affections; and that is _Miranda_’s fine breeding.
Whilst she was under her mother, she was forced to live in ceremony,
to sit up late at night, to be in the folly of every fashion, and
always visiting on _Sundays_; to go patched, and loaded with a burden
of _finery_, to the holy sacrament; to be in every polite conversation;
to hear prophaneness at the play-house, and wanton songs and love
intrigues at the opera; to dance at public places, that fops and rakes
might admire the fineness of her shape, and the beauty of her motions.
The remembrance of this way of life is very grievous to her, and makes
her exceeding careful to give evidences of her unfeigned repentance, by
a contrary behaviour.
_Miranda_ does not divide her duty between GOD, her neighbour, and
herself; but she considers all as due to GOD, and so does every thing
in his name and for his sake. This makes her consider her fortune as
the gift of GOD, that is to be used as is every thing that belongs to
GOD, for the wise and reasonable ends of a christian and holy life:
her fortune therefore is divided between herself and the poor, and she
has only her reasonable part of relief from it. For she thinks it the
same folly to indulge herself in needless, vain expences, as to give to
other people to spend in the same way.
This is the spirit of _Miranda_, and thus she uses the gifts of GOD. If
you was to see her, you would wonder who it was that was so surprizing
and unaffectedly neat and clean; for every thing about her resembles
the purity of her soul, and she is always clean without, because she
always studies to be pure within.
Every morning sees her early at her prayers; she rejoices in the
beginning of every day, because it begins all her pious rules of holy
living, and brings the fresh pleasure of repeating them. She seems
to be as a guardian angel to those that dwell about her, with her
watchings and prayers blessing the place where she dwells, and making
intercession with GOD for those that are asleep.
Her devotions have had some intervals, and she has had reason to think
that GOD hath answered several of her private prayers, before the light
hath entered into her sister’s room. _Miranda_ does not know what it
is to have a dull half-day; the returns of her hours of prayer, and
her religious exercises, come too often to let any considerable part
of time lie heavy upon her hands.
When you see her at work, you see the same wisdom that governs all
her other actions; she is either doing something that is necessary for
herself, or necessary for others, who want to be assisted. Her wise
and pious mind neither wants the amusement, nor can bear with the folly
of idle and impertinent work; she can admit of no such folly as this
in the day, because she is to call herself to an account for all her
actions in her secret retirement at night.
At her _table_ she lives strictly by this rule of holy scripture,
“whether ye eat or drink, or whatsoever ye do, do all to the glory of
GOD.” This makes her begin and end every meal, as she begins and ends
every day, with acts of devotion: she does not indeed weigh her meat in
a pair of scales, but she weighs it in a much better balance; so much
as gives a proper strength to her body, and renders it able and willing
to obey the soul, is _Miranda’s meal._
The holy scriptures, especially of the New Testament, are her daily
study. When she has this in her hand, she supposes herself at the feet
of our Saviour and his apostles, and receives their sacred words with
as much attention and reverence, as if she saw their persons, and knew
that they were just come from heaven, on purpose to teach her the way
that leads to it. Nor does she content herself barely with reading the
scriptures; but in reading, constantly casts her eye upon herself, and
tries herself by every doctrine that is there, because she thinks this
is the only possible way to be ready for her trial at the last day.
Books also of devotion, and especially such as enter into the heart
of religion, and describe the _inward holiness_ of the christian life,
have such a large place in her closet, that she is sometimes afraid
that she lays out too much money in them, because she cannot forbear
buying all the practical books of any note. But of all human writings,
the _lives of pious persons_, and eminent saints, are her greatest
delight. In these she searches as for hidden treasure, hoping to find
some secret of holy living, some uncommon degree of piety, which she
may make her own. By this means, _Miranda_ has her head and heart
stored with all the principles of wisdom and holiness, and if you are
in her company, when she thinks proper to talk, you must be made wiser
and better, whether you will or not.
To relate her charity, would be to relate the history of every day
for twenty years past. She has set up near twenty poor tradesmen who
had failed in their business, and saved as many from failing. She has
educated several poor children, that were picked up in the streets,
and put them in a way of honest employment. As soon as any labourer
is confined at home with sickness, she sends to him, till he recovers,
twice the value of his wages, that he may have one part to give to his
family as usual, and the other to provide things convenient for his
sickness.
If a family seems too large to be supported by the labour of those in
it that can work, she pays their rent, and gives them something yearly
towards their cloathing. By this means there are many poor families
which live in a comfortable manner, and are from year to year blessing
her in their prayers.
If there is any poor man or woman, that is more than ordinarily wicked
and reprobate, _Miranda_ has her eye upon them, and if she can discover
that they are in any great streights or affliction, she gives them
speedy relief. She has this care for this sort of people, not only
because she once saved a very profligate person from being carried
to prison, who immediately became a true penitent, but because she
believes that a tenderness of affection towards the most abandoned
sinners, is every where represented in the gospel as the highest
instance of a divine and godlike soul.
_Miranda_ once passed by a house, where the man and his wife were
cursing and swearing at one another in a most dreadful manner, and
three children crying about them; this sight so much affected her
compassionate mind, that she went the next day, and even bought the
three children, that they might not be ruined by living with such
wicked parents. They now live with _Miranda_, are blessed with her care
and prayers, and all the good works that she can do for them. They hear
her talk, they see her live, and join with her in psalms and prayers.
The eldest of them has already been an instrument of converting his
parents from their wicked life, and shews a turn of mind so remarkably
pious, that _Miranda_ intends him for holy orders; that being thus
saved himself, he may be zealous in the salvation of souls, and do to
other miserable objects, as she has done to him.
_Miranda_ is a constant relief to poor people in their misfortunes and
accidents; for there are sometimes little misfortunes that happen to
them, which of themselves they could never be able to overcome: the
death of a cow, or a horse, or some little robbery, would keep them
in distress all their lives. She does not suffer them to lie grieving
under such accidents as these. She immediately gives them the full
value of their loss, and makes use of it as a means of raising their
minds towards GOD.
She has a great tenderness for _old people_ that are grown past their
labour. The parish allowance (_Miranda_ says) to such people, is
very seldom a comfortable maintenance. For this reason, they are the
constant objects of her care; she adds so much to their allowance, as
somewhat exceeds the wages they got when they were young. This she does
to comfort them under the infirmities of their age, that being free
from trouble and distress they may serve GOD in peace and tranquillity
of mind. She has generally a large number of this kind, who by her
charities, and exhortations to holiness, spend their last days in great
piety and devotion.
_Miranda_ never wants compassion even to _common beggars_; especially
those that are old or sick, or full of sores, and that want eyes or
limbs. _Miranda_ considers that _Lazarus_ was a common beggar, that
notwithstanding he was the care of angels, and carried into _Abraham_’s
bosom. She considers that our blessed Saviour and his apostles, were
kind to beggars; that they spoke comfortably to them, healed their
diseases, and restored eyes and limbs to the lame and blind. She
therefore hears their complaints with tenderness, and never bids them
go to the place from whence they came, or tells them that she cannot
relieve them because they may be cheats, or that they are strangers;
but she relieves them for that very reason because they are strangers;
and though she cannot, like our Saviour and his Apostles, work miracles
for their relief, yet she remembers the words of our LORD, “I was a
stranger and ye took me in,” and can say with St. _Peter_, “such as I
have, give I unto you, in the name of JESUS of _Nazareth_.”
It may be, says _Miranda_, that I may sometimes give to those who do
not deserve it. But where, says she, has the scripture made merit to
be the rule or measure of my charity? On the contrary, does not the
scripture speak on this wise, “if thine enemy hunger, feed him; if he
thirst, give him drink.” And if I am to love and do good to my worst
enemies, surely I am not to deny alms to poor beggars, whom I neither
know to be bad people, nor any way my enemies? Does not GOD make his
sun to rise on the evil and on the good? Is not this the very goodness
that is recommended to us in scripture? that by imitating it, “we may
be children of our father who is in heaven, who sendeth rain on the
just and the unjust.”
Perhaps you will reply, “By this means I encourage people to be
beggars.” But may not the same objection be made against all kinds of
charities, for they may encourage people to depend upon them? May not
the same be said against forgiving our enemies, cloathing the naked, or
giving medicines to the sick? for in so doing we may encourage people
to do us hurt or neglect themselves, and be careless of their health.
Such thoughtless objections, says _Miranda_, I once urged myself, when
in a state of unregeneracy: but since the love of GOD has dwelt in me,
and enlarged my heart, I have been filled with bowels of compassion;
and as I daily pray for all, so far as I can, I give to all. And I
cannot refuse an alms to those, whom I pray GOD to bless, and whom
I wish to be partakers of eternal glory. I look on those who come to
ask my alms, as so many friends and benefactors, that come to do me
a greater good than they can receive from me; that come to _exalt_ my
graces, and be witnesses of my charity; to be monuments of my love, and
put it in my power of proving the truth of that glorious declaration
“It is more blessed to give than to receive.”
This is the spirit, and this is the life of the devout _Miranda_; and
if she lives ten years longer, she will have spent six-thousand pounds
in charity; for that which she allows herself, may fairly be reckoned
amongst her alms.
When she dies, she must shine amongst Apostles, saints and martyrs, she
must stand amongst the first servants of GOD, and be glorious amongst
those that have fought the good fight, and finished their course with
joy.
“He that hath ears to hear let him hear.”
CHAPTER III.
_An enquiry into the first and chief reason, why the generality
of christians fall so far short of the holiness and devotion
of christianity._
SINCE christian devotion is nothing less than a life wholly devoted
unto GOD, and persons who are free from the necessities of labour and
employments, are to consider themselves as devoted to GOD in a higher
degree; it may now reasonably be enquired, how it comes to pass, that
the lives even of the moral and better sort of people, are in general
so directly contrary to the principles of christianity? I answer,
because the generality of those that call themselves christians, are
destitute of a true living faith in JESUS CHRIST; for want of which
they never effectually intended to please GOD in all the actions of
life, as the happiest and best thing in the world.
To be partaker of such a faith, is every where represented in scripture,
as a fundamental and necessary part of true piety. For without a living
faith in the righteousness of JESUS CHRIST, our persons cannot be
justified, and consequently none of our performances acceptable in the
sight of GOD. It is this faith that enables us to overcome the world,
and to devote ourselves without reserve to promote the glory of Him,
who has loved and given himself for us. And therefore it is purely for
want of such a faith, that you see such a mixture of sin and folly in
the lives even of the better sort of people: It is for want of this
faith, that you see _clergymen_ given to pride, and covetousness, and
worldly enjoyments: It is for want of such a faith that you see _women_
who profess devotion, yet living in all the folly and vanity of dress,
wasting their time in idleness and pleasures, and in all such instances
of state and equipage as their estate will reach. Let but a woman feel
her heart full of _this faith_, and she will no more desire to shine
at balls and assemblies, or to make a figure among those that are most
finely dressed, than she will desire to dance upon a rope to please
spectators. For she will then know that the one is as far from the true
nature, wisdom, and excellency of the christian spirit, as is the other.
Let a _clergyman_ be but thus pious, and he will converse as if he had
been brought up by an Apostle; he will no more think and talk of _noble
preferment_, than of _noble eating_, or a _glorious chariot_. He will
no more complain of the frowns of the world, or a small cure, or the
want of a patron, than he will complain of the want of a laced coat,
or of a running horse. Let him but have such a faith in love for GOD,
as will constrain him to make it his business to study to please GOD in
all his actions, as the happiest and best thing in the world, and then
he will know, that there is nothing noble in a clergyman, but _burning
zeal_ for the salvation of souls; nor any thing poor in his profession
but _idleness_ and a worldly spirit.
Further, let a _tradesman_ but have such a faith, and it will make
him a _saint_ in his shop; his every day business will be a course
of wise and reasonable actions, made holy to GOD, by flowing from
faith, proceeding from love, and by being done in obedience to his
will and pleasure. He will therefore not chiefly consider, what arts
or methods or application will soonest make him greater and richer
than his brethren, that he may remove from a shop, to a life of state
and pleasure; but he will chiefly consider, what arts, what methods,
and what application can make worldly business most conducive to GOD’s
glory, and his neighbour’s good; and consequently make a life of trade,
to be a life of holiness, devotion, and undissembled piety.
It was this faith that made the _primitive christians_ such eminent
instances of religion; and that made the goodly fellowship of the
saints in all ages, and all the glorious army of confessors and martyrs.
And if we will stop and ask ourselves, why we are not as pious as the
primitive christians, and saints of old were? our own hearts must tell
us, that it is because we never yet perhaps earnestly sought after, and
consequently were never really made partakers of, that _precious faith_,
whereby they were constrained to intend to please GOD in all their
actions, as the best and happiest thing in the world.
Here then let us judge ourselves sincerely; let us not vainly content
ourselves with the common disorders of our lives, the vanity of our
expences, the folly of our diversions, the pride of our habits, the
idleness of our lives, and the wasting of our time; fancying that
these are only such imperfections as we necessarily fall into, through
the unavoidable weakness and frailty of our nature; but let us be
assured that these habitual disorders of our common life, are so many
demonstrable proofs, that we never yet truly accepted of the LORD JESUS
and his righteousness by a living faith, and never really intended, as
a proof and evidence of such a faith, to please GOD in all the actions
of our life, as the best thing in the world.
Though this be a matter that we can easily pass over at present, whilst
the health of our bodies, the passions of our minds, the noise, and
hurry, and pleasures, and business of the world, lead us on with “eyes
that see not, and ears that hear not:” yet at death, it will set itself
before us in a dreadful magnitude; it will haunt us like a dismal ghost,
and our consciences will never let us take our eyes from it, unless
they are seared as with a red hot iron, and GOD shall have given us
over to a reprobate mind.
_Penitens_ was a busy notable tradesman, and very prosperous in his
dealings; but died in the thirty-fifth year of his age.
A little before his death, when the doctors had given him over, some of
his neighbours came one evening to see him; at which time he spake thus
to them.
I see, (says he) my friends, the tender concern you have for me, by the
grief that appears in your countenances, and I know the thoughts that
you now have of me. You think how melancholy a case it is, to see so
young a man, and in such flourishing business, delivered up to death.
And perhaps, had I visited any of you in my condition, I should have
had the same thoughts of you. But now, my friends, my thoughts are
no more like your thoughts, than my condition is like yours. It is no
trouble to me now to think that I am to die young, or before I have
raised an estate. These things are sunk into such _mere nothings_, that
I have no name little enough to call them by. For if in a few days,
or hours, I am to leave this carcase to be buried in the earth, and to
find myself either for ever happy in the favour of GOD, or eternally
separated from all light and peace; can any words sufficiently express
the littleness of every thing else?
Is there any dream, like the dream of life, which amuses us with the
neglect and disregard of these things? Is there any folly like the
folly of our manly state, which is too wise and busy to be at leisure
for these reflections?
When we consider death as a misery, we generally think of it as a
miserable separation from the enjoyments of this life. We seldom mourn
over an old man that dies rich, but we lament the young, that are taken
away in the progress of their fortunes. You yourselves look upon me
with pity, not that you think I am going unprepared to meet the Judge
of quick and dead, but that I am to leave a prosperous trade in the
flower of my life.
This is the wisdom of our manly thoughts. And yet what folly of the
silliest children, is so great as this? For what is there miserable or
dreadful in death, but the consequences of it? When a man is dead, what
does any thing signify to him, but the state he is then in?
Our poor friend _Lepidus_, you know died as he was dressing himself
for a feast; do you think it is now part of his trouble, that he did
not live till that entertainment was over? Feasts, and business, and
pleasures and enjoyments, seem great things to us, whilst we think of
nothing else; but as soon as we add death to them, they all sink into
littleness not to be expressed; and the soul that is separated from the
body, no more laments the loss of business, than the losing of a feast.
If I am now going to the joys of GOD, could there be any reason to
grieve, that this happened to me before I was forty years of age.
Can it be a sad thing to go to heaven, before I have made a few more
bargains, or stood a little longer behind a counter?
And if I am to go amongst lost spirits, could there be any reason to
be content, that this did not happen to me till I was old and full of
riches.
If good angels were ready to receive my soul, could it be any grief to
me that I was dying on a poor bed in a garret?
And if GOD has delivered me up to evil spirits, to be dragged by them
to places of torment, could it be any comfort to me, that they found me
upon a bed of state? When you are as near death as I am, you will know,
that all the different states of life, whether of youth or age, riches
or poverty, greatness or meanness, signify no more to you, than whether
you die in a poor or stately apartment.
The greatness of the things which follow death, makes all that goes
before it sink into nothing.
Now, that _judgment_ is the next thing which I look for, and
_everlasting happiness_ or _misery_ is come so near to me, all the
enjoyments and prosperities of life seem as vain and insignificant, and
to have no more to do with my happiness, than the cloaths that I wore
when I was a little child.
What a strange thing! that a little health, or the poor business of a
shop, should keep us so senseless of these great things that are coming
so fast upon us!
Just as you came into my chamber, I was thinking with myself, what
numbers of souls there are in the world, in my condition at this very
time, surprized with a summons to the other world: some taken from
their shops and farms, others from their sports and pleasures; these at
suits at law, those at gaming-tables; some on the road, others at their
own fire-sides; and all seized at an hour when they thought nothing
of it; frighted at the approach of death; confounded at the vanity of
all their labours, designs, and projects; astonished at the folly of
their past lives, and not knowing which way to turn their thoughts, to
find any comfort. Their consciences flying in their faces, bringing all
their sins to remembrance, tormenting them with the deepest convictions
of their own folly, presenting them with the sight of the angry Judge,
and the worm that never dies, the fire that is never quenched, the
gates of hell, the powers of darkness, and the bitter pains of eternal
death.
O my friends! bless GOD that you are not of this number; and take this
along with you, that there is nothing but a real faith in the LORD
JESUS, and a life of true piety, or a death of great stupidity, that
can keep off these apprehensions.
Had I now a thousand worlds, I would give them all for one moment’s
scriptural assurance that I had really received the LORD JESUS by a
living faith into my heart, and for one year’s more continuance in life,
that I might evidence the sincerity of that faith, by presenting unto
GOD, one year of such devotion and good works, as I am persuaded I have
hitherto never done.
Perhaps, when you consider that I have lived free from scandal and
debauchery, and in the communion of the church, you wonder to see me so
full of remorse and self-condemnation at the approach of death.
But alas! what a poor thing is it, to have lived only free from murder,
theft, and adultery, which is all that I can say of myself. Was not
the slothful servant, that is condemned in the gospel, thus negatively
good? And did not the Saviour of mankind tell the young man who led a
more blameless and moral life than I have done, that yet one thing he
lacked.
But the thing that now surprizes me above all wonders, is this, that
till of late I never was convinced of that reigning soul-destroying
sin of unbelief; and that I was out of a state of salvation,
notwithstanding my negative goodness, my seemingly strict morality, and
attendance on public worship and the holy sacrament. It never entered
into my head or heart, that the righteousness of JESUS CHRIST alone,
could recommend me to the favour of a sin avenging GOD, and that I
must be born again of GOD, and have CHRIST formed in my heart, before
I could have any well-grounded assurance that I was a christian indeed,
or have any solid foundation whereon I might build the superstructure
of a truly holy and pious life.
Alas! I thought I had faith in CHRIST, because I was born in a
christian country, and said in my creed, that “I believed on JESUS
CHRIST his only Son our LORD.” I thought I was certainly regenerate
and born again, and was a real christian, because I was baptized when
I was young, and received the holy sacrament in my adult age. But
alas! little did I consider that faith is something more than the world
generally thinks of; a work of the heart, and not merely of the head,
and that I must know and feel that there is no other name given under
heaven whereby I can be saved, but that of JESUS CHRIST.
It is true indeed, you have frequently seen me at church and the
sacrament; but alas, you little think what remorse of conscience I
now feel for so frequently saying, “the remembrance of our sins is
grievous unto us, and the burden of them is intolerable,” when I never
experienced the meaning of them in all my life. You have also seen
me join with the minister when he said, “we do not approach thy table
trusting on our own righteousness;” but all this while I was utterly
ignorant of GOD’s righteousness, which is by faith in CHRIST JESUS,
and was going about to establish a righteousness of my own. It is
true indeed, I have kept the fasts and feasts of the church, and have
called CHRIST, Lord, Lord; but little did I think, that no one could
call CHRIST truly Lord, but by the Holy Ghost. I have attended upon
ordinations, and heard the Bishop ask the candidates, “whether they
were called by the Holy Ghost;” I have seriously attended to the
minister, when he exhorted us to pray for true repentance and GOD’s
holy Spirit; but alas, I never enquired whether I myself had received
the Holy Ghost to sanctify and purify my heart, and worked a true
evangelical repentance in my soul. I have prayed in the litany that
I might bring forth the fruits of the Spirit, but alas, my whole life
has been nothing but a dead life, a round of duties, and model of
performances, without any living faith for their foundation. I have
professed myself a member of the church of _England_; I have cried
out, “The temple of the LORD, the temple of the LORD,” and in my zeal
have exclaimed against Dissenters; but little did I think, that I was
ignorant all this while of most of her essential articles, and that
my practice, as well as the want of a real experience of a work of
regeneration and true conversion, when I was using her offices, and
reading her homilies, gave my conscience the lie.
O my friends! a form of godliness without the power, and dead morality
not founded on a living faith in the LORD JESUS CHRIST, is such a
dreadful delusion, so contrary to the lively oracles of GOD, that did
not I know (though alas how late!) that the righteousness of JESUS
CHRIST was revealed in them, and that there was mercy to be found with
GOD, if we venture by a real faith on that righteousness, though at the
eleventh hour, I must now sink into total despair.
_Penitens_ was here going on, but had his mouth stopped by a convulsion,
which never suffered him to speak any more. He lay convulsed about
twelve hours, and then gave up the ghost.
Now if every reader would imagine this _Penitens_ to have been some
particular acquaintance or relation of his, and fancy that he saw and
heard all which is here described; that he stood by his bed-side when
his poor friend lay in such distress and agony, lamenting the want
of a living faith in JESUS CHRIST, as the cause of a dead, lifeless,
indevout life: if besides this, he should consider, how often he
himself might have been surprized in the same formal dead state, and
made an example to the rest of the world; this double reflection,
both upon the distress of his friend, and the goodness of that GOD,
which ought to have led him to repentance, would in all likelihood
set him upon seeking and earnestly praying for such a faith, of which
_Penitens_ felt himself void, and constrain him to let the LORD have no
rest, till he should be pleased to apply the righteousness of his dear
Son to his sin-sick soul, and enable him henceforward to study, out of
love, to glorify him in all the actions of his future life, as the best
and happiest thing in the world.
This therefore being so useful a meditation, I shall here leave the
reader, I hope, seriously engaged in it.
CHAPTER IV.
_Shewing, how the fear of being singular, and making the
world their rule of action, is a second great cause, why
so few devote themselves to GOD._
ANOTHER cause why so few devote themselves to GOD, is a _fear of
contempt_ from the world, and their making its modes and customs the
general rule of all their actions.
The history of the gospel is chiefly the history of CHRIST’s conquest
over the world. And the number of true christians, is only the number
of those who following the Spirit of CHRIST, have lived, and do live,
contrary to this spirit of the world.
“Whosoever is born of GOD, (says the apostle) overcometh the world. Set
your affections on things above, and not on things on the earth; for ye
are dead, and your life is hid with CHRIST in GOD.”
This is the language of the whole New Testament; this is the mark of
real christianity. We are to be dead to the spirit and temper of the
world, and live a new life in the Spirit of JESUS CHRIST.
It was this, that made Saint _Paul_ so passionately express himself,
“GOD forbid, that I should glory, save in the cross of our LORD JESUS
CHRIST.” But why does he glory? because his christian profession had
called him to the honour of suffering for CHRIST, and of dying to the
world, under reproach and contempt, as the LORD JESUS had died upon the
cross. Hence he immediately adds, “by whom the world is crucified unto
me, and I unto the world.”
Thus was the cross of CHRIST, in Saint _Paul_’s time, the glory of
christians. For he elsewhere asserts, speaking of christians in general,
that they are “to suffer, to be crucified, to die, and to rise with
CHRIST;” or else his crucifixion, and death, and resurrection, will
profit them nothing. As to his sufferings, says he, “if we suffer with
him, we shall also reign with him.” As to his crucifixion and death,
“Knowing that our old man is crucified with him. If we are dead with
CHRIST, we believe that we shall also live with him.” And then as to
the resurrection of CHRIST, says he, “If ye be risen with CHRIST, seek
those things which are above.” From all which texts it plainly appears,
that our blessed LORD not only died and rose again in our stead, and as
our federal head and representative, but that also if we are christians
indeed, we are to be conformed to all he did and suffered for us.
It was for this reason, that the holy JESUS said of his Disciples,
and of all true believers, “they are not of this world, as I am not of
this world.” Because, all true believers conforming to the sufferings,
crucifixion, death, and resurrection of CHRIST, live no longer after
the spirit and temper of this world, but “their life is hid with CHRIST
in GOD.”
How high this life is placed above the ways of the world, is
wonderfully described by Saint _Paul_, in these words: “Wherefore,
henceforth know we no man after the flesh; yea, though we have known
CHRIST after the flesh; yet henceforth know we him no more. Therefore
if any man be in CHRIST, he is a new creature; old things are passed
away; behold, all things are become new.”
He that feels the force and spirit of these words, can hardly bear
any human interpretation of them. “Henceforth, &c.” that is, since the
death and resurrection of CHRIST, the state of christianity is become
so glorious a state, that we do not even consider CHRIST himself as
in the flesh upon earth, but as a GOD of glory in heaven; we know
and consider ourselves not barely as men in the flesh, but as fellow
members of a new society, that are to have all our hearts, our tempers
and conversation in heaven.
Saint _John_ plainly declares thus much: “They are of the world,
therefore speak they of the world, and the world heareth them; _we are
of GOD_.” This is his description of the followers of CHRIST; and it is
proof enough, that no people are to be reckoned christians in reality,
who in their hearts and tempers belong to this world.
Saint _Paul_ takes it for a certainty so well known to christians, that
they are no longer to be considered as living in this world, that he
thus argues from it, as from an undeniable principle, concerning the
abolishing the rites of the _Jewish_ law: “Wherefore, if ye be dead
with CHRIST from the rudiments of the world, why as though living in
the world, are ye subject to ordinances?” Here could be no argument in
this, but in the Apostle’s taking it for undeniable, that christians
knew, their profession required them to have done with all the tempers
and passions of this world, and to live as citizens of the _New
Jerusalem_, and to have their conversation in heaven.
Our blessed LORD himself has fully determined this point, in these
words, “They are not of this world, as I am not of this world.” This
is the state of christianity with regard to this world. If you are not
thus out of and contrary to the world, you want the distinguishing mark
of christianity: You do not belong to CHRIST, but by being out of the
world as he was out of it.
We may deceive ourselves, if we please, with vain and softening
comments upon these words; but they are and will be understood in their
first simplicity and plainness, by every one who reads them in the same
spirit that our blessed LORD spoke them. And to understand them in any
lower and less significant meaning, is to let carnal wisdom explain
away that doctrine, by which itself was to be destroyed.
But notwithstanding the clearness and plainness of these doctrines,
which teach us thus to renounce the world, yet what a great part of
christians do live and die slaves to the customs and temper of the
world.
How many people swell with pride and vanity for such things as they
would not know how to value at all? but that they are admired in the
world.
Would a man take ten years more drudgery in business to add two horses
more to his coach, but that he knows, the world most of all admires a
coach and six?
To abound in wealth, to have fine houses and rich cloaths, to be
attended with splendor and equipage, to be beautiful in our persons,
to have titles of dignity, to be above our fellow-creatures, to command
the bows and obeisance of other people, to be looked on with admiration,
to pursue our enemies with revenge, to subdue all that oppose us,
to set ourselves in as much splendor as we can, to live highly and
magnificently, to eat and drink, and delight ourselves in the most
costly manner; these are the great, the honourable, the desirable
things, to which the spirit of the world turns the eyes of all people;
and many a one is afraid of standing still, and not engaging in the
pursuit of these things, lest the same world should take him for a
_fool_.
Many a man would often drop a resentment, and forgive an affront, but
that he is afraid the world would not forgive him.
How many would practice christian temperance and sobriety in its utmost
extent, were it not for the censure which the world passes upon such a
life?
Thus do the impressions which we have received from living in the world
enslave our minds, so that we dare not attempt to be eminent in the
sight of GOD, and holy angels, for fear of being little in the eyes of
the world.
You will perhaps say, that the world is now become christian, at least
that part of it where we live; and therefore the world is not now to be
considered in that state of opposition to christianity, as when it was
heathen.
It is granted, the world now professeth christianity. But will any
one say, that this christian world is of the spirit of CHRIST? are its
general tempers the tempers of CHRIST? are the passions of sensuality,
self-love, pride, covetousness, ambition, and vain-glory, less contrary
to the spirit of the gospel, now they are amongst christians, than
when they were among heathens? Or will you say, that the tempers and
passions of the heathen world are lost and gone?
The world is fully described to our hands by Saint _John_. “All that
is in the world, the lust of the flesh, the lust of the eyes, and
the pride of life,” &c. Now will you say, that this world is become
christian? But if all this still subsists, then the same world is now
in being, and the same enemy to christianity that was in Saint _John_’s
days.
Had you lived with our Saviour, as his true disciple, you had then been
hated as he was; and if you now live in his spirit, the world will be
the same enemy to you now, that it was to him then.
“If ye were of the world, (saith our blessed LORD) the world would love
its own; but because ye are not of the world, but I have chosen you out
of the world, therefore the world hateth you.”
We are apt to lose the true meaning of these words, by considering them
only as an _historical description_ of something that was the state
of our Saviour and his disciples at that time. But this is reading the
scripture as a _dead letter_: for they as exactly describe the state of
true christians in this, and all other times, to the end of the world.
For as _true christianity_ is nothing else but the spirit of CHRIST, so
whether that spirit appear in the person of CHRIST himself, or in his
apostles, or followers in any age, it is the same thing: whoever hath
his spirit, will be hated, despised, and condemned by the world, as he
was. For the world will always love its own, and none but its own: this
is as certain and unchangeable, as the contrariety between light and
darkness.
When the holy JESUS saith, “If the world hate you,” he does not add by
way of consolation, that it may some time or other cease its hatred, or
that it will not always hate them; but he only gives this as a reason
for their bearing it, “You know that it hated me, before it hated
you:” signifying, that it was he, or his spirit, that by reason of its
contrariety to the world, was then, and always would be hated by it.
Whether, therefore, the world outwardly professeth, or openly
persecuteth christianity, it is still in the same state of contrariety
to the true spirit and holiness of the gospel.
And indeed the world, by professing christianity, is so far from being
a less dangerous enemy than it was before, that it has by its favour
destroyed more christians, than ever it did by the most violent
persecution.
It is a greater and more dangerous enemy, because it has greater
power over christians by its favours, riches, honours, rewards, and
protections, than it had by the fire and fury of its persecutions.
It is a more dangerous enemy, by having lost its appearance of enmity.
And the change that the world has undergone, has only altered its
methods, but not lessened its power of destroying religion.
Christians had nothing to fear from the _heathen world_, but the loss
of their lives; but the world become a friend, makes it difficult for
them to save their religion.
How many consciences are kept at quiet, upon no other foundation, but
because they sin under the authority of the _christian world_? How
many directions of the gospel lie by unregarded, and how unconcernedly
do particular persons read them? for no other reason, but because
they seem unregarded by the christian world. So that there is hardly
any possibility of saving yourself from the present world, but by
considering it as the same wicked enemy to all true holiness, as it is
represented in the scriptures; and by assuring yourself, that it is as
dangerous to conform to its tempers and passions, now it is christian,
as when it was heathen.
From this quarter, therefore, arises a great obstruction to a really
devout life, because it cannot subsist in any person, but so far as he
is dead to the world. And though human prudence seems to talk mighty
wisely about the necessity of avoiding _particularities_, yet he that
dares not be so weak as to be particular, will be often obliged to
avoid the most substantial duties of christian piety.
CHAPTER V.
_Shewing that the education which men generally receive
in their youth, makes a devout life difficult to be
practised; and the spirit of a better education
represented in the character of |Paternus|._
ANOTHER obstruction to a devout life, arises from our _education_. We
are all of us, for the most part, corruptly educated, and then sent
to take our course in a corrupt world: so that it is no wonder, if
examples of true piety are so seldom seen.
Numbers are undone by being born and bred in families that have no
religion; where they are made vicious and irregular, becoming like
those with whom they first lived.
But this is not the thing I now mean; the education that I here intend,
is such as children generally receive from virtuous and sober parents,
and learned tutors and governors.
The first temper that we try to awaken in them is _pride_: as dangerous
a passion as that of _lust_. We stir them up to vain thoughts of
themselves, and do every thing we can to puff up their minds with a
sense of their own abilities.
Whatever way of life we intend them for, we apply to the fire and
vanity of their minds; and exhort them to every thing from corrupt
motives. We stir them up to action from principles of strife and
ambition; from glory, envy, and a desire of distinction, that they may
overtop all others, and shine above their neighbours in the world. Nay,
we repeat and inculcate these motives upon them, till they think it a
part of their duty to be proud, envious, and vain-glorious of their own
accomplishments.
If children are intended for _holy orders_, we set before them some
eminent orator, whose fine preaching has made him the admiration of the
age, and carried him through all the _dignities_ and preferments of the
church. We encourage them to have these _honours_ in their eye, and to
expect the reward of their studies from them.
If the youth is intended for a _trade_, we bid him look at all the rich
men of the same trade, and to consider how many are carried about in
their stately coaches, who began in the same low degree as he now does.
We awaken his ambition, and endeavour to give his mind a right turn, by
often telling him how very rich such and such a tradesman died.
If he is to be a _lawyer_, then we set great counsellors, lords, judges,
and chancellors, before his eyes. We tell him what great fees, and
great applause, attend fine pleading; we exhort him to take fire at
these things, and to be content with nothing less than the highest
honours of the long robe.
That this is the nature of our best education, is too plain to need any
proof; and yet after all this, we complain of the effects of pride; we
wonder to see grown men acted and governed by ambition, envy, scorn,
and a desire of glory; not considering, that they were all the time of
their youth, called upon to all their action and industry upon the same
principles.
How dry and poor must the doctrines of self-denial, and deadness to the
world, sound to a youth, that has been spurred up to all his industry,
by ambition, envy, and a desire of glory and distinction? And if he is
not to act by these principles when he is a _man_, why do we call him
to act by them in his _youth_?
I know it is said in defence of this method of education; that ambition,
and a desire of glory, are necessary to excite young people to industry;
and that if we were to press upon them the doctrines of self-denial,
and renunciation of the world, we should deject their minds, and sink
them into dulness and idleness.
But such objectors do not consider, that this reason, if it has any
strength, is full as strong against pressing the like doctrines upon
grown men, lest we should deject their minds, and sink them into
dulness and idleness.
For who does not see, that _middle-aged men_ want as much the
assistance of pride, ambition, and vain-glory, to spur them up to
action and industry, as do children? And it is very certain, that the
precepts of humility are more contrary to the designs of such men, and
more grievous to their minds, when they are pressed upon them, than
they are to the minds of young persons.
But further: could such objectors think, that if any children had
been educated by our blessed LORD, or his Apostles, that their minds
would have been sunk into dulness and idleness? Or could they think,
that such children would not have been trained up in the profoundest
principles of self-denial and true devotion? Can they say, that our
blessed LORD, who, considering him in his human nature, was the most
devout, self-denying man that ever was on earth, was hindered by his
devotion from doing the greatest example of worthy and glorious actions
that ever were done by man? Can they say, that his Apostles, who lived
in the same spirit of their Master, did therefore cease to be laborious
and active instruments of doing good to all the world?
A few such reflections as these, are sufficient to expose all the poor
pretences for an education in pride and ambition.
PATERNUS lived about two hundred years ago; he had but one son, whom
he educated himself, in his own house. As they were sitting together
in the garden, when the child was _ten years_ old, _Paternus_ thus
addressed him.
“The little time that you have been in the world, my child, you have
spent wholly with me; and my love and tenderness to you, has made you
look upon me as your only friend and benefactor, and the cause of all
the comfort and pleasure that you enjoy. Your heart, I know, would be
ready to break with grief, if you thought this was the last day that I
should live with you.
But, my child, though you now think yourself mighty happy, because you
have hold of my hand, you are now in the hands, and under the tender
care of a much greater father and friend than I am, whose love to you
is far greater than mine, and from whom you receive such blessings as
no mortal can give.
That GOD, whom you have seen me daily to worship; whom I daily call
upon to bless both you and me, and all mankind; whose wondrous acts
are recorded in those scriptures which you constantly read; that GOD,
who created the heavens and the earth; who brought a flood upon the
old world; who saved _Noah_ in the ark; who was the GOD of _Abraham_,
_Isaac_, and _Jacob_; whom _Job_ blessed and praised in the greatest
afflictions; who delivered the _Israelites_ out of the hands of the
_Egyptians_; who was the protector of righteous _Joseph_, _Moses_,
_Joshua_, and holy _Daniel_; who sent so many prophets into the world;
and who sent his Son JESUS CHRIST to redeem mankind: this GOD, who has
done all these great things; who has created the many millions of men,
that lived and died before you was born; with whom the spirits of good
men that are departed this life, now live; whom infinite numbers of
angels now worship in heaven; this great GOD, who is the creator of
worlds, of angels, and men, is your loving father and friend, your good
creator and nourisher; from whom, and not from me, you received your
being ten years ago, at the time that I planted that little _elm_ which
you there see.
I myself am not half the age of this _shady oak_ under which we sit;
many of our fathers have sat under its boughs; we have all of us called
it ours in our turn; it stands, and drops its _masters_, as it drops
its leaves.
You see, my son, this wide and large _firmament_ over our heads, where
the _sun_ and _moon_, and all the _stars_, appear in their turn: if you
was to be carried up to any of these bodies, you would discover others
as much above you, as the stars are above this _earth_. Were you to
go up or down, east or west, north or south, you would find the same
height without any top, and the same depth without any bottom.
And yet, my child, so great is GOD, that all these bodies added
together, are but as a grain of sand in his sight. Nevertheless, you
are as much the care of this great GOD and Father of all worlds, and of
all _spirits_, as if there were no creature for him to love and protect
but you alone. He numbers the hairs of your head, watches over you
sleeping and waking, and has preserved you from a thousand dangers, of
which neither you nor I know any thing.
How poor my power is, and how little I am able to do for you, you have
often seen. Your late sickness has shewn you how little I could do for
you in that state; and the frequent pains of your head are plain proofs,
that I have no power to remove them.
I can bring you food and medicines, but have no power to turn them into
your relief and nourishment: it is GOD alone that can do this for you.
Therefore, my child, fear, and worship, and love GOD. Secure an
interest in his favour, by seeking after a living faith in JESUS CHRIST
his dearly beloved Son; and then He, who blessed my father before I was
born, will bless you when I am dead.
I shall in a short time die, and leave you to GOD and yourself; and
as I know that my Redeemer liveth, and trust that GOD has forgiven me
my sins, I shall go to my dear Saviour CHRIST JESUS, and live amongst
patriarchs and prophets, saints and martyrs, and wait for your safe
arrival at the same place.
Therefore, my child, meditate on these great things, and your soul,
through the influences of GOD’s blessed Spirit, will soon grow great
and noble, by so meditating upon them.
Let your thoughts often leave these gardens, these fields, and farms,
to contemplate upon GOD, and CHRIST, and heaven, to meditate upon
angels and the spirits of good men living in light and glory.
As you have been used to look to me in all your actions, and have been
afraid to do any thing unless you first knew my will; so let it now be
a rule of your life, to look up to GOD, even a GOD in CHRIST, in all
your actions; to do every thing in his fear, and to abstain from every
thing that is not according to his will.
GOD keepeth a book of life, wherein all the actions of all men are
written; and when you die, my child, this book will be laid open before
men and angels; and according as your actions are there found to have
been done in, and proceeded from a living faith in JESUS CHRIST, you
will either be received into the happiness of those holy men who have
died in faith, or be turned away among those wicked spirits, those
hypocrites and unbelievers, that are never to see GOD any more.
Never forget this book, my son, for it must be opened, you must see it,
and you must be tried by it according to the deeds done in the body,
whether they have been good, or whether they have been evil.
But above all, my child, learn of JESUS CHRIST to be meek and lowly
in heart, and never do any thing through strife or vain-glory. Resist,
therefore, and look up to CHRIST for a conquest over every thought of
_self-pride_ and _self-distinction_; and accustom yourself to rejoice
in all the excellencies and perfections of your fellow-creatures, and
pray and study that you may be as glad to see any of their good actions,
as your own. For as GOD is as well pleased with their well-doings, as
with yours; so you ought to desire, that every thing that is wise, and
holy, and good, may be performed in as high a manner by other people,
as by yourself.
When I am dead, my son, you will be master of all my estate, which will
be a great deal more than the necessities of one family require. As
you are, therefore, to be charitable to the souls of men, and wish them
the same happiness with yourself, in heaven, so be charitable to their
bodies, and endeavour to make them as happy as you can upon earth.
Study to have your heart filled with the love of GOD, and the love of
your neighbour, and then be contented to be no deeper a scholar, no
finer a gentleman, than these tempers will make you. I am teaching you
_Latin_ and _Greek_, not that you should desire to be a great critic,
a fine poet, or an eloquent orator; but, that you may at proper times
look into the history of past ages, and learn the methods of GOD’s
providence over the world; and that by reading the writings of the
ancient sages, you may see how wisdom and virtue have been the praise
of great men of all ages, and fortify your mind by their wise sayings.
Avoid all superfluous shews of finery and equipage, and let your house
be furnished with moderate conveniencies. Do not consider what your
estate can afford, but what right reason and religion require.
Let your dress be decent, clean, and modest; and as to your meat and
drink, in them observe the highest rules of christian temperance and
sobriety; consider your body only as the servant and minister of your
soul; and only so nourish it, as it may best perform an humble and
obedient service to it.
But, my son, observe as a principal thing, and which I shall remind
you of as long as I live with you, _Hate and despise all human glory_;
it is nothing else but human folly. Love humility in all its instances,
practise it in all its parts; condescend to all the weakness and
infirmities of your fellow-creatures, cover their frailties, love their
excellencies, encourage their virtues, relieve their wants, rejoice
in their prosperities, compassionate their distress, receive their
friendship, overlook their unkindness, forgive their malice, be a
servant of servants, and condescend to do the lowest offices to the
lowest of mankind.
Aspire after nothing but an interest in the righteousness of JESUS
CHRIST; and as a consequence of that, your own purity and perfection.
Remember, my dear child, remember, that there is but one man in the
world, with whom you are to have perpetual contention, and whom you
should be always striving to exceed, and that is yourself.
The time of practising these precepts, my son, will soon be over with
you; the world will soon slip through your hands, or rather you will
soon slip through it. It seems but the other day, since I received the
same instructions from my dear father, that I am now leaving with you.
And the GOD that gave me ears to hear, and a heart to receive what my
father said unto me, will, I hope, give you grace to love and follow
the same instructions.”
Thus did _Paternus_ educate his son.
Can any one think, that such an education as this would weaken and
deject the minds of young people, and deprive the world of any worthy
and reasonable labours?
So far therefrom, that there is nothing so likely to enoble and
exalt the mind, and prepare it for the most heroical exercise of all
virtues. And fatal experience every day evinces, that a contrary way
of educating youth, is no small hindrance to their devoting themselves
entirely to GOD, and living up to the strictest rules of the blessed
and everlasting gospel.
An education which is not wholly intent upon this, is as much beside
the point, as an art of physic that had little or no regard to the
restoration of health: or rather, it is like administering poison
instead of physic.
For as the only end of the physician, is to restore nature to its own
state; so the only end of education is, to restore our rational nature
to its proper state. And as physic may justly be called the art of
restoring health, so education should be considered in no other light,
than as the art of recovering man to the use of reason and religion.
The youths that attended upon _Pythagoras_, _Socrates_, _Plato_, and
_Epictetus_, were thus educated. And since christianity hath, as it
were, new created the _moral_ and _religious world_, and set every
thing that is reasonable, wise, holy, and desirable, in its true point
of light; one may reasonably expect, that the education of youth should
be as much bettered by christianity, as the faith and doctrines of
religion are amended by it.
But since our modern education is not of this kind, a deficiency in
such an essential point, may be justly assigned as _one great reason_
why many men find it so exceedingly difficult to devote themselves
wholly unto GOD.
CHAPTER VI.
_Shewing how the method of educating daughters, makes it
difficult for them to enter into the spirit of christianity;
how miserably they are injured and abused by such an
education; and the spirit of a better education represented
in the character of |Eusebia|._
THAT turn of mind which is taught and encouraged in the _education of
daughters_, makes it exceeding difficult for them to enter into such
a sense and practice of true devotion, as the spirit of christianity
requires.
For if it were a virtue in a woman, to be proud and vain in herself,
and fond of the world; we could hardly use better means to raise these
passions, than those that are now used in their education.
_Matilda_ is a fine woman, of good breeding, great sense, and
has a great deal of regard for religion: she has three daughters,
educated by herself; she will trust them to no one else, nor at any
school, for fear they should learn any thing ill. She stays with
the _dancing-master_ all the time he is with them, because she will
hear every thing that is said to them. She has heard them read the
_scriptures_ so often, that they can repeat great part of them without
book; and there is scarce a good book of devotion, but you may find it
in their closets.
Her daughters see her great zeal for religion, but then they see an
equal earnestness for all sorts of finery. They are afraid to meet her,
if they have missed the _church_; but then they are more afraid to see
her, if they are not laced as strait as they can possibly be.
_Matilda_ is so intent upon all the arts of improving their _dress_,
that she has some new fancy almost every day, and leaves no ornament
untryed, from the richest jewel to the poorest flower. She is so nice
and critical in her judgment, and so sensible of the smallest error,
that her maid is often forced to dress and undress her daughters three
or four times a day, before she can be satisfied with it.
As to the _patching_, she reserves that to herself; for she says, if
they are not stuck on with judgment, they are rather a prejudice, than
an advantage to the face.
The children see so plainly the temper of their mother, that they even
affect to be more pleased with dress, than they really are, merely to
gain her favour.
They saw the eldest sister once brought to her tears, and her
perverseness severely reprimanded, for presuming to say, that she
thought it was better to cover the neck, than to go so far naked as
the modern dress requires.
She stints them in their meals, and is very scrupulous of what they eat
and drink; and tells them how many fine shapes she has seen spoiled in
her time, for want of such care. If a _pimple_ rises in their faces,
she is in a great fright, and they themselves are as afraid to see her
with it, as if they had committed some great sin.
Whenever they begin to look sanguine and healthy, she calls in the
assistance of the _doctor_; and if physic and issues will keep the
complexion from inclining to _coarse_ or _ruddy_, she thinks them well
employed.
By this means they are pale, sickly, infirm creatures, vapoured through
want of spirits, crying at the smallest accidents, swooning away at any
thing that frightens them, and hardly able to bear the weight of their
best cloaths.
The eldest daughter lived as long as she could under this discipline,
and died in the twentieth year of her age. When she was opened, it
appeared, that her ribs had grown into her liver, and that her other
entrails were much hurt, by being crushed together with her stays,
which her mother had ordered to be twitched so strait, that it often
brought tears into her eyes, whilst the maid was dressing her.
Her youngest daughter is run away with a gamester, a man of great
beauty, and who, in dressing and dancing, has no superior.
_Matilda_ says, she should die with grief at this accident, but that
her conscience tells her, she has contributed nothing to it herself.
She appeals to their closets and their books of devotion, to testify
what care she has taken to establish her children in a life of solid
piety and devotion.
Now, though I do not intend to say, that no daughters are brought up in
a better way than this (for I hope many are) yet thus much, I believe,
may be said, that the much greater part of them are not brought up so
well, or accustomed to so much religion, as in the present instance.
Their minds are turned as much to the care of beauty and dress, and
the indulgence of vain desires, as in the present case, without having
such rules of devotion to stand against it. So that if solid piety is
much wanted in that sex, it is the plain and natural consequence of a
vain and corrupt education. If they are often too ready to receive the
first fops, beaux, and fine dancers for their husbands; it is no wonder
they should like that in men, which they have been taught to admire in
themselves. And if they are often seen to lose that little regard to
religion, that they were taught in their youth, it is no more to be
wondered at, than to see a little flower choaked and killed amongst
rank weeds.
Personal pride, affectation, a delight in beauty, and fondness of
finery, are tempers that must kill all religion in the soul, or be
killed by it; they can no more thrive together than health and sickness.
But how possible it is to bring up daughters in a more excellent way,
let the following character declare.
_Eusebia_ is a pious widow, well born, and well bred, and has a good
estate for five daughters, whom she loves not only as her natural,
but also as her spiritual children; and they reverence her as their
spiritual mother, with an affection equal to that of the fondest
friends.
“My children, (says she) your dear father was an humble, watchful,
truly devout man. Whilst his sickness would suffer him to talk with me,
his discourse was chiefly about your education. He knew the ruins that
a wrong education made in our sex; and therefore conjured me with the
tenderest expressions, to renounce the _fashionable ways_ of educating
daughters, and to bring you all up in the most unaffected instances of
a truly christian and devout life.
When your father died, I was much pitied by my friends, as having all
the care of a family, and the management of an estate fallen upon me.
But my own grief was founded on another principle; I was grieved to
see myself deprived of so faithful a friend, and that such an eminent
example of real devotion, should be taken from the eyes of his children,
before they were of an age to love and follow it. But as to worldly
cares, which my friends thought lay so heavy upon me, they are most
of them of our own making, and fall away as soon as we begin to _know
ourselves_.
For this reason, all my discourse with you, has been to acquaint you
with yourselves, and to accustom you to such books of devotion, as may
best instruct you in this greatest of all knowledge.
You would think it hard, not to know the family into which you was born,
what ancestors you were descended from, and what estate was to come to
you. But, my children, you may know all this with exactness, and yet be
as ignorant of yourselves, as a man that should take himself to be wax,
and therefore dared not to let the sun shine upon him.
In order to know yourselves aright, you must consider yourselves as so
many fallen embodied spirits, conceived and born in sin, and that your
lives began in a state of corruption and disorder, full of tempers and
passions, that blind and darken the reason of your minds, and incline
you to that which is hurtful.
Your bodies are not only poor and perishing like your cloaths, but they
are as _infected cloaths_, that fill you with ill distempers, which
oppress the soul with sickly appetites, and vain envyings.
Hence all of us are like two beings, that have as it were two hearts
within us: with the one, we see, taste, and admire reason, purity,
and holiness; with the other we incline to pride, vanity, and sensual
delights.
This internal war we always feel within us more or less; and if you
would know the one thing necessary to you and all the world, it is this,
to preserve, strengthen, and perfect all that is rational, holy, and
divine in our nature, and by the assistance of the blessed Spirit of
GOD, to mortify and subdue all that vanity, pride, and sensuality,
which springs from the corruption of our state.
Whilst you live thus, you live like yourselves, and what is more, like
christians; but whenever you are more intent upon adorning your persons,
than upon perfecting your souls, you are much more beside yourselves,
than he, that had rather have a laced coat, than an healthful body.
Never consider yourselves, therefore, as persons that are to be seen,
admired, and courted by men; but as _poor sinners_, that are to be
washed in the blood of the Lamb of GOD, and accepted through his
all-sufficient righteousness, received by faith, and to be saved from
the follies of a miserable world, and made meet for heaven by the
powerful operations of his blessed Spirit.
These considerations have made me think it my duty to teach you nothing
that was dangerous for you to learn. I have kept you from every thing
that might betray you into weakness and folly, or make you think any
thing fine, but a _fine mind_; any thing happy, but an interest in the
favour of GOD, through JESUS CHRIST; or any thing desirable, but his
love shed abroad in the heart, and to do all the good you possibly can
to your fellow-creatures.
Instead of the vain, immodest entertainment of _plays_ and _operas_, I
have taught you to delight in pious reading and religious conversation.
What music, dancing, and diversions are to the people of the world,
that holy meditation, fervent prayers, and other acts of devotion,
have been to you. Instead of forced shapes, patched faces, and
affected motions, I have taught you to conceal your bodies with _modest
garments_, and to let the world have nothing to view of you, but the
plainness and sincerity, the humility and unaffectedness of all your
behaviour.
You know, my children, that a single state frees from worldly cares
and troubles, and gives a woman an opportunity of caring only how she
may please the LORD; but as I look upon you all to be so many great
blessings of a married state; so I leave it to your choice, either to
do as I have done, or to continue in a virgin state. Only let me remind
you, if you intend to marry, let the time never come till you find a
man that has those graces, which you are aspiring after yourselves;
who is likely to be a friend to all your virtues, and with whom it is
better to live, than to want the benefit of his example.
Avoid therefore the conversation of what the world calls _fine-bred
fops_, and _beaux_; for they are the shame of their own sex, and ought
to be the abhorrence of yours.
If evil speaking, scandal, or backbiting, be the conversation where
you happen to be, keep your hearts to yourselves; and if you have no
opportunity to reprove or turn the stream of such conversation into a
proper channel, retire as soon as you can.
Love and reverence _poor people_; as for many reasons, so particularly
for this, because our blessed Saviour was one of the number. Visit
and converse with them frequently: you will often find simplicity,
innocence, patience, fortitude, and great piety amongst them; and where
they are not so, your good example may amend them. For this cause, you
know I have divided part of my estate already amongst you, that you
each may be charitable out of your own stock, and take it in your turns
to provide for the poor and sick of the parish.
Whether married or unmarried, consider yourselves as mothers and
sisters, as friends and relations to all that want your assistance; and
never allow yourselves to be idle, whilst others want any thing that
your hands can make for them.
I have brought you up to all kinds of labour, that are proper for women,
as sowing, knitting, spinning, and all other parts of housewifery; not
merely for your amusement, and that you may know how to direct your
servants; but that you may be serviceable to yourselves and others,
and be saved from those temptations which attend an idle life. I must
therefore repeat to you, my daughters, what I have often reminded
you of before, that I had rather see you reduced to the necessity of
maintaining yourselves by your own hands, than to have riches to excuse
yourselves from labour. Never therefore consider your labour merely
as an amusement to get rid of your time, and so may be as trifling as
you please; but consider it as something that is to be serviceable to
yourselves and others, that is to serve some sober ends of life, to
save and redeem your time, and make it turn to your account, when the
works of all people shall be tried by fire.
What would you think of the wisdom of him, that should employ his time
in distilling of waters, and making liquors which no body could use,
merely to amuse himself with the variety of their colour and clearness;
when with less labour and expence, he might satisfy the wants of those
who have nothing to drink? And yet he would be as wisely employed,
as those that are amusing themselves with such tedious works as they
neither need, nor hardly know how to use when they are finished; when
with less labour and expence they might be doing as much good, as he
that is cloathing the naked, or visiting the sick. Be glad therefore to
know the wants of the poorest people, and think it not beneath you, to
let your hands be employed in making such mean and ordinary things for
them, as their necessities require. Thus _Dorcas_ was employed, who is
mentioned with so much honour in holy writ; and by so doing, you will
behave like true disciples of that Lord and Master, ‘who came into the
world not to be ministered unto, but to minister.’
In short, my dear children, strive to do every thing that is
praise-worthy, but do nothing in order to be praised; nor think of
any reward of all your works of faith and labours of love, till JESUS
CHRIST cometh with all his holy angels. Think, my children, that the
soul of your good father, now with GOD, speaks to you through my mouth;
and let the double desire of your father who is gone, and of me who am
with you, above all, let the mercies of GOD in CHRIST JESUS, prevail
upon you to love GOD with all your souls, to study your own perfection,
to practise humility, and to do all the good you can to all your
fellow-creatures, especially to those who are of the houshold of faith,
till it shall please GOD to call you to another life.”
Thus did the pious widow educate her daughters. The spirit of this
education speaks so plainly for itself, that, I hope, I need say
nothing in its justification. If we could see it in life, as well as
read of it in books, the world would soon find the happy effects.
There is nothing more desirable for the common good of all the world,
than that we might see it. For though _women_ do not carry on the trade
and business of the world, yet as they are _mothers_ and _mistresses_
of families, they have for some time the care of the education of their
children of both sorts, and are entrusted with that which is of the
greatest consequence to human life. For as the health and strength, or
weakness of our bodies, is very much owing to their methods of treating
us when we are young; so the soundness or folly of our minds, are
not less owing to those first tempers and ways of thinking, which we
eagerly received from the love, tenderness, authority and constant
conversation of our mothers.
Is it not then much to be lamented, that this sex, on whom so much
depends, who have the first forming of our bodies and our minds, are
not only educated in pride, but in the silliest and most contemptible
part of it?
They are not suffered to dispute with us the proud _prizes_ of arts and
sciences, of learning and ♦eloquence, in which I have much suspicion
they would often prove our superiors; but we turn them over to the
study of beauty and dress, and the whole world conspire to make them to
think of nothing else. Fathers and mothers, friends and relations, seem
to have no other wish towards the _little girl_, but that she may have
a _fair skin_, a _fine shape_, _dress well_, and _dance_ to admiration.
♦ “eloqence” replaced with “eloquence”
And what makes this matter the more to be lamented, is this. That women
are not only spoiled by this education, but we spoil that part of the
world, which would otherwise furnish the most instances of an eminent
and exalted piety. The _Church_ has formerly had eminent saints in that
sex; and it may reasonably be thought, that it is purely owing to their
poor and vain education, that this honour of their sex is for the most
part confined to former ages.
The corruption of the world indulges them in great vanity, and mankind
seem to consider them in no other view, than as so many _painted idols_,
that are to allure and gratify their passions; so that if many women
are vain, light, gew-gaw creatures, they have this to say in excuse
of themselves, that they are not only such as their education has made
them, but such as the generality of the world allow them to be.
Some indeed are pleased to say, that women are naturally of little and
vain minds, and consequently their trifling vain behaviour is owing
solely to that; but this I look upon to be as false and unreasonable,
as to say, that _butchers_ are naturally cruel: for as their cruelty
is not owing to their natures, but to their _way_ of life, which has
changed their natures; so whatever littleness and vanity is to be
observed in the minds of women, it is like the cruelty of butchers,
a temper that is wrought into them by that life which they are taught
and accustomed to lead. At least thus much must be said, that we cannot
justly charge any thing upon their nature, till we take care that it is
not perverted by their education.
But supposing it were true, that they were thus naturally vain and
light, then how much more blameable is that education, which seems
contrived to strengthen and increase the folly and weakness of their
minds? For if it were a virtue in women to be proud, and vain, and
indevout, we could hardly take better means to raise these bad things
in them, than those which are now used in their education.
Some people that judge hastily, will perhaps say, I have been
exercising too great a severity against the sex. But more reasonable
persons will easily observe, that I entirely spare the sex, and only
arraign their education; that, I profess, I cannot spare; but the only
reason is, because it is their greatest enemy, because it deprives the
world of so many blessings, and the church of so many saints as might
reasonably be expected from persons, formed by their natural temper
to all goodness and tenderness, and fitted, by the clearness and
brightness of their minds, to contemplate, love and admire every thing
that is holy, virtuous, and divine.
CHAPTER VII.
_Shewing, how true devotion fills our lives the greatest peace
and happiness that can be enjoyed in this world._
SOME people perhaps may object, that by thus living wholly unto GOD,
and introducing a regard to his glory in all that we do, too great a
restraint will be put upon human nature; and that by thus depriving
ourselves of so many seemingly innocent pleasures, as such a way of
life would hinder us from pursuing, we shall render our lives dull,
uneasy, and melancholy.
But this objection is entirely groundless. For christian devotion
requires us to renounce no ways of life, wherein we can act reasonably,
and offer what we do to the glory of GOD. All ways of life, all
satisfactions and enjoyments that are within these bounds, are no ways
denied by the strictest rules of real devotion. And will you think that
your life must be _uncomfortable_, unless you may displease GOD, be
fools and mad, and act contrary to that reason and wisdom which He has
implanted in you?
As for those satisfactions which we dare not offer to a holy GOD,
which are only invented by the folly and corruption of the world, which
inflame our passions, and sink our souls into grossness and sensuality,
and thereby render us unmeet for communion with GOD here, and the
eternal enjoyment of Him hereafter, surely it can be no uncomfortable
state of life, to be rescued by religion from such murderers both of
our souls and bodies.
Let us suppose a person destitute of that knowledge which we have
from our senses, placed somewhere alone by himself, in the midst of a
variety of things which he did not know how to use; that he has by him
bread, wine, gold-dust, iron chains, gravel, garments, and fire. Let it
be supposed, that he had no knowledge of the right use of these things,
nor any direction from his senses how to quench his thirst, or satisfy
his hunger, or make any use of the things about him. Let it be supposed,
that in his drought he puts gold dust into his eyes; when his eyes
smart, he puts wine into his ears; that in his hunger, he puts gravel
in his mouth: that in pain, he loads himself with the iron chains; that
feeling cold, he puts his feet in the water; that being frighted at the
fire, he runs away from it; and that being weary, he makes a seat of
his bread. Let it be supposed, that through his ignorance of the right
use of the things that are about him, he will vainly torment himself
whilst he lives; and at last die, blinded with dust, choaked with
gravel, and loaded with irons. Let it be supposed, that some good being
came to him, and shewed him the nature and use of all the things that
were about him, and gave him such strict rules of using them, as would
certainly, if observed, make him the happier for all that he had, and
deliver him from the pains of hunger, and thirst, and cold; could you
with any reason affirm, that those strict rules of using the things
that were about him, had rendered that poor man’s life dull and
uncomfortable?
Now this is, in some measure, a representation of the _strict rules_ of
religion; they relieve our ignorance, save us from tormenting ourselves,
and teach us to use every thing about us, not only to the glory of GOD,
but to our own proper advantage.
If religion commands us to live wholly unto GOD, and to do all to his
glory, it is because every other way of life is living wholly against
ourselves, and will end in our own shame and confusion.
Would you see how happy they are, who live according to their own wills,
and who cannot submit to the dull and melancholy business of a life
devoted unto GOD, look at _Flatus_; _Flatus_ is rich and in health, yet
always uneasy, and always searching after happiness.
At his first setting out in life, _fine cloaths_ was his delight; his
enquiry was only after the best taylors and peruke-makers, and he had
no thoughts of excelling in any thing but dress. He spared no expence,
but carried every nicety to its greatest height. But this happiness not
answering his expectation, he left off his _brocades_, put on a plain
coat, railed at fops and ♦beaux, and gave himself up to gaming with
great eagerness.
♦ “beaus” replaced with “beaux”
This new pleasure satisfied him for some time: he envied no other way
of life. But being by the fate of _play_ drawn into a _duel_, where
he narrowly escaped his death, he left off the _dice_, and sought for
happiness no longer amongst the gamesters.
The next thing that seized his wandering imagination, was the
_diversions_ of the town; and for more than a twelvemonth, you heard
him talk of nothing but ladies, drawing-rooms, birth-nights, plays,
balls, and assemblies. But growing sick of these, he had recourse to
hard drinking. Here he had many a merry night, and met with stronger
joys than any he had felt before. Here he had thoughts of setting up
his staff, and looking out no farther; but unluckily falling into a
_fever_, he grew angry at all strong liquors, and took his leave of
the happiness of being drunk.
The next attempt after happiness, carried him into the field. For two
or three years nothing made him so happy as _hunting_; he entered upon
it with all his soul, and leaped more hedges and ditches than had ever
been known in so short a time. You never saw him but in a _green coat_;
he was the envy of all that blew the _horn_, and always spoke to his
dogs in great propriety of language. If you met him at home in a bad
day, you would hear him blow his horn, and be entertained with the
surprizing accidents of the last _noble chace_. No sooner had _Flatus_
outdone all the world in the breed and education of his dogs, built
new kennels, new stables, and bought a new _hunting-seat_, but he
immediately got sight of another happiness, hated the senseless noise
and hurry of hunting, gave away his dogs, and was for some time after
deep in the _pleasures of building_.
Now he invents new kinds of _dove-cotes_, and has such contrivances
in his barns and stables, as were never seen before: he wonders at the
dulness of the old builders, is wholly bent upon the improvement of
_architecture_, and will hardly hang a door in the ordinary way. He
tells his friends, that he never was so delighted in any thing in his
life; that he has more happiness amongst his _brick_ and _mortar_,
than ever he had at _court_; and that he is contriving how to have some
little matter to do that way as long as he lives.
The next year he leaves his house unfinished, complains to every
body of _masons_ and _carpenters_, and devotes himself wholly to the
happiness of _riding about_. After this, you can never see him but
on horseback, and so highly delighted with this new way of life, that
he would tell you, give him but his _horse_ and a _clean country_ to
ride in, and you might take all the rest to yourself. A variety of new
saddles and bridles, and a great change of horses, added much to the
pleasure of this new way of life. But however, after some time having
tired both himself and his horses, the happiest thing he could think of
next, was to go abroad and _visit foreign countries_; and there, indeed,
the happiness exceeded his imagination, and he was only uneasy that he
had begun so fine a life no sooner. The next month he returned home,
unable to bear any longer the impertinence of _foreigners_.
Alter this, he was a great _student_ for one whole year; he was
up early and late at his _Italian grammar_, that he might have the
happiness of understanding the _opera_, whenever he should hear one,
and not be like those unreasonable people, that are pleased with they
don’t know what.
FLATUS is now at a full stand, and is doing what he never did in his
life before, he is _reasoning_ and reflecting with himself. He loses
several days, in considering which of his cast-off ways of life he
should try again.
But here a new project comes in to his relief. He is now living upon
herbs, and running about the country, to get himself into as _good
wind_ as any _running footman_ in the kingdom.
I have been thus circumstantial in so many foolish particulars of this
kind of life, because I hope, that every particular folly that you here
see and read of, will naturally turn itself into an argument for the
wisdom and happiness of a religious life.
But you will perhaps say, that the ridiculous, restless life of
_Flatus_, is not the common state of those, who resign themselves up
to live by their own humour, and neglect the strict rules of religion;
and that therefore it is not so great an argument of the happiness of
a religious life, as I would make it.
I answer, that I am afraid it is one of the most _general characters_
in life; and that few people can read it, without seeing something in
it which belongs to them. But let it be granted, that the _generality_
of people are not of such restless, fickle tempers as _Flatus_; the
difference is only this, _Flatus_ is continually changing and trying
something new, but others are content with some one state; they do
not leave _gaming_, and then fall to _hunting_; but they have so much
steadiness in their tempers, that some seek after no other happiness,
but that of heaping up riches; others grow old in the sports of the
field; and others are content to drink themselves to death, without
the least enquiry after any other happiness.
Now is there any thing more happy or reasonable in such a life as this,
than in the life of _Flatus_? Is it not as great and desirable, as wise
and happy, to be constantly changing from one thing to another, as to
be nothing else but a gatherer of money, a hunter, a gamester, or a
drunkard all your life? Shall religion be looked upon as a burden, or
as a dull and melancholy state, for calling men from such a happiness
as this?
But turn your eyes now another way, and let the glorious joys, the
exquisite happiness of _Feliciana_, teach you how miserable, and how
dull they must needs be, and what a delusion they are in, whole hearts
are not wholly devoted unto GOD.
If you was to live with _Feliciana_ but one half year, you would see
all the happiness that she is to have as long as she lives. She has no
more to come, but the poor repetition of that which could never have
pleased once, but through a wrong turn of mind, and want of thought.
She is to be again dressed fine, and keep her visiting days. She is
again to change the colours of her cloaths, again to have a new head,
and again put patches on her face. She is again to see who acts best at
the play-house, and who sings finest at the opera. She is again to make
ten visits in a day, and be ten times in a day trying to talk artfully,
easily, and politely about nothing.
She is to be again delighted with some new fashion; and again angry at
the change of some old one. She is to be again at cards and gaming at
midnight, and again in bed at noon. She is to be again pleased with
hypocritical compliments, and again disturbed with imaginary affronts.
She is to be again pleased with her good luck at gaming, and again
tormented with the loss of her money.
She is again to prepare herself for a birth night, and again see
the town full of good company. She is again to hear the cabals and
intrigues of the town, again to have secret intelligence of private
amours, and early notice of marriages, quarrels, and partings.
If you see her come out of her chariot more briskly than usual,
converse with more spirit, and seem fuller of joy than she was
last week, it is because there is some surprizing new dress, or new
diversion just come to town.
These are all the substantial and regular parts of _Feliciana_’s
happiness; and she never knew a pleasant day in her life, but it was
owing to some one or more of these things.
It is for this happiness, that she has been always deaf to the
reasonings of religion; and if you look into the world, and observe
the lives of those women, whom no arguments can prevail on to live
wholly unto GOD; you will find most of them to be such, as lose all the
comforts of religion, without gaining the tenth part of _Feliciana_’s
happiness. They are such as spend their time and fortunes only in
mimicking the pleasures of richer people; and rather look and long
after, than enjoy those delusions, which are only to be purchased by
considerable fortunes.
Nor does a life only of such vanity and sensuality as that of _Flatus_
or _Feliciana_’s, but even the most regular kind of life, that is
not governed by _great_ devotion, sufficiently shews how dull and
uncomfortable their lives must needs be, who are not wholly devoted
unto GOD.
_Octavius_ is a learned, ingenious man, well versed in most parts of
literature, and no stranger to any kingdom in _Europe_. The other day,
being just recovered from a lingering fever, he thus addressed his
friends.
“My glass, says he, is almost run out; and your eyes see how many marks
of age and death I bear about me: But I plainly feel myself sinking
away faster than any standers by do imagine. I fully believe, that one
year more will conclude my reckoning.”
The attention of his friends was much raised by such a declaration,
expecting to hear something truly excellent from so learned a man, who
had but a year longer to live; when _Octavius_ proceeded in this manner:
“For these reasons, my friends, I have left off all taverns, the wine
of those places is not good enough for me in this decay of nature. I
must now be nice in what I drink; I cannot pretend to do as I have done;
and therefore am resolved to furnish my own cellar with a little of the
very best, though it cost me ever so much.
I must also tell you, my friends, that age forces a man to be wise
in many other respects, and makes us change many of our opinions and
practices.
You know how much I have liked a large acquaintance; I now condemn it
as an error. Three or four chearful, diverting companions, is all that
I now desire; because I find, that in my present infirmities, if I am
left alone, or to grave company, I am not so easy to myself.”
A few days after _Octavius_ had made this declaration to his friends,
he relapsed into his former illness, and was committed to a nurse, who
closed his eyes before his fresh parcel of wine came in.
Young _Eugenius_, who was present at this discourse, went home a new
man, with full resolutions of devoting himself to GOD. “I never, says
_Eugenius_, was so deeply affected with the wisdom and importance of
religion, as when I saw how poorly and meanly the learned _Octavius_
was to leave the world, through the want of it.
How often had I envied his great learning, his skill in languages,
his knowledge of antiquity, his address, and fine manner of expressing
himself upon all subjects! But when I saw how poorly it all ended, what
was to be the last year of such a life, and how foolishly the master of
all these accomplishments was then forced to talk, I was then convinced
that there must be nothing so happy and comfortable as a life of true
devotion; nor any thing so poor and comfortless, as death without it.”
Look now at that condition of life, which draws the envy of all eyes.
_Negotius_ is a temperate honest man: he served his time under a
master of great trade, but has by his own management made it a more
considerable business than ever it was before. For thirty years
past, he has written fifty or sixty letters in a week, and is busy in
corresponding with all parts of _Europe_. The general good of trade
seems to _Negotius_ to be the general good of life; whomsoever he
admires, whatever he commends, or condemns, either in church or state,
is admired, commended, or condemned, with some regard to trade.
As money is continually pouring in upon him, so he often lets it go
in various kinds of expence and generosity, and sometimes in ways of
charity.
_Negotius_ is always ready to join in any public contribution: If a
purse is making at any place where he happens to be, whether it be to
buy a plate for a horse-race, or to redeem a prisoner out of jail, you
are always sure of having something from him.
He has given a fine ring of bells to a church in the country; and
there is much expectation, that he will some time or other make a more
beautiful front to the market-house, than has yet been seen in any
place. For it is the generous spirit of _Negotius_ to do nothing in
a mean way.
The generality of people, when they think of happiness, think upon
_Negotius_, in whose life every instance of happiness is supposed to
meet; sober, prudent, rich, prosperous, generous, and as the world
thinks, charitable.
Let us now then look at this condition in another, but truer light.
Let it be supposed, that this same _Negotius_ was a painful, laborious
man, every day deep in a variety of affairs; that he neither drank,
nor was debauched; but was sober and regular in his business. Let it be
supposed that he grew old in this course of trading; and that the end
and design of all this labour, care, and application to business, was
only that he might die possessed of more than a hundred thousand pair
of boots and spurs, and as many great-coats. Now if this was really
the case, I believe it would be readily granted, that a life of such
business was as poor and ridiculous, as any that can be invented. But
it would puzzle any one to shew, that a man that has spent all his time
and thoughts in business and hurry, that he might die, as it is said,
worth a hundred thousand pounds, is any whit wiser than he, who has
taken the same pains to have as many pair of boots and spurs when he
leaves the world.
For if when he has gotten his hundred thousand pounds, or all his boots,
his soul is to go to his own place, as every soul needs must that has
not closed with JESUS CHRIST, and is not born again of GOD; how can we
say, that he who has worn out his life in raising an hundred thousand
pounds, has acted a wiser part for himself, however his money may
profit others, than he who has had the same care to provide a hundred
thousand pair of boots and spurs, and as many great-coats?
It would be endless to multiply examples of this kind, to shew how
little is lost, and how greatly they are mistaken, who imagine they
should render themselves dull and comfortless by introducing a strict
piety into every condition of human life.
Examples of great piety are not now common in the world; but the misery
and folly of worldly men, and vain and trifling women, is what meets
your eyes in every place; and you need not look far to see, how poorly,
how vainly men dream away their lives for want of real devotion.
This is the reason that I have laid before you so many characters of
the vanity of a worldly life, to teach you to make some benefit of the
corruption of the age, and that you may be made wise, though not by the
sight of what piety is, yet by seeing what misery and folly reign where
piety is not.
To meditate upon the perfection of the divine attributes, to
contemplate the love of GOD in CHRIST, the glories of heaven, the joys
of saints and angels, living for ever in the brightness and glory of
the divine presence; these are the meditations of souls advanced in
piety, and not so suited to every capacity.
But to see and consider the emptiness and error of all worldly
happiness; to see the grossness of sensuality, the poorness of pride,
the stupidity of covetousness, the vanity of dress, the delusion of
honour, the blindness of our passions, the uncertainty of our lives,
and the shortness of all worldly projects; these are meditations which
are suited to all capacities, and fitted to strike all minds: This is
that “wisdom that crieth, and putteth forth her voice in the streets,”
that standeth at all our doors, that appealeth to all our senses,
teaching us in every thing, and every where, by all that we see, and
all that we hear, by births and burials, by sickness and health, by
life and death, by pains and poverty, by misery and vanity, and by all
the changes and chances of life; that there is nothing else for man to
look after, no other end in nature for him to drive at, but a happiness,
which is only to be found in a _life devoted to GOD_.
CHAPTER VIII.
_Shewing the excellency and greatness of a devout spirit, and
proving that a contrary spirit, is an indication of great
ignorance and stupidity._
I HAVE now finished what was intended; I have explained the nature of
_christian devotion_, and shewn that it belongs to all orders, and more
especially to those whose fortunes set them above the common level of
mankind. I have endeavoured to point out to you, the _chief causes_
of the general indevotion of the professing christian world; and have
shewn in _various characters_, how poor, how miserable they live, who
are strangers to a life wholly devoted to GOD. I shall only add a word
or two by way of conclusion, to prove that fervent devotion is the
noblest temper of the greatest and noblest souls; and that a want of
devotion, wherever it is, either amongst the learned or unlearned,
is founded in gross ignorance, and in the greatest blindness and
insensibility that can happen to a rational creature.
And here, I suppose it will be granted on all hands, that it is a sign
of a great and noble mind for a man to be full of reverence and duty
to his parents, to have the truest love and honour for his friend, and
to excel in the highest instances of gratitude to his benefactor. Are
not these tempers, in the highest degree, signs of the most exalted and
perfect minds?
And yet what is _devotion_, but the highest exercise of these tempers,
of _duty_, _reverence_, _love_, _honour_, and _gratitude_, to the
amiable, glorious _parent_, _friend_ and _benefactor_ of all mankind?
So long, therefore, as duty to parents, love to friends, and gratitude
to benefactors, are thought great and honourable tempers; devotion,
which is nothing else but duty, love, and gratitude to GOD, must have
the chief place amongst our highest virtues.
Again; we know how our blessed LORD acted in a human body; it was “his
meat and drink to do the will of his Father which is in heaven.” And
if any number of heavenly spirits were to leave their habitations in
the light of GOD, and be for a while united to human bodies, they would
certainly tend towards GOD in all their actions, and be as heavenly as
they could, in a state of flesh and blood.
They would act in this manner, because they know that GOD is the only
good of all spirits; and that whether they were in the body or out of
the body, in heaven or on earth, they must have every degree of their
greatness and happiness from GOD alone. All human spirits therefore,
the more exalted they are, and the more they know their divine original,
and the nearer they come to heavenly spirits, by so much the more will
they live to GOD in all their actions, and make their whole life a
state of devotion.
A _devout man_ makes a true use of his reason; he sees through the
vanity of the world, discovers the corruption of his nature, and the
blindness of his passions. He lives by a _law_ which is not visible
to vulgar eyes; he enters into the world of _spirits_, he compares the
greatest things, sets eternity against time; and chuses rather to be
forever great in the presence of GOD when he dies, than to have the
greatest share of worldly pleasures whilst he lives. There is nothing,
therefore, that shews so great a genius, nothing that so raises us
above vulgar spirits, nothing that so plainly declares an _heroic_
greatness of mind, as great and fervent devotion.
When you suppose a man to be a _saint_, or all devotion, you
have raised him as much above all other conditions of life, as a
_philosopher_ is above an _animal_.
The greatest spirits of the heathen world, such as, _Pythagoras_,
_Socrates_, _Plato_, _Epictetus_, and _Marcus Antoninus_, owed all
their greatness to something they possessed, that resembled devotion.
Their wisdom and deep contemplations, tended only to deliver men from
the vanity of the world, and the slavery of bodily passions; and had
they been endowed with the revelation of JESUS CHRIST, they might have
justly been stiled great and devout men. For their main end of living,
seemed to be, that they might act as spirits that came from GOD, and
were soon to return to him.
But to proceed: Courage and bravery are words of a great sound, and
seem to signify an heroic spirit; but yet humility, which seems to be
the lowest, meanest part of devotion, is a more certain argument of a
noble and courageous mind. A man that dares be poor and contemptible in
the eyes of the world, to approve himself to JESUS CHRIST; that resists
and rejects all human glory, that opposes the clamour of his passions,
that meekly puts up all injuries and wrongs, and dares stay for his
reward, till the invisible hand of GOD gives to every one their proper
places, endures a much greater trial, and exerts a nobler fortitude,
than he that is bold and daring in the fire of battle. For the boldness
of a soldier, if he is a stranger to devotion, is rather weakness than
fortitude; it is at best but mad passion, and heated spirits, and has
no more true valour in it, than the fury of a tyger. For as we cannot
lift up a hand, or stir a foot, but by a power that is lent us from GOD;
so bold actions that are not directed by the laws of GOD, and done with
a regard to his glory, are no more true bravery, than sedate malice is
christian patience.
Farther; That part of devotion which expresses itself in sorrowful
confessions, and penitential tears of a broken and contrite heart,
which with some seems likewise another of the poorest and meanest
things; is notwithstanding an indication of the most great and noble
mind. For who does not acknowledge it an instance of an ingenuous,
generous and brave mind, to acknowledge a fault, and ask pardon for any
offence? Are not the finest and most improved minds the most remarkable
for this excellent temper? Is it not also allowed, that the ingenuity
and excellency of a man’s spirit is much shewn, when his sorrow and
indignation at himself, rises in proportion to the folly of his crime,
and the goodness and greatness of the person he has offended? Now if
these things are so, then the greater any man’s mind is, the more he
will be disposed to prostrate himself, and confess his faults before
GOD, in all the humblest acts and expressions of repentance. And the
greater the ingenuity, the generosity, judgment, and penetration of
his mind is, the more will he exercise and indulge a passionate, tender
sense of GOD’s just displeasure; and the more he knows of the greatness,
the goodness, and perfection of the divine nature, the fuller of shame
and confusion he will be at his own sins and ingratitude.
From all which considerations, it plainly appears, that devotion is
a true elevation of the soul, and that a lively sense of honour, and
great knowledge of ourselves, are the best natural helps that devotion
hath. And if this does not prove, that _great devotion_ is the _noblest
temper_ of the greatest and _noblest souls_, we have not an argument to
prove, that there is any such thing as a wise man or a fool.
On the other hand, it will as evidently appear that a want of devotion,
wherever it is, among the learned or unlearned, is founded on gross
ignorance, and the greatest blindness and insensibility that can happen
to a rational creature.
People indeed of fine parts and learning, or of great knowledge in
worldly matters, may perhaps think it hard to have their want of
devotion charged upon their ignorance; but if they will be content to
be tried by reason and scripture, it may soon be made appear. For were
not our LORD and his apostles, eminent instances of great and exalted
devotion? And if we will grant, (as all professed christians must grant)
that their devotion was founded on a true knowledge of the nature of
devotion, the nature of GOD, and the nature of man; then it is plain,
that all those who are insensible of devotion, neither know GOD,
themselves, nor devotion.
Pray how comes it to pass, that most people have recourse to devotion,
when they are under sickness, distress, or in fear of death? Is it
not, because this state shews them more the want of GOD, and their own
weakness, than they perceive at other times? And if devotion at these
seasons, is the effect of a better knowledge of GOD, and ourselves,
then the neglect and want of it at other times must be always owing
to ignorance. Ignorance did I say? Yes, undoubtedly, and that the most
_shameful ignorance_: for it is an ignorance of those things, which are
most essential to us as rational creatures; I mean our relation to GOD,
and the obligations we lie under to live wholly to his glory.
If a Judge had fine skill in painting, architecture, and music, but
at the same time had gross and confused notions of equity, and a poor,
dull apprehension of the value of justice, who would scruple to reckon
him a poor ignorant Judge? If a Bishop should be a man of great address
and skill in the art of preferment, and of a quick understanding how
to raise and enrich his family in the world, but should have no taste
or sense of the maxims and principles of the saints and fathers of the
church; if he did not conceive the holy nature, and great obligations
of his calling, and judge it better to be crucified to the world, than
to live idly in pomp and splendor; who would scruple to charge such a
Bishop with want of understanding?
But now, if a Judge is to be reckoned ignorant, nay shamefully so,
if he does not feel and perceive the value and worth of justice;
if a Bishop is to be looked upon as void of understanding, if he is
more experienced in other things, than in the exalted virtues of his
apostolical calling; then all common christians are to be looked upon
as more or less shamefully ignorant, as they are more or less ignorant
of those great things, which are the common, and ought to be the
greatest concern of all christians.
If a man had eyes that could see beyond the stars, or pierce into the
heart of the earth, but could not see the things that were before him,
or discern any thing that was serviceable to him, we should reckon
that he had but a very bad sight. And if another had ears that received
sounds from the world in the moon, but could hear nothing that was said
or done upon earth, we should look upon him to be as bad as deaf. In
like manner, if a man has a memory that can retain a great many things;
if he has a wit that is sharp and acute in arts and sciences, or an
imagination that can wander agreeably in fictions; but has a dull, poor
apprehension of his duty and relation to GOD, of the value of piety,
or the worth of an interest in the righteousness of JESUS CHRIST, he
may very justly be reckoned to have a very bad understanding. He is but
like the man that can only see or hear such things as are of no benefit
to him.
If an human spirit should imagine some mighty Prince to be greater than
GOD, we should take it for a poor, ignorant creature; all people would
acknowledge such an imagination to be the height of stupidity: But if
this same human spirit should think it better to be devoted to some
mighty Prince, than to be devoted to GOD, would not this be a greater
proof of a poor, ignorant, and blinded nature?
Yet this is what all people do, who think any thing greater, better,
or wiser, than a devout life. So that which way soever we consider
this matter, it plainly appears, that devotion is an instance of great
judgment, and of an elevated nature; and the want of devotion is a
certain proof of the most shameful ignorance, and want of understanding.
Would you therefore not incur the imputation of the highest folly,
and most shameful ignorance; would you be possessed of the noblest
and most exalted judgment; would you avoid the senseless and vexatious
miseries that attend a vain, sensual, and indevout life; would you act
like a rational and redeemed creature; would you enjoy solid peace and
happiness here, and have a well grounded hope and assurance of being
invested with eternal joy and comfort in the blissful fruition of the
glorious and ever-blessed GOD hereafter; let it be your highest concern
henceforward, to ask, seek, and knock at the door of divine grace, till
you obtain a true living faith in the righteousness of the once humbled
but now exalted Redeemer, and as a proof of that, to devote yourself
entirely, without reserve, to his honour, and do all the good you
possibly can to all your fellow-creatures, for his great name’s sake.
PREFACE
To a NEW EDITION of the
HOMILIES;
As intended to have been published by
Mr. WHITEFIELD.
PREFACE
To a NEW EDITION of the
HOMILIES,
As intended to have been published by
Mr. WHITEFIELD.
THE word _Homily_ signifies a sermon. Consequently the book of homilies,
implies a book of sermons. Particularly that book, which was composed
by those great reformers, _Cranmer_, _Ridley_, _Latimer_, _Hooper_,
and others, in the beginning of the reign of that _Josiah_ of his age,
_Edward the sixth_. It was again republished, after the short interval
of bloody _Mary_’s government, in the reign of Queen _Elizabeth_, and
continued interwoven with our ecclesiastical constitution, under her
immediate successor King _James_ the first. Even to this very day,
the thirty-ninth article of our church runs thus: “The second book of
Homilies, the several titles whereof we have joined under this article,
doth contain a godly and wholesome doctrine, and necessary for these
times; as doth the former book of Homilies, which were set forth in the
time of _Edward_ the sixth; and therefore we judge them to be read in
churches by the ministers, diligently and distinctly, that they may be
understanded of by the people.”
Such are the express words of our 39th article; and yet, though we
subscribe this article, which enjoins these Homilies to be read in
our churches by the ministers diligently and distinctly, this is so
far from being our practice, that almost for time immemorial, at least
in our days, they are seldom if ever read at all. What reason can
be assigned for such neglect, I will not take upon me to determine:
surely it cannot be, that our clergy look upon this book, as containing
ungodly or unwholsome doctrine; for why then do they subscribe to the
diligent and frequent reading of it? Neither can it be supposed that
they so much as imagine, that this godly and wholesome doctrine is
less necessary for the present age, than for that in which it was first
published. But however it is, if we act consistently, the subscribers
to our articles seem not to be left at their liberty to use or disuse
them; they being judged to be read, as much now as formerly, in
churches by the ministers diligently and distinctly. For if I may
be suffered to give my opinion, the dreadful ignorance, as to the
fundamentals of our holy religion, that almost every where abounds
amongst the members of our established church, is chiefly owing to our
neglect of preaching and putting into their hands the grand doctrines
of the Reformation, contained in these Homilies and our other doctrinal
articles. And hence undoubtedly it is, that they become such an easy
prey to popish emissaries, who lie in wait to deceive. For these
reasons, in order to contribute my poor mite towards putting a stop to
the growth of this common and almost epidemical evil, I have selected
a few of the most essential Homilies, with a suitable collect and a
hymn to each, at a very small price, on purpose for the instruction and
edification of the poorer sort, who are generally chiefly attacked by
the partizans of the _Romish_ communion.
The church of _Scotland_, called our sister church, hath herein set
us an example; and I could wish, that in this particular we would
endeavour to copy after it. Her confessions of faith, and directory,
are printed so frequently and so cheap, that they are almost in every
hand; and so constantly explained and insisted upon in the ministers
stated parochial visitations, that perhaps (tho’ no doubt even _there_,
there is an awful degeneracy) their commonalty, in respect to doctrinal
points, are some of the most knowing in the world. Would to GOD the
same could be said of the Church of _England_ professors, either at
home or abroad! The darkness, the gross and thick darkness of those
at home, is so notorious, that it is every where seen, felt, and
complained of, by those that have eyes to see and ears to ♦hear. What
a pity is it therefore, that this book of Homilies is not judged proper,
and insisted on to be read in churches, by ministers diligently and
distinctly, that they may be understood by the people now, as well as
at the first dawnings of the Reformation. And what a further pity is it,
that among the various books recommended and given away by the worthy
societies for promoting christian knowledge, and propagating the gospel
in foreign parts, the book of Homilies, containing such godly and
wholesome doctrine diligently and distinctly to be read, should never
find a place in their catalogue; though both these societies have been
established so long as soon after the glorious and happy revolution.
♦ “ear” replaced with “hear”
If our societies at home, or missionaries abroad, should urge in excuse
for their not reading or dispersing this book of Homilies, that its
language and diction is too antique and obsolete; I humbly apprehend,
they might with equal propriety make the same objection against the use
of, and dispersing the book of _Common Prayer_. For both were compiled
by the same great luminaries of our Church, and that too at the very
self same important æra of the Reformation. Both contain the same godly
and wholesome doctrine, and both are equally adapted to instruct the
ignorant, and at the same time to raise and elevate the devout and
simple heart. And therefore since the one is constantly to be read in
the desk, why should not the other be diligently and distinctly read
and enforced from the pulpit? Would to GOD that this was our universal
practice: for then our daily or weekly worshippers and hearers, would
not only be taught the first principles and doctrines of CHRIST, in
a language suitable to their capacities; but, which alas! alas! hath
been too too long the case of the desk and pulpit, these would not
so frequently and so wretchedly oppose and contradict each other.
Heterodoxy and mere heathen morality would then be no longer our famous
declamatory topics, or those be deemed and cast out as enthusiasts,
madmen, troublers of _Israel_, setters forth of strange doctrines, and
turners of the world and church upside down, who after the strictest
and most impartial examination, must be confessed to adhere most
steadily to the Homilies, Articles, and Liturgy of the Church of
_England_; and who at the same time endeavour to adorn her godly and
wholesome doctrines therein contained, (as being in their judgments the
doctrines of their Lord and Saviour JESUS CHRIST) with a suitable life
and conversation.
If this is to be vile, GOD grant they may be more vile! If this be
enthusiasm, GOD grant it an universal flow! For the consequence I know
will be, that not only our own, but every protestant reformed church,
would then not only be a common barrier against popery and prophaneness,
but would shine as bright as the sun, be as fair as the moon, and
terrible like an army with banners. That this may be our happy case,
is the hearty prayer of,
Christian reader, Thy, &c.
GEORGE WHITEFIELD.
I.
BLESSED LORD, who hast caused all holy scriptures to be written for our
learning; grant that we may in such wise hear them, read, mark, learn,
and inwardly digest them, that by patience and comfort of thy holy word,
we may embrace and ever hold fast the blessed hope of everlasting life,
which thou hast given us in our Saviour JESUS CHRIST. Amen!
The Homily on the Holy Scriptures.¹
¹ A separate edition, with the Homilies here selected, is
intended to be published.
Come, Holy Ghost, our hearts inspire,
Let us thy influence prove;
Source of the old prophetic fire,
Fountain of life and love.
Come, Holy Ghost (for mov’d by Thee,
Thy holy prophets spoke)
Unlock the truth, thyself the key,
Unseal the sacred book.
Expand thy wings, prolific dove,
Brood o’er our nature’s night;
On our disorder’d spirits move,
And let there now be light.
GOD through Himself we then shall know,
If thou within us shine;
And sound with all thy saints below,
The depths of love divine.
II.
ALMIGHTY and everlasting GOD, who hatest nothing that thou hast made,
and dost forgive the sins of all them that are penitent; create and
make in us new and contrite hearts, that we worthily lamenting our sins,
and acknowledging our wretchedness, may obtain of thee the GOD of all
mercy, perfect remission and forgiveness, through JESUS CHRIST our LORD.
Amen!
* * * * *
TURN thou us, O good LORD, and so shall we be turned. Be favourable,
O LORD, be favourable to thy people, who turn to thee in weeping,
fasting and praying; for thou art a merciful GOD, full of compassion,
long-suffering, and of great pity. Thou sparest, when we deserve
punishment, and in thy wrath thinkest upon mercy. Spare thy people,
good LORD, spare them, and let not thine heritage be brought to
confusion. Hear us, O LORD, for thy mercy is great, and after the
multitude of thy mercies look upon us, through the merits and mediation
of thy blessed Son JESUS CHRIST our LORD. Amen!
The Homily on the Misery of Mankind.
LORD, we are vile, conceiv’d in sin,
And born unholy and unclean;
Sprung from the man, whose guilty fall
Corrupts the race, and taints us all.
Soon as we draw our infant breath,
The seeds of sin grow up for death;
Thy law demands a perfect heart,
But we’re defil’d in ev’ry part.
Behold, we fall before thy face,
Our only refuge is thy grace;
No outward forms can make us clean,
The leprosy lies deep within.
JESUS, our GOD, thy blood alone
Hath power sufficient to atone;
LORD, let us hear thy pard’ning voice,
And make our downcast hearts rejoice.
III.
ALMIGHTY GOD, Father of our LORD JESUS CHRIST, maker of all things,
judge of all men; we acknowledge and bewail our manifold sins and
wickedness, which we from time to time most grievously have committed,
by thought, word and deed, against thy divine Majesty, provoking most
justly thy wrath and indignation against us. We do earnestly repent,
and are heartily sorry for these our misdoings; the remembrance of
them is grievous unto us; the burden of them is intolerable. Have mercy
upon us, have mercy upon us, most merciful Father; for thy Son our LORD
JESUS CHRIST’s sake, forgive us all that is past, and grant that we may
ever hereafter serve and please thee in newness of life, to the honour
and glory of thy name, through JESUS CHRIST our LORD. Amen!
The Homily on the Salvation of Mankind.
Bury’d in shadows of the night,
We lie, ’till CHRIST restores the light;
Wisdom descends to heal the blind,
And chace the darkness of the mind.
Lost guilty souls are drown’d in tears,
’Till the atoning blood appears;
Then they awake from deep distress,
And sing the LORD our righteousness.
JESUS beholds where Satan reigns,
Binding his slaves in heavy chains;
He sets the pris’ner free, and breaks
The iron bondage from our necks.
Poor helpless worms in Thee possess
Grace, wisdom, power and righteousness:
Thou art our mighty All; may we
Give our whole selves, O LORD, to Thee!
IV.
ALMIGHTY and everlasting GOD, who hast given unto us thy servants,
grace, by the confession of a true faith to acknowledge the glory of
the eternal Trinity, and in the power of the divine Majesty to worship
the Unity; we beseech thee, that thou wouldst keep us stedfast in this
faith, and evermore defend us from all adversities, who livest and
reignest one GOD, world without end. Amen!
The Homily on Faith.
Not all the blood of beasts,
On _Jewish_ altars slain,
Could give the guilty conscience peace,
Or wash away the stain.
But CHRIST, the heav’nly Lamb,
Takes all our sins away;
A sacrifice of nobler name,
And richer blood than they.
My faith would lay her hand
On that dear head of thine,
While like a penitent I stand,
And there confess my sin.
My soul looks back to see
The burdens thou didst bear,
When hanging on the cursed tree,
And hopes her guilt was there.
Believing, we rejoice
To see the curse remove;
We bless the Lamb with cheerful voice,
And sing his bleeding love.
V.
LORD, we pray thee, that thy grace may always prevent and follow us;
and make us continually to be given to all good works, through JESUS
CHRIST our LORD. Amen!
GRANT, we beseech thee, Almighty GOD, that the words which we have
heard this day with our outward ears, may through thy grace be so
grafted inwardly in our hearts, that they may bring forth in us the
fruit of good living, to the honour and praise of thy name, through
JESUS CHRIST our LORD. Amen!
The Homily on Good Works.
_Zion_’s a garden wall’d around,
Chosen, and made peculiar ground;
A little spot enclos’d by grace,
Out of the world’s wide wilderness.
Like spicy trees, believers stand
Planted by an Almighty hand;
And all the springs in _Zion_ flow,
To make the rich plantation grow.
Awake, O heav’nly wind, and come,
Blow on thy garden of perfume;
Spirit divine, descend, and breathe
A gracious gale on plants beneath.
Make thou our spices flow abroad,
A grateful incense to our GOD;
Let faith and love and joy appear;
And every grace be active here.
VI.
ALMIGHTY GOD, unto whom all hearts are open, all desires known, and
from whom no secrets are hid; cleanse the thoughts of our hearts by the
inspiration of thy Holy Spirit, that we may perfectly love thee, and
worthily magnify thy holy Name, through CHRIST our LORD. Amen!
O LORD, who hast taught us, that all our doings without charity are
nothing worth; send thy Holy Ghost, and pour into our hearts that most
excellent gift of charity, the very bond of peace and of all virtues,
without which, whosoever liveth is counted dead before thee. Grant this,
for thy only Son JESUS CHRIST’s sake. Amen!
The Homily on Charity.
Come, dearest LORD, descend and dwell
By faith and love, in ev’ry breast;
Then shall we know, and taste, and feel,
The joys that cannot be express’d.
Come, fill our hearts with inward strength,
Make our enlarged souls possess
And learn the height, and breadth and length
Of thine unmeasurable grace.
Now to the GOD whose power can do
More than our thoughts or wishes know,
Be everlasting honours done,
By all the church, through CHRIST his Son!
VII.
ALMIGHTY GOD, who hast given us thy only begotten Son to take our
nature upon Him, and as at this time to be born of a pure virgin; grant
that we being regenerate and made thy children by adoption and grace,
may daily be renewed by thy Holy Spirit, through our LORD JESUS CHRIST,
who liveth and reigneth with thee and the same Spirit, ever one GOD,
world without end. Amen!
The Homily for the Nativity, &c.
Father, our hearts we lift
Up to thy gracious throne,
And bless thee for the precious gift
Of thine incarnate Son.
The gift unspeakable
We thankfully receive,
And to the world thy goodness tell:
Oh may we to thee live!
JESUS, the Holy Child,
Doth by his birth declare,
That GOD and man are reconcil’d,
And one in Him we are.
Salvation, through his name,
To lost mankind is giv’n,
And loud his infant cries proclaim,
A peace ’twixt earth and heav’n.
A peace on earth he brings,
Which never more shall end;
The LORD of hosts, the King of kings,
Declares himself our friend;
Assumes our flesh and blood,
Angels the wonder scan,
The everlasting Son of GOD,
The mortal Son of man.
O may we all receive
The new-born Prince of Peace,
And meekly in his Spirit live,
And in his love increase!
Till He convey us home,
Cry ev’ry soul aloud,
Come, thou desire of nations, come,
And take us all to GOD.
VIII.
WE are chiefly bound to praise thee for thy Son JESUS CHRIST our LORD:
for he is the very Paschal Lamb, which was offered for us, and hath
taken away the sin of the world; who by his death hath destroyed death,
and by his rising to life again, hath restored to us everlasting life.
Therefore with angels and archangels, and with all the company of
heaven, we laud and magnify thy glorious name, evermore praising thee
and saying, Holy, holy, holy, LORD GOD of Hosts, heaven and earth are
full of thy glory. Glory be to thee, O LORD most high. Amen!
The Homily for _Good Friday_.
Ye that pass by, behold the Man,
The man of griefs condemn’d for you;
The Lamb of GOD for sinners slain,
Weeping to _Calvary_ pursue.
His sacred Limbs they stretch, they tear;
With nails they fasten to the wood
His sacred Limbs, expos’d and bare,
Or only cover’d with his blood.
See there! his temples crown’d with thorns,
His bleeding hands extended wide,
His streaming feet transfixt and torn,
The fountain gushing from his side.
Oh thou dear suffering Son of GOD,
How doth thy heart to sinners move!
Help us to catch thy precious blood,
Help us to taste thy dying love.
The earth could to her centre quake,
Convuls’d whilst her creator dy’d;
O may our inmost nature shake,
And bow, with JESUS crucify’d!
At thy last gasp, the graves display’d
Their horrors to the upper skies;
O that our souls might burst the shade,
And, quicken’d by thy death, arise!
The rocks could feel thy pow’rful death,
And tremble, and asunder part;
O rend with thy expiring breath
The harder marble of our heart!
IX.
ALMIGHTY GOD, who through thine only begotten Son JESUS CHRIST, hath
overcome death, and opened unto us the gate of everlasting life; we
humbly beseech thee, that as by thy special grace preventing us, thou
dost put into our minds good desires; so by thy continual help we may
bring the same to good effect, through JESUS CHRIST our LORD, who
liveth and reigneth with thee and the Holy Ghost, ever one GOD, world
without end. Amen!
The Homily for the Resurrection.
Bless’d morning, whose first dawning rays
Beheld our rising GOD;
That saw him triumph o’er the dust,
And leave his last abode!
In the cold prison of a tomb,
The dead Redeemer lay;
’Till the revolving skies had brought
The third, th’ appointed day.
Hell and the grave unite their force
To hold our GOD in vain;
The sleeping conqueror arose,
And burst their feeble chain.
To thy great name, Almighty LORD,
These sacred hours we pay;
And loud Hosannas shall proclaim,
The triumph of the day.
Salvation and immortal praise
To our victorious King;
Let heav’n, and earth, and rocks, and seas,
With glad Hosannas ring.
X.
GOD, who as at this time didst teach the hearts of thy faithful people,
by sending to them the light of thy Holy Spirit; grant us by the same
Spirit to have a right judgment in all things, and evermore to rejoice
in his holy comfort, through the merits of CHRIST JESUS our Saviour,
who liveth and reigneth with thee, in the unity of the same Spirit, one
GOD, world without end. Amen!
Homily on _Whitsunday_.
IT is very meet, right, and our bounden duty, that we should at all
times, and in all places, give thanks unto thee, O LORD, Holy Father,
Almighty, everlasting GOD, through JESUS CHRIST our LORD, according to
whose most true promise, the Holy Ghost came down as at this time from
heaven with a sudden great sound, as it had been a mighty wind, in the
likeness of fiery tongues, lighting upon the Apostles, to teach them,
and to lead them into all truth, giving them both the gift of divers
languages, and also boldness with fervent zeal, constantly to preach
the gospel to all nations, whereby we have been brought out of darkness
and error into the clear light and true knowledge of thee, and of thy
Son JESUS CHRIST. Therefore with angels and archangels, and with all
the company of heaven, we laud and magnify thy glorious name, evermore
praising thee and saying, Holy, holy, holy, LORD GOD of Hosts, heaven
and earth are full of thy glory. Glory be to thee, O LORD most high.
Amen!
Creator Spirit, by whose aid,
The world’s foundations first were laid;
Come, visit ev’ry waiting mind,
Come pour thy joys on human-kind;
From sin and sorrow set us free,
And make us temples worthy thee.
O source of uncreated heat,
The Father’s promis’d paraclete!
Thrice holy fount, immortal fire,
Our hearts with heavenly love inspire;
Come and thy sacred unction bring,
To sanctify us, while we sing.
Create all new, our wills controul,
Subdue the rebel in our soul;
Chase from our minds th’ infernal foe,
And peace, the fruit of faith, bestow;
And lest again we go astray,
Protect and guide us in thy way.
Immortal honours, endless fame,
Attend th’ Almighty Father’s name;
The Saviour Son be glorified,
Who for lost Man’s redemption dy’d;
And equal adoration be,
Eternal Comforter, to thee!
PRAYERS
ON
SEVERAL OCCASIONS.
PRAYERS.
_A Prayer for one desiring and seeking after the New-Birth._
BLESSED JESUS, thou hast told us in thy gospel, that unless a man be
born again of the Spirit, and his righteousness exceed the outward
righteousness of the scribes and pharisees, he cannot in anywise enter
into the kingdom of GOD. Grant me therefore, I beseech thee, this true
circumcision of the heart; and send down thy blessed Spirit to work in
me that inward holiness, which alone can make me meet to partake of the
heavenly inheritance with the saints in light.
Create in me, I beseech thee, a new heart, and renew a right spirit
within me. For of whom shall I seek for succour but of thee, O LORD,
with whom alone this is possible? LORD, if thou wilt, thou canst make
me whole! O say unto my soul, as thou didst once unto the poor leper,
I will, be thou renewed. Have compassion on me, O LORD, as thou once
hadst on blind _Bartimeus_, who sat by the way-side begging.
LORD, thou knowest all things, thou knowest what I would have thee
to do. Grant, LORD, that I may receive my sight; for I am conceived
and born in Sin; my whole head is sick, my whole heart is faint; from
the crown of my head to the sole of my feet, I am full of wounds and
bruises, and putrifying sores; and yet I see it not. O awaken me,
though it be with thunder, to a sensible feeling of the corruptions of
my fallen nature; and for thy mercies sake, suffer me no longer to sit
in darkness, and the shadow of death.
O prick me, prick me to the heart! Dart down a ray of that
all-quickening light, which struck thy servant _Saul_ to the ground;
and make me cry out with the trembling jailor, “What shall I do to be
saved?”
LORD, behold I pray, and blush, and am confounded that I never prayed
on this wise before.
But I have looked upon myself as rich, not considering that I was
poor, and blind, and naked. I have trusted to my own righteousness.
I flattered myself I was whole, and therefore blindly thought I had
no need of thee, O great physician of souls, to heal my sickness.
But being now convinced by thy free mercy, that my own righteousness
is as filthy rags; and that he is only a true christian who is one
inwardly; behold with strong cryings and tears, and groanings that
cannot be uttered, I beseech thee to visit me with thy free Spirit,
and say unto these dry bones, Live.
I confess, O LORD, that thy grace is thy own, and that thy Spirit
bloweth where he listeth. And wast thou to deal with me after my
deserts, and reward me according to my wickednesses, I had long since
been given over to a reprobate mind, and bad my conscience seared as
with a red-hot iron.
But, O LORD, since, by sparing me so long, thou hast shewn that thou
wouldst not the death of a sinner; and since thou hast promised, that
thou wilt give thy holy Spirit to those that ask, I hope thy goodness
and long-suffering is intended to lead me to repentance, and that thou
wilt not turn away thy face from me.
Thou seest, O LORD, thou seest, that with the utmost earnestness and
humility of soul, I ask thy holy Spirit of thee, and am resolved in
confidence of thy promise, who canst not lye, to seek and knock, till
I find a door of mercy opened unto me.
LORD, save me, or I perish; visit, O visit me with thy salvation.
Lighten mine eyes that I sleep not in death. O let me no longer
continue a stranger to myself, but quicken me, quicken me with thy
free Spirit, that I may know myself, even as I am known.
Behold, here I am. Let me do or suffer what seemeth good in thy sight,
only renew me by thy Spirit in my mind, and make me a partaker of the
divine nature. So shall I praise thee all the days of my life, and give
thee thanks for ever in the glories of thy kingdom, O most adorable
Redeemer; to whom, with the Father, and the Holy Ghost, be ascribed all
honour and praise, now and for evermore. _Amen._
* * * * *
_A Prayer for one newly awakened to a Sense of the Divine Life._
O ALMIGHTY and everlasting Father, who in the beginning spake and it
was done, saying, “Let there be light, and there was light;” O most
adorable Redeemer, who, when _Adam_ had eaten the forbidden fruit, wast
revealed as the seed of the woman, and didst in the fulness of time
die an accursed death to save us from the guilt and power of our sins,
and thereby break the serpent’s head; O blessed and eternal Spirit, who
didst once move upon the face of the great deep, who didst overshadow
the blessed virgin, who didst descend on the Son of GOD at his baptism,
and didst come down after his ascension in fiery tongues upon the
heads of each of his apostles; O holy, blessed, and glorious Trinity,
three persons and one GOD, by whose joint consultation we were first
made, and into whose name we have been again baptized; Accept my humble
and hearty sacrifice of praise and thanksgiving, for calling me out
of darkness into thy marvelous light; for quickening me when dead
in trespasses and sins, and moving on the face of my polluted and
disordered soul.
Thou hast promised, O LORD, that thou wilt not quench the smoaking
flax, or break the bruised reed. And thou hast told us, that thy Holy
Spirit should be in us as a well of water springing up unto eternal
life. Finish therefore, I beseech thee, the good work begun in my soul,
and now thou hast called me, never let me lie down again in sin.
Thou seest, O LORD, the good seed sown in my heart, is but as yet as
a very small grain of mustard-seed. O continue to water, with the dew
of thy heavenly blessing, what thy own right-hand hath planted, and it
shall become a great tree.
Thou hast touched the eye of my mind by thy divine power, and I see men
as trees walking. Let thy holy Spirit, by his blessed influences, more
and more remove the remaining scales, ’till I at length see all things
clearly.
With shame and confusion of face, O LORD, I confess, I am unworthy of
this and all other thy mercies. For I have long since done despite to
the Spirit of grace, crucified the Son of GOD afresh, and put him to
open shame. But do thou, who art rich in mercy to all that call upon
thee, in faithfulness forgive me what is past, and grant I may from
henceforward work out my salvation with fear and trembling, since thou
hast so graciously wrought in me both to will and to do, after thy good
pleasure.
I know, O LORD, that now thou hast begun to deliver me out of my
natural, and worse than _Egyptian_ bondage, I must expect to pass
through a barren and dry wilderness, that there are lions in the way,
that the sons of _Anak_ are to be grappled with, before I attain to the
true sabbath of the soul.
But thou, angel of the everlasting covenant, who didst send thy
ministring spirits to rescue righteous _Lot_, who ♦leddest thy sheep
by the hands of _Moses_ and _Aaron_, and didst appear in a vision to
_Ananias_, commanding him to go and lay his hands upon thy servant
_Saul_; send me always a faithful and experienced pastor, who may lead
me by the hand, and keep me from lingring in my spiritual _Sodom_,
by his prudent directions under thee; and preserve me from the snares
and fury of my spiritual adversaries, which otherwise may overtake and
destroy my soul.
♦ “ledest” replaced with “leddest”
O make me teachable like a little child. Convert my soul and bring it
low. Grant I may be willing to learn what things I ought to do, and
also may have power faithfully to fulfil the same.
Strengthen me, I beseech thee, by the holy Spirit, to cut off a
right-hand, to pluck out a right-eye, to lay aside every weight,
especially the sin that doth most easily beset me; to forsake father
and mother, brethren and sisters, yea, and my own life also, rather
than not be thy disciple.
O suffer me not to deceive my own soul by a partial reformation. Search
me and try me, and examine my heart, and let no secret unmortified lust
or passion ever keep me from life everlasting.
LORD, I am not my own: Thou hast bought me with the price of thy Son’s
most precious blood.
Thou hast often required, and lo! I now give thee my heart, to the best
of my knowledge, without secretly keeping back the least part. For whom
have I in heaven but thee, and what is there on earth that I can desire
in comparison of thee!
O mould me into thy own most blessed image, my LORD and my GOD. Fill
me with thy grace here, fit me for thy glory hereafter. Even so, LORD
JESUS. Amen, and Amen.
* * * * *
_A Prayer for one under Spiritual Desertion._
O EVER blessed and most compassionate Redeemer, who wast in all things
tempted like as we are, sin only excepted. O thou lover of souls,
who in the days of thy flesh didst offer up strong cries and tears,
and wast heard in that thou fearedst. O thou restorer of mankind, who
wast in such an agony in the garden, that thou didst sweat great drops
of blood, falling to the ground. O thou Almighty High-Priest, who,
when through the eternal Spirit thou wast about to make thy soul an
offering for sin, wast deserted of thy Father, and didst cry out, in
the bitterness of thy soul, “My GOD, my GOD, why hast thou forsaken me.”
O thou, who now sittest at the right-hand of the Father, continually
to make intercession for us, look down, I beseech thee, upon me, thy
unworthy servant; for thou hast turned away thy face, and lo! I am
troubled; thou hast taken off my chariot-wheels, and I drive heavily;
thou hast permitted a cloud to overshadow me, and an horrible darkness,
fearfulness, and dread to overwhelm me, so that my spirit would utterly
sink within me, did I not believe thou wouldst yet turn again and visit
me.
Father, if it be possible, remove this horrible darkness; but if my
soul cannot be made perfect without it, thy holy, thy blessed will be
done.
Lo here I am! Deal with me as it seemeth good in thy sight. Only let
thy grace be sufficient for me; and in the midst of my agonies send
down, I beseech thee, an angel from heaven to strengthen me.
LORD, thou knowest that Satan hath desired to have me, that he may sift
me as wheat: O grant that my faith fail not.
Suffer, O suffer him not to get an advantage over me, for thou art
not ignorant of his devices. O let him not so prevail against me, as
to make me entertain hard thoughts of thee, my most loving Master;
and compassionate Redeemer. For I know, thou of very faithfulness hast
caused me thus to be troubled, and dost afflict me for no other reason,
but to make me partaker of thy holiness.
Give me, O give me the shield of faith, and enable me to repel all the
fiery blasphemous thoughts, which that wicked one shall, at any time,
dart into my mind. Let me drive them off, as carefully as _Abraham_
did the birds that came to devour his sacrifice. And oh! let him never
tempt me to think, thou wilt impute them to me for sin.
LORD, thou only knowest the present dryness and barrenness of my soul,
and how liable I am to be tempted to fret against thee, and to seek
pleasure in the creature when I can find no sensible satisfaction in
thee, my great Redeemer, who art GOD, blessed for ever.
But, I beseech thee, keep my soul quiet and composed, and for thy
mercy’s sake, enable me only to take pleasure in thee, and to sit down
solitary in the bitterness of my soul, and patiently wait till I can
draw comfort from thee, the fountain of living waters, rather than hew
out to myself broken cisterns, that will hold no water.
Never, never let me fall out with any of thy ordinances; or think I do
not please thee in my holy duties, because I have no inward sensible
pleasure in them myself.
Enable me to walk by faith, and not by sight, and to seek thee in the
use of all appointed means, though it be sorrowing; being assured, that
after three days I shall find thee in the temple; or that thou wilt
make thyself known unto me, by breaking of bread, or in some other way.
LORD, I believe (help thou my unbelief) that I am now talking with thee,
as certainly as _Mary_ was, when thou didst converse with her at the
sepulchre; though she knew it not. In thy due time reveal thyself again
to me, as thou didst to her, and let me hear the voice of my beloved.
Thou hast promised, thou wilt not suffer us to be tempted above what
we are able to bear, but wilt, with the temptation, make a way for us
to escape, that we may be able to bear it. Fulfil, O LORD, this thy
promise! And after I have suffered a while, strengthen, establish,
settle, and visit me, as thou didst thy servant _Abraham_, when he
returned from the slaughter of the five Kings.
LORD, lift thou up the light of thy countenance upon me; restore to
me the joy of thy salvation; and when my heart is duly prepared, and
humbled by these inward trials, grant me a feeling possession of thee,
my GOD, for the sake of thy dear Son JESUS CHRIST our LORD. _Amen_,
_Amen_.
* * * * *
_A Prayer for one under the Displeasure of Relations,
for being Religious._
BLESSED LORD, who hast commanded us to call upon thee in the time of
trouble, and thou wilt deliver us; and hast always shewn thyself to be
a GOD hearing prayer, mighty and willing to save; hear me now, I pray
thee, when I call upon thee, for trouble is at hand.
Thou seest, O LORD, how many of my brethren, according to the flesh,
persecute me for thy name’s sake; so that I must renounce them, or
decline openly professing thee before men.
But GOD forbid I should love father or mother, brethren or sisters,
more than thee, and thereby prove myself not worthy of thee. No! I have
long since given thee my soul and my body; so, lo! I now freely give
thee my friends also.
I now find by experience, that as it was formerly, so it is now. They
that are born after the flesh, do persecute those that are born after
the spirit. Thou camest not to send peace on earth, but a sword. And
unless a man forsake all that he hath, he cannot be thy disciple.
Lo! I come to perform this part of thy will, O my GOD; being assured,
that whosoever forsaketh father or mother, brethren or sisters, houses
or lands, for thy sake, or the gospel, shall receive a hundred-fold
in this present life, with persecution, and in the world to come life
everlasting.
I trust, O LORD, it is for thy sake alone, that I now make an offering
of the favour of my friends to thee; for thou knowest, O LORD, how
continually they cry out against me, though I am doing no more than
thy holy word strictly requires me to do.
But do thou, O blessed Saviour, who saidst unto _Peter_, “Get thee
behind me Satan,” enable me to stop my ears to their false insinuations,
charm they never so sweetly; for they favour not the things that be of
GOD, but the things that be of men. And unless, O LORD, thou dost help,
they will be an offence unto me, and cause me to deny the LORD that
bought me.
Far be it from me, O LORD, to be surprized, because of those offences;
for thou hast long since denounced woe against the world because of
offences; and I find it is needful for my soul, that such offences
should come, to try what is in my heart; and to try whether I love thee
in deed and in truth.
Blessed, therefore, for ever blessed be thy holy name, that I am
accounted worthy to suffer for thy name’s sake. O let me rejoice, and
be exceeding glad, that my reward shall be great in heaven.
O let me never regard any of their threatnings; for when my father and
mother forsake me, thou, O LORD, I am assured, wilt take me up.
Take me, O take me into the arms of thy mercy; for henceforward know
I no man after the flesh; and whosoever doth the will of my heavenly
Father, the same shall be my brother, and sister, and mother.
I know, O LORD, I know that this will expose me to the derision and
persecution of those that are round about me. But do thou, who didst
seek for the poor beggar, after he was cast out by the _Jewish_ council,
and didst reveal thyself unto him, reveal thyself to me also, when
my name is cast out as evil by my friends and the world. Though they
curse, yet bless thou me, O LORD, and enable me, I most humbly beseech
thee, to pray for them, even when they most despitefully use me, and
persecute me. “Father, forgive them, for they know not what they do.”
It is owing, O LORD, to thy free mercy alone, that I have in any
measure been enlightened to know thee and the power of thy resurrection.
O let the same grace be sufficient for them also, and make thy almighty
power to be known in their conversion.
Thou didst once, O blessed Saviour, magnify thy goodness in turning
thy servant _Paul_, from a bitter persecutor, to be a zealous preacher
of thy gospel; and madest the trembling jailor cry out, even to those
whose feet he had hurt in the stocks, “Sirs, what shall I do to be
saved?”
Look down, therefore, I beseech thee, in pity and compassion, on those
of my own houshold; and after I am converted myself, make me or some
other person instrumental to strengthen these my weak brethren; that
though we are now divided amongst ourselves, two against three, and
three against two, yet we may at last, all with one heart and one mouth,
glorify thee, O LORD; that thou mayest come and abide with us, and love
us as thou didst _Lazarus_, _Mary_, and her sister _Martha_. Grant this,
O Saviour, for thy infinite merits sake! _Amen_ and _Amen_.
* * * * *
_A Prayer for one entrusted with the Education of Children._
O DEAREST JESUS, who gatherest thy lambs into thy bosom, and didst
solemnly command thy servant _Peter_, to feed them; grant I may shew
that I love thee more than all things, by doing as thou hast commanded
him.
LORD, who am I, or what is in me, that thou should thus put honour upon
me, in making me any way instrumental to the preparing souls for thee?
O thou blessed Saviour, I have sinned against heaven, and am no more
worthy to be called thy son, much less to be employed in the service of
thy children.
But since thou hast been pleased in me, to shew forth all thy mercy,
and hast called me by thy good providence to this blessed work, grant
I may always remember, that the little flock committed to my charge,
are bought with the price of thy own most precious blood. And let it,
therefore, be my meat and drink, to feed them with the sincere milk of
thy word, that they may grow thereby.
To this end, I beseech thee of thy free grace, first to convert my
own soul, and cause me to become like a little child, that from an
experimental knowledge of my own corruptions, I may have my spiritual
senses exercised, to discern the first emotions of evil that may at any
time arise in their hearts.
O give me, I beseech thee, a discerning spirit, that I may search, and
try, and examine the different tempers of their sin-sick souls; and,
like a skilful physician, apply healing or corrosive medicines, as
their respective maladies may require.
Gracious JESUS, let punishing be always my strange work; and, if it be
possible, grant that they may be all drawn to their duty, as I would
be drawn myself, by the cords of love. And when I am obliged to correct
them, grant it may not be to shew my authority, or gratify a corrupt
passion, but purely out of the same motive from which thou dost correct
us, to make them partakers of thy holiness.
O! keep me, I beseech thee, from being angry without a cause: Permit me
not rashly to be provoked by the infirmities and perverseness of their
infant years; but grant I may shew all long-suffering towards them: And
by exercising such frequent acts of patience and forbearance, grant I
myself may learn the meekness and gentleness of CHRIST.
O thou, who didst teach thy disciples how to pray, pour down, I beseech
thee, the Spirit of grace and supplication into their hearts, that at
all times, and in all places, they may both desire and know how to call
upon thee by fervent prayer.
Father, into thy hands I commend my own and their spirits: Look down
from heaven, the habitation of thy holiness, and bless them from thy
holy hill.
Keep them, O keep them unspotted from the world; grant they may fly
youthful lusts, and remember thee, their Creator, in the days of their
youth. Train them up, I beseech thee, in the way wherein they should
go; and when they are old, let them not depart from it.
O thou, who didst sanctify _Jeremiah_ from the womb, and calledst young
_Samuel_ betimes, to wear a linnen ephod before thee, sanctify their
whole spirits, souls and bodies, and preserve them blameless, till the
second coming of our LORD JESUS CHRIST.
O thou, who didst endue _Solomon_ with grace, to chuse wisdom before
riches and honour; incline their hearts to make the same choice of thee,
their only good; and may they always renounce and triumph over the lust
of the flesh, the lust of the eye, and the pride of life.
Finally, do thou, O blessed JESUS, who at twelve years old wast found
in the temple, sitting among the Doctors, both hearing and asking them
questions, grant, that these children may love to tread the courts
of thy house, and have their ears opened betimes, to receive the
discipline of wisdom, that so, if it be thy good pleasure, to prolong
the time of their pilgrimage, here on earth, they may shine as lights
in the world; or, if thou seest it best, to bring down their strength
in their journey, and to shorten their days, they may be early fitted
by purity of heart, to sing eternal _Hallelujah_’s to thee, the Father,
and the Holy Ghost, in the kingdom of heaven for ever. Grant this, O
Father, for thy dear Son’s sake, JESUS CHRIST our LORD. _Amen_, _Amen_.
* * * * *
_A Prayer for a Person in Want._
O ALL-POWERFUL and gracious GOD, who didst bring water out of a rock
for the children of _Israel_, and water out of a jaw-bone to sustain a
thirsty _Samson_; who hadst compassion upon _Hagar_ when she was ready
to perish, who sentest ravens to feed _Elijah_, and dost feed the young
ravens who daily call upon thee, behold me, O LORD, who now cry unto
thee in great distress.
I confess, O LORD, I am unworthy of the crumbs which fall from any
rich man’s table. Wast thou to deal with me according to my deserts,
I should now be lifting up my eyes in torments. But in the midst of
judgment, remember mercy. Thou, O LORD, art the preserver of the body.
Thou hast declared, that godliness has the promise of the life that now
is, and that if we seek first the kingdom of GOD and his righteousness,
food and raiment shall be added unto us. Fulfil these promises in me
thy unworthy servant.
I behold the lillies of the field, they toil not, neither do they
spin; wilt thou not feed me? LORD, I believe; O help my unbelief! I am
ashamed that I have so little faith. LORD JESUS, thou Son of _David_,
I believe that thou wilt help me. Only give me patience to wait till
the hour appointed for helping me, is fully come. I know, in thy due
time, thou wilt turn my water into wine, and richly supply all my wants.
Patiently let me tarry thy leisure. Never let me fret against thee, my
LORD. Though I am poor, let me not be tempted to steal; but strengthen
me, I beseech thee, against Satan’s assaults. Let me know, that man
doth not live by bread alone, but by every word that proceedeth out of
the mouth of thee, my GOD. Though poor as _Lazarus_, yet, when I die,
let me be carried by angels into _Abraham_’s bosom. And however thou
mayest be pleased to deal with my body, LORD, feed my soul, I beseech
thee, with that bread which cometh down from heaven. Though poor in
this world, O let me be rich in faith. Suffer me not to stagger at
thy promises through unbelief. Let the poverty of my body be a means
of humbling my proud heart. O let me not be ashamed of my low estate,
since thou, O LORD, didst not disdain to let women minister to thee
of their substance, and hadst not where to lay thy head. Help me to
sanctify thee my LORD GOD in my heart, and bring me safe at last to thy
heavenly kingdom, through JESUS CHRIST, my only Advocate and Redeemer.
_Amen._
* * * * *
_A Prayer before Singing of Psalms._
O ALMIGHTY GOD who out of the mouths of babes and sucklings hast
perfected praise, open our mouths, that our lips may shew forth thy
praise. Let our souls be filled as with marrow and fatness, and out of
the abundance of our hearts, let our mouths speak. Enable us to sing
with the spirit, as well as with the understanding, and to make melody
in our hearts unto thee, O LORD. O let us rejoice in thee evermore, and
help us to shew forth our thankfulness not only with our lips, but in
our lives; and from praising thee here, LORD grant we may, at the hour
of death, be translated to join with angels and archangels, and the
spirits of just men made perfect, to praise thee eternally hereafter.
Even so, LORD JESUS, _Amen_ and _Amen_.
* * * * *
_A Prayer for One before he goes to his Labour._
O ALL-GRACIOUS, and ever-blessed LORD GOD; who, when thou hadst placed
the first man in the garden of _Eden_, didst command him to dress it,
and after he had eaten the forbidden fruit, didst impose this as a part
of the divine curse upon him, that he should eat his bread by the sweat
of his brows: O most adorable JESUS, who thyself didst work at the
trade of a carpenter, and hast by an Apostle, commanded all to abide
in the vocation wherewith they are called by thee, O prosper thou my
handy-work.
Behold, in obedience to thy command, I now go forth to labour for the
meat which perisheth. O let me do it with a single eye to thy glory,
and suffer me never to forget to secure that meat which endureth to
everlasting life. Let me not be so cumbered about the many things of
this life, as to neglect the one thing needful. O let me walk with thee
all the day long; and though my body be on earth, LORD let my heart and
affections be fixed on thee in heaven, and preserve me, I most humbly
beseech thee, in my going out and coming in, from this time forth and
for evermore. Do thou, who didst appear to the disciples when they were
fishing and mending their nets, manifest thyself unto me, when employed
in the business of my lawful calling. Do thou, who calledst _Matthew_
from the receipt of custom, call me effectually by thy grace. Grant,
O LORD, that I may not stand any of my time idle, but be continually
improving my talent, that whether I live, I may live unto thee, or
whether I die, I may die unto thee, O LORD; so that whether living
or dying, I may be thine. O never let me be like the unjust steward,
ashamed to dig. Suffer me not to be slothful in business, but grant I
may be always fervent in spirit, serving thee, O LORD. Lift up my hands
when they hang down; strengthen, O strengthen my feeble knees, let not
the sun burn me by day, nor the moon hurt me by night. Provide for me
to-day, and keep me from being solicitously careful for the morrow:
and after the labour of this troublesome world is over, translate me,
O LORD, together with all thy faithful servants, to that happy place,
where we shall enjoy an everlasting rest, with thee O Father, with thee
O Son, and with thee O Holy Ghost; to whom, as three persons, but one
GOD, be ascribed, as is most due, by angels, and archangels, cherubim
and seraphim, by things on heaven, and things on earth, all honour,
power, might, majesty and dominion, now and for evermore. _Amen_ and
_Amen_.
* * * * *
_A Prayer for a Rich Man._
O SOVEREIGN and all-bountiful LORD GOD, who makest poor, and makest
rich, and dost govern all things both in heaven and earth, accept
my unfeigned sacrifice of praise and thanksgiving, for giving me all
things richly to enjoy. What am I, O LORD, what is in me, that I should
have bread enough and to spare, whilst so many are ready to perish with
hunger? Not my merit, O LORD, but thy mercy; not my foresight, but thy
sovereign good-will and pleasure has made me thus to differ from, and
hath exalted me above my brethren. O let not my prosperity destroy me;
but as thou hast made me rich in this world’s goods, for thy infinite
mercy’s sake, make me rich towards thee, rich in faith and good works.
Suffer me not, O LORD, to say unto gold, thou art my hope, or unto
the fine gold, thou art my confidence. Let me not trust in uncertain
riches, but in thee, the ever-living GOD. Let me not lay up for myself
treasures on earth, where moth and rust do corrupt, and where thieves
break through and steal; but grant I may lay up treasures in heaven,
where neither moth and rust do corrupt, nor thieves break through and
steal.
I know, O LORD, that this is impossible with man, and that it is easier
for a camel to go through a needle’s eye, than for a rich man to enter
into thy kingdom. But, Abba, Father, all things are possible with thee!
Enable me, therefore, by the all-sufficiency of thy grace, to sell all
things in affection, to deny myself, take up my cross, and follow thee
every day. Give me that faith which overcometh the world. Grant that
I may not indulge myself in the lust of the eye, and the pride of life,
or make provision for the flesh to fulfil the lust thereof. LORD, let
me be given to hospitality. When thy disciples are sick, incline me,
O LORD, to go to see them; when they are in prison, grant I may not
be ashamed to visit them; when they are strangers, may I take them
in; when naked, may I cloath them; when hungry, may I feed them; when
thirsty, may I give them drink; may I be eyes to the blind, and feet
to the lame, a father to the fatherless, and cause the widow’s heart
to leap for joy. May I be a follower of thee, O lowly JESUS, who though
thou wast rich, yet for our sakes didst become poor, and camest not
to be ministered unto, but to minister. O let me ever remember thy
words, and count it more blessed to give than to receive. And, as I am
like a city built upon a hill, grant that my light may so shine before
men, that they seeing my good works, may glorify my Father which is
in heaven. Let my affections, O LORD, be set on things above, and not
on things of the earth. Let my conversation be in heaven, and grant I
may use the world, as though I used it not. Make me a faithful steward
of thy manifold gifts, O GOD, and grant I may not make friends of the
accursed mammon of unrighteousness, that when my natural life fails,
thy blessed angels may carry me into everlasting habitations, and I
may receive that blessed sentence, “Well done, thou good and faithful
servant, enter thou into the joy of thy LORD.” Or, if thou pleasest,
O LORD, for my trial, to order that my riches should take themselves
wings, and fly away, grant I may learn how to want, as well as how
to abound, and say, with thy servant _Job_, “The LORD hath given, the
LORD hath taken away: blessed be the name of the LORD.” Having nothing,
may I learn to possess all things in thee; and in whatsoever state I
am, make me therewith content. May I always behave as a stranger and
pilgrim upon earth, and when my appointed time is come, may I not need,
like the rich fool in the gospel, to have my soul required of me, but
chearfully give up the ghost, and be translated to join with _Abraham_,
_Isaac_, and _Jacob_, and all the other spirits of just men made
perfect, to praise thee for ever and ever. Grant this, O Father, for
thy dear Son’s sake JESUS CHRIST our LORD. _Amen_, and _Amen_.
* * * * *
_A Prayer for a Servant._
O THOU high and lofty one, who inhabitest eternity, yet art pleased
to dwell with the humble heart: O blessed JESUS, who hast made of
one blood, all nations under heaven, with whom there is no respect
of persons, and who in the days of thy flesh didst go down to heal a
centurion’s sick servant; have mercy, I beseech thee, on me, even me,
also a poor servant. Stretch forth the right hand of thy power, to heal
all the diseases of my sin-sick soul, and enable me by thy Holy Spirit,
faithfully to discharge the several duties of that vocation, whereto I
am called by thee. Give me grace, I most humbly beseech thee, to obey
my master, according to the flesh, in all things; not with eye-service,
as a man-pleaser, but with singleness of heart, as unto CHRIST; knowing,
that whatsoever any man doth, the same he shall receive of the LORD,
whether he be bond or free.
Make my obedience to my master on earth, like that which the holy
angels pay to thee in heaven. When I am commanded to go, may I go; when
I am required to come, may I come; whatsoever I am bid to do agreeable
to thy will, may I do it heartily, as unto the LORD, and not unto men.
But if at any time, O LORD, to try what is in my heart, thou shouldst
permit me to be tempted to do any wickedness, O give me grace, as thou
didst _Joseph_, patiently to submit to a prison, and to death itself,
rather than sin against thee, my GOD; knowing that it is thank-worthy,
if a man for conscience towards GOD, endure grief, suffering wrongfully.
Enable me, O LORD, to shew good fidelity in all things committed to
my charge. Do thou, who blessedst _Abraham_’s servant, when he went
to take a wife for his master’s son _Isaac_, so bless me in all my
master’s business, that he may see, as _Potiphar_ did, that the LORD
maketh all that I do to prosper in my hands.
Keep, O LORD, also the door of my lips, that I offend at no time with
my tongue; let a false tongue be far from me, and let me never lie unto
my master, as _Gehazi_ did. O let no such unfaithfulness cleave unto
me; lest by being a partaker with him in his crime, I partake also in
his punishment. Bridle also my tongue from ever answering again: may
all sullenness and peevishness of temper be put away from me, with all
passion: may I learn of thee, O holy JESUS, to be meek and lowly in
heart; O make me patient of reproof, willing to be taught, and subject
with all fear and godly reverence, not only to the good and gentle,
but also to the froward. Or if ever, through the weakness of the flesh,
I should offend in this point, as _Hagar_ did against _Sarah_, enable
me, I beseech thee, immediately to repent and to return again to my
obedience. Grant also, O LORD, I may behave holily and unblameably to
my fellow servants: let no corrupt communication, nor foolish talking
or jesting, which is not convenient, at any time come out of my mouth,
but rather giving of thanks: may our conversation be always seasoned
with the salt of thy holy word, and such as may tend to the edifying
one another.
Endue us all with that charity, which hideth a multitude of faults;
and if ever, O LORD, thy glory should call me to bring up an ill
report to my master against any of my fellow-servants, which, I beseech
thee, of thy mercies, I may never have occasion to do; grant it may be
done with gentleness and compassion, not to insinuate myself into my
master’s favour, but to prevent them sinning against thee, and thereby
ruining their own souls. Keep us, we beseech thee, from striving
among ourselves, as _Abraham_’s and _Lot_’s herdsmen did, about any of
the concerns of this life; but grant we may be always provoking each
other to love and to good works. Preserve us, we beseech thee, from
envying one another, either the favour of our master, or any blessing
whatsoever. Let us not seek our own, but each our brother’s welfare,
as members of the same body, as disciples of the same LORD. When one
of us suffers, let all suffer; when one rejoices, let all of us rejoice
with him. Make us pitiful and tender-hearted to each other; and if
at any time we should have a quarrel, enable us, O LORD, immediately
to forgive one another, even as thou, GOD, for CHRIST’s sake, hast
forgiven us.
Finally, O LORD, endue us with a deep humility, that we may in
brotherly love prefer one another, and in lowliness of mind each of
us esteem his brother better than himself. O hear all our prayers for
our master, and grant that he and his houshold may faithfully serve
thee, our LORD. O make him as devout as _Cornelius_, and us, like the
soldiers that waited upon him, devout also. That thus adorning thy
holy gospel in all things, we may, at thy second coming to judge the
world, be rewarded according as we have improved the different talents
which we have received from thee, O glorious Redeemer, who livest
and reignest with the Father and the Holy Ghost, ever one GOD, world
without end. _Amen_, _Amen_.
* * * * *
_A Prayer for a poor Negroe._
O RIGHTEOUS Father, who hast made of one blood all nations under heaven,
and with whom there is no respect of persons, look down from heaven on
me a miserable sinner. And as thou hadst once compassion on the eunuch
of the Queen of _Candace_, a negroe like myself, O LORD, let thy mercy
be shewn in like manner upon me. O send some one to teach me the saving
knowledge of JESUS CHRIST. Behold I am foolish; LORD, make me wise unto
salvation. LORD, I am poor, do thou enrich me by thy Spirit. LORD, I
am miserable in myself, O make me happy in thee. LORD, I am naked, O
cloath my poor soul with the righteousness of thy beloved son JESUS.
Blessed be thy name, for bringing me over into a christian country.
O LORD, let me not come in vain. Make me willing in the day of thy
power, and for thy mercy’s sake, reveal thy dear Son in me. Shew me
what it is to be born again of thy Spirit, and let JESUS be my wisdom,
righteousness, sanctification, and redemption. Let me know, O Father
of lights, how I have died in _Adam_, and how I must be made alive
in CHRIST. Make me contented with my condition, knowing, O LORD, that
thou hast placed me in it. Let me never be tempted to rebel against
my master or mistress; and enable me to be obedient not only to the
good and gentle, but also to the froward. LORD, keep the door of my
lips, that I may not offend with my tongue. Keep my hands from picking
and stealing, and suffer me not to behave unseemly on the LORD’s-day.
Bless my master and mistress, and my labours for their sake. Bless
the Governor, and all that bear rule in this province, and grant that
we may live under them in all godliness and honesty. Have mercy on
my poor countrymen: LORD, suffer them no longer to sit in darkness,
and in the shadow of death. Arise, thou Son of Righteousness, arise
with healing under thy wings. Lighten our darkness, we beseech thee,
O LORD, and let us know the truth as it is in JESUS. Grant I may be
truly converted myself, and then, if it be thy blessed will, enable
me, O LORD, to strengthen my poor brethren. O take us poor negroes for
thine inheritance, and bless all those who endeavour to teach us thy
will. Prosper, O LORD, the work of their hands upon them, O prosper
thou their handy-work. Grant they may turn thousands and ten thousands
of us to righteousness, and shine as the stars in the firmament for
ever and ever. May we be their joy and crown of rejoicing in the day of
the LORD JESUS, and join with them for ever and ever in singing praises
to thee, O Father, Son, and Holy Ghost, to whom, as three persons, but
one GOD, I desire to give all praise, now and for evermore. Even so
LORD JESUS, _Amen_, and _Amen_.
* * * * *
_A Prayer for a Person before he goes a Journey._
GOD of _Abraham_, GOD of _Isaac_, and GOD of _Jacob_, who leddest the
people through a wilderness by a cloud by day, and a pillar of fire by
night; and didst guide the wise men, on their journey to _Jerusalem_,
by a star in the east; give thy angels charge concerning me thy
unworthy servant, that I may not so much as hurt my foot against a
stone. Keep me, O GOD, keep me on my journey, and suffer me not to
fall among robbers. JESUS, thou good Samaritan, take care of, support,
defend, and provide for me. Behold, I go out by the direction of thy
providence; LORD, therefore, let thy presence go along with me, and thy
Spirit speak to my soul, when I am journeying alone by the way-side.
O let me know that I am not alone, because my heavenly Father is with
me. Keep me from evil company, or, if it be thy will I should meet with
any, give me courage and freedom, O LORD, to discourse of the things
concerning the kingdom of GOD. And O that thou wouldst let me meet with
some of thy own dear children! O that thou wouldst be with us, as with
the disciples at _Emmaus_, and cause our hearts mutually to burn with
love towards thee, and one another! Provide for me proper refreshment,
and wherever I lodge, be thou constrained, O GOD, for thy own name’s
sake, to lodge with me. Teach me, whether at home or abroad, to behave
as a stranger and pilgrim upon earth. Preserve my houshold and friends
in my absence, and grant that I may return to them again in peace.
Enable me patiently to take up every cross that may be put in my way.
Let me not be weary and faint in my mind. Make, O LORD, right paths for
my feet, enable me to hold out to the end of the race set before me,
and, after the journey of this life, translate me to that blessed place,
where the wicked one will cease from troubling, and my weary soul enjoy
an everlasting rest with thee, O Father, Son, and blessed Spirit; to
whom, as three persons, but one GOD, be ascribed all possible power,
might, majesty, and dominion, now and for evermore. _Amen._
* * * * *
_A Prayer for a Person at the Beginning of a Sickness._
O ALMIGHTY and everlasting GOD, with whom alone are the issues of
life and death, who dost wound and dost heal, who killest and makest
alive, who bringest down to the grave, and liftest up again, and
hast commanded us to call upon thee in the time of trouble, and thou
wilt deliver us, stretch forth, I beseech thee, the right hand of thy
majesty on high, and save me from the power of this present sickness,
which otherwise will destroy my life. Have compassion on me, as thou
hadst on _Peter_’s wife’s mother, when she lay sick of a fever. Rebuke
my distemper, and grant it may leave me. Speak the word, O LORD, and
thy servant shall be whole. It is but for thee to say, Go, and it shall
go: for I believe, LORD, that thou art the same yesterday, to-day,
and for ever. JESUS, thou son of _David_, have mercy upon me. By thine
agony and bloody sweat, by thy cross and passion, by thy precious
death and burial, by thy glorious resurrection and ascension, and by
the coming of the Holy Ghost, good LORD deliver me from my present
approaching illness. Behold, to thee I fly for succour. In obedience to
thee, do I give place to the physician. But I know that I may waste all
my substance, and shall not grow better, but rather the worse, unless
thou, O great Physician, who, in the days of thy flesh, didst give
sight to the blind, and restore strength to the lame, and didst cure
the woman of the bloody issue, dost also recover me from my sickness.
Do thou, therefore, who didst bless a bunch of figs to the recovery of
_Hezekiah_, sanctify the means that shall be made use of to my recovery.
O let me not, like _Asa_, seek only to the physician, but depend on
thee, O LORD, for a blessing. Or, if the decree be gone forth that I
must die, grant, O LORD, I may set my house and heart in order, and
though thou killest me, let me put my trust in thee. Into thy hands I
commend my spirit: though worms destroy my body, yet grant, that in my
flesh I may see thee my GOD.
If it be thy will, let this sickness not be unto death, but spare me
yet a little longer, that I may recover my spiritual strength before
I go hence, and am no more seen. If thou seest it best, let this
affliction immediately pass from me. Nevertheless, not as I will, but
thy will be done. Only sweeten it, O LORD, with a sense of thy love,
and strengthen me with thy mighty power in the inner man. Let thy grace
be sufficient for me. Magnify thy strength in my weakness, and under
the shadow of thy almighty wings, let my soul take refuge till this
day of thy visitation be overpast. Shew me, O LORD, wherefore thou
contended with me. For I know of very faithfulness thou hast caused me
to be thus troubled. Make thou my bed in my sickness, and let thy rod
as well as thy staff, comfort me. In patience, grant I may possess my
soul. And though this affliction at present be not joyous, but grievous;
yet grant, O LORD, I may be so exercised thereby, that it may bring
forth in me the peaceable fruits of righteousness. Let tribulation, O
LORD, work patience, patience experience, experience hope, even that
hope which maketh not ashamed, and whereby thy love, O GOD, may be
shed abroad in my heart. Give me, O LORD, in this, and in every thing
to give thanks, and enable me to suffer, as well as to do thy will,
even like the angels in heaven. O! for thine infinite mercy’s sake,
let not Satan get any advantage over me, by tempting me to charge
thee foolishly. Let not such a wretch as I am, ever complain for this
punishment of my sin, knowing that I receive the due reward of my
crimes. O suffer me not to cry out with wicked _Cain_, “My punishment
is greater than I can bear;” but let me sanctify thee the LORD GOD
in my heart, and rejoice in this tribulation, knowing that whom thou
lovest thou chastenest, and scourgest every son whom thou receivest.
Blessed be thy name O LORD, that thou hast not yet given me over to a
reprobate mind. Blessed be thy name, that thou hast not cursed me, as I
most justly deserve, as thou didst the barren fig-tree. Blessed be thy
name, that thou still dost condescend to dig and dung round me. O purge,
purge me for thy mercy’s sake, and grant that I may henceforward bring
forth fruit unto thee. O let me not forget this day of my visitation:
and if it be thy good pleasure, that I shall not die, but live, grant
that I may constantly declare thy works, O LORD. Whenever I am cleansed,
let me immediately return and give thanks. With thy servant _Hezekiah_,
may I go up into thy house, O LORD, and pay thee my vows, which I now
make whilst I am in trouble. Suffer me to sin no more, lest a worse
evil befal me: and as thou wast pleased to reveal thyself in the temple
to the poor man, whom thou didst cure in the days of thy flesh, be
pleased, for thy mercy’s sake, to reveal thyself to me. Then shall I
shew forth my thankfulness, not only with my lips, but with my life,
by giving myself up to thy service, who didst die for our sins, and
rise again for our justification; to whom with the Father, and the Holy
Ghost, be all honour and glory, now and for ever. _Amen._
* * * * *
_A Prayer for a Woman lately married to a believing Husband._
EVERLASTING Father, who didst make _Eve_ out of the rib of _Adam_, and
didst give her to him to wife, accept my thanks for calling me to the
marriage-state, and blessing me with a husband fearing thee. O, for
thy mercy’s sake, make me a help meet for him. Grant, as _Sarah_ called
_Abraham_, so I may call and honour him as my lord. Let me always
remember, I am the weaker vessel, that man was first made, and not
woman, and suffer me not at any time to usurp authority over him. O let
me always take heed to reverence, and be in subjection to my husband;
and let not my adorning be the outward adorning of plaiting the hair,
or of wearing of gold, or of putting on fine apparel, but let it be
the hidden man of the heart, in that which is not corruptible, even the
ornament of a meek and quiet spirit, which is in the sight of thee, my
GOD, of great price. O let me be grave, discreet, chaste, a keeper at
home. Suffer me not to be a busy-body, or to wander about from house
to house. Keep me from being a tatler, speaking the things which I
ought not. And if thou dost bless me with children, LORD, teach me to
guide them in the right way, and manage my house with such meekness
and wisdom, that I may give no occasion to the adversary to speak
reproachfully. Though in the marriage-state, enable me, O LORD, to
serve thee without distraction, and let me never be so cumbered about
the many things of this life, as to neglect the one thing needful. May
I with _Mary_, continually sit at thy feet, and learn of thee, O JESUS,
to be meek and lowly in heart. Keep me from being a snare to my husband.
Make me willing to part with him whensoever thou shalt call him from me.
Into thy hands, O LORD, I commend both our spirits, souls and bodies.
O sanctify us throughout, and let our seed be blessed. O let our
marriage-bed be undefiled, and give us to live together as heirs of
the grace of GOD, that our prayers be not hindered. Help us to love one
another, like thee and thy church. Give us freedom to pray with and for
each other, and grant I may be the glory of my husband, as the church
is the glory of thee my Saviour. Hear me, O LORD, hear me, according
to the multitude of thy mercies in JESUS my Redeemer; to whom, with
the Father, and the Holy Ghost, I desire here and hereafter to ascribe
all power, might, majesty, and dominion, for ever and ever. _Amen_, and
_Amen_.
* * * * *
_A Prayer for a Man, convinced that it is his Duty to marry,
for Direction in the Choice of a Wife._
O ALMIGHTY, ever-living GOD, who, after thou hadst made all things out
of nothing, and man after thy own divine image, didst say, “It is not
good that man should be alone, I will make him an help meet for him;”
look down, O LORD, on the work of thine own hands, and hearken to the
voice of my humble request. O LORD, chuse a help meet for me. Thou
LORD, art acquainted with my wants. Thou didst once chuse a _Rebecca_
for _Isaac_. Thou art the same to-day as thou wast yesterday. Bless me,
even me also, in like manner, O my Saviour. Suffer me not, O LORD, to
be unequally yoked with an unbeliever. O let me not be in the number
of the sons of GOD, who saw the daughters of men, that they were fair,
and took them wives of all which they chose. LORD, do thou chuse for me,
and direct me to a child of thine own, adorned with a meek and quiet
spirit. O suffer me not to fall by the hand of a woman. For, LORD,
thou knowest I desire to take a wife, not for lust, but uprightly;
therefore, mercifully ordain, that I may have one after thy own heart.
When I marry, let it be only in and for thee, O LORD. Let not lust
or passion pervert or blind my eyes; but, LORD, give me to watch unto
prayer, and let thy providence point out the person thou hast appointed
for me. Thou didst direct _Abraham_’s servant; LORD, for thy mercy’s
sake, direct me. Behold, I call thee, O blessed JESUS, to my marriage.
Direct me also, when I consult my friends, thy disciples. O bless their
advice unto me in this important change of my life, and let all know
my marriage is of thee, my GOD. All which I humbly beg in thy name, and
through thy merits, O blessed Lamb of GOD, thou heavenly bridegroom of
thy church, to whom, with the Father, and the Holy Ghost, be all honour
and glory, now and for evermore. _Amen_, and _Amen_.
* * * * *
_A Prayer for a Woman, desiring Direction of GOD,
after an Offer of Marriage is made to her._
FOUNTAIN of light and life, who hast promised to hear the petitions of
them that ask in thy dear Son’s name, look down on me thy poor handmaid,
and answer my request, for thy infinite mercy’s sake. LORD JESUS, thou
knowest all things, thou knowest that I love thee, and desire only to
live unto thee. Shew me, O LORD, shew me, for thy mercy’s sake, what
thou wouldest have me to do. I see, O LORD, the advantages of a single
life, and that I can now care only for the things of the LORD, and
serve thee without distraction. If thou seest this state best for my
soul, O give me power over my own will, and never suffer me to know man.
But since thou hast declared that “Marriage is honourable in all;” if
thou seest that state best for me, LORD, shew me whom thou hast chosen
for me. Behold, thy handmaid is now invited to the marriage-state,
and thou alone knowest the heart of him who offers to be my husband.
O suffer me not to deceive my own soul; watch, O LORD, watch over
and influence my deceitful heart. O let me see the tokens of thy
will, before I give a determinate answer. Suffer me not to say, I will
go with him, until I plainly see this proposal is of thee, my GOD.
Influence my relations hearts, as thou didst influence the hearts of
_Rebecca_’s friends; and if it be thy will I should be joined with
this thy servant, O let me love him only in thee, and for thee, to the
glory of thy great name, and the salvation of both our immortal souls,
through JESUS CHRIST our Lord. Even so, LORD JESUS, _Amen_, and _Amen_.
* * * * *
_A Prayer for Persons in a Storm at Sea._
DEAREST LORD, and all-powerful Redeemer, who wast praying on the
mountain, whilst thy disciples were toiling and rowing all night, and
the wind was contrary; who didst also appear by night to thy servant
_Paul_ in a ship-wreck, saying, “Fear not, _Paul_, for GOD has given
thee all the souls that sail with thee;” mercifully look upon us, who
are now exposed to the same danger. Say unto our souls, “It is I; be
not afraid:” and to the winds, “Peace, be still;” and immediately there
shall be a great calm.
Save, LORD, or we perish; for the waves rage horribly. Thou hast sent
forth thy word, and the waters flow. O let not the deep shut her mouth
upon us, and suffer not the water-floods to swallow us up!
We know, O LORD, for what cause this evil is come upon us. We have not
feared thee, the GOD of heaven, who madest the sea and dry land, as
we ought. Therefore we are exceedingly afraid, lest thou shouldst not
deliver us in this needful time of trouble.
But O thou who didst once hear _Jonah_, when he cried unto thee out
of the belly of the fish, though he was fleeing from thy presence,
hear us also for thy mercy’s sake. For thou hast cast us into the deep,
into the midst of the seas, the floods are compassing us about, and thy
billows and waves are passing over us. Save our lives from destruction,
O LORD our GOD, and let us yet lift up our hands unto thee in thy holy
temple.
But if the decree be gone forth, that our bodies must now perish and
see corruption, thy blessed will be done. Only grant, O LORD, that
our souls may be precious in thy sight, and that we may be preserved
from the storm of thy everlasting anger; so that when the voice of
the archangel shall sound, and the trump of GOD command the sea to
give up its dead, we may rise to life immortal, through him who liveth
and reigneth with thee and the Holy Ghost, one GOD, now and for ever.
_Amen_, and _Amen_.
* * * * *
_A Thanksgiving for a safe Arrival after a Voyage._
ALMIGHTY and gracious LORD GOD, who art good, and doest good, who
sendest thy rain on the just and on the unjust, and causest thy sun
to shine on the evil and on the good; we thy unworthy servants humbly
beseech thee, that thou wouldst open our lips, and enlarge our hearts,
to shew forth thy praise, for letting us see thy wonders in the deep,
and for leading us through the sea, as on dry land, and bringing us to
the haven where we would be.
O do thou, who didst inspire _Moses_ and the children of _Israel_ to
sing a song unto thee, when thou broughtest them up out of the Red-sea,
open our lips, O LORD, that our mouths may shew forth thy praise: for
thou art our strength and our song, and art become our salvation. Thy
right hand is become glorious in power. Who is like unto thee, O GOD,
glorious in holiness, fearful in praises, doing wonders? Praise the
LORD, O our souls, and may all that is within us praise his holy name.
We have seen thy paths in the great waters, and thy providence and
power hath alone preserved us, otherwise the deep had long since
overwhelmed us, and the waters gone over our souls. It is thy arm, O
LORD, alone hath brought us this salvation. O that we may therefore
praise thee for thy goodness, and declare the wonders that thou hast
shewn to us, the unworthiest of the children of men.
LORD, let us never be unmindful of thy manifold mercies, but enable
us to pay thee the vows we made thee when we were in trouble. O keep
us, keep us, we beseech thee, unspotted from the world into which
thou art sending us. Grant we may not turn thy grace into wantonness,
but henceforward walk so holy, and unblameably in all manner of
conversation and godliness, that after we have passed the waves of
this troublesome world, we may arrive at the haven of eternal rest,
which thou hast prepared for all that love our LORD JESUS in sincerity.
Grant this, O Father, for thy dear Son’s sake JESUS CHRIST our Saviour.
_Amen_, and _Amen_.
* * * * *
_A Prayer for a Sailor._
O THOU GOD of the sea and dry land, who in thy strength settest fast
the mountains, and art girded about with power, who claspest the
winds in thy fist, and holdest the waters in the hollow of thy hand,
who deckest thyself with light, as with a garment, who spreadest
out the heavens like a curtain, who tellest the number of the stars,
and callest them all by their names, who hast set bounds to the sea
which it cannot pass, and hast said, Hitherto shall ye come and no
farther, and here shall your proud waves be stayed: O thou, who hast
made _Pleiades_, _Orion_, and _Arcturus_, who layest the beams of thy
chambers in the waters, who makest the clouds thy chariot, and walkest
on the wings of the wind: O thou almighty JEHOVAH, who hast called me
by thy providence to go down to the sea in ships, and to occupy my
business in the great waters; grant, that as I daily see, so I may
daily admire thy wonders in the deep, and learn from storms and winds
to obey thy word. They go, O LORD, when thou biddest them go; they come,
when thou commandest them to come. But I have broken all thy commands:
thou hast commanded me to go often, but alas! I go not. Thou requirest
me to come and draw near unto thee in prayer, but alas! I come not. Or
if I do pray unto thee at such time as a storm comes upon me, yet my
devotion ceases with the storm, it is but like a morning cloud, and as
the early dew that passeth away.
LORD, I blush and am confounded, when I consider how often thou hast
magnified thy power in my preservation, and yet that I could continue
so ungrateful. Thou hast often heard me when I have cried unto thee,
when I have been staggering to and fro, and been at my wit’s end, when
the waves went up to the heavens, and down to the hell beneath, and my
soul hath fainted for very trouble: but I have forgotten to praise thee,
O LORD, for thy goodness, and to thank thee for the wonders thou hast
shewn to me, the unworthiest of the sons of men.
Thou wast with _Noah_ in the ark, and his little family; O do thou
vouchsafe to guide and protect me. Thou wast with _Jonah_, when he
cried unto thee out of the belly of hell; hear me also, now I cry
unto thee out of the great deep. I would not behave more wisely in the
things of this life, than in the things which belong to my everlasting
peace. Let me not be so careful to shun a shipwreck, and never fear
making shipwreck of faith and a good conscience. Let me not be so
careful to eye my compass, and yet seldom eye thy most holy word, which
alone can guide me through this world to the haven of everlasting rest.
Let me not every day be solicitous to be at my wished-for port, and
never desire to see and enjoy thee. Let me not daily improve every wind,
and continually neglect those glorious opportunities, which I enjoy of
fitting myself for thee. Let me not fear a storm, and yet never fear
that fiery tempest, which will ere long come upon the wicked, from thy
presence.
Keep me, O GOD, from impatience, when the winds and seas are contrary.
Grant me a lively persuasion, that thy providence ruleth all things;
that thou intendest every thing for my good, and enable me therefore
patiently to tarry thy leisure, and to give thee thanks for all things
that befal me, since it is thy will in CHRIST JESUS concerning me. Let
me not complain of the weather, since that is tacitly complaining of
thee, my GOD.
Keep, O LORD, I beseech thee, the door of my lips, that I may not
offend thee with my tongue. O put away swearing far from me, and let me
no longer, as I have done, cloath myself with cursing as with raiment,
lest, as I delight in cursing, it should happen unto me, and as I loved
not blessing, so it may be far from me.
O let me no longer deceive my own soul, by thinking it impossible
thus to offend thee with my tongue. All things are possible with thee,
my GOD! Purify, therefore, I beseech thee, my heart: create in me a
new heart; renew a right spirit within me: for out of the abundant
wickedness contained therein, my mouth hath so often uttered profane
things.
Keep me, O LORD, I beseech thee, unspotted in my conversation, and let
not the evil communications, to which I am daily exposed, corrupt my
good manners. O let me never have fellowship with the unfruitful works
of darkness, but rather give me courage to reprove them; and, as my
life is always in thy hand, O let me not forget thy law.
Grant, O LORD, that the crosses I meet with, may not increase, but
rather break my passions. Let me, in the hours of watching, watch unto
prayer, and teach me to endure hardness like a good soldier of JESUS
CHRIST.
Keep me, O LORD, from loving unrighteous gain, and grant I may render
unto _Cæsar_ the things that are _Cæsar_’s, and pay tribute to whom
tribute is due: knowing that money unjustly gotten, is but laid up to
the owner’s hurt, and that hereafter it will pierce me through with
many sorrows, and eat my flesh as doth fire. May my one business be
to lay up treasures in heaven, and to secure an interest in thee, O
blessed JESUS, who livest and reignest with the Father and the Holy
Ghost, one GOD, blessed for evermore. _Amen_, and _Amen_.
* * * * *
_The Pious Soul longing for Heaven._
LORD! how have I loved the habitation of thy house, and the place
where thine honour dwelleth. O glorious seat; the residence and the
workmanship of the great, the mighty GOD: let me continue, let me
increase in this love of thee more and more.
Let this weary pilgrimage be spent in advancing daily toward thee,
and may the breathing of my soul after thee, sanctify and comfort the
labours of each day, and refresh my waking thoughts by night.
Let my heart be always where my treasure is already; and in this dry
and desolate wilderness, may I feel no other thirst, than that of
arriving at my heavenly _Canaan_, and partaking in the society and the
joys of that happy people, who have the LORD for their GOD.
O may that GOD who made me, possess me in his holy temple! Not that I
dare presume to hope for thy beauty and bliss upon the account of any
deserts of my own; but yet, the humblest sense of my own unworthiness
will not sink me into despair of it, when I reflect upon the blood of
Him who died to purchase this mansion for me. Let but his merits be
applied to me; let his intercessions assist my want of worth, and then
I am safe; for those merits cannot be overbalanced by my sins, nor were,
or can those prayers be ever offered up to GOD in vain.
For my own part, I confess with shame and sorrow, that I have gone
astray like a sheep that is lost, drawn out my wandrings and my
miseries to a great length, and am cast out of the sight of my GOD,
into the blindness and darkness of a spiritual banishment. In this
forlorn estate I sadly bewail the wretchedness of my captivity, and
sing mournful songs when I remember thee, O _Jerusalem_. As yet I am
at an uncomfortable distance, and at best my feet stand only in the
outer courts of _Sion_. The beauties of the sanctuary are behind the
veil, and kept hid from my longing eyes; but I am full of hope, that
the builder of this sanctuary, and the gracious shepherd of souls,
will carry me in upon his shoulders, that I may there rejoice with
that gladness unspeakable, which all those happy saints feel, who
are already admitted into the presence of their GOD and Saviour;
the Saviour who hath opened his royal palace to all believers, by
abolishing the enmity in his flesh, and reconciling all things in
heaven and earth by his own blood.
He is our peace, who hath made both one, and broken down the middle
wall of partition, promising to give us the same degree of happiness
in his own due time, which is already enjoyed in thee. For thus he
hath declared, that they who are worthy to obtain that world and
the resurrection from the dead, shall be equal unto the angels. O
_Jerusalem_, the eternal habitation of the eternal GOD! may’st thou be
the second darling of my soul, and only he be preferred before thee in
my affection, who shed his blood to make me worthy of thee. Be thou the
joy and comfort of my languishing mind, my great support in hardships
and distresses; may the remembrance of thee be ever sweet, and the
mention of thy name a holy means to drive away all sorrow from my soul.
* * * * *
_An Act of Praise._
BLESS the LORD, O my soul, and all that is within me bless his holy
name. Bless the LORD, O my soul, and forget not all his benefits. O
praise the LORD, all ye works of his, in all places of his dominions;
praise the LORD, O my soul.
Let us magnify that great GOD, whom angels praise, whom dominions
adore, whom powers fall down and tremble before; whose excellent glory
cherubim and seraphim proclaim with loud incessant voices: let us bear
a part in this heavenly song, and together with angels and archangels,
and all the company of heaven, laud and magnify that glorious name; let
us tune our voices with theirs, and though we cannot reach their pitch,
yet will we exert the utmost of our skill and power, in this tribute to
the same common LORD; and say with them, as poor mortals are able, Holy,
holy, holy, LORD GOD of Hosts; heaven and earth are full of thy glory;
glory be to thee, O LORD most high.
For these are the happy spirits, who offer a sacrifice of pure praise
before the throne of GOD continually, who are ever wrapt in the
contemplations of his perfections; and see them, not like us through
a glass darkly, but near at hand, and face to face.
What tongue can express, what thought conceive, the admirable beauty,
the exact order, the numberless multitude of this heavenly host? The
inexhaustible source of joy springing from the beatific vision; the
fervent love which ministers delight without torment; the ever-growing
desire, which rises with their satisfactions, and the grateful
satisfactions, which crown that desire; a desire always eager, and
never uneasy, always full, and never cloyed: the blessedness derived
down to them, by their inseparable union to the fountain of all bliss;
the light communicated to them from the original light; the happy
change into an immutable nature, by seeing the immutable GOD as he is,
and being transformed into the likeness of him they see?
But, how, alas! should we hope to comprehend the divinity and bliss
of angels so far above us, when we feel ourselves unable to find out
the nature and perfection of our very soul within us? What sort of
being must this be, which inspires a lump of dead flesh with life and
activity, and yet, when most desirous so to do, cannot confine its
thoughts to holy exercises? What a mixture of power and impotence is
here? How great, and yet how poor and little is this principle, which
dives into the secrets of the most high, searches the deep things of
GOD, and expands itself to celestial objects, at the same time that
it is forced to employ its talent in the invention of useful arts, and
to serve the necessities of a mortal life? What sort of creature is
this, that knows so much of other things, and so little of itself; so
ingenious in matters abroad, so perfectly in the dark to what is done
at home? Specious but very disputable notions have indeed been advanced
concerning the origin of our soul; but all we know of it, amounts
at last to this; that it is an intellectual Spirit, created by the
Almighty power of its divine maker, endued with such an immortality
as he was pleased to qualify it for; enlivening and sustaining a body
subject to change, corruption, and death, and liable to all the unequal
affections of fear and joy, and every turbulent passion, that in their
turns exalt and depress, enlarge or contract its power.
And what an amazing thing is this now! The more we attend to it,
the more we shall find ourselves lost in wonder. When we read, or
speak, or write of GOD, the great creator of the universe, we can
distinguish ourselves clearly and distinctly, though at the same time
his perfections be too vast, for our words to express, or our minds to
comprehend; the subject, not of an adequate conception, but of an awful
astonishment.
But when we descend lower, and treat of angels and created spirits,
of souls united to bodies, and beings of the same level with, or a
condition inferior to our own; we are not able to support our ideas
with proofs so incontestable; and find it impracticable to satisfy
ourselves or others in the enquiries concerning them.
Why then should we, to so very little purpose, hover uncertainly about
these lower regions, and spend our time and pains in groping in the
dark? No, let our minds rather enlarge their thoughts, and take a
nobler range; let them leave all created objects behind, and run, and
mount, and fly aloft: and, taking faith to the assistance of reason,
fix their eyes, with the utmost intenseness our nature will bear, upon
the Creator, the Universal Cause.
Yes, I will make a ladder, like that of _Jacob_’s, reaching from earth
to heaven, and as by rounds, go up from my body to my soul, from my
own soul to that eternal Spirit that made it; who sustains, preserves
it always with me, about me, above me; thus skipping over all the
intermediate stages of beings, and re-uniting my own soul to Him from
whom it came, and in whose image it was created.
Whatever bodily eyes can discern, whatever leaves impressions upon
my imaginative faculty, shall be resolutely set out of the way, as
a hinderance to that more abstracted contemplation, which my mind is
desirous to indulge.
A pure and simple act of the understanding, is that which must carry me
up, and boldly soar at once to the Creator of angels, and souls, and of
all things.
And happy is that soul, which, refusing to be detained by low and viler
objects, directs its flight to the noblest and most exalted, and, like
the eagle, builds its nest in the top of the rocks, and keeps its eye
steady upon the Sun of righteousness; for no beauty is so charming,
no pleasure so transporting, as that with which our eyes and mind are
feasted, when our greedy sight and eager affections are determined
to our GOD and Saviour, as to their only proper center; when, by a
wondrous mystical, but true and spiritual act of vision, we see him who
is invisible; behold a light far different from this which chears our
senses, and taste a pleasure infinitely sweeter than any this world and
its joys can afford; for this is a short and insincere pleasure; this
is a dim and feeble light, confined to a narrow space, always in motion
from us, and in few hours put out by constant returns of darkness:
these are enjoyments which the great Creator hath distributed to brutes,
nay, to the vilest of insects, in common with mankind; and therefore
let us thirst and aspire after such as are truly divine; for what even
swine and worms share with us, cannot deserve the name of light and
pleasure, but, in comparison of those more refined, are to be esteemed
no better than pain and night.
Now to GOD the Father, &c.
INDEX
TO THE
TRACTS.
_ANSWER to the Bishop of |London|’s Last Pastoral
Letter._
page 5
_A Letter to the Religious Societies of |England|._
page 23
_A Letter to the Inhabitants of |Maryland|, |Virginia|,
|North| and |South-Carolina|._
page 37
_A Letter to some Church-Members of the Presbyterian
Persuasion, in Answer to certain Scruples lately
proposed, in proper Queries raised on each Remark._
page 45
_A Letter to the Rev. Mr. |John Wesley|: In Answer to
his Sermon, entitled, |Free-Grace|._
page 53
_A Vindication and Confirmation of the Remarkable Work
of GOD in |New-England|. Being some Remarks on a
late Pamphlet, entitled, “The State of Religion in
|New-England|, since the Rev. Mr. |George Whitefield|’s
Arrival there”. In a Letter to a Minister of the Church
of |Scotland|._
page 77
_A brief Account of the Occasion, Process, and Issue,
of a late Trial at the Assize held at |Gloucester,
March 3, 1743.| between some of the People called
Methodists, Plaintiffs, and certain Persons of
the Town of |Minchin-Hampton|, in the said County,
Defendants._
page 101
_An Answer to the First Part of an Anonymous Pamphlet,
entitled, “Observations upon the Conduct and Behaviour
of a certain Sect, usually distinguished by the Name
of Methodists.” In a Letter to the Right Reverend the
Bishop of |London|, and the other Right Reverend the
Bishops concerned in the Publication thereof._
page 113
_A Letter to the Reverend |Thomas Church|, M.A. Vicar of
|Battersea|, and Prebendary of St. |Paul’s|; in Answer
to his Serious and Expostulatory Letter to the Rev.
|George Whitefield|, on Occasion of his late Letter to
the Bishop of |London|, and other Bishops._
page 125
_An Answer to the Second Part of an Anonymous Pamphlet,
entitled, “Observations upon the Conduct and Behaviour
of a certain Sect, usually distinguished by the
Name of Methodists.” In a second Letter to the
Right Reverend the Bishop of |London|, and the other
the Right Reverend the Bishops concerned in the
Publication thereof._
page 143
_Some Remarks upon a late Charge against Enthusiasm,
delivered by the Right Reverend Father in GOD,
|Richard|, Lord Bishop of |Litchfield| and |Coventry|,
to the Reverend the Clergy in the several Parts of the
Diocese of |Litchfield| and |Coventry|, in a Triennial
Visitation of the same in 1741; and published at their
Request in the present Year, 1744. In a Letter to the
Reverend the Clergy of that Diocese._
page 173
_A Letter to the Reverend the President and Professors,
Tutors and Hebrew-Instructor, of |Harvard-College|,
in |Cambridge|. In Answer to a Testimony published by
them against the Reverend Mr. |George Whitefield|, and
his Conduct._
page 203
_Remarks on a Pamphlet, entitled, “The Enthusiasm of
Methodists and Papists compared;” wherein several
Mistakes in some Parts of my past Writings and Conduct
are acknowledged, and my present Sentiments concerning
the Methodists explained. In a Letter to the Author._
page 229
_An Expostulatory Letter, addressed to |Nicholas Lewis|,
Count |Zinzendorff|, and Lord Advocate of the Unitas
Fratrum._
page 253
_A Short Address to Persons of all Denominations;
occasioned by the Alarm of an intended Invasion, in
the Year 1756._
page 265
_A Preface to the Serious Reader, on Behalf of the Rev.
|Samuel Clarke|’s Edition of the Bible._
page 277
_Observations on some fatal Mistakes, in a Book lately
published and entitled, “The Doctrine of Grace;
or, The Office and Operations of the Holy Spirit
vindicated from the Insults of Infidelity, and the
Abuses of Fanaticism.” By |William|, Lord Bishop of
|Gloucester|._
page 285
_A Recommendatory Preface to the Works of Mr. |John
Bunyan|._
page 305
_A Letter to the Rev. Dr. |Durell|, Vice-Chancellor
of the University of |Oxford|. Occasioned by a late
Expulsion of Six Students from |Edmund-Hall|._
page 311
_Observations on Select Passages of Scripture, turned
into Catechetical Questions._
page 345
_|Law| Gospelized: or, An Address to all Christians,
concerning Holiness of Heart and Life: Being an
Attempt to render Mr. |Law|’s Serious Call more useful
to the Children of GOD, by excluding whatever is not
truly Evangelical, and illustrating the Subject more
fully from the holy Scriptures._
page 377
_Preface to a New Edition of the Homilies; as intended
to have been published by Mr. |Whitefield|._
page 441
PRAYERS,
_For one desiring and seeking after the New-Birth._
page 457
_For one newly awakened to a Sense of the Divine Life._
page 459
_For one under Spiritual Desertion._
page 461
_For one under the Displeasure of Relations for being
Religious._
page 463
_For one entrusted with the Education of Children._
page 465
_For a Person in Want._
page 467
_Before Singing of Psalms._
page 468
_For one before he goes to his Labour._
page 468
_For a Rich Man._
page 470
_For a Servant._
page 471
_For a Poor Negroe._
page 473
_For a Person before he goes a Journey._
page 475
_For a Person at the Beginning of a Sickness._
page 476
_For a Woman lately married to a believing Husband._
page 478
_For a Man, convinced that it is his Duty to marry, for
Direction in the Choice of a Wife._
page 479
_For a Woman desiring Direction of GOD, after an Offer
of ♦Marriage is made to her._
page 480
♦ “Mar-” replaced with “Marriage”
_For Persons in a Storm at Sea._
page 481
_A Thanksgiving for a safe Arrival after a Voyage._
page 482
_A Prayer for a Sailor._
page 483
_The Pious Soul longing for Heaven._
page 486
_An Act of Praise._
page 487
END of the FOURTH VOLUME.
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