*1 12.2.1746 the alarms still increased in London, on account of the nearer approach of the rebel. but how easy are all these things to them who can commit both soul and body to a merciful and faithful Creator!
about this time I received some farther accounts from the army; the substance of which was as follows : Rev. Sir, Oct. 10, 1745
I shall acquaint you with the Lord's dealings with us, since April last. we marched from Ghent to Allost on the 14th, where I met with 2 or 3 of our brethren in the fields and we sung and prayed together and were comforted. on the 15th I met a small company about 3 miles from the town and the Lord filled our hearts with love and peace. on the 17th we marched to the camp near Brussels. on the 18th I met a small congregation on the side of a hill, and spoke from those words, 'Let us go forth, therefore, to him without the camp, bearing his reproach'. on the 28th i spoke from those words of Isaiah, 'thus saith the Lord concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale'. on the 29th we marched close to the enemy and when I saw them in their camp, my bowels moved toward them in love and pity for their souls. we lay on our arms all night. in the morning , april 30, the cannon began to play, at half an hour after four and the Lord took away all fear from me, so that I went into the field with joy. the balls flew on either hand and men fell in abundance, but nothing touched me till about 2 o'clock. then I received a ball through my left arm and rejoiced so much the more. soon after i received another into my right, which obliged me to quit the field. but I scarce knew whether i was on earth or in heaven. it was one of the sweetest days i ever enjoyed. Wm. -----
*2 Leare, near Atwerp, Oct. 21, 1745
since I wrote to you last i have gone through great trials. it was not the least that I have lost my dear brother Clements for a season, being shot through both the arms. to try me farther, J. Evans and Bishop, were both killed in the battle, as was C. Greenwood, soon after. 2 more who did speak boldly in the name of Jesus are fallen into the world again. so I am left alone, but I know it sis for my good. seeing iniquity so much abound and the love of many wax cold, adds wings to my devotion and my faith grows daily as a plant by the waterside.
April 30 - the Lord was pleased to try our little flock and to show them His mighty power. some days before, one of them, standing at his tent-door, broke out into raptures of joy, knowing his departure was at hand and was so filled with the love of God, that he danced before his comrades. in the battle before he died, he openly declared, 'I am going to rest from my labours in the bosom of Jesus'. I believe nothing like this was ever heard of before, in the midst of so wicked an army as ours. some were crying out in their wounds, 'i am going to my Beloved' others, 'Come, Lord Jesus, come quickly!' and many that were not wounded, crying to their Lord, to take them to Himself. there was such boldness in the battle among this little despised flock, that it made the officers, as well as common soldiers, amazed and they acknowledge it to this day. as to my own part, I stood the fire of the enemy for above 7 hours, then my horse was shot under me, and I was exposed both to the enemy and our won horse. but that did not discourage me at all, for I knew the God of Jacob was with me. I had a long way to go, the balls flying on every side and thousands lay bleeding, groaning, dying, and dead, on each hand. surely i was as in the fiery furnace, but it never singed one hair of my head. the hotter it grew the more strength was given me. i was full of joy and love, as much as I could well bear. going on, i met one of our brethren, with a little dish in his had, seeking for water. he smiled and said he had got a sore wound in his leg. I asked, 'Have you gotten Christ in your heart?' he answered, 'I have and I have had him all the day. blessed be God that i ever saw your face'. Lord, what am I, that I should be counted worthy to set my hand to the Gospel plough? Lord, humble me and lay me in the dust! J. H.
*3 12.8 I took my leave of poor J.C. just embarking for Germany. I admire the justice of God! he who would never long be advised by any who treated him as a reasonable creature, is at length fallen among those who will make him a passive a tool as ever moved upon wire.
12.18 being the day of the National Fast, we met at 4 in the morning. i preached on Joel 2.12, etc. at 9 our service in West Street began. at 5 i preached at the Foundery again on, the Lord sitteth above the water floods'. abundance of people were at West Street chapel and at the Foundery, both morning and evening as also (we understood) at every place of public worship, throughout London and
Westminster. and such a solemnity and seriousness every where appeared as had not been lately seen in England.
we had within a short time, given away some thousands of little tracts among the common people. and it pleased God hereby to provoke others to jealousy. insomuch that the Lord Mayor had ordered a large quantity of papers, dissuading from cursing and swearing, to be printed and distributed to the Train-bands. and this day, 'An Earnest Exhortation to Serious Repentance was given at every church door, in or near London, to every person who came out and one left at the house of every householder who was absent from church. i doubt not but God gave a blessing therewith. and perhaps then the sentence of desolation was recalled.
it was on this very day that the Duke's army was so remarkably preserved in the midst of the ambuscades at Clifton-Moor. the rebels fired many volleys upon the king's troops, from the hedges and walls, behind which they lay. and yet, from first to last, only 10 or 12 men fell, the shot flying over their heads.
12.25 I talked with a young man who seemed to be under strong convictions. but, I fear, only seemed. i am surprised that, in so many years, this is the first hypocrite of the kind i have met with, the first who appeared to have deliberately put on the mask of religion, purely to serve a secular end.
12.27 having received a long letter from mr. Hall earnestly pressing my brother and me to renounce the Church of England, (for not complying with which advice he soon renounced us) I wrote to him as follows:
Dear Brother,
now you act the part of a friend. it has been long our desire, that you would speak freely. and we will do the same. what we know not yet, may God reveal to us!
you think, First, that we undertake to defend some things which are not defensible by the word of God. you instance in 3; on each of which we will explain ourselves as clearly as we can.
1. that the validity of our ministry depends on a succession supposed to be from the Apostles and a commission derived from the pope of Rome and his successors or dependents.
we believe it would not be right for us to administer either Baptism or the Lord's Supper, unless we had a commission so to do from those Bishops whom we apprehend to be in a succession from the Apostles. and yet we allow these Bishops are the successors of those who were dependent on the Bishop of Rome.
but we would be glad to know, on what reasons you believe this to be inconsistent with the Word of God?
2. that there is an outward priesthood and consequently an outward sacrifice ordained and offered by the Bishop of rome and his successors or dependents, in the Church of England, as Vicars and Vicegerents (def - vice: in stead of? gerent - carry on; conduct; officer appointed as deputy by or to a sovereign). of Christ.
we believe there is and always was, in every Christian Church, (whether dependent on the Bishop of Rome or not) an outward priesthood, ordained by Jesus Christ and an outward sacrifice offered therein, by men authorized to act as ambassadors of Christ and stewards of the mysteries of God.
on what grounds do you believe that Christ has abolished that priesthood or sacrifice?
3. that this Papal hierarchy and prelacy, which still continues in the Church of England, is of Apostolical institution and authorized thereby, though not be the written word.
yet we are willing to hear and weigh whatever reasons induce you to believe to the contrary.
*5 you think, Secondly, that we ourselves give up some things as indefensible, which are defended by the same law and authority that establishes the things above mentioned; such as are many of the laws, customs and practices of the Ecclesiastical Courts.
we allow, 1. that those laws, customs and practices are really indefensible.
2. that there are Acts of Parliament in defence of them and also of the threefold order.
but will you show us how it follows, either,
1. that those things and these stand and fall together? or
2. we cannot sincerely plead for the one, though we give up the other?
do you not here quite overlook one circumstance, which might be a key to our whole behaviour? namely, that we no more look upon these filthy abuses which adhere to our Church as part of the building, than we look upon any filth which may adhere to the walls of Westminster Abbey as a part of that structure.
you think, Thirdly, that there are other things which we defend and practise, in open contradiction to the orders of the Church of England. and this you judge to be a just exception against the sincerity of our professions to adhere to it.
compare what we profess with what we practise and you will possibly be of another judgment.
we profess,
1. that we will obey all the laws of that Church, (such we allow the Rubrics to be, but not the customs of the Ecclesiastical Courts) so far as we can with a safe conscience.
2. that we will obey, with the same restriction, the Bishops, as executors of those laws. but their bare will, distinct from those laws, we do not profess to obey at all.
now point out, what is there in our practice which is an open contradiction to these professions?
'is field-preaching? not at all it is contrary to no law which we profess to obey.
the allowing Lay-Preachers? we are not clear that this is contrary to any such law. but if it is, this is one of the exempt cases; one wherein we cannot obey with a safe conscience. therefore, be it right or wrong on other accounts, it is , however, no just exception against our sincerity.
*6 'the rules and directions given to our societies? which, you say, is a discipline utterly forbidden by the Bishops.
when and where did any Bishop forbid this? and if any did, by what law? we know not either the man who ever did forbid, or the law by which he could forbid it.
the allowing persons (for we require none) to communicate at the chapel, in contradiction (you think) to all those rubrics which require all to attend always on their own parish church and pastor and to receive only at his table?
Which Rubrics are those? we cannot find them. and till these are produced, all that is so frequently said of parochial unity, etc, is merely gratis dictum. consequently, neither is this any just exception against the sincerity of any of our professions.
Dec. 30, 1745 J.W.
1.1.1746 I preached at 4 in the morning, on 'I am the Almighty God: Walk before me and be thou perfect'. we dined with poor John webb, now throughly poisoned by Robert Barclay's 'Apoloty'. which he was sure would do him no hurt, till all his love to his brethren was swallowed up in dotage (def - decline in mental faculties) about questions and strife of words.
1.8 I waited on Mr. B, Rector of ----, who had sent to me, as soon as he had read the 'Farther Appeal'. he said, 'Sir, all this is sad truth, but what can we do to help it?' I went afterwards to another Clergyman, who had likewise sent and desired to speak with me. how is this? I though the publication of this tract would have enraged the world above measure and, on the contrary, it seems nothing ever was published which softened them so much!
1.13 I had a visit from Mr. S., an honest, zealous Anabaptist Teacher. finding he Would dispute, I let him dispute and held him to the point till between 11 and 12 o'clock. by that time he was willing to take breath. perhaps he may be less fond of dispute for the time to come.
1.20 I set out for Bristol. on the road I read over Lord King's Account of the Primitive Church. in spite of the vehement prejudice of my education, I was ready to believe that this was fair and impartial draught, but if so it would follow that Bishops and Presbyters are (essentially)
*7 of one order and that originally every Christian congregation was a Church independent on all others!
1.21 I read Bishop Butler's 'Discourse on Analogy', a strong and well-wrote treatise, but I am afraid far too deep for their understanding to whom it is primarily addressed.
2.3 and the following days, I visited several of the country societies.
2.10 I preached at paulton; on Thurs noon, at shepton-Mallet and at Oak-hill in the evening. the next morning I walked (it being scarce possible to ride, because of the frost) to coleford.
2.26 I took my leave of Bristol and Kingswood and Mon, 17, set out for Newcastle.
I preached near Thornbury about noon and in the evening at Wall-Bridge, near Stroud.
2.18 we pushed on through thick and thin and with much difficulty got to Stanley. thence, after an hour's stop, we hastened on. the brooks were so swollen with the late rains, that the common roads were impassable, but our guide, knowing the country, carried us round about through the fields, so that we escaped the dangerous waters, and soon after sunset came (wet and dirty enough) to Evesham.
2.19 we rode to Birmingham, where many of our brethren from several parts met us in the evening.
2.20 we set out as soon as it was light. before we came to Aldridge-Heath, the rain changed into snow, which the northerly wind drove full in our faces and crusted us over from head to foot in less than an hour's time. we inquired of one who lived at the entrance of the moors, which was our best way to Stafford. 'Sir, said he, 'tis a 1000 pound to a penny, that you do not come there today. why, 'tis 4 long miles to the far side of this common and in a clear day, I am not sure to go right across it and now all the roads are covered with snow and it snows so that you cannot see before you'. however, we went on and I believe did not go 10 yards out of the way till we came into Stafford.
in the evening we reached Roger Moss's house. I preached on Rom. 3.22 and joined a few together as a society. Fri. 21. we breakfasted at Bradbury-Green, whence we rode on to Marsden and the next day, 22, to Leeds. I preached at 5. as we went home a great mob followed,
*8 and threw whatever came to hand. I was struck several times, once or twice in the face, but not hurt at all. I walked on to the Recorder's and told him the case. he promised to prevent the like for the time to come.
2.23 I preached at eight without any interruption; in Birstal at one and again at 5. Mon, 24 I preached at Skircoat-Green, near Halifax, to a whole company of Quakers. the good man of the house, abut four-score years old, had formerly been a Speaker among them. but from fear of man, he desisted and so quenched the Spirit, that he was in darkness for near 40 years; till hearing John Nelson declare the love of God in Christ, light again sprung up in his soul.
in the evening I preached to a quiet congregation at Bradford. Tues, 25. about 9 i began at keighley. thence, (finding the snow was so deep, I could not go through the vales) I went the straight way and came to Newcastle, Wed, 26.
2.28 I took my leave of Katy Parkes, calmly waiting till her change should come. a day or 2 after she had her desire, sweetly giving up her soul to God.
of the same spirit was the writer of the following letter:
'Dear Sir, Feb 22, 1745
'You may remember to have seen me at oxford once. since then, by walking somewhat different from the ways of the world, I have incurred the displeasure of the world and I have gone through many trials. my friend and nearest relations have done their utmost to separate me from God and His children, but, blessed be our dear lord, all their attempts have hitherto been in vain. of late they have seemed resolved on other measures, namely, to separate me from themselves, but, notwithstanding all their threats, I hope, by the power of God, to remain unshaken to the end. I would willingly suffer the loss of all thins, rather than deny the Lord that bought me. and I am persuaded that neither life nor death shall ever separate me from His love.
the sum of all my desires and hopes in this world, for many years, has been this : 'To be regularly sent forth as an ambassador of Christ. I long to spend and be spent for the best of Masters; but I doubt my relations have disappointed me of this; for Oxford knows my place no more.
my uncle sees that nobody can do his business better
*9 or perhaps so well as myself, but he can't bear a Methodist in his house. he wants to have me of his own taste, but as i have been washed, I cannot, I dare not, I will not, by the grace of God, turn to my former wallowing in the mire.
Dear Sir, you see my case. there is nothing I so much long for, as to be employed in the Lord's vineyard, though utterly unworthy. i should be glad to be advised and directed by you, what to do. I will do whatsoever you judge most proper toward the promoting our Saviour's interest. i am happy in His love and
Your most obedient servant, John Bosworth.
but there was no need for his taking thought for the morrow, for in a few weeks God took him to Himself.
3.1 I visited the sick, who increased daily in every quarter of the town. it is supposed that 2000 of the soldiers only have died since their encampment. the fever or flux sweeping them away by troops, in spite of all the physicians could do.
3.5 I preached at Whickham at noon; in the evening at Spen; the next day at Burnupfield and on Sat, 8, in the Square at Placy. a vehement storm began in the middle of the sermon, which was driven full upon us by the northeast wind, but the congregation regarded it not.
3.9 was a day of solemn joy; yet in the afternoon I felt a great damp (def - depression of spirits, dejection; a restraining, discouraging force; check or retard energy , action; 'deaden'; stifle, suffocate, extinguish) occasioned by my neglecting to speak plainly to some who were deceiving their own souls. I do not wonder at the last words of St. Augustine and Archbishop Usher, 'LORD, FORGIVE ME MY SINS OF OMISSION'.
I preached on Mon at Horsley; on Tues at Biddick and on Wed, 12, at Sunderland, where I endeavoured to bring the little society into some kind of order. in the afternoon being at Mrs. Fenwick's and seeing a child there of 10 or 12 years old, I asked, 'Does your daughter know Christ or know she has need of Him? she replied with much concern, 'I fear not', nothing has ever affected her at all'.; immediately that word came into my mind, 'Before they call, I will answer'. I was gong to say, 'Come let us call upon god to show her she has need of a Saviour[ but, before the words were pronounced, the child turned away her face and began crying as if she would break
*10 her heart. I could get no word from her but, 'my sins, my sins!' we then besought God to carry on His own work.
3.17 I took my leave of Newcastle and set out with Mr. Downes was so ill, that he could go no further. when Mr. Shepherd and I left Smeton, my horse was so exceeding lame that I was afraid I must have lain by too. we could not discern what it was that was amiss and yet he would scarce set his foot to the ground. by riding thus 7 miles, I was thoroughly tired and my head ached more than it had done for some months. (what i hare aver is the naked fact: let every man account for it as he sees good.) I then thought, 'cannot God heal either man or beast, by any means or without any? immediately my weariness and headache ceased and my horse's lameness in the same instant. now did he halt any more either that day or the next. a very odd accident this also!
3.18 I rode to Pontefract; on Wed, to Epworth and on Thurs, by Barley-Hall, to Sheffield. I was glad of having an opportunity here of talking with a child i had heard of. she was convinced of sin some weeks before by the words of her elder brother, (about 8 years of age) dying as an 100 years old, in the full triumph of faith. I asked her abruptly, 'do you love God? she said, 'Yes, I do love Him with all my heart. I said, 'Why do you love Him? she answered, 'because He has saved me. I asked, 'how has He saved you? she replied, 'He has taken away my sins'. I said, 'How do you know that?? she answered, 'He told me Himself on Saturday, Thy Sins Are forgiven Thee and I believe Him and i pray to Him without a book. I was afraid to die, but now i am not afraid to die; for if I die, i shall go to Him'.
3.21 I came to Nottingham. I had long doubted what it was which hindered the work of God here. but upon inquiry the case was plain. so many of the society were either triflers or disorderly walkers, that the blessing of God could not rest upon them; so I made short work, cutting off all such at a stroke and leaving only that little handful who (as far as could be judged) were really in earnest to save their souls.
3.22 I came to Wednesbury. the Antinomian Teachers had laboured hard to destroy this poor people. Sun, 23. I talked an hour with the chief of them.
*11 Stephen Timmins. I was in doubt whether pride had not made him mad. an uncommon wildness and fierceness in his air, his words and the whole manner of his behaviour, almost induced me to think God had for a season given him up into the hands of Satan.
in the evening I preached at Birmingham. here another of their pillars, J--- W--d, came to me and looking over his shoulder, said, 'Don't think I want to be in your society, but if you are free to speak to me, you may. I will set down the conversation, dreadful as it was, in the very manner wherein it passed; that every serious person may see the true picture of Antinomianism full grown and may know what these men mean by their favourite phrase, of being 'perfect in Christ, not in themselves'.
'do you believe you have nothing to do with the Law of God?
I have not; I am not under the Law: I live by faith.
have you, as living by faith, a right to every thing in the world?
I have: all is mine, since Christ is mine.
may you, then, take any thing you will any where? suppose out of a shop, without the consent or knowledge of the owner?
I may, if I want it; for it is mine. only i will not give offence.
have you also a right to all the women in the world?
yes, if they consent.
and is not that a sin?
yes, to him that thinks it is a sin, but not to those whose hearts are free.
the same thing that wretch, Roger Ball, affirmed in Dublin. surely these are the first born children of Satan!
3.25 I preached at Evesham wed, 26, about 10, at Stanley. in the afternoon at the Friars, in Gloucester. I preached at Wallbridge, near Stroud, in the evening and on Thurs, 27, rode to Bristol.
4.3 I spent an agreeable hour with our old fellow-labourer, Mr. Humphreyes. I found him open and friendly, but rigorously tenacious of the Unconditional Decrees. O that opinions should separate chief friends! this is bigotry all over.
4.7 I preached at Kingswood, on Isaiah 60, the 17th and following verses and laid the firs stone of the New House there. in the evening I rode (with Mr. Shepherd) to Bath and Tues, 8, to Newbury. here we met with several of the little society in Blewbury; some of whom were truly alive to God. what a proof is this, that God sends by
*12 whom He will send! who hath begotten us these? David Jeffries!
4.9 in the evening I preached at Brentford. many were got together there who threatened great things. I went and took one or 2 or their chiefs by the hand and desired them to come in. they did so and were calm and silent. it was a season of great refreshment. the next morning we rode to London.
in the afternoon I buried the body of Ann Clowney, a poor woman, whom many could never think to be a believer, because she was a fool. (one of exceeding weak understanding, though not directly a natural) but in the time of sickness and pain, none could deny the work of god. neither did she die as a fool dieth.
4.22 i rode with Mr. Piers to see one who called himself a prophet. we were with him about an our. but I could not at all think that he was sent of god:
1. because he appeared to be full of himself, vain, heady and opinionated.
2. ..he spoke with extreme bitterness, both of the King and of all the Bishops and all the Clergy.
3. ..he aimed at talking Latin, but could not; plainly showing, he understood not his own calling.
4.23 at the earnest request of a friend, I visited Matthew Henderson, condemned for murdering his mistress. a real, deep work of god seemed to be already begun in his sou.perhaps, by driving him too fast, Satan has driven him to God; to that repentance which shall never be repented of.
about this time I received a letter from John Nelson, whom I had left at Birmingham. part of which was as follows:
Birstal, April 22, 1746
'after I left Wednesbury, I stayed 2 nights at Nottingham and had large congregations but while I was meeting the society the second night, there came a mob, raging as if they would pull the house to the ground. as soon as we had done meeting, the Constable came and seized me and said, I must go before the Mayor, for making riot. so he took me by the arm and led me through the streets, the mob accompanying us with curses and huzzas. God gave me, as we went, to speak very plain to the Constable and to all that were near me; till one cried out, 'don't carry him to the Mayor, for he is friend to the Methodists, but to alderman ---- upon this he turned,
*13 and led me to the Alderman's. when we were brought in, he said, 'sir, I have brought you another Methodist Preacher.
he asked my name and then said, 'I wonder you cannot stay at home; you see the mob won't suffer you to preach in this town.
I said, I did not know this town was governed by the mob; most towns are governed by the Magistrates.
he said 'what, do you expect us to take your parts, when you take the people from their work?
i said, 'Sir, you are wrong informed; we preach at 5 in the morning and 7 at night; and these are the hours most people are in their beds in the morning and at night, either at play or at the alehouse. then
he said, 'I believe you are the cause of all the evil that is fallen upon the nation.
I said, 'what reason have you to believe so? can you prove that one Methodist in England did assist the rebels, with either men, money or arms?
he answered, 'No, but it had been observed, that there has been always such a people before any great evil fell on the land.
I said, 'it hath been as you say, but that people was not the cause of the evil, no more than we are at this time. but these mobbers and swearers and drunkards, and whoremongers and extortioners and lovers of pleasure more than lovers of God; these are the cause why God afflicteth both man and beast, not we. we are sent to persuade them to break off their sins by repentance, that the heavy judgment of God may not consume such a people. and if there be not a general reformation, God sill be avenged of such a nation as this.
then he said, 'do not preach here. but God opened my mouth and i did not cease to set life and death before him. the Constable began to be uneasy and said, 'What must we do with him? well, he said, 'I understand he is for leaving the town tomorrow; I think you must take him to your house. but he desired to be excused. then the Justice said, 'you may go where you came from.
when I had gone a little way through the mob
he came to the door and called, 'Mr. Nelson, stop a little.
then he ordered the Constable to conduct me to the house he fetched me from and take care that the mob did not hurt me.
this seemed to be a great mortification to him, but he was obliged to do it. so he brought me to our brethren again and left us to give thanks to God for all His mercies.
5.4 we left London in the evening an on Tues came to Bristol.
*14 5.12 I dined with a gentleman who is fully persuaded that there is no such thing as either virtue or happiness upon earth, 'having found, he said, by repeated experiments, that, notwithstanding 1000 fair appearances, every man living was, at the bottom, wholly selfish and truly miserable. I should not wonder, if every rational Deist were of the same mind. nay, they must, if consistent with themselves.for it sis sure, all men are both miserable and selfish, whatever show they may make, who have not faith; even that 'evidence of things no seen', the very being whereof they question.
5. 15 I preached at Bath and setting out at 3 the next morning, in the evening came to Blewbury.
in riding, I read Dr. H's 'Lectures on the First Chapters of St. Matthew'. are they not more strange than true? here are the first elements of the gospel of the Mystics! but is this the Gospel of Christ?
I preached in the evening on Rom. 1.16, 'I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to every one that believeth' and , setting out early in the morning, Sat, 17, in the evening came to London.
5.19 I saw an amazing instance of distress. a sensible young woman, (no Methodist) constantly attending her church, had all her life long believed herself to be a right good christian. and in this persuasion she continued during a violent fever, till the Physician told her brother, she must die; on which she cried out, 'So my brother and you are going to heaven and i am going to hell. her brother said, from that hour she was in the agony of despair, saying she was in hell already, she felt the flames ; the devil had her soul and body and was now tearing her in pieces. if she wallowed any thing, she cried out she was swallowing fire and brimstone and for 12 days she took nothing at all; for above 20, nothing but water. she had no sleep day or nigh, but lay cursing and blaspheming, tearing her clothes and whatever she could reach, in pieces. the sins which lay heaviest upon her were, the having no knowledge or love of Go; the not believing in Christ and yet having persuaded herself and others, that she was a good Christian. she we quieter from the time we prayed with her first and left off cursing and blaspheming. in a few days after she began to drink a little tea, though still remaining in settled despair, but afterwards god turned her heaviness into joy.
*15 5.23 I made over the houses in Bristol and Kingswood,and the next week, that at Newcastle, to 7 Trustees, reserving only to my brother and myself the liberty of preaching and lodging there.
5.30 I light upon a poor, pretty, fluttering thing, lately come from Ireland and going to be a singer at the playhouse. she went in the evening to the chapel and thence to the watch-night and was almost persuaded to be a Christian. her convictions continued strong for a few days, but then her old acquaintance found her and we saw her no more.
6.7 I asked Richard Langman and his wife, how they recovered from their German delusion. she said,'none could ever have delivered us from them but themselves; for there is no fence against their soft words. but one or 2 of their sermons opened our eyes; particularly one, wherein the Preacher was describing how the Virgin 'fed the dear little Lamb with pap' and how 'when he grew bigger, she might send him of an errand, perhaps for a porringer (def - a low dish with a cup or spoon from which soup or milk or the like can be eaten.) of milk, which if he happened to let fall, he might work a miracle to mend the porringer'. they were not then able to digest these things, but now they never turn their stomach at all.
in the afternoon, an old friend (now with the Moravians) laboured much to convince me, that i could not continue in the Church of England,because i could not implicitly submit to her determinations, for this, he said, was essentially necessary to the continuing in any Church'. not to the continuing in any, but that of the Brethren. if it were, I could be a member of no church under heaven. for I must still insist on the right of private judgment. I dare call no man Rabbi. I cannot yield either implicit faith or obedience to any man or number of men under heaven.
6,13 I was desired to visit a poor sinner, who had just made his fortune on board a privateer and was preparing to enjoy it, when he was summoned of god, to arise and go hence. I found God had shown him terrible things and had afterwards cut the work short i his soul. for he already knew in whom he had believed and a few days after slept in peace.
6.16 I had an hour's conversation with Mr. Simpson, (not the same with him above-mentioned), a man of clear head and a loving heart. but, O the abyss of the providence of God! I saw him some time after in a fever. before this intermitted, the bark was poured in upon him. he was cured
*16 of his fever and deprived of his senses and has been confined ever since. is it not the Methodists who have driven this man also distracted?
6.28 I inquired more particularly of Mrs. Nowens, concerning her little son. she said,
he appeared to have a continual fear of God and an awful sense of His presence; that
he frequently went to prayers by himself and prayed for his father and many others by name; that
he had an exceeding great tenderness of conscience, being sensible of the least sin and crying and refusing to be comforted, when he thought he had in any thing displeased God; that
a few days since, he broke out into prayer aloud and then said, 'Mamma, I shall go to heaven soon and be with the little angels. and you will go there too and my pap, but you will not go so soon. that
the day before, he went to a little girl in the house and said, 'Polly, you and I must go to prayers. don't mind your doll. kneel down now. I must go to prayers. God bids me.
when the Holy Ghost teaches is there any delay in learning? this child was then just 3 years old?
a year or 2 after he died in peace.
7.2 I received the following letter from that amiable man who is now with God:
Northampton, July 29, 1746
Rev and dear Sir,
I am truly glad that the long letter i last sent you was agreeable to you. i bless God that my prejudices against the writers of the Establishment were so early removed and conquered. and I greatly rejoice when I see in those whom, upon other accounts, i must highly esteem at the excellent of the earth, that their prejudices against their brethren of any denomination are likewise subsided, and that we are coming never to the harmony in which i hope we shall ever be one in Christ Jesus.
I have always esteemed it to be the truest act of friendship to use our mutual endeavours to render the character of each other as blameless and as valuable as possible. and I have never felt a more affectionate sense of my obligations, than when those worthy persons who have honoured me with their affection and correspondence, have freely told me what they though amiss in my temper and conduct. this, therefore, dear Sir, is an office which you might reasonably expect from me, if I had for some time enjoyed an intimate knowledge of you. but
*17 it has always been a maxim with me, not to believe any flying story, to the prejudice of those whom I had apparent reason, from what i knew of them, to esteem. and consequently, as I should never make this a foundation, you must be contented to wait longer, before you will be likely to receive that office of fraternal love which you ask from,
Rev. and dear Sir,
Your obliged and affectionate brother and servant, P. Doddridge
your caution has suggested a thought to me, whether it be modest to call ourselves humble. if the expression means, a real readiness to serve in love, in any thing low, as washing the feet of another, I hope I can say, 'I am your humble servant', but if it means one who is in all respects as humble as he could wish, God forbid I should arrogate so proud a title. in what can I say, I have already attained? only I love my divine Master and i would not have a thought in my heart that he should disapprove. I feel a sweetness in being assuredly in his gracious hand, which all the world cannot possibly afford and which, I really think, would make me happier in a dark dungeon than 10,000 worlds could make me without it. and therefore I love every creature on earth that bears his image. and I do not except those who, through ignorance,rashness or prejudice have greatly injured me.
7.6 after talking largely with both the men and women Leaders, we agreed it would prevent great expense, as well of health as of time and of money, if the poorer people of our society could be persuaded to leave off drinking of tea. we resolved ourselves to begin and set the example. I expected some difficulty in breaking off a custom of 6 and 20- years standing. and, accordingly, the 3 first days, my head ached, more or less, all day long and I was half asleep from morning to night. the third day, on wed, in the afternoon, my memory failed, almost entirely. in the evening i sought my remedy in prayer. on Thurs morning my head-ache was gone. my memory was as strong as ever. and I have found no inconvenience, but a sensible benefit in several respects, from that very day to this.
7.17 I finished the little collection which I had made among my friends for a lending-stock. it did not amount to 30 pounds, which a few persons afterwards made up 50.
*18 and by this inconsiderable sum, above 250 persons were relieved in one year.
7.21 I set out for Salisbury, where, to my utter amazement, on wed, 23, Mr. Hall desired me to preach. was his motive only to grace his own cause? or rather, was this the last gasp of expiring love?
I did not reach Bristol till Fri, 25. on Sun, 27, I preached at Baptist-Mills, to the largest congregation I had seen at that place, since I was there with Mr. Whitefield.
about this time I received a melancholy letter from abroad, part of which I have subjoined:
Meerkerk,in Holland,July 29, 1746
I have for some years endeavoured to keep a conscience void of offence, toward god and toward man.and for above 2 years I have known that god, for Christ's sake, had forgiven me all my sins. I lived in the full assurance of faith, which made me rejoice in all states. wet or weary, clod or hungry, i could rejoice. and faith and love did increase so fast, that it was my soul's delight to do good to them that hated me, to bless them that cursed me and to call all those that were in a perishing condition, to accept of life and salvation but O! 'how are the mighty fallen and the weapons of war perished!' April 6, 1746, I was overcome by a great temptation it came as quick as lightning. I know not if I was well in my senses, but i fell. I rose the same moment, and called upon my offended God and so I have done ever since. but, notwithstanding, his Spirit has departed from me. I have wounded my conscience exceedingly. I am fallen into the spirit of bondage and fear and I often cry out,
who shall tell me, if the strife
in heave nor hell shall end?
8.4 I received a letter from Yorkshire, part of which was in these words:
'on Wed, July 16, I called on good old Mr. Clayton. he was exceeding weak and seemed like one that had not long to continue here. I called again on Mon, 21, and found him very ill. he told me no one else should have been admitted; that he had much to say to me to tell You and desired me to send his kind respects to you and wished you prosperity in your pious undertakings. finding he was not ale to talk much, I took my leave, not thinking
*19 it would be the last time. but when I returned into these parts on Sat last, I found he died that morning between 2 and 3. on Mon last I went to his burial and I followed his corpse to the ground, where I saw it solemnly interred. many of his parishioners dropped tears, he having been a father to the poor. he died very poor, though he had an estate of 49 pounds a year and a living of near 300, of which he has been Rector 3 and 40 years.
8.6 I preached at oak-Hill.how is this? I have not known so many persons earnestly mourning after god of any society of this size in England and so unblamable in their behaviour, and yet not one person has found a sense of the pardoning love of God, from the first preaching here to this day!
when I mentioned this to the society,there was such a mourning as one would believe should pierce the clouds. my voice was quickly drowned. we continued crying to god with many loud and bitter cries, till i was constrained to break away between 4and 5 and take horse for Shepton.
here the good Curate (I was informed ) had hired a silly man, with a few other drunken champions, to make a disturbance. almost as soon as i began, they began screaming out a psalm, but our singing quickly swallowed up theirs. soon after, their orator named a text and as they termed it preached a sermon. his attendants meantime being busy (not in hearing him, but) in throwing stones and dirt at our brethren; those of them, I mean, who were obliged to stand at the door. when I had done preaching I would have gone out to them, it being my rule, confirmed by long experience, always to look a mob in the face. but our people took my up, whether i would or no and carried me into the house. the rabble melted away in a quarter of an hour and we waked home in peace.
8.7 that venerable old man, Mr. Tindal,called upon me once more. how strange is it,to find one of fourscore and ten,as humble and teachable as a little child!
8.10 in the evening,having determined to spend a little time in wales, I rode to S. Crocker's to be ready for the first passage in the morning. on Mon,11, we came to the waterside, at half an hour after 5, but we did not pass till near 12 and then rode on to Abergavenny. Mr.
*20 Phillips afterwards met us on the road and brought us to a friend's house between 9 and 10.
8.12 I preached at Maesmennys church and in the afternoon at Builth church yard. the greatest part of the town was present there, as usual and God gave us the usual blessing.
8.13 I preached at Lanzufried. as soon as we came out of the church, a poor woman met us whom satan had bound in an uncommon manner for several years. she followed us to the house whee our horses wee, weeping and rejoicing and praising God. 2 Clergymen were there, besides me and the house was full of people, but she could not refrain from declaring before them all what God had done for her soul. and the words which came from the heart,went to the heart. I scarce ever heard such a preacher before. all were in tears round about her, high and low, for there was no resisting the spirit by which she spoke.
the odd account she gave of herself was this: (concerning which let every one judge as he pleases) that near 7 years since she affronted one of her neighbors, who thereupon went to Francis Morgan (a man famous in those parts) and gave him 14 shillings to do his worst to her; that
the next night as soon as she was in bed there was a sudden storm of thunder,lightning and rain in the midst of which she felt all her flesh shudder and knew the devil was close to her; that
at the same time a horse when had in the stable below, which used to be as quiet as a a lamb, leaped to and fro and tore in such a manner that she was forced to rise and turn him out; that
a tree which grew at the end of the house was torn up by the roots ; that
from thenceforth she had no rest day or night, being not only in fear and horror of mind, but in the utmost torment of body, felling as if her flesh was tearing off with burning pincers; that
till this day she had never had any respite o ease, but now she knew God had delivered her and
she believed He would still deliver her body and soul, and bruise satan under her feet.
at 3 in the afternoon I preached at Buith,designing to go from thence to Carmarthen, but notice having been given by a mistake, of my preaching at Leominster, in Herefordshire, I altered my design and going to Lanzufried that night, the next day rode to Leominster.
at 6 in the evening, I began preaching on a tombstone
*21 close to the south side of the church. the multitude the multitude roared on every side, but my voice soon prevailed and more and more of the people were melted down, till they began ringing the bells, but neither thus did they gain their point, for my voice prevailed still. then the organs began to play amain. Mr. C. the Curate, went into the church and endeavoured to stop them , but in vain. so I thought it best to remove to the corn-market. the whole congregation followed, to whom many more were joined, who would not have come to the church-yard. here we had a quiet time and i showed what that sect is, which is 'everywhere spoken against'. i walked with a large train to our inn; but none, that i heard, gave us one ill word. A Quaker followed me in and told me. 'i was much displeased with thee, because of thy last 'Appeal' but my displeasure is gone. I heard thee speak, and my heart clave to thee'
8.15 I preached at 5 to a large company of willing hearers. we breakfasted with a lovely old woman, worn out with sickness and pain, but full of faith and love and breathing nothing but prayer and thanksgiving.
about 10 we came to Kingston, 3 hours ride (which they call 8 miles) from Leonminster. I preached at one end of the town. the congregation divided itself into 2 parts. one half stood near,the other part remained a little way off and loured (def - gloominess, threatening appearance; of persons, their eyes, countenances,etc. to frown, scowl; to look angry or sullen ) defiance; but the bridle from above was in their mouth; so they made no disturbance at all.
at 4 we had another kind of congregation at Maesmenns; many who had drank largely of the grace of God. I examined them, 'Do ye now believe? and the word was as a two edged sword. after taking sweet leave of this loving people, we rode with honest John Price, of Metha, to his house. we had 4 hours' rain in the morning, but a fair, mild afternoon; in the close of which we came to Cardiff.
8.17 I preached at Wenvo church, morning and afternoon; at 5 in the evening, in the Castle-yard at Cardiff, to the far largest congregation which i had ever seen in Wales. all stood uncovered and attentive and I trust, few went empty away.
8.18 I rode with Mr. Hodges to Neath. here I found 12 young men, who I could almost envy. they lived together in one house and continually gave away whatever they earned above the necessaries of life. most of them (they told
*22 me) were Predestinarians, but so little bigoted to their opinion, that they would not suffer a Predestinarian to preach among them, unless he would lay all controversy aside. and on these terms they gladly received those of the opposite opinion.
the multitude of people obliged me to preach in the street, on, 'Repent ye and believe the Gospel ' one man would fain have interrupted and had procured a drunken fiddler for his second, but finding none to join them, they were ashamed; so the gentleman stole away on one side and the fiddler on the other.
8.19 i preached again at 5. whatever prejudice remained, now vanished away as a dream and our souls took acquaintance with each other, as having all drank into one spirit.
about 10 I preached in my return at Margum, on, 'By grace are ye saved, through faith'. there being many present who did not well understand English, one repeated to them in Welsh the substance of what i said. at one we came to Bridge-End, where i preached on a small Green, not far from the church, on, 'Jesus Christ, made of God unto us wisdom, righteousness, sanctification and redemption;. it being the time of the yearly revel, we had many strangers from all parts; but none behaved unseemly; none opened his mouth; of the fear of God was amongst them in the evening I preached at Fonmon Castle, on the fruits of the Spirit. I concluded the day with the little society there. rejoicing and praising God.
8.20 I preached near Wilton, a little town about a mile from Cowbridge and on Thurs, at Lanmais, 4 miles from Fonmon, to a people of a simple, loving, childlike spirit.
8.22 I returned to Cardiff and spoke plain to those who were wise in their own eyes. this, however, was a matter of joy: they were willing to receive reproof. otherwise I should have feared that, with regard to them, I had laboured in vain.
8.23 returning to Bristol, I found poor C. G. there, proclaiming open war. he had preached at S-----G-----'s once or twice, but i believe had done neither good nor harm. I invited him to lodge at our house, but he did not choose it. o poor head and honest heart!
*.29 I talked largely with S------F------and took from her the following account: On Sat. July 15,1743, S T, then about
*23 10 years and 3/4 old, waked in perfect health. she had never had any fits of any kind, nor any considerable sickness. about 6 in the morning she was rising and inwardly praying to God; when, on a sudden, she was seized with a violent trembling. quickly after she lost her speech; in a few minutes her hearing; then her sight and at the same time, all sense and motion.
her mother immediately sent for Mrs. Designe, to whom the then went to school. at the same time her father sent for Mr. Smith, Apothecary, who lived near. at first he proposed bleeding her immediately and applying a large blister, but upon examining her farther, he said, 'It signifies nothing, for the child is dead.'.
about 12 o'clock she began to stir; then she opened her eyes and gave the following account: -
'as soon as I lost my senses, i was in a dismal place, full of briers and pits and ditches; stumbling up and down and not knowing where it turn or which way to get either forward or backward and it was almost quite dark, there being but a little faint twilight, so that i could scarce see before me. I was crying, ready to break my heart and
a man came to me and said, 'Child, where are you going?
I said, i could not tell.
he said, 'What do you want?;
I answered, 'I want Christ to be my refuge'.
He said, 'What is your name?
and I told him, but I did not tell him S----T----. I told him a name which I never heard before.
he said, 'You are the child for whom I am sent; you are to go with me.'
I saw it grew lighter as he spoke.
we walked together, till we came to a stile. (def - an arrangement of steps, rungs or the like , contrived to allow passage over or through a fence to one person at a time, while forming a barrier to the passage of sheep or cattle.)
he went over and bid me stay a little . I stayed about half a quarter of an hour and then I observed his clothes. they reached down to his feet, and were shining and white as snow.
then he came back and kneeled down and prayed. you never heard such a prayer in your life. afterward he said, 'Come with me'. I went over the stile and it was quite light He brought me through a narrow lane, into a vast broad road. and told me, 'this leads to hell; but be not afraid; you are not to stay there.' at the end of that road a man stood, clothed like the other, in white, shining clothes, which reached down to the ground. none could pass in or out, without his knowledge; but he had not the key. the man that was with me carried the key and unlocked the door and we went in together.
*24 for a little way we walked straight forward; then, turning to the left had, we went down a very high, steep hill. I could scarce bear the stench and smoke of brimstone. I saw a vast many people, that seemed to be chained down, crying and gnashing their teeth. the man told me, the sins they delighted in once, they are tormented with now. I saw a vat number who stood up cursing and blaspheming God and spiting at each other and many were making balls of fire, and throwing them at one another . i saw many others who had cups of fire, out of which they were drinking down flames and others, who held cards of fire in their hands and seemed to be playing with them.
we stayed here, I thought, about half an hour. then my guide said, 'Come. I will show you now a glorious place. I walked with him, till we came into a narrow road, in which we could hardly walk abreast. this brought us into a great broad place and i saw the gate of heaven which stood wide open, but it was so bright I could not look at it long. we went straight in and walked through a large place, where I saw saints and angels and through another large place where i saw saints and angels and through another large place where were abundance more. they were all of one height and stature and when one prayed, they all prayed; when one sung, they all sung. and they all sung alike, with a smooth, even voice, not one higher or lower than another.
we went though this into a third place. there I saw God sitting upon His throne. it was a throne of light, brighter than the sun. i could not fix my eyes upon it. I saw three, but all as one. our Saviour held a pen in his hand. a great book lay at his right side; another at his left and a third partly behind him. in the first he set down the prayers and good works of His people; in the second he set down all the curses and all the evil works of the wicked. I saw that he discerns the whole earth at a glance and he discerns the whole heavens.at once he beholds earth and heaven with one look.
then our Lord took the first book in His hand and went and said, 'Father, behold the prayers and the works of My people '. and He held up His hands and prayed and interceded to his Rather for us. i never heard any voice like that; but i cannot tell how to explain it. and His Father said, 'Son, I forgive Thy people; not for their sake, but Thine'. then our lord wrote it down in the third book and returned to his throne, rejoicing with the host of heaven.
*25 'it seemed to me, as if I stayed here several months, but I never slept all the while. and there was no night and i saw no sky or sun, but clear light everywhere.
then we went back to a large door, which my guide opened and we walked into pleasant gardens, by brooks and fountains. as we walked, I said I did not see my brother here. (who died some time before.) he said, 'Child, thou cant not know thy brother yet, because thy breath remains in thy body. thy spirit is to return to the earth. thou must watch and pray and when they breath leaves thy body, thou salt come again hither, and be joined to these and know every one as before'. I said, 'when is that to be? he said, 'i know not,nor any angel in heaven, but God alone'.
then he took me into another pleasant garden, where were all manner of fruits. he told me, 'this garden bears fruit always'. here i saw a glorious place which had large gold letters writ over the door. he bid me read and i read, 'This is a fountain for sin and uncleanness of my people. at what time soever they will return, they shall be cleansed from all their idols' the door stood open and i looked in and i saw, as ti were, a great cistern full of water, white as milk. we seemed to walk up and down in this garden for some weeks and he told me what everything meant. i never wanted to eat or felt any weariness.
while we were walking , he said, 'Sing'. I said, 'What shall I sing? and he said, 'Sing praises unto the King of the place'. I sung several verse. hen he said, 'i must go. I would have fain gone with him, but he said, 'your time is not yet. you have more work to o upon the earth. immediately he was gone and I came to myself and began to speak.
her mother told me farther, 'As soon as ever she recovered her speech, she gave me just the same account; adding, 'I have learned the finest hymn you ever heard in your life'. she then sang 3 verses, the most solid, awful words which I have ever heard, she continued speaking many awful (def - 'fear'; extremely bad, unpleasant, awful) words with many sighs and tears, til, about 3 in the afternoon she fell into a slumber which continued till 7. she then spoke the same things to Mrs.Designe; after which she was silent, till about 5 in the morning.
she received remission of sins when she was 9 years old and was very watchful from that time. since this trance.
*26 she had continued in faith and love,but has been very sickly and weak in body.
9.1 I rode with T. Butts to Middlesey, and preached to a small earnest congregation. we set out early in the morning and were thoroughly wet by noon. in the evening we reached Sticklepath.
9.3 about one we came to Plymouth. after dinner I walked down to Herbert Jenkins and with him to the Dock. in the way we overtook Mr. Mignon, Then a pattern to all that believed. Herbert preached a plain, hones sermon, but the congregation was greatly displeased and many went away as soon as he began, having come on purpose to hear me.
9.4 abundance of people from Plymouth were at the room by half-hour after 4. I was much refreshed in applying those words o them, 'The God of hope fill you with all joy and peace in believing' and any of us found our hearts knit together in that love which never faileth.
as many as the room could well contain followed me to Mr. Hide's and importuned me much to call again, in my return from Cornwall. we dined at Looe, (a town near half as large as Islington, which sends only 4 Burgesses to the Parliament) called Grampound in the afternoon and just at 7 reached Gwennap. the congregation waiting, I began without delay and found no faintness or weariness, while i expounded, 'We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, as by the spirit of the Lord.
9.5 I inquired concerning John Trmbath's late illness. it was a second relapse into the spotted fever; in the height of which they gave him sack, (def- ? from sec=dry; a strong, light -colored wine formerly imported from Spain and he Canary Islands) cold milk and apples, plums, as much as he could swallow. I can see no way to account for his recovery, but that he had not then finished his work. in the evening I preached at St. Ives.
9.6 I rode to Trewellard, in the parish of ST. Just. I found no society in Cornwall so lively as this: yet a few of them I was obliged to reprove for negligence in meeting, which is always thee forerunner of greater evils.
I preached in the evening in the Green-Court, which was well filled with earnest hearers. I thought the house would have contained the congregation at 5, (Sun,7) but it would not. at 8 I preached to a large congregation at Morva
*27 and rode on to Zennor before the Church Service began. as soon as it was ended, I began near the church-yard (and surely never was it more wanted) to expound, 'Whom ye ignorantly worship, him declare I unto you'. I preached at St. Ives about 5, to a more understanding people, on, 'Thou art not far from the kingdom of God'.
9.8 I wrote the following letter to Mr.---
My dear brother,,
on Tues last I light upon a letter of yours in Denonshire, which I understand has been a great traveller. I think it is the part of brotherly love to mention to you some points therein, wherein I doubt whether you are not a little mistaken; If I mistake, you will set me right. you say,
1. first, as to Stillness, the thing meant hereby is, that man cannot attain to salvation by his won wisdom, strength, righteousness, goodness, merits or works; that therefore, when he applies to god for it, he is to cast away all dependence upon everything of his own and trusting only to the mercy of God, through the merits of Christ, in true poverty of spirit, to resign himself up to the will of God, and thus quietly wait for His salvation;. I conceive this to be the first mistake. I have nothing to object to the Stillness. i never did oppose This in word or deed. but this is not 'the thing meant thereby', either by Molther or the Moravians, or the English Brethren, at the time that I and You, at Mr. Bowers's) opposed them.
2. that the Brethren teach, that people who are seeking after salvation, are all the while to sit still and do nothing, - that they are not to read, hear or pray, - is altogether false'. this I apprehend to be a second mistake. whatever The Brethren do now, they did teach thus and that explicitly, in the years 1739 and 1740. in particular, Mr. Brown, Mr.Bowers, Mr. Bell, Mr. Bray and Mr. Simpson, then with the Moravians. many of their words I heard with my own ears, many more I received from those who did so. and Mr. Molther himself, on Dec 31, 1739, said to me, in many and plain words, that the way to attain faith is, To Be Still; that is
'not to use (what we term) the means of grace
not to go to church
not to communicate
not to fast
*28 not to use So Much private prayer
not to read the Scriptures
not to do temporal good and
not to attempt to do spiritual good
these things I myself heard him speak; as I am ready to give upon oath whenever required. you ought not, therefore, to say, 'this is altogether false' on the bare denial of Mr. Molther or any other.
3. some of Fetter-lane society, when the difference broke out, spoke and acted very imprudently. but then to lay the blame on the Moravian Church, as if it were their fault, is quite wrong'. I think so too and have said so in my answer to Mr. Church, published some time before yo sent your letter. if therefore, you imagine that I lay the blame on the Moravian Church, you are under a mistake here also; or if you think I 'lay the fault of one man upon a whole community.
4. as to the English that really were to blame, they confessed their faults and asked Mr. W's pardon. and some of them, if I mistake not, did it with tears. I really think you do mistake again. I remember no such thing. 50 persons and more, spoke bitter things concerning me. one or two asked my pardon for so doing, but in so slight and cursory a manner, that i do not so much as know who were the men; neither the time or place where it was done, so far were they from doing it with tears or with any solemnity or earnestness at all. as for the rest, if they were ever convinced or ashamed at all, it is a secret to me to this day.
5. therefore to publish things which ought to have been buried in eternal oblivion, is what i do not like'. this whole matte of asking pardon you seem to mistake, as Count Z did before. i wish you would consider the answer i gave him; 'they asked my pardon for using me ill. i replied, that was superfluous: I was not angry with them, but I was afraid of 2 things: 1. that there was error in their doctrine. 2. that there was sin (allowed ) in their practice'. this was then and is at this day, the one question between them and me. now, this cannot be buried in oblivion. that error and sin have spread too far already and it was my part, after private reproof had been tried again and again to no purpose, to give public warning thereof to all the world, that, if possible, they might spread n farther.
6. Mr. W. is partial throughout his Journal'. I want to
*29 know the particular instances. 'In what he mentions of me, he does not represent our conversation rightly'. then it is the fault of my memory. but be so kind as to point out the particulars that are not rightly represented. 'He has done the cause of our Saviour more mischief, than any one else could have done'. tell me how? unless you mean the Antinomian cause,by The Cause of our Savior. 'I have several times gone to Mr. W. to explain matters and to desire him to be reconciled'. Several Times! when and where? You surprise me much! either my memory or yours fails strangely. in truth, it is he that has stood out'. alas, my brother! what an assertion is this? did not I come 3 years ago (before the Journal was published) in all haste, from Newcastle-upon-Tyne and my brother, in 5 days, from the Land's end, to a supposed conference in London? was this standing out? but with what effect? why, Mr. Spangenberg had just left London. none besides had any power to confer with us. and to cut us off from any such expectation, James Hutton said, they had orders, not to confer at all, unless the Archbishop of Canterberry or the Bishop of London, were present.
there cannot be under heaven a greater mistake than this, that I ever did stand out or that I do so now. there has not been one day for these 7 years last past, wherein my soul has not longed for union. and they have grossly abused your honest credulity, whoever have made you believe the contrary.
7. since Mr. Wesleys have published such stuff and inconsistencies, I cannot agree with them'. my brother, make some of those inconsistencies appear and it will be an act of solid friendship. but, 'time will manifest matters and what is of God will stand and what is of man will come to nought'. most true and according to this sue rule, it has already appeared, whose work is of God; both at Bradford, at horton and in several towns not far from your own neighbourhood.
8. the account you give of the Moravians in general, is the very same i had given before; viz., that next to those of our own Church, 'who have the faith and love which is among them, without those errors either of judgment or practice, The Body of the Moravian Church, however mistaken Some of Them Are, are In The Main, of all whom I have seen, the best Christians in the world'. in the same tract i sum up my latest
*30 judgment concerning them in these terms: 'I believe they love the Lord Jesus in sincerity and have a measure of the mind that was in Him. and I am in great earnest when i declare once more, that i have a deep, abiding conviction, by how many degrees the good which is among them over-balances the evil
(foot - I speak of he simple and artless part of their congregations. as for the Teachers in their Church, it is my solemn belief, (I speak it with grief and reluctance) that they are no better than a kind of protestant Jesuits (def - a Roman Catholic religious order founded by Ignatius of Loyola in 1534. often a crafty, intriguing and equivocating (ambiguous in order to avoid commitment or to mislead) person, so called in allusion to the methods ascribed to the order by its opponents)
and that I cannot speak of them but with tender affection, were it only for the benefits I have received from them and that at this hour, I desire union with them (were those stumbling-blocks once put away, which have hitherto made that desire ) above all things under heaven'.
9. in what respects the Brethren are Antinomians, in what sense they lean to Quietism, I have spoken at large. if they can refute the charge, I shall rejoice more than if I had gained great spoils.
my brother, I heartily wish both you and them the genuine open Gospel simplicity; that you may always use that artless plainness of speech in which you once excelled and that, by manifestation of the truth, you may commend yourself to every man's conscience in the sight of God I am,
Your affectionate brother, J. W.
19.9 I preached at Crowan. the night came upon us while i was speaking, but none offered to go away. wed, 10. I preached at Porkellis, in Wendron, to may more that the house could contain. W----T-----, of Sithney,. rode with me to Gwennap, a constant companion of Mr. N----'s, so long as he would join with him in riot and drunkenness. but with his drunkenness ended Mr. N----'s friendship.
when he heard that one John O----, a tinner, was preaching, he went on purpose to make sport. but the word of God struck him to the earth. yet he struggled in the toils; sometimes wanting to go again; sometimes resolving never to go any more. but one day, calling at his sister's, he took up a little girl, (about 4 years old) and said, 'they tell me you can sing hymns. come, sing me an hymn." she began immediately,
My soul, don't delay,
Christ calls thee away:
Rise! follow thy Saviour and bless the glad day!
*31 No mortal doth know
what he can bestow:
What peace. love and comfort: Go after Him, Go!
he started up at once and went to the preaching. and the same night he found peace to his soul.
10.11 E----T--- (W----T---'s sister) rode with me to Camborne. when she heard her brother was perverted, she went over to Sithney, on purpose to reclaim him. but finding neither fair words, nor hard names, nor oaths, nor curses, nor blows could prevail, she went away , renouncing him and all that belonged to him and fully resoled to see him no more.
6weeks after she met him at Redruth and desired him to step into an house. when they were sat down, she burst into tears and said, 'Brother, follow these men, in God's name. and send me word when any of them preaches in your house, and I will come and hear him'.
he asked, 'How is this? how came you to be so changed?' she replied, 'a fortnight ago, I dreamed, a man stood by me and said, 'do not speak evil of these men, for they are servants of God'. I said, 'What, are you one of them? I defy you all. I will keep to my church'. he said, 'and when you are at church, how are your thoughts employed? or even at the Lord's table?' and he went on, telling me all that was in my heart and every word went through me and I looked up and saw him very bright and glorious and I knew it was our Saviour and I fell down at his feet and then i waked.
the week after she went to Sithney, where Mr. M----was preaching and saying, 'Is there any of you that has shut your doors against the messengers of God?? how, if our Lord shut the door of mercy against you? she cried out, 'It is I, and dropped down. nor had she any rest till God made her a witness of the faith which once she persecuted.
10.13 I took my leave of our brethren of St. Ives and between one and 2 in the afternoon began preaching before Mr. Probis's house, at Bray, on the promise which is given to them that believe. many were there who had been vehement opposers; but from this time they opposed no more.
at 6 I preached at Stiney. before I had done, the night came on, but the moon shone bright upon us. I intended, after preaching, to meet the society; but it was hardly practicable; the poor people so eagerly crowding in upon us, so I met them all together, and exhorted them not to leave their first
love.
*32 9.14 For the sake of those who came from far, I delayed preaching till 8 o'clock. many of Helstone were there and most of those who in time past had signalized themselves by making riots. but the fear of God was upon them; they all stood uncovered and calmly attended from the beginning to the end.
about 1 i began preaching near Porkellis to a much larger congregation and, about half an hour after 4, at Gwennap, to an immense multitude of people, on "To me to live is Christ and to die is gain'. I was at first afraid my voice would not reach them all, but without cause, for it was so strengthened, that i believe thousands more might have heard every word. in the close of my sermon, I read them the account of Thomas Hitchens's death and the hearts of many burned within them, so that they could not conceal their desire to go to Him and to be with Christ. at 6 we took horse, and bout 9 (having bright moonshine) reached St. Columb.
9.15 A guide, meeting us at Camelford, conducted us to St. Mary Week. Mr. Bennet overtook us on the road and Mr. Thompson came in soon after, having lost his way and so picked up Mr. Meyrick and Butts, who were wandering they knew not where it was the time of the yearly revel, which obliged me to speak very plain. thence we rode to Laneast, where was a much larger congregation and of quite another spirit.
9.16 I rode to Plymouth-Dock and preached in the evening and the next morning at 5. a little after 10 I began preaching in a meadow near Tavistock. in the afternoon we called at Sticklepath and, about 9 at night, came weary enough to Exeter.
9.18 about 1 I preached at Beercrocomb. about 5 we reached Bridgewater. we expected much tumult here, the great vulgar stirring up the small. but we were disappointed. the very week before our coming the Grand Jury had found the bill against the rioters, who had so often assaulted Mary Lockyers house. this, and the awe of God, which fell upon them, kept the whole congregation quiet and serious.
before I preached, my strength was quite exhausted and I was exceeding feverish through mere fatigue. but in riding to Middlesey I revived and in the morning , Fri, 19, I rose quite well. 'My strength will I ascribe unto thee'.
after a long morning's ride we came to Mr. Star's at Waywick. Mr. S., a neighbouring gentleman, who not long since
*33 hired a mob to make a disturbance, coming in, Mr. Star detained him till the time of preaching. he seemed struck much more than the congregation. in the evening we came to Bristol.
9.22 at 11 I preached at paulton; about 2 at oakhill and in the evening at Coleford.
9.23 I went on to Rood, where THE MOB threatened loud. I DETERMINED, however, TO LOOK THEM IN THE FACE; and at 12 I cried, to the largest congregation by far which I had ever seen in these parts, 'Seek ye the Lord while He may be found; call ye upon Him while He is near'. the despirers stood as men astonished and neither spoke nor stirred till I had concluded my sermon.
between 5 and 6 I preached at Bearfield; the next evening at Blewberry. while I was afterwards meeting the society, one grievous backslider, who had been for some time as in the belly of hell, was truck to the earth and roared aloud. he ceased not till God restored the pearl he had lost. - Does not our God 'abundantly pardon?
9.25 I came to Wycombe. it being the day on which the Mayor was chosen, abundance of rabble, full of strong drink, came to the preaching on purpose to disturb. but they soon fell out among themselves; so that i finished my sermon in tolerable quiet.
9.26 Mr. B. went to the Mayor and said, 'Sir, I come to inform against a common swearer. i believe he swore an hundred oaths last night; but i marked down only 20' . 'sir, said the mayor, you do very right in bringing him to justice. what is his name? ' he replied, R---- D-----. R----- D----! answered the Mayor, why, that is my son! - 'Wes, Sir, said Mr. Bl., so I understand'. 'Nay, Sir, said he, I have nothing to say in his defence. if he breaks the law, he must take what follows.
10.4 my brother and I took up our cross and talked largely with Mr. G. but he still insisted, 1. that there was no repentance at all, antecedent to saving faith; 2. that naked faith alone was the only condition of everlasting salvation: and, 3. that no works need be preached at all, neither were necessary either before or after faith.
we took horse at 9 and soon after 1 came to Sevenoaks. after refreshing ourselves a little, we went to an open place near the Free-School. where i declared, to a large, wild company,
*34 'there is no difference; for all have sinned and come short of the glory of God'. they grew calmer and calmer till I had done and then went quietly away. as we returned, a poor Shimei came to meet us, bitterly cursing and blaspheming. but we walked straight on and even his companions, the mob, neither laughed nor opened their mouth.
10.5 I preached in the church at Shoreham, morning and after noon. the congregation seemed o understand just nothing of the matte. but God can forgive them understanding in His time.
10.9 the day of Public Thanksgiving for the victory at Culloden was to us a day of solemn joy.
10.11 I had the pleasure of spending an hour with Mr. P. he said, 'I rejoiced greatly when the Count came over, hoping now i should understand the truth of the matter, and I went to hear him, full of expectation. his text was, 'Neither do i condemn thee'. he began, 'The Saviour says, I Came Not To Destroy The Law: but the fact is contrary; for he does destroy it. it is plain, the Law condemned this worm, but the saviour does not condemn her. again, the Law commands to keep the Sabbath holy; but the Savior did not keep it holy. Nay, God Himself does not keep the law. for the Law says, Put Away All Lying. but God said, Nineveh shall be destroyed, yet Nineveh was not destroyed'. the whole sermon was of the same thread. I understood him well and do not desire to hear him any more.
10.25 I buried the body of George Adams, a child about 12 years old. he is the first of the children brought up at our school, who God has called to Himself. from the time God manifested His love to him he was eminently of a meek and quiet spirit. and as he lived, so he died in sweet peace
11.1 I dined at J----E----'s. is not this a brand plucked out of the burning? has there been one in our memory that so signalized himself as an enemy to all serious, inward religion? but it is past. he was going out on pleasure as usual; his foot slipped and, as he was falling, a Thought came, 'what if, instead of falling to the earth, thou hadst now died and fallen into hell? he heard and acknowledged the voice of God and bean to seek His face.
11.2 in the evening, at the chapel, my teeth pained me much. in coming home, Mr. Spear gave me an account of the rupture he had had for some years, which, after the most
*35 eminent Physicians had declared it incurable, was perfectly cured in a moment. I prayed with submission to the will of God. my pain ceased and returned no more.
11.16 I was desired to pray with one in despair. I had never seen her before, but soon found she was a sensible woman and well acquainted with the theory of religion; yet when I spoke to her some of the principles of Christianity, she cried out, as if she had never heard them before, 'Hear! he says, I may be saved! he says,
God loves Me!
Christ died for Me!
and that i may live with Him in heaven!
O then, what is this world?
what is life, what is pain?
I do not care for it. let me die; let me suffer any thing here, so i may but live with Christ in heaven.
about this time I received a remarkable account from Gimsby, in Lincolnshire:
'William Blow, John Melton and Thomas Wilkinson, were going, on Fri last, in a boat on the sea near Grimsby. John Melton could swim exceeding well, but William Blow not at all. when they were about half a league from the shore, they were both beat overboard. John Melton sunk to the bottom like a stone, William Blow sunk and rose several times and was in the water near a quarter of an hour before Thomas Wilkinson could get near him. at last he saw his hand above the water. he then struck down his boat-hook at a venture and caught him by the flap of his coat and pulled him to the boat-side. he was quite sensible and said, 'Tommy, I am afraid you can't get me in' - 'Nay, then', said Thomas we will sink together, for I will not let thee go'. at last he did get him in and brought him safe to land.
we asked, how he could keep in the water so long and not be drowned. he said, god gave him that thought, to keep his mouth shut and when he was almost choked, he gave a spring up and got a little breath. i asked him, how he felt himself when he was under water; it he was not afraid of death? he answered, No; his soul was lifted up unto the Lord, and he freely resigned himself into His hands.
I received, likewise, from several of our brethren abroad, an account of the deliverance God had lately wrought for them:
Rev. Sir, Bush of Brabant.
I have long had a desire to write, but had not an opportunity till e came to our winter-quarters. when we came over, we thought we should have had brother Haime with us, as
*36 formerly, but we were disappointed. we were about 3 weeks upon our march and endured a great deal through the heat of the weather and for want of water. at Villear camp, we lay so near the enemy and were forced to mount so many guards, that we had hardly any time to ourselves nor had John Haime time to meet with us. we left this camp in 12 or 14 days' time and wherever we marched, we had the French always in our view; only a few days when we were marching through woods and over high mountains. coming back to maestricht, at some camps we have lain so near the enemy, that their sentries and ours have taken snuff with one another; having then no orders to fire at or hurt each other. but the day we came off, we found it otherwise; for at 11 o'clock the night before, orders came for us to be ready to turn out an hour before day, which was the 30th of September. at day-break, orders came to our regiment and Colonel Graham's, t advance about a mile and a half toward the French. we were placed in a little park and Graham's regiment in another, to the right of us. we lay open to the French; only we cut down the hedge breast-high and filled it up with loos earth. thus we waited for the enemy several hours, who came first with their right wing upon the Dutch, that were upon our left. they engaged in our sight and fired briskly upon each other, canon and small shot for 2 hours. then the Dutch, being overpowered, gave way and the French advanced upon us and marched a party over the ditch, on the left of Graham's and fell in upon them; notwithstanding our continual firing, both with or small arms and 4 pieces of cannon. so when the French had got past us, our regiment retreated, or we should have been surrounded. in our retreat, we faced about twice and fired on the enemy and so came off with little loss; though they fired after us with large cannon-shot; I believe 24 pounders.
we lost one brother of Graham's regiment and two of ours, - Andrew paxton, shot dead in our retreat and Mark Bend, who was wounded and left on the field. the Lord gave us all on that day an extraordinary courage and a word to speak to our comrades, as we advanced toward the enemy, to tell them how happy they were that had made their peace with God. we likewise spoke to one another while the cannon were firing and we could all Rely on God and Resign ourselves to His will.
*37 a few of us meet here twice a day and, thanks be to God, His grace is still sufficient for us. we desire all our brethren to praise God on our behalf. and we desire all your prayers, that the Lord may give us to be steadfast, unmoveable, always abounding in the work of the Lord. I remain
Your loving brother, S.S.
Wednesday, March 28, 2018
Friday, March 23, 2018
3.23.2018 I BELIEVE: faith is the key to unlockig the Scriptures' promises by Andree Seu (World Magazine, 5.5.2012
'I believe that I shall look upon the goodness of the Lord in the land of the living! Psalm 27.13
a great sorrow was hurled into my life and made it seem that life was over. on the same day, I happened to read the verse above. I perceived that it was written by a man going through a grief like mine. on what basis was his confidence - his bold assertion - that he would see good in his future? after all, is it guaranteed to any of us that we will bounce back from tragedy?
still, the king's faith statement excited me. I said, 'I want that for myself! I will believe it for myself, just as David did!'
at once my hope clouded over with complicated theology: this verse is a particular word to a particular man who lived 3,000 years ago, I said. I must be careful not to apply it directly. perhaps the man even had a vision. or he was a type of Christ and in a special category. I must not be too happy.
but then I remembered:
'Whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we may have hope'. Romans 15.4
there was the legitimacy of my claim. next, I thought about Scripture's calls to meditate on God's Word: 'Blessed is the man (whose) delight is in the law of the Lord and on His law he meditates day and night'. Psalm 1.1-2
I got to thinking about what meditation is: it is an invitation to unbridled creativity;
to make wild connections
to entertain variations on a theme
to leap boundaries of time and dispensations,
to one's own circumstances.
on enters into a Word on the page as into a secret doorway and is led by the Spirit into many-chambered mansions. meditation, by its very nature, is expansive; not linear but frolicking. it beckons personalization. meditation is what gives me permission to embrace King David's confidence for a good future as my own confidence.
after all, we personalize with other Scriptures without even thinking about it: 'The Lord is my shepherd; I shall not want'. psalm 23.1
so, not content with simply reading the verse, I said boldly to the Lord, 'Lord, I believe I will see Your goodness again, not only in heaven, but in the land of the living. I am embracing this favor as my favor, just as David did'.
It was a new way to pray Mark 9.23 was my warrant: 'All things are possible for one who believes'. and Mark 11.23: 'Truly I say to you, whoever says to this mountain, 'Be taken up and thrown into the sea', and does not doubt in his heart but believes that what he says will come to pass, it will be done for him'.
I started thinking hard about the spiritual mechanics of all this. the promises of God are for those who believe them, above every other word or report: 'For You have exalted above all things your name and Your word'. Psalm 138.2 the promises must be 'mixed with faith' to profit the hearer (Hebrews 4.2). for the rest, they are merely beautiful love songs. Ezekiel 33.32 Romans 15.4 and Psalm 1.1-2 beckon the reader to believe. they stand on the high places of the city crying, 'Enter here only with faith'.
the Word searches high and low for one who will stake all, who will regard God's Word as supreme, who puts out of mind all possibility of unfulfillment. it is childlike faith that astonishes Jesus: 'When Jesus heard this, He marveled'. Matt. 8.10 contrast with: 'and He could do no mighty work there'. Mark 6.5 Faith is the secret hermeneutical key we sought that opens David's hopes to us also. only those who believe understand. only those who believe receive. Revelation 1.3
the Word of promise is activated in the presence of faith: 'And Paul, looking intently at him and seeing that he had faith to be made well, said in a loud voice, 'stand upright on your feet'. and he sprang up and began walking'. Acts 14.9-10
'Lord, I said in my grief that was already fading, 'I believe that I shall look upon Your goodness in the land of the living'. 'Child' He said, 'if you believe it, it is yours'.
a great sorrow was hurled into my life and made it seem that life was over. on the same day, I happened to read the verse above. I perceived that it was written by a man going through a grief like mine. on what basis was his confidence - his bold assertion - that he would see good in his future? after all, is it guaranteed to any of us that we will bounce back from tragedy?
still, the king's faith statement excited me. I said, 'I want that for myself! I will believe it for myself, just as David did!'
at once my hope clouded over with complicated theology: this verse is a particular word to a particular man who lived 3,000 years ago, I said. I must be careful not to apply it directly. perhaps the man even had a vision. or he was a type of Christ and in a special category. I must not be too happy.
but then I remembered:
'Whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we may have hope'. Romans 15.4
there was the legitimacy of my claim. next, I thought about Scripture's calls to meditate on God's Word: 'Blessed is the man (whose) delight is in the law of the Lord and on His law he meditates day and night'. Psalm 1.1-2
I got to thinking about what meditation is: it is an invitation to unbridled creativity;
to make wild connections
to entertain variations on a theme
to leap boundaries of time and dispensations,
to one's own circumstances.
on enters into a Word on the page as into a secret doorway and is led by the Spirit into many-chambered mansions. meditation, by its very nature, is expansive; not linear but frolicking. it beckons personalization. meditation is what gives me permission to embrace King David's confidence for a good future as my own confidence.
after all, we personalize with other Scriptures without even thinking about it: 'The Lord is my shepherd; I shall not want'. psalm 23.1
so, not content with simply reading the verse, I said boldly to the Lord, 'Lord, I believe I will see Your goodness again, not only in heaven, but in the land of the living. I am embracing this favor as my favor, just as David did'.
It was a new way to pray Mark 9.23 was my warrant: 'All things are possible for one who believes'. and Mark 11.23: 'Truly I say to you, whoever says to this mountain, 'Be taken up and thrown into the sea', and does not doubt in his heart but believes that what he says will come to pass, it will be done for him'.
I started thinking hard about the spiritual mechanics of all this. the promises of God are for those who believe them, above every other word or report: 'For You have exalted above all things your name and Your word'. Psalm 138.2 the promises must be 'mixed with faith' to profit the hearer (Hebrews 4.2). for the rest, they are merely beautiful love songs. Ezekiel 33.32 Romans 15.4 and Psalm 1.1-2 beckon the reader to believe. they stand on the high places of the city crying, 'Enter here only with faith'.
the Word searches high and low for one who will stake all, who will regard God's Word as supreme, who puts out of mind all possibility of unfulfillment. it is childlike faith that astonishes Jesus: 'When Jesus heard this, He marveled'. Matt. 8.10 contrast with: 'and He could do no mighty work there'. Mark 6.5 Faith is the secret hermeneutical key we sought that opens David's hopes to us also. only those who believe understand. only those who believe receive. Revelation 1.3
the Word of promise is activated in the presence of faith: 'And Paul, looking intently at him and seeing that he had faith to be made well, said in a loud voice, 'stand upright on your feet'. and he sprang up and began walking'. Acts 14.9-10
'Lord, I said in my grief that was already fading, 'I believe that I shall look upon Your goodness in the land of the living'. 'Child' He said, 'if you believe it, it is yours'.
Monday, March 19, 2018
3.19.2018 John Wesley Works; Vol. 5; SERMON #6; The Righteousness of Faith; p65ff; complete
'Moses describeth the righteousness which is of the law,that the man which doeth those things shall live by them.
but the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above)
Or, who shall descend into the deep? (that is,to bring up Christ again from the dead)
but what saith it? the word is nigh thee,even in thy mouth and in thy heart: that is, the world of faith, which we preach.' Romans 10.5-8
1. the Apostle does not here oppose the covenant given by Moses, to the covenant given by Christ. if we ever imagined this, it was for want of observing, that the latter as well as the former part of these words were spoken by Mose himself to the people of Israel, and that concerning the covenant which then was.. Deuteronomy 30.11-2,14 but it is the covenant of grace, which God, through Christ, hath established with men in all ages, (as well before and under the Jewish dispensation, as since god was manifest in the flesh) which St. Paul here opposes to the covenant of works, made with Adam while in Paradise, but commonly supposed to be the only covenant which god had made with man, particularly by those Jews of whom the Apostle writes.
2. of these it was that he so affectionately speaks in the beginning of his chapter: 'my heart's desire and prayer to God for Israel is, that they may 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', (of the justification that flows from His mere grace and mercy, freely forgiving our sins through the Son of His love,through the redemption which is in Jesus) 'and seeking to establish their own righteousness,'
*66 (their own holiness, antecedent to faith in 'Him that justifieth the ungodly',as the ground of their pardon and acceptance,) 'have not submitted themselves unto the righteousness of God' and consequently seek death in the error of their life.
3. they were ignorant that 'Christ is the end of the law for righteousness to every one that believeth' ' -that, by the oblation of himself once offered, he had put an end to the first law or covenant, (which, indeed, was not given by God to Moses, but to Adam in his state of innocence,) the strict tenor whereof, without any abatement, was, 'Do this and live' and, at the same time, purchased for us that better covenant, 'Believe, and live'' believe and thou shalt be saved; now saved, both from the guilt and power of sin and, of consequence, from the wages of it.
4.and how many are equally ignorant now, even among those who are called by the name of Christ! how many who have now a 'zeal for God', yet have it not 'according to knowledge', but are still seeking 'to establish their own righteousness', as the ground of their pardon and acceptance and therefore, vehemently refuse to 'submit themselves unto the righteousness of God'! surely my heart's desire and prayer to god for you, brethren, is that ye may be saved. and, in order to remove this grand stumbling-block out of your way, i will endeavour to show, First, what the righteousness Is, which is of the law and what 'the righteousness which is of faith'. secondly, the folly of trusting in the righteousness of the la and the wisdom of submitting to that which is of faith.
I. 1. and, First, 'the righteousness which is of the law saith, the man which doeth these things shall live by them'. constantly and perfectly observe all these things to do them, and then thou shalt live for ever. this law, or covenant, (usually called thee Covenant of works) given by god to man in paradise, required an obedience perfect in all its parts, entire and wanting nothing, as the condition of his eternal continuance in the holiness and happiness wherein he was created.
2. it required that man should fulfil all righteousness,inward and outward, negative and positive: that he should not only abstain from every idle word and avoid every evil work, but should keep every affection, every desire, every thought, in obedience to the will of God: that he should continue holy, as he which had created him was holy, both in heart and in all manner
*67 of conversation: that he should be pure in heart, even as God is pure; perfect as his Father in heaven was perfect, that he should love the Lord his god with all his heart, with all his soul, with all his mind and with all his strength, that he should love every which God had made, even as god had loved him that by this universal benevolence, he should dwell in God, (who is love) and God in him, that he should serve the Lord his God with all his strength and in all things singly aim at His glory.
3. these were the things which the righteousness of the law required, that he who did them might live thereby. but it farther required, that this entire obedience of God, this inward and outward holiness, this conformity both of heart and life to his will, should be perfect in degree. no abatement, no allowance could possibly be made, for falling short in any degree, as to any jot or tittle, either of the outward or the inward law. if every commandment, relating to outward things, was obeyed, yet that was not sufficient unless every one was obeyed with all the strength, in the highest measure and most perfect manner. nor did it answer the demand of this covenant, to love god with every power and faculty, unless he were loved with the full capacity of each, with the whole possibility of the soul.
4. one thing more was indispensably required by the righteousness of the law, namely, that this universal obedience, this perfect holiness both of heat and life, should be perfectly uninterrupted also, should continue without any intermission, from the moment wherein God created man, and breathed into his nostrils the breath of life, until the days of his trial should be ended and should be confirmed in life everlasting.
5. the righteousness, then, which is of the law, speaketh on this wise: 'thou, O man of God, stand fast in love, in the image of god wherein thou art made. if thou wilt remain in life, keep the commandments, which are now written in thy heart. love the Lord thy God with all thy heart. love, as thyself, every soul that he hath made. desire nothing but God. aim at God in every thought, in every word and work. swerve not, in one motion of body or soul, from him, thy mark and the prize of they high calling and let all that is in thee praise His holy name, every power and faculty of thy soul, in every moment of thine existence. 'this do and thou shalt live', Thy light shall shine, Thy love shall flame more
*68 and more, till thou art received up into the house of God in the heavens, to reign with Him for ever and ever'.
6. 'but the righteousness which is of faith speaketh on this wise: say not in thine heart, who shall ascend into heaven? that is, to bring down Christ from above' (as though it were some impossible task which God required thee previously to perform in order to thine acceptance) 'or, who shall descend into the deep? that is, to bring up Christ from the dead' (as though that were still remaining to be done, for the sake of which thou wert to be accepted) but what saith it? the word', according to the tenor of which thou mayest now be accepted as an heir of life eternal, 'is nigh thee, even in thy mouth and in thy heart; that is, the word of faith which we preach' - the new covenant which God hath now established with sinful man, through Christ Jesus.
7. by 'the righteousness which is of faith' is meant, that condition of justification, (and, in consequence, of present and final salvation, if we endure therein unto the end,) which was given by God to Fallen Man, through the merits and mediation of His only-begotten son. this was in part revealed to Adam, soon after his fall, being contained in the original promise, made to him and his seed, concerning the Seed of the woman, who should 'bruise the serpent's head'. Genesis 3.15 it was a little more clearly revealed to Abraham, by the angel of God, from heaven, saying, 'By Myself have i sworn, saith the Lord, that in thy seed shall all the nations of the world be blessed'. Gen. 22.25,18 it was yet more fully made known to Moses to David and to the Prophets that followed and through them to many of the people of God in their respective generations. but still the bulk even of these were ignorant of it and very few understood it clearly. still 'life and immortality' were not so 'brought to light' to the Jews of old, as they are now unto us 'by the gospel'.
8. now, this covenant saith not to sinful man, 'Perform unsinning obedience and live'. if this were the term, he would have no more benefit by all which Christ hath done and suffered for him, than if he was required, in order to life, to 'ascend into heaven and bring down Christ from above' or to 'descend into the deep' into the invisible world and 'bring up Christ from the dead'. it doth not require any impossibility to be done: (Although to mere man, what it requires would be impossible
*69 but not to man assisted by the Spirit of God.; this were only to mock human weakness. indeed, strictly speaking, the covenant of Grace doth not require us to Do anything at all, as absolutely and indispensably necessary in order to our justification, but only, to Believe in Him who, for the sake of His Son and the propitiation which He hath made, 'justifieth the ungodly that worketh not' and imputes his faith to him for righteousness. even so Abraham 'believed in the Lord and he counted it to him for righteousness'. Gen. 15.6 'and he received the sign of circumcision, a seal of the righteousness of faith - that he might be the father of all them that believe, - that righteousness might be imputed unto them also'. Romans 4.11 'now it was not written for his sake alone, that it, ' ie. faith, 'was imputed to him; but for us also, to whom it shall be imputed' to whom faith shall be imputed for righteousness, shall stand in the stead of perfect obedience, in order to our acceptance with god, 'if we believe on Him who raised up Jesus our Lord from the dead who was delivered' to death 'for our offences and was raised again for our justification. Rom. 4.23-5 for the assurance of the remission of our sins and of a second life to come, to them that believe.
9. what saith then the covenant of forgiveness, of unmerited love, of pardoning mercy? 'Believe in the Lord Jesus Christ, and thou shalt be saved'. in the day thou believest thou shalt surely live. thou shalt be restored to the favour of God and in his pleasure is life. thou shalt be saved from the curse and from the wrath of God. thou shalt be quickened, from the death of sin into the life of righteousness. and if thou endure to the end, believing in Jesus, thou shalt, never taste the second death, but having suffered with thy Lord, shalt also live and reign with Him for ever and ever.
10. now, 'this word is nigh thee', this condition of life is plain, easy, always at hand. 'it is in thy mouth and in thy heart' through the operation of the spirit of God. the moment 'thou believest in thine heart' in Him who God 'hath raised from the dead' and 'confessest with thy mouth the Lord Jesus' as Thy Lord and Thy God, 'thou shalt be saved' from condemnation, from the guilt and punishment of they former sins, and shalt have power to serve God in true holiness all the remaining days of thy life.
11. what is the difference then between the 'righteousness
*70 which is of the law' and the 'righteousness which is of faith?' - between the first covenant or the covenant of works and the second, the covenant of grace? the essential, unchangeable difference is this: the one supposes him to whom it is given to be already holy and happy, created in the image and enjoying the favour of God and prescribes the condition whereon he may continue therein, in love and joy, life and immortality. the other supposes him to whom it is given to be now unholy and unhappy, fallen short of the glorious image of God, having the wrath of God abiding on him and hastening, through sin, whereby his soul is dead, to boldily death and death everlasting and to man in this state it prescribes the condition whereon he may regain the pearl he has lost, may recover the favour and image of God, may retrieve the life of God in his soul and be restored to the knowledge and the love of God, which is the beginning of life eternal.
12. again: the covenant of works, in order to man's Continuance in the favour of God, in his knowledge and love, in holiness and happiness, required of perfect man a perfect and uninterrupted obedience to every point of the law of God. whereas, the covenant of grace, in order to man's Recovery of the favour and the life of God, requires only faith; living faith in Him who. through God, justifies him that obeyed not.
13. yet, again: the covenant of works required of Adam and all his children, to pay the price themselves, in consideration of which they were to receive all the future blessings of God. but, in the covenant of grace, seeing we have nothing to pay, God 'frankly forgives us all' provided only, that we believe in Him who hath paid the price for us; who hath given Himself a 'Propitiation for our sins, for the sins of the whole world.'
14. thus the first covenant required what is now afar off from all the children of men; namely, unsinning obedience, which is far from those who are 'conceived and born in sin'. whereas, the second requires what is nigh at hand; as though it should say, 'Thou art sin! God is love! Thou by sin art fallen short of the glory of God; yet there is mercy with Him. bring then all thy sins to the pardoning God and they shall vanish away as a cloud. if thou wert not ungodly, there would be no room for him to justify thee as ungodly. but now draw near, in full assurance of faith. He speaketh and it is done. fear
*71 not, only believe for even God justifieth all that believe in Jesus'.
II. 1. these things considered, ti would be easy to show, as I proposed to do in the Second place, the folly or trusting in the 'righteousness which is of the law', and the wisdom of submitting to 'the righteousness which is of faith'.
the folly of those who still trust in the 'righteousness which is of the law', the terms of which are, 'do this and live', may abundantly appear from hence: they set out wrong, their very first step is a fundamental mistake for before they can ever think of claiming any blessing on the terms of this covenant, they must suppose themselves to be in his state with whom this covenant was made. but how vain a supposition is this since it was made with Adam in a state of innocence! how weak, therefore, must that whole building be, which stands on such a foundation! and how foolish are they who thus build on the sand! who seem never to have considered, that the covenant of works was not given to man when he was 'dead in trespasses and sins', but when he was alive to God, when he knew no sin, but was holy as god is holy; who forget, that it was never designed for the Recovery of the favour and life of God once lost, but only for the Continuance and increase thereof, till it should be complete in life everlasting.
2. neither do they consider, who are thus seeking to establish their 'own righteousness, which is of the law', what manner of obedience or righteousness that is which the law indispensably requires. it must be perfect and entire in every point, or it answers not the demand of the law.
but which of you is able to perform such obedience or, consequently, to live thereby?
who among you fulfils every jot and tittle even of the outward commandments of God?
leaving nothing undone which He enjoins?
doing nothing, great or small, which God forbids?
speaking no Idle Word:
having your conversation always 'meet to minister grace to the hearers? and
'whether you eat or drink or whatever you do, doing all to the glory of God?
and how much less are you able to fulfil all the inward commandments of God!
those which require that every temper and motion of your soul should be holiness unto the Lord!
are you able to 'love God with all your heart?
to love all mankind as your own soul?
to pray without ceasing?
in every thing to give thanks?
*72 and to keep every affection, desire, and thought in obedience to His law?
3. you should farther consider that the righteousness of the law requires, not only the obeying every command of God, negative and positive, internal and external, but likewise in the perfect degree. in every instance whatever, the voice of the law is, 'Thou shalt serve the Lord they God with all thy strength'.
it allows no abatement of any kind.
it excuses no defect
it condemns every coming short of the full measure of obedience,
and immediately pronounces a curse on the offender
it regards only the invariable rules of justice and saith, 'I know not to show mercy'.
4. who then can appear before such a Judge, who is 'extreme to mark what is done amiss?
how weak are they who desire to be tried at the bar where 'no flesh living can be justified!'
-none of the offspring of Adam.
for, suppose we did now keep every commandment with all our strength; yet one single breach which ever was, utterly destroys our whole claim of life. if we have ever offended in any one point, this righteousness is at an end. for the law condemns all who do not preform uninterrupted as well as perfect obedience. so that, according to the sentence of this, for him who hath once sinned, in any degree, 'there remaineth only a fearful looking for of fiery indignation, which shall devour the adversaries' of God.
5. is it not then the very foolishness of folly, for fallen man to seek life by this righteousness? for man, who was 'shapen in wickedness and in sin did his mother conceive him'? man, who is, by nature, all 'earthly, sensual, devilish'; altogether 'corrupt and abominable' in whom, till he find grace, 'dwelleth no good thing'. nay, who cannot of himself think one good thought; who is indeed all sin, a mere lump of ungodliness and who commits sin in every breath he draws; whose actual transgressions, in word and deed, are more in number than the hairs of his head? what stupidity, what senselessness must it be for such an unclean, guilty, helpless worm as this, to dream of seeking acceptance by his own righteousness, of living by 'the righteousness which is of the law!'
6. now, whatsoever considerations prove the folly of trusting in the 'righteousness which is of the law' prove equally the wisdom of submitting to the 'righteousness which is of God by faith'. this were easy to be shown with regard to each of the
*73 preceding considerations. but, to wave this, the wisdom of the first step hereto, the disclaiming our own righteousness, plainly appears from hence, that it is acting according to the truth, to the real nature of things. for, what is it more, than to acknowledge, with our heart as well as lips, the true state wherein we are? to acknowledge that we bring with us into the world a corrupt, sinful nature, more corrupt, indeed, that we can easily conceive, or find works to express? that hereby we are prone to all that is evil and averse from all that is good; that we are full of pride, self-will, unruly passions, foolish desires, vile and inordinate affections; lovers of the world, lovers of pleasure more than lovers of God? that our lives have been no better than our hearts. but many ways ungodly and unholy; insomuch that our actual sins, both in word and deed, have been as the stars of heaven for multitude; that, on all these accounts, we are displeasing to Him who is of purer eyes than to behold iniquity, and deserve nothing from him but indignation and wrath and death, the due wages of sin? that we cannot, by any of our righteousness (for indeed we have none at all) nor by any of our works, (for they areas the tree upon which they grow) appease the wrath of God or avert the punishment we have justly deserved; yea, that, if left to ourselves we shall only wax worse and worse, sink deeper and deeper into sin, offend God more and more, both with our evil works and with the evil tempers of our carnal mind, till we fill up the measure of our iniquities and bring upon ourselves swift destruction? and is not this the very state wherein by nature we are? to acknowledge this, then, both with our heart and lips, that is, to disclaim our own righteousness, 'the righteousness which is of the law', is to act according to the real nature of things and consequently, is an instance of true wisdom.
7. the wisdom of submitting to 'the righteousness of faith' appears farther, from this consideration, that it is the righteousness of God: I mean here, it is that method of reconciliation with God which hath been chosen and established by God Himself, not only as He is the God of wisdom, but as is the sovereign Lord of heaven and earth and of every creature which He hath made. now, as it is not meet for man to say unto God, 'What doest thou?' - as none who is not utterly void of understanding, will contend with One that is mightier than he, with Him whose kingdom ruleth over all; so it is true wisdom, it is
*74 a mark of sound understanding, to acquiesce in whatever he hath chosen; to say in this, as in all things, 'it is the Lord: let Him do what seemeth Him good'.
8. it may be farther considered, that it was of mere grace, of free love, of undeserved mercy, that God hath vouchsaved to sinful man any way of reconciliation with Himself, that we were not cut away from His hand and utterly blotted out of His remembrance. therefore, whatever method He is pleased to appoint, of His tender mercy,of His unmerited goodness, whereby his enemies, who have so deeply revolted from Him, so long and obstinately rebelled against Hi, may still find favour in His sight, it is doubtless our wisdom to accept it with all thankfulness.
9. to mention but one consideration more. it is wisdom to aim at the best end by the best means. now the best end which any creature can pursue is, happiness in God. and the best end a fallen creature can pursue is, the recovery of the favour and image of God. but the best, indeed the only, means under heaven given to a man, whereby he may regain the favour of God, which is better than life itself, or the image of God, which is the true life of the soul, is the submitting to the 'righteousness which is of faith', the believing in the only-begotten Son of God.
III. 1. whosoever therefore thou art, who desirest to be forgiven and reconciled to the favour of God, do not say in thy heart, 'I must First Do This;
I must First conquer every sin;
break off every evil word and work and do all good to all men;
or I must First go to church, receive the Lord's Supper, hear more sermons and say more prayers'.
Alas, my brother!
thou art clean gone out of the way.
thou art still 'ignorant of the righteousness of God' and art 'seeking to establish thy own righteousness' as the ground of they reconciliation.
knowest thou not, that thou canst do nothing by sin, till thou art reconciled to God?
wherefore, then, dost thou say, 'I must do this first and then I shall believe?
Nay but first believe!
believe in the Lord Jesus, the Propitiation for thy sins. let this good foundation first be laid and then thou shalt do all things well.
2. neither say in thy heart, 'I cannot be accepted yet, because I am not Good enough'.
Who is good Enough - who ever was - to merit acceptance at God's hands?
was ever any child of adam Good enough for this?
*75 or will any till the consummation of all things?
and as for thee, thou art not good at all:
there dwelleth in thee no good thing.
and thou never wilt be, till thou believe in Jesus.
rather, thou wilt find thyself worse and worse.
but is there any need of being worse, in order to be accepted?
art thou not Bad Enough already?
indeed thou art and that God knoweth.
and thou thyself canst not deny it.
thine delay not.
all things are now ready.
'Arise and wash away thy sins'.
the fountain is open.
now is the time to wash thee white in he blood of the Lamb.
now he shall 'purge' thee as 'with hyssop and thou shalt be clean.
he shall 'wash' thee and thou shalt 'be whiter than snow'.
3. to not say, 'but i am not Contrite Enough. I am not Sensible Enough of my sins'.
I know it.
I would to God thou wert more Sensible of them, more Contrite a 1000 fold than thou art.
but do not say for this.
it may be,
God will make thee so,
not before thou believest, but by believing.
it may be,
thou wilt not weep much till thou lovest much because thou hast had much forgiven.
in the mean time, look unto Jesus.
behold, how He loveth thee!
What could He have done more for thee which He hath not done?
O Lamb of God, was ever pain,
was ever love like thine?
look steadily upon Him, till He looks on thee and breaks thy hard heart.
then shall thy 'head' be 'waters' and thy 'eyes fountains of tears'.
4. nor yet do thou say, 'I must Do something more Before i come to Christ'.
I grant, supposing thy Lord should delay His coming,
it were meet and right to wait for His appearing, in doing, so far as thou hast power,
whatsoever He hath commanded thee.
but there is no necessity for making such a supposition.
how knowest thou that He will delay?
perhaps He will appear, as the day-spring from on high, before the morning light.
O do not set Him a time!
expect Him every hour.
Now He is nigh!
even at the door!
5. and to what end wouldest thou wait for More Sincerity, Before thy sins are blotted out?
to make thee more worthy of the grace of God?
Alas, thou art still 'establishing thy own righteousness'.
he will have mercy, not because thou art worthy of it,
*76 but because His compassions fail not;
not because thou art righteous,
but because Jesus Christ hath atoned for thy sins.
again, if there be anything good in sincerity, why dost thou expect it Before thou hast faith?
seeing faith itself is the only root of whatever is really good and holy.
above all, how long wilt thou forget, that whatsoever thou doest or whatsoever thou hast, before thy sins are forgiven thee, it avails nothing with God toward the procuring of thy forgiveness? yea and that it must all be cast behind thy back, trampled under foot, made no account of, or thou wilt never find favour in God's sight; because, until then, thou canst not ask it, as a mere sinner, guilty, lost, undone, having nothing to plead, nothing to offer to God, but only the merits of his well-beloved son, 'who loved Thee and gave Himself for Thee!
6. to conclude. whosoever thou art, O man, who hast the sentence of death in thyself, who feelest thyself a condemned sinner and hast the wrath of God abiding on thee: unto thee saith the Lord, not,
'Do this, -perfectly obey all My commands 'and live.' but,
'Believe in the Lord Jesus Christ and thou shalt be saved'.
'the word of faith is nigh unto thee'/
now, at this instant, in the present moment and in thy present state, sinner as thou art,
just as thou art,
believe the gospel and
'I will be merciful unto Thy unrighteousness and
Thy iniquities will I remember no more.
but the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above)
Or, who shall descend into the deep? (that is,to bring up Christ again from the dead)
but what saith it? the word is nigh thee,even in thy mouth and in thy heart: that is, the world of faith, which we preach.' Romans 10.5-8
1. the Apostle does not here oppose the covenant given by Moses, to the covenant given by Christ. if we ever imagined this, it was for want of observing, that the latter as well as the former part of these words were spoken by Mose himself to the people of Israel, and that concerning the covenant which then was.. Deuteronomy 30.11-2,14 but it is the covenant of grace, which God, through Christ, hath established with men in all ages, (as well before and under the Jewish dispensation, as since god was manifest in the flesh) which St. Paul here opposes to the covenant of works, made with Adam while in Paradise, but commonly supposed to be the only covenant which god had made with man, particularly by those Jews of whom the Apostle writes.
2. of these it was that he so affectionately speaks in the beginning of his chapter: 'my heart's desire and prayer to God for Israel is, that they may 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', (of the justification that flows from His mere grace and mercy, freely forgiving our sins through the Son of His love,through the redemption which is in Jesus) 'and seeking to establish their own righteousness,'
*66 (their own holiness, antecedent to faith in 'Him that justifieth the ungodly',as the ground of their pardon and acceptance,) 'have not submitted themselves unto the righteousness of God' and consequently seek death in the error of their life.
3. they were ignorant that 'Christ is the end of the law for righteousness to every one that believeth' ' -that, by the oblation of himself once offered, he had put an end to the first law or covenant, (which, indeed, was not given by God to Moses, but to Adam in his state of innocence,) the strict tenor whereof, without any abatement, was, 'Do this and live' and, at the same time, purchased for us that better covenant, 'Believe, and live'' believe and thou shalt be saved; now saved, both from the guilt and power of sin and, of consequence, from the wages of it.
4.and how many are equally ignorant now, even among those who are called by the name of Christ! how many who have now a 'zeal for God', yet have it not 'according to knowledge', but are still seeking 'to establish their own righteousness', as the ground of their pardon and acceptance and therefore, vehemently refuse to 'submit themselves unto the righteousness of God'! surely my heart's desire and prayer to god for you, brethren, is that ye may be saved. and, in order to remove this grand stumbling-block out of your way, i will endeavour to show, First, what the righteousness Is, which is of the law and what 'the righteousness which is of faith'. secondly, the folly of trusting in the righteousness of the la and the wisdom of submitting to that which is of faith.
I. 1. and, First, 'the righteousness which is of the law saith, the man which doeth these things shall live by them'. constantly and perfectly observe all these things to do them, and then thou shalt live for ever. this law, or covenant, (usually called thee Covenant of works) given by god to man in paradise, required an obedience perfect in all its parts, entire and wanting nothing, as the condition of his eternal continuance in the holiness and happiness wherein he was created.
2. it required that man should fulfil all righteousness,inward and outward, negative and positive: that he should not only abstain from every idle word and avoid every evil work, but should keep every affection, every desire, every thought, in obedience to the will of God: that he should continue holy, as he which had created him was holy, both in heart and in all manner
*67 of conversation: that he should be pure in heart, even as God is pure; perfect as his Father in heaven was perfect, that he should love the Lord his god with all his heart, with all his soul, with all his mind and with all his strength, that he should love every which God had made, even as god had loved him that by this universal benevolence, he should dwell in God, (who is love) and God in him, that he should serve the Lord his God with all his strength and in all things singly aim at His glory.
3. these were the things which the righteousness of the law required, that he who did them might live thereby. but it farther required, that this entire obedience of God, this inward and outward holiness, this conformity both of heart and life to his will, should be perfect in degree. no abatement, no allowance could possibly be made, for falling short in any degree, as to any jot or tittle, either of the outward or the inward law. if every commandment, relating to outward things, was obeyed, yet that was not sufficient unless every one was obeyed with all the strength, in the highest measure and most perfect manner. nor did it answer the demand of this covenant, to love god with every power and faculty, unless he were loved with the full capacity of each, with the whole possibility of the soul.
4. one thing more was indispensably required by the righteousness of the law, namely, that this universal obedience, this perfect holiness both of heat and life, should be perfectly uninterrupted also, should continue without any intermission, from the moment wherein God created man, and breathed into his nostrils the breath of life, until the days of his trial should be ended and should be confirmed in life everlasting.
5. the righteousness, then, which is of the law, speaketh on this wise: 'thou, O man of God, stand fast in love, in the image of god wherein thou art made. if thou wilt remain in life, keep the commandments, which are now written in thy heart. love the Lord thy God with all thy heart. love, as thyself, every soul that he hath made. desire nothing but God. aim at God in every thought, in every word and work. swerve not, in one motion of body or soul, from him, thy mark and the prize of they high calling and let all that is in thee praise His holy name, every power and faculty of thy soul, in every moment of thine existence. 'this do and thou shalt live', Thy light shall shine, Thy love shall flame more
*68 and more, till thou art received up into the house of God in the heavens, to reign with Him for ever and ever'.
6. 'but the righteousness which is of faith speaketh on this wise: say not in thine heart, who shall ascend into heaven? that is, to bring down Christ from above' (as though it were some impossible task which God required thee previously to perform in order to thine acceptance) 'or, who shall descend into the deep? that is, to bring up Christ from the dead' (as though that were still remaining to be done, for the sake of which thou wert to be accepted) but what saith it? the word', according to the tenor of which thou mayest now be accepted as an heir of life eternal, 'is nigh thee, even in thy mouth and in thy heart; that is, the word of faith which we preach' - the new covenant which God hath now established with sinful man, through Christ Jesus.
7. by 'the righteousness which is of faith' is meant, that condition of justification, (and, in consequence, of present and final salvation, if we endure therein unto the end,) which was given by God to Fallen Man, through the merits and mediation of His only-begotten son. this was in part revealed to Adam, soon after his fall, being contained in the original promise, made to him and his seed, concerning the Seed of the woman, who should 'bruise the serpent's head'. Genesis 3.15 it was a little more clearly revealed to Abraham, by the angel of God, from heaven, saying, 'By Myself have i sworn, saith the Lord, that in thy seed shall all the nations of the world be blessed'. Gen. 22.25,18 it was yet more fully made known to Moses to David and to the Prophets that followed and through them to many of the people of God in their respective generations. but still the bulk even of these were ignorant of it and very few understood it clearly. still 'life and immortality' were not so 'brought to light' to the Jews of old, as they are now unto us 'by the gospel'.
8. now, this covenant saith not to sinful man, 'Perform unsinning obedience and live'. if this were the term, he would have no more benefit by all which Christ hath done and suffered for him, than if he was required, in order to life, to 'ascend into heaven and bring down Christ from above' or to 'descend into the deep' into the invisible world and 'bring up Christ from the dead'. it doth not require any impossibility to be done: (Although to mere man, what it requires would be impossible
*69 but not to man assisted by the Spirit of God.; this were only to mock human weakness. indeed, strictly speaking, the covenant of Grace doth not require us to Do anything at all, as absolutely and indispensably necessary in order to our justification, but only, to Believe in Him who, for the sake of His Son and the propitiation which He hath made, 'justifieth the ungodly that worketh not' and imputes his faith to him for righteousness. even so Abraham 'believed in the Lord and he counted it to him for righteousness'. Gen. 15.6 'and he received the sign of circumcision, a seal of the righteousness of faith - that he might be the father of all them that believe, - that righteousness might be imputed unto them also'. Romans 4.11 'now it was not written for his sake alone, that it, ' ie. faith, 'was imputed to him; but for us also, to whom it shall be imputed' to whom faith shall be imputed for righteousness, shall stand in the stead of perfect obedience, in order to our acceptance with god, 'if we believe on Him who raised up Jesus our Lord from the dead who was delivered' to death 'for our offences and was raised again for our justification. Rom. 4.23-5 for the assurance of the remission of our sins and of a second life to come, to them that believe.
9. what saith then the covenant of forgiveness, of unmerited love, of pardoning mercy? 'Believe in the Lord Jesus Christ, and thou shalt be saved'. in the day thou believest thou shalt surely live. thou shalt be restored to the favour of God and in his pleasure is life. thou shalt be saved from the curse and from the wrath of God. thou shalt be quickened, from the death of sin into the life of righteousness. and if thou endure to the end, believing in Jesus, thou shalt, never taste the second death, but having suffered with thy Lord, shalt also live and reign with Him for ever and ever.
10. now, 'this word is nigh thee', this condition of life is plain, easy, always at hand. 'it is in thy mouth and in thy heart' through the operation of the spirit of God. the moment 'thou believest in thine heart' in Him who God 'hath raised from the dead' and 'confessest with thy mouth the Lord Jesus' as Thy Lord and Thy God, 'thou shalt be saved' from condemnation, from the guilt and punishment of they former sins, and shalt have power to serve God in true holiness all the remaining days of thy life.
11. what is the difference then between the 'righteousness
*70 which is of the law' and the 'righteousness which is of faith?' - between the first covenant or the covenant of works and the second, the covenant of grace? the essential, unchangeable difference is this: the one supposes him to whom it is given to be already holy and happy, created in the image and enjoying the favour of God and prescribes the condition whereon he may continue therein, in love and joy, life and immortality. the other supposes him to whom it is given to be now unholy and unhappy, fallen short of the glorious image of God, having the wrath of God abiding on him and hastening, through sin, whereby his soul is dead, to boldily death and death everlasting and to man in this state it prescribes the condition whereon he may regain the pearl he has lost, may recover the favour and image of God, may retrieve the life of God in his soul and be restored to the knowledge and the love of God, which is the beginning of life eternal.
12. again: the covenant of works, in order to man's Continuance in the favour of God, in his knowledge and love, in holiness and happiness, required of perfect man a perfect and uninterrupted obedience to every point of the law of God. whereas, the covenant of grace, in order to man's Recovery of the favour and the life of God, requires only faith; living faith in Him who. through God, justifies him that obeyed not.
13. yet, again: the covenant of works required of Adam and all his children, to pay the price themselves, in consideration of which they were to receive all the future blessings of God. but, in the covenant of grace, seeing we have nothing to pay, God 'frankly forgives us all' provided only, that we believe in Him who hath paid the price for us; who hath given Himself a 'Propitiation for our sins, for the sins of the whole world.'
14. thus the first covenant required what is now afar off from all the children of men; namely, unsinning obedience, which is far from those who are 'conceived and born in sin'. whereas, the second requires what is nigh at hand; as though it should say, 'Thou art sin! God is love! Thou by sin art fallen short of the glory of God; yet there is mercy with Him. bring then all thy sins to the pardoning God and they shall vanish away as a cloud. if thou wert not ungodly, there would be no room for him to justify thee as ungodly. but now draw near, in full assurance of faith. He speaketh and it is done. fear
*71 not, only believe for even God justifieth all that believe in Jesus'.
II. 1. these things considered, ti would be easy to show, as I proposed to do in the Second place, the folly or trusting in the 'righteousness which is of the law', and the wisdom of submitting to 'the righteousness which is of faith'.
the folly of those who still trust in the 'righteousness which is of the law', the terms of which are, 'do this and live', may abundantly appear from hence: they set out wrong, their very first step is a fundamental mistake for before they can ever think of claiming any blessing on the terms of this covenant, they must suppose themselves to be in his state with whom this covenant was made. but how vain a supposition is this since it was made with Adam in a state of innocence! how weak, therefore, must that whole building be, which stands on such a foundation! and how foolish are they who thus build on the sand! who seem never to have considered, that the covenant of works was not given to man when he was 'dead in trespasses and sins', but when he was alive to God, when he knew no sin, but was holy as god is holy; who forget, that it was never designed for the Recovery of the favour and life of God once lost, but only for the Continuance and increase thereof, till it should be complete in life everlasting.
2. neither do they consider, who are thus seeking to establish their 'own righteousness, which is of the law', what manner of obedience or righteousness that is which the law indispensably requires. it must be perfect and entire in every point, or it answers not the demand of the law.
but which of you is able to perform such obedience or, consequently, to live thereby?
who among you fulfils every jot and tittle even of the outward commandments of God?
leaving nothing undone which He enjoins?
doing nothing, great or small, which God forbids?
speaking no Idle Word:
having your conversation always 'meet to minister grace to the hearers? and
'whether you eat or drink or whatever you do, doing all to the glory of God?
and how much less are you able to fulfil all the inward commandments of God!
those which require that every temper and motion of your soul should be holiness unto the Lord!
are you able to 'love God with all your heart?
to love all mankind as your own soul?
to pray without ceasing?
in every thing to give thanks?
*72 and to keep every affection, desire, and thought in obedience to His law?
3. you should farther consider that the righteousness of the law requires, not only the obeying every command of God, negative and positive, internal and external, but likewise in the perfect degree. in every instance whatever, the voice of the law is, 'Thou shalt serve the Lord they God with all thy strength'.
it allows no abatement of any kind.
it excuses no defect
it condemns every coming short of the full measure of obedience,
and immediately pronounces a curse on the offender
it regards only the invariable rules of justice and saith, 'I know not to show mercy'.
4. who then can appear before such a Judge, who is 'extreme to mark what is done amiss?
how weak are they who desire to be tried at the bar where 'no flesh living can be justified!'
-none of the offspring of Adam.
for, suppose we did now keep every commandment with all our strength; yet one single breach which ever was, utterly destroys our whole claim of life. if we have ever offended in any one point, this righteousness is at an end. for the law condemns all who do not preform uninterrupted as well as perfect obedience. so that, according to the sentence of this, for him who hath once sinned, in any degree, 'there remaineth only a fearful looking for of fiery indignation, which shall devour the adversaries' of God.
5. is it not then the very foolishness of folly, for fallen man to seek life by this righteousness? for man, who was 'shapen in wickedness and in sin did his mother conceive him'? man, who is, by nature, all 'earthly, sensual, devilish'; altogether 'corrupt and abominable' in whom, till he find grace, 'dwelleth no good thing'. nay, who cannot of himself think one good thought; who is indeed all sin, a mere lump of ungodliness and who commits sin in every breath he draws; whose actual transgressions, in word and deed, are more in number than the hairs of his head? what stupidity, what senselessness must it be for such an unclean, guilty, helpless worm as this, to dream of seeking acceptance by his own righteousness, of living by 'the righteousness which is of the law!'
6. now, whatsoever considerations prove the folly of trusting in the 'righteousness which is of the law' prove equally the wisdom of submitting to the 'righteousness which is of God by faith'. this were easy to be shown with regard to each of the
*73 preceding considerations. but, to wave this, the wisdom of the first step hereto, the disclaiming our own righteousness, plainly appears from hence, that it is acting according to the truth, to the real nature of things. for, what is it more, than to acknowledge, with our heart as well as lips, the true state wherein we are? to acknowledge that we bring with us into the world a corrupt, sinful nature, more corrupt, indeed, that we can easily conceive, or find works to express? that hereby we are prone to all that is evil and averse from all that is good; that we are full of pride, self-will, unruly passions, foolish desires, vile and inordinate affections; lovers of the world, lovers of pleasure more than lovers of God? that our lives have been no better than our hearts. but many ways ungodly and unholy; insomuch that our actual sins, both in word and deed, have been as the stars of heaven for multitude; that, on all these accounts, we are displeasing to Him who is of purer eyes than to behold iniquity, and deserve nothing from him but indignation and wrath and death, the due wages of sin? that we cannot, by any of our righteousness (for indeed we have none at all) nor by any of our works, (for they areas the tree upon which they grow) appease the wrath of God or avert the punishment we have justly deserved; yea, that, if left to ourselves we shall only wax worse and worse, sink deeper and deeper into sin, offend God more and more, both with our evil works and with the evil tempers of our carnal mind, till we fill up the measure of our iniquities and bring upon ourselves swift destruction? and is not this the very state wherein by nature we are? to acknowledge this, then, both with our heart and lips, that is, to disclaim our own righteousness, 'the righteousness which is of the law', is to act according to the real nature of things and consequently, is an instance of true wisdom.
7. the wisdom of submitting to 'the righteousness of faith' appears farther, from this consideration, that it is the righteousness of God: I mean here, it is that method of reconciliation with God which hath been chosen and established by God Himself, not only as He is the God of wisdom, but as is the sovereign Lord of heaven and earth and of every creature which He hath made. now, as it is not meet for man to say unto God, 'What doest thou?' - as none who is not utterly void of understanding, will contend with One that is mightier than he, with Him whose kingdom ruleth over all; so it is true wisdom, it is
*74 a mark of sound understanding, to acquiesce in whatever he hath chosen; to say in this, as in all things, 'it is the Lord: let Him do what seemeth Him good'.
8. it may be farther considered, that it was of mere grace, of free love, of undeserved mercy, that God hath vouchsaved to sinful man any way of reconciliation with Himself, that we were not cut away from His hand and utterly blotted out of His remembrance. therefore, whatever method He is pleased to appoint, of His tender mercy,of His unmerited goodness, whereby his enemies, who have so deeply revolted from Him, so long and obstinately rebelled against Hi, may still find favour in His sight, it is doubtless our wisdom to accept it with all thankfulness.
9. to mention but one consideration more. it is wisdom to aim at the best end by the best means. now the best end which any creature can pursue is, happiness in God. and the best end a fallen creature can pursue is, the recovery of the favour and image of God. but the best, indeed the only, means under heaven given to a man, whereby he may regain the favour of God, which is better than life itself, or the image of God, which is the true life of the soul, is the submitting to the 'righteousness which is of faith', the believing in the only-begotten Son of God.
III. 1. whosoever therefore thou art, who desirest to be forgiven and reconciled to the favour of God, do not say in thy heart, 'I must First Do This;
I must First conquer every sin;
break off every evil word and work and do all good to all men;
or I must First go to church, receive the Lord's Supper, hear more sermons and say more prayers'.
Alas, my brother!
thou art clean gone out of the way.
thou art still 'ignorant of the righteousness of God' and art 'seeking to establish thy own righteousness' as the ground of they reconciliation.
knowest thou not, that thou canst do nothing by sin, till thou art reconciled to God?
wherefore, then, dost thou say, 'I must do this first and then I shall believe?
Nay but first believe!
believe in the Lord Jesus, the Propitiation for thy sins. let this good foundation first be laid and then thou shalt do all things well.
2. neither say in thy heart, 'I cannot be accepted yet, because I am not Good enough'.
Who is good Enough - who ever was - to merit acceptance at God's hands?
was ever any child of adam Good enough for this?
*75 or will any till the consummation of all things?
and as for thee, thou art not good at all:
there dwelleth in thee no good thing.
and thou never wilt be, till thou believe in Jesus.
rather, thou wilt find thyself worse and worse.
but is there any need of being worse, in order to be accepted?
art thou not Bad Enough already?
indeed thou art and that God knoweth.
and thou thyself canst not deny it.
thine delay not.
all things are now ready.
'Arise and wash away thy sins'.
the fountain is open.
now is the time to wash thee white in he blood of the Lamb.
now he shall 'purge' thee as 'with hyssop and thou shalt be clean.
he shall 'wash' thee and thou shalt 'be whiter than snow'.
3. to not say, 'but i am not Contrite Enough. I am not Sensible Enough of my sins'.
I know it.
I would to God thou wert more Sensible of them, more Contrite a 1000 fold than thou art.
but do not say for this.
it may be,
God will make thee so,
not before thou believest, but by believing.
it may be,
thou wilt not weep much till thou lovest much because thou hast had much forgiven.
in the mean time, look unto Jesus.
behold, how He loveth thee!
What could He have done more for thee which He hath not done?
O Lamb of God, was ever pain,
was ever love like thine?
look steadily upon Him, till He looks on thee and breaks thy hard heart.
then shall thy 'head' be 'waters' and thy 'eyes fountains of tears'.
4. nor yet do thou say, 'I must Do something more Before i come to Christ'.
I grant, supposing thy Lord should delay His coming,
it were meet and right to wait for His appearing, in doing, so far as thou hast power,
whatsoever He hath commanded thee.
but there is no necessity for making such a supposition.
how knowest thou that He will delay?
perhaps He will appear, as the day-spring from on high, before the morning light.
O do not set Him a time!
expect Him every hour.
Now He is nigh!
even at the door!
5. and to what end wouldest thou wait for More Sincerity, Before thy sins are blotted out?
to make thee more worthy of the grace of God?
Alas, thou art still 'establishing thy own righteousness'.
he will have mercy, not because thou art worthy of it,
*76 but because His compassions fail not;
not because thou art righteous,
but because Jesus Christ hath atoned for thy sins.
again, if there be anything good in sincerity, why dost thou expect it Before thou hast faith?
seeing faith itself is the only root of whatever is really good and holy.
above all, how long wilt thou forget, that whatsoever thou doest or whatsoever thou hast, before thy sins are forgiven thee, it avails nothing with God toward the procuring of thy forgiveness? yea and that it must all be cast behind thy back, trampled under foot, made no account of, or thou wilt never find favour in God's sight; because, until then, thou canst not ask it, as a mere sinner, guilty, lost, undone, having nothing to plead, nothing to offer to God, but only the merits of his well-beloved son, 'who loved Thee and gave Himself for Thee!
6. to conclude. whosoever thou art, O man, who hast the sentence of death in thyself, who feelest thyself a condemned sinner and hast the wrath of God abiding on thee: unto thee saith the Lord, not,
'Do this, -perfectly obey all My commands 'and live.' but,
'Believe in the Lord Jesus Christ and thou shalt be saved'.
'the word of faith is nigh unto thee'/
now, at this instant, in the present moment and in thy present state, sinner as thou art,
just as thou art,
believe the gospel and
'I will be merciful unto Thy unrighteousness and
Thy iniquities will I remember no more.
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