context, that this union in such prayer is foretold as a becoming and
those things that are wont to be signified by the various forms of strong speech in other languages. It signifies not only the utmost degree of a thing, and its great certainty; but also the peremptoriness and terribleness of a threatening, the greatness and positiveness of a promise, the strictness of a command, and the earnestness of a request. When God says to Adam, "Dying thou shalt die," it is equivalent to such strong expressions in English, as, Thou shalt die surely, or indeed; or, Thou shalt die with a witness. So when it is said in the text, "Let us go in going, and pray before the Lord," the strength of the expression represents the earnestness of those that make the proposal, their great engagedness in the affair. And with respect to the duty proposed, it may be understood to signify that they should be speedy, fervent, and constant in it; or, in one word, that it should be thoroughly performed.
6. We may learn from the tenor of this prophecy, together with the context, that this union in such prayer is foretold as a becoming and happy thing, what would be acceptable to God, and attended with glorious success.
From the whole we may infer, that it is a very suitable thing, and well-pleasing to God, for many people, in different parts of the world, by express agreement, to come into a visible union in extraordinary, speedy, fervent, and constant prayer, for those great effusions of the Holy Spirit, which shall bring on that advancement of Christ's church and kingdom, that God has so often promised shall be in the latter ages of the world. And so from hence I would infer the duty of God's people, with regard to the Memorial lately sent over into America from Scotland, by a number of ministers there, proposing a method for such an union as has been spoken of, in extraordinary prayer, for this great mercy.
And it being the special design of this discourse, to persuade such as are friends to the interests of Christ's kingdom, to a compliance with the proposal and request made in that Memorial, I shall, First, give a short historical account of the affair to which it relates, from letters,
papers, and pamphlets, that have come over from Scotland. Secondly, I shall annex the Memorial itself. And then, I shall offer some arguments and motives, tending to induce the friends of religion to fall in with what is proposed; and lastly, make answer to some objections that may possibly be made against it.
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SECT. III
An historical account of the concert to which the Memorial relates
IN October, A.D. 1744, a number of ministers in Scotland, taking into consideration the state of God's church, and of the world of mankind, judged that the providence of God, at such a day, did loudly call upon such as were concerned for the welfare of Zion, to united extraordinary applications to the God of all grace, suitably acknowledging him as the fountain of all the spiritual benefits and blessings of his church, and earnestly praying to him, that he would appear in his glory, and favour Zion, and manifest hïs compassion to the world of mankind, by an abundant effusion of his Holy Spirit on all the churches, and the whole habitable earth, to revive true religion in all parts of Christendom, and to deliver all nations from their great and manifold spiritual calamities and miseries, and bless them with the unspeakable benefits of the kingdom of our glorious Redeemer, and fill the whole earth with his glory. Consulting one another on the subject, they looked upon themselves, for their own part, obliged to engage in this duty; and, as far as in them lay, to persuade others to the same: and to endeavour to find out and fix on some method, that should most effectually tend to promote and uphold such extraordinary application to heaven among God's people.
After seeking to God by prayer for direction, they determined on the following method, as what they would conform to in their own
practice, and propose to be practised by others, for the two years next following, viz. To set apart some time on Saturday evening, and sabbath morning, every week, for the purpose aforesaid, as other duties would allow to every one respectively; and more solemnly, the first Tuesday of each quarter, (beginning with the first Tuesday of November, then next ensuing,) either the whole day, or part of the day, as persons find themselves disposed, or think their circumstances will allow: the time to be spent either in private praying societies, or in public meetings, or alone in secret, as shall be found most practicable, or judged most convenient, by such as are willing, in some way or other, to join in this affair. Not that any should make promises, or be looked upon as under strict bonds in any respect, constantly and without fail to observe every one of these days, whatever their circumstances should be, or however other duties and necessary affairs might interfere; or that persons should look upon themselves bound with regard to these days in any wise as though the time were holy, or the setting of them apart for religious purposes were established by sacred authority. But yet, as a proper guard against negligence and unsteadiness, and a prudent preservative from yielding to a disposition—to which persons might be liable, through the prevalence of indolence and listlessness—to excuse themselves on trivial occasions, it was proposed, that those who united in this affair should resolve with themselves, that if, by urgent business, or otherwise, they were hindered from joining with others on the very day agreed on, yet they would not wholly neglect bearing their part in the duty proposed, but would take the first convenient day following for that purpose.
The reason why Saturday evening and Lord's-day morning were indeed most convenient for the weekly seasons, was, that these times being so near the time of dispensing gospel ordinances through the christian world, which are the great means, in the use of which God is wont to grant his Spirit to mankind, and the principal means that the Spirit of God makes use of to carry on his work of grace, it may be well supposed that the minds of Christians in general will at these seasons be especially disengaged from secular affairs, and disposed
to pious meditations and the duties of devotion, and more naturally led to seek the communications of the Holy Spirit, and success of the means of grace.—And as to the quarterly times, it was thought helpful to memory, that they should be on one or other of the first days of each quarter: Tuesday was preferred to Monday, because in some places people might have public prayers and a sermon on the stated day, which might not be so convenient on Monday, as on some day at a greater distance from the sabbath.
It was reckoned a chief use of such an agreement and method as this, that it would be a good expedient for maintaining and keeping up, amongst the people of God, the great christian duty of prayerfulness for the coming of Christ's kingdom. Those things to which we are too little inclined, through sloth, carnality, or a fulness of our own worldly and private concerns—and which are to be attended to at some seasons or other, but have no special seasons stated for them— are apt to be forgotten, or put off from time to time, and as it were adjourned without a day. But when we fix on certain seasons, which we resolve, unless extraordinarily hindered, to devote to the duty, it tends to prevent forgetfulness, and a settled negligence of it. The certain returns of the season will naturally refresh the memory; will tend to put us in mind of the precept of Christ, and the obligations that lie on all his followers, to abound in such a duty, and renewedly engage us to the consideration of the importance, necessity, and unspeakable value of the mercy sought; and so, by frequent renovation, to keep alive the consideration and sense of these things at all times.
Thus the first promoters of this agreement judged, that it would be subservient to more abundant prayerfulness for effusions of the Holy Spirit at all times through the year, both in secret and social worship; particularly as to this last, in congregations, families, and other praying societies. And they also judged, that such an agreed union would tend to animate and encourage God's people in the duty proposed; and that particular persons and societies, knowing that great multitudes of their fellow-Christians, in so many distant places,
were at the same time (as a token of the union of their hearts with them in this affair) by agreement engaged in the same holy exercise, would naturally be enlivened in the duty by such a consideration.
It was not thought best to propose, at first, a longer time for the continuance of this precise method, than two years: it being considered, that it is not possible, before any trial, so well to judge of the expedience of a particular method, and certain circumstances of managing such an affair, as after some time of experience. And it was not known, but that after long consideration, and some trial, it might be thought best to alter some circumstances; or whether others, that had not yet been consulted, might not propose a better method. The time first agreed on, though but short, was thought sufficient to give opportunity for judgment and experience, and for such as were disposed to unite in an affair of such a nature, in distant places, mutually to communicate their sentiments on the subject.
The way which those who first projected, and came into this agreement, thought best for giving notice of it, and proposing it to others, was not by the press, but by personal conversation with such as they could conveniently have immediate access to, and by private correspondence with others at a distance. At first it was intended, that some formal paper, proposing the matter, should be sent about for proper amendments and improvements, and then concurrence: but on more mature deliberation, it was considered how this might give a handle to objections; (which they thought it best, to the utmost, to avoid in the infancy of the affair;) and how practicable it was, without any such formality, to spread the substance of the proposal by private letters, together with a request to their correspondents mutually to communicate their thoughts. Therefore this was fixed on, as the preferable method at the beginning. Accordingly, they proposed, and endeavoured to promote the affair, in this way; and with such success, that great numbers in Scotland and England fell in with the proposal, and some in North America. As to Scotland, it was complied with by numbers in, the four chief towns, Edinburgh, Glasgow, Aberdeen, and Dundee, and many
country towns and congregations in various parts of the land. One of the ministers who was primarily concerned in this affair, in a letter to one of his correspondents, speaks of an explicit declaration of the concurrence of the praying societies in Edinburgh, which they had made in a letter. The number of the praying societies in that city is very considerable. Mr. Robe, of Kilsyth, (in a letter to Mr. Prince, of Boston, dated Nov. 3, 1743,) says, there were then above thirty societies of young people there newly erected, some of which consisted of upwards of thirty members. As to Glasgow, this union was unanimously agreed to by about forty-five praying societies there; as an eminent minister in that city informs in a letter.
The two years first agreed on ended last November. A little before this time expired, a number of ministers in Scotland agreed on a Memorial to be printed, and sent abroad to their brethren in various parts, proposing to them, and requesting of them, to join in the continuance of this method of united prayer, and endeavouring to promote it. Copies of which Memorial have lately been sent over to New England, (to the number of near 500,) directed to be distributed in almost every country in this province of the Massachusetts Bay, and also in several parts of Connecticut, New Hampshire, Rhode Island, New York, New Jersey, Pennsylvania, Maryland, Virginia, Carolina, and Georgia. Most of these, I suppose, were sent to one of the congregational ministers in Boston, with a letter subscribed by twelve ministers in Scotland, about the affair:—many of them to another of the said ministers of Boston; and some to a minister in Connecticut.—It being short, I shall here insert a copy of it at length.
SECT. IV
A MEMORIAL from several ministers in Scotland, to their brethren in different places, for continuing a Concert for Prayer, first entered into in the year 1744
WHEREAS it was the chief scope of this concert to promote more abundant application to a duty that is perpetually binding, prayer that our Lord's kingdom may come, joined with praises: and it contained some circumstantial expedients, apprehended to be very subservient to that design, relating to stated times for such exercises, so for as this would not interfere with other duties; particularly a part of Saturday evening and sabbath morning, every week; and more solemnly of some one of the first days of each of the four great divisions of the year, that is, of each quarter; as the first Tuesday, or first convenient day after;* and the concert, as to this circumstance, was extended only to two years; it being intended, that before these expired, persons engaged in the concert should reciprocally communicate their sentiments and inclinations, as to the prolonging of the time, with or without alteration, as to the circumstance mentioned: and it was intended by the first promoters, that others at a distance should propose such circumstantial amendments or improvements, as they should find proper: it is hereby earnestly entreated, that such would communicate their sentiments accordingly, now that the time first proposed is near expiring.
II. To induce those already engaged to adhere, and others to accede to this concert; it seems of importance to observe, that declarations of concurrence, the communicating and spreading of which are so evidently useful, are to be understood in such a latitude, as to keep at the greatest distance from entangling men's minds: not as binding men to set apart any stated days from secular affairs, or even to fix on any part of such and such precise days, whether it be convenient or not: not as absolute promises in any respect; but as friendly, harmonious resolutions, with liberty to alter circumstances as shall be found expedient. On account of all which latitude, and that the circumstantial part extends only to a few years, it is apprehended, the concert cannot be liable to the objections against periodical religious times of human appointment.
III. It is also humbly offered to the consideration of ministers, and others furnished with gifts for the most public instructions, whether
it might not be of great use, by the blessing of God, if short and nervous scriptural persuasives and directions to the duty in view, were composed and published, (either by particular authors, or several joining together; which last way might sometimes have peculiar advantages,) and that from time to time, without too great intervals; the better to keep alive on men's minds a just sense of the obligations to a duty so important in itself, and in which many may be in danger to faint and turn remiss, without such repeated incitements: and whether it would not also be of great use, if ministers would be pleased to preach frequently on the importance and necessity of prayer for the coming of our Lord's kingdom; particularly near the quarterly days, or on these days themselves, where there is public worship at that time.
IV. They who have found it incumbent on them to publish this Memorial at this time, having peculiar advantages for spreading it, do entreat that the desire of concurrence and assistance contained in it, may by no means be understood as restricted to any particular denomination or party, or to those who are of such or such opinions about any former instances of remarkable religious concern; but to be extended to all, who shall vouchsafe any attention to this paper, and have at heart the interest of vital Christianity, and the power of godliness; and who, however differing about other things, are convinced of the importance of fervent prayer, to promote that common interest, and of scripture persuasives to promote such prayer.
V. As the first printed account of this concert was not a proposal of it, as a thing then to begin, but a narration of it, as a design already set on foot, which had been brought about with much harmony, by means of private letters; so the farther continuance, and, it is hoped, the farther spreading of it, seems in a promising way of being promoted by the same means; as importunate desires of renewing the concert have been transmitted already from a very distant corner abroad, where the regard to it has of late increased: but notwithstanding what may be done by private letters, it is humbly
expected, that a memorial spread in this manner, may, by God's blessing, further promote the good ends in view; as it may be usefully referred to in letters, and may reach where they will not.
VI. Whereas in a valuable letter, from the corner just now mentioned, as a place where a regard to the concert has lately increased, it is proposed, that it should be continued for seven years, or at least for a much longer time than what was specified in the first agreement; those concerned in this Memorial, who would wish rather to receive and spread directions and proposals on this head, than to be the first authors of any, apprehend no inconvenience, for their part, in agreeing to the seven years, with the latitude above described, which reserves liberty to make such circumstantial alterations, as may be hereafter found expedient: on the contrary it seems of importance, that the labour of spreading a concert, which has already extended to so distant parts, and may, it is hoped, extend further, may not need to be renewed sooner, at least much sooner; as it is uncertain but that may endanger the dropping of it; and it seems probable, there will be less zeal in spreading it, if the time proposed for its continuance be too inconsiderable.—Meantime, declarations of concurrence for a less number of years may greatly promote the good ends in view; though it seems very expedient, that it should exceed what was first agreed on; seeing it is found on trial, that that time, instead of being too long, was much too short.
VII. If any person who formerly agreed to this concert, should now discontinue it; would it not look too like that fainting in prayer, against which we are so expressly warned in Scripture? And would not this be the more unsuitable at this time, in any within the British dominions, when they have the united calls of such public chastisements and deliverances, to more concern than ever about public reformation, and consequently about that which is the source of all thorough reformation, the regenerating and sanctifying influence of the Almighty Spirit of God?—August 26, 1746.
N. B. The minister in Boston afore-mentioned to whom most of the copies of this Memorial were sent, who, I suppose, has had later and more full intelligence than I have had concerning the proposal, in a letter, The motions seem to come from above, and to be wonderfully spreading in Scotland, England, Wales, Ireland, and in North America.
PART II
MOTIVES TO A COMPLIANCE WITH WHAT IS PROPOSED IN
THE MEMORIAL
I NOW proceed to the second thing intended in this Discourse, viz. to offer to consideration some things, which may tend to induce the people of God to comply with the proposal and request, made to them in the Memorial
SECT. I
The latter-day glory not yet accomplished
IT is evident from the Scripture, that there is yet remaining a great advancement of the interest of religion and the kingdom of Christ in this world, by an abundant outpouring of the Spirit of God, far greater and more extensive than ever yet has been. It is certain, that many things, which are spoken concerning a glorious time of the church's enlargement and prosperity in the latter days, have never yet been fulfilled. There has never yet been any propagation and prevalence of religion, in any wise, of that extent and universality which the prophecies represent. It is often foretold and signified, in a great variety of strong expressions, that there should a time come,
when all nations, throughout the whole habitable world, should embrace the true religion, and be brought into the church of God. It was often promised to the patriarchs, that "in their seed all the nations, or (as it is sometimes expressed) all the families of the earth shall be blessed."* Agreeably to this, it is said of the Messiah, Psal. 72:11. "That all nations shall serve him;" and in ver. 17. "Men shall be blessed in him, and all nations shall call him blessed." And in Isa. 2:2. it is said, that "all nations shall flow unto the mountain of the house of the Lord." And Jer. 3:17. "That all nations shall be gathered unto the name of the Lord to Jerusalem, and shall walk no more after the imagination of their evil heart." "That all flesh shall come and worship before the Lord," Isa. 66:23. "And that all flesh should see the glory of God together," Isa. 40:5. "And that all flesh should come to him that hears prayer," Psal. 65:2. Christ compares the kingdom of heaven in this world "to leaven, which a woman took and hid in three measures of meal, till the whole was leavened," Matt. 13:33.
It is natural and reasonable to suppose, that the whole world should finally be given to Christ, as one whose right it is to reign, as the proper heir of him who is originally the King of all nations, and the possessor of heaven and earth. And the Scripture teaches us, that God the Father hath constituted his Son, as God-man, in his kingdom of grace, or mediatorial kingdom, to be the heir of the world, that he might in this kingdom have "the heathen for his inheritance, and the utmost ends of the earth for his possession." Heb. 1:2. and 2:8. Psal. 2:6, 7, 8. Thus Abraham is said to be the heir of the world, not in himself, but in his seed, which is Christ, Rom. 4:13. And how was this to be fulfilled to Abraham, but by God's fulfilling that great promise, that "in his seed all the nations of the earth should be blessed?" For that promise is what the apostle is speaking of: which shows, that God has appointed Christ to be the heir of the world in his kingdom of grace, and to possess and reign over all nations, through the propagation of his gospel, and the power of his Spirit communicating the blessings of it. God hath appointed him to this universal dominion by a most solemn oath; Isa. 45:23. "I have sworn by myself, the word is gone out of my
mouth in righteousness, and shall not return, That unto me every knee shall bow, and every tongue shall swear." (Compared with Phil. 2:10, 11.) Though the solemn oath of God the Father is to be understood in so comprehensive a sense, as to extend to what shall be accomplished at the day of judgment, yet it is evident by the foregoing and following verses, that the thing most directly intended, is what shall be fulfilled by spreading the gospel of his salvation, and the power of the Spirit of grace, bringing "all the ends of the earth to look to him that they may be saved," and come to him for "righteousness and strength, that in him they might be justified, and might glory."
God has suffered many earthly princes to extend their conquests over a great part of the face of the earth, and to possess a dominion of vast extent, and one monarchy to conquer and succeed another, the latter being still the greater; it is reasonable to suppose, that a much greater glory in this respect should be reserved for Christ, God's own Son and rightful heir, who has purchased the dominion by so great and hard a service: it is reasonable to suppose, that his dominion should be far the largest, and his conquests vastly the greatest and most extensive. And thus the Scriptures represent the matter, in Nebuchadnezzar's vision, and the prophet's interpretation, Daniel 2. There are four great monarchies of the earth, one succeeding another, are represented by the great image of gold, silver, brass, iron, and clay; but at last a stone, cut out of the mountain without hands, smites the image upon his feet, which breaks the iron, clay, brass, silver and gold in pieces, that all become as the chaff of the summer threshing floors, and the wind carries them away, that no place is found for them; but the stone waxes great, becomes a great mountain, and fills the whole earth: signifying the kingdom which the Lord God of heaven should set up in the world, last of all, which should break in pieces and consume all other kingdoms. Surely this representation leads us to suppose, that this last kingdom shall be of much greater extent than any of the preceding.
The like representation is made in the 7th chapter of Daniel; there the four monarchies are represented by four great beasts that arose successively, one conquering and subduing another; the fourth and last of these is said to be dreadful and terrible, and strong exceedingly, and to have great iron teeth, and to devour and break in pieces, and stamp the residue with his feet; yea, it is said, ver. 23. that the kingdom represented by this beast shall devour the whole earth: but last of all, one like the Son of man appears, coming to the Ancient of days, and being brought near before him, and receiving of him a dominion, and glory, and a kingdom, that all people, nations, and languages should serve him. This last circumstance, of the vast extent and universality of his dominion, is manifestly spoken of as one thing greatly distinguishing this holy kingdom from all the preceding monarchies. Although of one of the former it was said, that it should devour the whole earth, yet we are naturally led, both by the much greater emphasis and strength of the expressions, as well as by the whole connexion and tenor of the prophecy, to understand the universality here expressed in a much more extensive and absolute sense. And the terms used in the interpretation of this vision are such, that scarcely any can be devised more strong, to signify an absolute universality of dominion over the inhabitants of the face of the earth; ver. 27. "And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the most high God." Agreeably to this, the gospel is represented as "preached unto them that dwell on the earth, and to every nation, and tongue, and kindred, and people," Rev. 14:6.
The universal prevalence of true religion in the latter days, is sometimes expressed by its reaching to the "utmost ends of the earth," (Psal. 2:8.) "To all the ends of the earth, and of the world, (Psal. 22:27. 67:7. 98:3. Isa. 45:22.) "All the ends of the earth, with those that are far off upon the sea," (Psal. 65:5.) "From the rising of the sun to the going down of the same," (Psal. 113:3. Mal. 1:11.) "The outgoing of the morning and of the evening," (Psal. 65:8.) It seems that all the most strong expressions, that were in use among the Jews to signify the habitable world in its utmost extent, are used to signify
the extent of the church of God in the latter days. And in many places, a variety of these expressions is used, and there is an accumulation of them, expressed with great force.
It would be unreasonable to say, these are only bold figures, used after the manner of the eastern nations, to express the great extent of the christian church, at and after the days of Constantine. To say so, would be in effect to say, that it would have been impossible for God, if he had desired it, plainly to have foretold any thing that should absolutely have extended to all nations of the earth. I question whether it be possible to find out a more strong expression, to signify an absolute universality of the knowledge of the true religion through the habitable world, than that in Isa. 11:9. "The earth shall be full of the knowledge of the Lord, as the waters cover the sea." Which is as much as to say, as there is no place in the vast ocean where there is not water, so there shall be no part of the world of mankind where there is not the knowledge of the Lord; as there is no part of the wide bed or cavity possessed by the sea, but what is covered with water, so there shall be no part of the habitable world that shall not be covered by the light of the gospel, and possessed by the true religion. Waters are often in prophecy put for nations and multitudes of people. So the waters of the main ocean seem sometimes to be put for the inhabitants of the earth in general; as in Ezekiel's vision of the waters of the sanctuary, (Ezek. 47.) which flowed from the sanctuary, and ran east, till they came to the ocean, and were at first a small stream, but continually increased till they became a great river; and when they came to the sea, the water even of the vast ocean was healed, (ver. 8.) representing the conversion of the world to the true religion in the latter days.
It seems evident, that the time will come, when there will not be one nation remaining in the world, which shall not embrace the true religion, in that God has expressly revealed, that no one such nation shall be left standing on the earth; Isa. 60:12. "the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted."—God has declared that heathen idolatry and all
the worship of false gods shall be wholly abolished, in the most universal manner, so that it shall be continued in no place under the heavens, or upon the face of the earth; Jer. 10:11. "The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens." Ver. 15. "They are vanity, and the work of errors, in the time of their visitation they shall perish." This must be understood as what shall be brought to pass while this earth and these heavens remain, i.e. before the end of the world. Agreeable to this is Isa. 54:1, 2. "Sing, O barren, thou that didst not bear;—for more are the children of the desolate than the children of the married wife, saith the Lord. Enlarge the place of thy tent, and let them stretch forth the curtains of thy habitation: spare not, lengthen thy cords, strengthen thy stakes." Ver. 5. "For thy Maker is thy husband; the Lord of Hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called."
The prophecies of the New Testament do no less evidently show, that a time will come when the gospel shall universally prevail, and the kingdom of Christ be extended over the whole habitable earth, in the most proper sense. Christ says, (John 12:32.) "I, if I be lifted up from the earth, will draw all men unto me." It is fit, that when the Son of God becomes man, he should have dominion over all mankind. It is fit, that since he became an inhabitant of the earth, and shed his blood on the earth, he should possess the whole earth. It is fit, seeing here he became a servant, and was subject to men, and was arraigned before them, and judged, condemned, and executed by them, and suffered ignominy and death in a most public manner, before Jews and Gentiles—being lifted up to view on the cross upon a hill, near that populous city Jerusalem, at a most public time, when there were many hundred thousand spectators, from all parts—that should be rewarded with an universal dominion over mankind; and it is here declared he shall be.
The apostle, in the 11th of Romans, teaches us to look on that great outpouring of the Spirit, and ingathering of souls into Christ's kingdom, in those days, first of the Jews and then of the Gentiles, to
be but as the first-fruits of the intended harvest, both with regard to Jews and Gentiles, as a sign that all should in due time be gathered in; ver. 16. "For if the first-fruit be holy, the lump is also holy; and if the root be holy, so are the branches." And in that context, the apostle speaks of the FULNESS of both Jews and Gentiles, as what shall hereafter be brought in, distinctly from the ingathering from among both, in those primitive ages of Christianity. In ver. 12. we read of the fulness of the Jews, and in the 25th, of the fulness of the Gentiles. And in ver. 30–32. the apostle teaches us to look upon that infidelity and darkness, which first prevailed over all Gentile nations, before Christ came, and afterwards over the Jews, as what was wisely permitted for the manifestation of the glory of God's mercy, in due time, on the whole world, constituted of Jews and Gentiles. "God hath concluded them all in unbelief, that he might have mercy upon all." These things plainly show, that the time is coming when the whole world of mankind shall be brought into the church of Christ; the fulness of both, the whole lump, all the nation of the Jews, and all the world of Gentiles.
In the last great conflict between the church of Christ and her enemies, before the commencement of the glorious time of the church's peace and rest, the kings of the earth, and the WHOLE WORLD, are represented as gathered together, Rev. 16:14. And then the seventh angel pours out his vial into the air, which limits the kingdom of Satan, as god of this world; and that kingdom is represented as utterly overthrown, ver. 17, &c. In another description of that great battle, (chap. 19.) Christ is represented as riding forth, having on his head many crowns, and on his vesture and on his thigh a name written, KING of KINGS AND LORD of LORDS. Which we may well suppose signifies, that he is now going to that conquest, whereby he shall set up a kingdom, in which he shall be King of kings, in a far more extensive manner than either Babylonish, Persian, Grecian, or Roman monarchs were. And in ver. 17, and following, an angel appears standing in the sun, that overlooks the whole world, calling on "all the fowls that fly in the midst of heaven, to come and eat the flesh of kings," &c. And in consequence of the
great victory Christ gains at that time, "an angel comes down from heaven, having the key of the bottomless pit, and a great chain in his hand, and lays hold on the devil, and binds him, and casts him into the bottomless pit, and shuts him up, and sets a seal upon him, that he should deceive the nations no more." Satan being dispossessed of that highest monarchy on earth, the Roman empire, and cast out in the time of Constantine is represented (chap. 12.) by his being cast down from heaven to the earth, but now there is something far beyond that; he is cast out of the earth, and is shut up in hell, and confined to that alone, so that he has no place left him in this world of mankind, high or low.
Now will any be so unreasonable as to say, that all these things do not signify more than that one third part of the world should be brought into the church of Christ; beyond which it cannot be pretended that the christian religion has ever yet reached, in its greatest extent? Those countries which belonged to the Roman empire, that were brought to the profession of Christianity after the reign of Constantine, are but a small part of what the habitable world now is. As to extent of ground, they altogether bear, I suppose, no greater proportion to it, than the land of Canaan did to the Roman empire. And our Redeemer in his kingdom of grace has hitherto possessed but a little part of the world, in its most flourishing state, since arts are arisen to their greatest height; and a very great part of the world is but lately discovered, and much remains undiscovered to this day. These things make it very evident, that the main fulfilment of those prophecies, that speak of the glorious advancement of Christ's kingdom on earth, is still to come.
And as there has been nothing as yet, with regard to the flourishing of religion, and the advancement of Christ's kingdom, of such extent as to answer the prophecies, so neither has there been any thing of that duration that is foretold. The prophecies speak of Jerusalem being made the joy of the whole earth, and also the joy of many generations. (Psal. 48:2. Isa. 60:15.) That "God's people should long enjoy the work of their hands," (Isa. 65:22.) That they should "reign
with Christ a thousand years," (Rev. 20.) by which we must at least understand a very long time. But it would be endless to mention all the places, which signify that the time of the church's great peace and prosperity should be of long continuance. Almost all the prophecies, that speak of her latter-day glory, imply it; and it is implied in very many of them, that when once this day of the church's advancement and peace is begun, it shall never end till the world ends; or, at least, that there shall be no more a return of her troubles and adversity for any considerable continuance. Then "the days of her mourning shall be ended;" her tribulations "be as the waters of Noah unto God, that as he has sworn that the waters of Noah should no more pass over the earth, so he will swear that he will no more be wroth with his people, or rebuke them." It is implied that "God's people should no more walk after the imagination of their evil hearts; that God would hide himself no more from the house of Israel; because he has poured out his Spirit upon them; that their sun should no more go down, nor the moon withdraw itself; that the light should not be clear and dark," (i.e. there should be no more an interchange of light and darkness, as used to be,) but that it should be all one continued day; not day and night (for so the words are in the original in Zech. 14:7.) alternately, "but it shall come to pass, that at evening time (i.e. at the time that night and darkness used to be) it shall be light; and that the nations should beat their swords into plow-shares, and their spears into pruning-hooks, and that nation should not lift up sword against nation, nor learn war any more; but that there should be abundance of peace so long as the moon endureth."
But the church of Christ has never yet enjoyed a state of peace and prosperity for any long time; on the contrary, the time for her rest, and of the flourishing state of religion, have ever been very short. Hitherto the church may say, (as in Isa. 63:17, 18.) "Return, for thy servants' sake, the tribes of thine inheritance; the people of thy holiness have possessed it but a little while." The quietness that the church of God enjoyed after the beginning of Constantine's reign, was very short. The peace the empire enjoyed, in freedom from war, was not more than twenty years; no longer nor greater than it had
enjoyed under some of the heathen emperors. After this the empire was rent in pieces by intestine wars, and wasted almost every where by the invasions and incursions of barbarous nations; and the christian world, soon after, was all in contention and confusion, by heresies and divisions in matters of religion. And the church of Christ has never as yet been, for any long time, free from persecution; especially when truth has prevailed, and true religion flourished. It is manifest, that hitherto the people of God have been kept under, and Zion has been in a low afflicted state, and her enemies have had the chief sway.
Another thing which makes it exceedingly manifest, that the day of the church's greatest advancement on earth, which is foretold in Scripture, has never yet come, is, that it is so plainly and expressly revealed, this day shall succeed the last of the four monarchies, even the Roman, in its last state, wherein it is divided into ten kingdoms, and after the destruction of antichrist, signified by the little horn, whose reign is contemporary with the reign of the ten kings. These things are very plain in the 2d and 7th chapters of Daniel, and also in the Revelation of St. John. And it is also plain by the 9th chapter of Romans, that it shall be after the national conversion of the Jews, which shall be as life from the dead to the Gentiles, and the fulness of both Jews and Gentiles shall be come in, all the nation of the Jews, and all other nations, shall obtain mercy, and there shall be that general ingathering of the harvest of the whole earth, of which all that had been converted before, either of Jews or Gentiles, were but the first-fruits.
Thus it is meet, that the last kingdom which shall take place on earth, should be the kingdom of God's own Son and heir, whose right it is to rule and reign; and that whatever revolutions and confusions there may be in the world, for a long time, the cause of truth, the righteous cause, shall finally prevail, and God's holy people should at last inherit the earth, and reign on earth; and that the world should continue in tumults and great revolutions, following one another, from age to age, the world being as it were in travail, till truth and
holiness are brought forth. It is meet, that all things should be shaken, till that comes which is true and right, and agreeable to the mind of God, which cannot be shaken; and that the wisdom of the Ruler of the world should be manifested in bringing all things ultimately to so good an issue. The world is made for the Son of God; his kingdom is the end of all changes, that come to pass in the state of the world. All are only to prepare the way for this; it is fit, therefore, that the last kingdom on earth should be his. It is wisely and mercifully ordered of God, that it should be so, on this account, as well as many others, viz. That the church of God, under all preceding changes, should have this consideration to encourage her, and maintain her hope, and animate her faith and prayers, from generation to generation, that God has promised, her cause should finally be maintained and prevail in the world.
SECT. II
The latter-day glory unspeakably great
THE future promised advancement of the kingdom of Christ is an event unspeakably happy and glorious. The Scriptures speak of it as a time wherein God and his Son Jesus Christ will be most eminently glorified on earth; a time, wherein God, who till then had dwelt between the cherubims—and concealed himself in the holy of holies, in the secret of his tabernacle, behind the veil, in the thick darkness— should openly shine forth, and all flesh should see his glory, and God's people in general have as great a privilege as the High Priest alone had once a year, or as Moses had in the mount. A time this, wherein the "temple of God in heaven should be opened, and there should be seen the ark of his testament;" (Rev. 11:19.) a time, wherein both God will be greatly glorified, and his saints made unspeakably happy in the view of his glory; a time, wherein God's people should not only once see the light of God's glory, as Moses, or see it once a year with the high priest, but should dwell and walk continually in it, and it should be their constant daily light, instead of
the light of the sun; (Isa. 2:5. Psal. 89:15. Isa. 60:19.) which light should be so much more glorious than the light of the sun or moon, that "the moon shall be confounded, and the sun ashamed, when the Lord of hosts should reign in mount Zion, and in Jerusalem, before his ancients gloriously;" (Isa. 24:23.)
It is represented as a time of vast increase of knowledge and understanding, especially in divine things; a time wherein God would "destroy the face of the covering cast over all people, and the veil spread over all nations;" (Isa. 25:7.) wherein "the light of the moon shall be as the light of the sun, and the light of the sun seven-fold, (Isa. 30:26.) "And the eyes of them that see shall not be dim, and the heart of the rash shall understand knowledge," (Isa. 32:3, 4.) "And they shall no more teach every man his neighbour, and every man his brother, saying, Know the Lord, because they shall all know him from the least to the greatest, (Jer. 31:24.) It is declared to be a time of general holiness, (Isa. 60:21.) "Thy people shall be all righteous." A time of prevailing eminent holiness, when little children shall, in spiritual attainments, be as though they were a hundred years old, (Isa. 65:20.) wherein "he that is feeble among God's people shall be as David," (Zech. 12:8.) A time wherein holiness should be as it were inscribed on every thing, on all men's common business and employments, and the common utensils of life, all shall be dedicated to God, and improved to holy purposes. (Isa. 23:18.) "Her merchandise and hire shall be holiness to the Lord." (Zech. 14:20, 21.) "In that day shall there be upon the bells of the horses, holiness unto the Lord; and the pots in the Lord's house shall be like the bowls before the altar; yea, every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts."
A time shall come wherein religion and true Christianity shall in every respect be uppermost in the world; wherein God will cause his church to "arise and shake herself from the dust, and put on her beautiful garments, and sit down on a throne; and the poor shall be raised from the dust, and the beggar from the dunghill, and shall be set among princes, and made to inherit the throne of God's glory;"—a
time wherein vital piety shall take possession of thrones and palaces, and those that are in most exalted stations shall be eminent in holiness, (Isa. 49:23.) "And kings shall be thy nursing fathers, and their queens thy nursing mothers." (Chap. 60:16.) "Thou shalt suck the breasts of kings." (Isa. 45:12.) "The daughter of Tyre shall be there with a gift, the rich among the people shall entreat thy favour."—A time of wonderful union, and the most universal peace, love, and sweet harmony; wherein the nations shall "beat their swords into plow-shares," &c. and God will "cause wars to cease to the ends of the earth, and break the bow, and cut the spear in sunder, and burn the chariot in the fire; and the mountains shall bring forth peace to God's people, and the little hills by righteousness; wherein the wolf shall dwell with the lamb, &c. and wherein God's people shall dwell in a peaceable habitation, and in sure dwellings, and quiet resting places;" (Isa. 32:17, 18. and 33:20, 21.)
A time shall come wherein all heresies and false doctrines shall be exploded, and the church of God shall not be rent with a variety of jarring opinions, (Zech. 14:9.) "The Lord shall be king over all the earth: in that day there shall be one Lord, and his name one." All superstitious ways of worship shall be abolished, and all agree in worshipping God in his own appointed way, and agreeably to the purity of his institutions; (Jer. 32:39.) "I will give them one heart and one way, that they may fear me for ever, for the good of them and their children after them." A time wherein the whole earth shall be united as one holy city, one heavenly family, men of all nations shall as it were dwell together, and sweetly correspond one with another, as brethren and children of the same father; as the prophecies often speak of God's people at that time as the children of God, and brethren one to another, all "appointing over them one head," gathered to one "house of God, to worship the King, the Lord of hosts."
A time approaches wherein this whole great society shall appear in glorious beauty, in genuine amiable Christianity and excellent order, as "a city compact together, the perfection of beauty, an eternal
excellency," shining with a reflection of the glory of Jehovah risen upon it, which shall be attractive and ravishing to all kings and nations, and it shall appear "as a bride adorned for her husband."—A time of great temporal prosperity; of great health; (Isa. 33:24.) "The inhabitant shall not say, I am sick" of long life; (Isa. 65:22.) "As the days of a tree, are the days of my people." A time wherein the earth shall be abundantly fruitful; (Psal. 67. Isa. 65:23, 24. Amos 9:15. and many other places.) A time wherein the world shall be delivered from that multitude of sore calamities which before had prevailed, (Ezek. 47:20.) and there shall be an universal blessing of God upon mankind, in soul and body, and in all their concerns, and all manner of tokens of God's presence and favour, and "God shall rejoice over them, as the bridegroom rejoiceth over his bride, and the mountains shall as it were drop down new wine, and the hills shall flow with milk;" (Joel 3:18.)
A time of great and universal joy, we are taught to expect, will take place through all the earth, when "from the utmost ends of the earth shall be heard songs, even glory to the righteous," and God's people "shall with joy draw water out of the wells of salvation." God shall "prepare in his holy mountain a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined," which feast is represented, Rev. 19. as the marriage supper of the Lamb. Yea, the Scriptures represent it not only as a time of universal joy on earth, but extraordinary joy in heaven, among the angels and saints, the holy apostles and prophets there; (Rev. 18:20. and 19:1–9.) Yea, the Scriptures represent it as a time of extraordinary rejoicing with Christ himself, the glorious head, in whom all things in heaven and earth shall then be gathered together in one; (Zeph. 3:17.) "The Lord thy God in the midst of thee is mighty; he will save; he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing." And the very fields, trees, and mountains shall then as it were rejoice, and break forth into singing; (Isa. 55:12.) "Ye shall go out with joy, and be led forth with peace; the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands." (Isa.
44:23.) "Sing, O heavens, for the Lord hath done it; shout, ye lower parts of the earth; break forth into singing, ye mountains; O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified himself in Israel."
Such being the state of things in this future promised glorious day of the church's prosperity, surely it is worth praying for. Nor is there any one thing whatsoever, if we viewed things aright, for which a regard to the glory of God, a concern for the kingdom and honour of our Redeemer, a love to his people, pity to perishing sinners—love to our fellow-creatures in general, compassion to mankind under their various and sore calamities and miseries, a desire of their temporal and spiritual prosperity, love to our country, our neighbours, and friends, yea, and to our own souls—would dispose us to be so much in prayer, as for the dawning of this happy day, and the accomplishment of this glorious event.
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SECT. III
How much Christ prayed and laboured and suffered, in order to the
glory and happiness of that day
THE sum of the blessings Christ sought, by what he did and suffered in the work of redemption, was the Holy Spirit. Thus is the affair of our redemption constituted; the Father provides and gives the Redeemer, and the price of redemption is offered to him, and he grants the benefit purchased; the Son is the Redeemer who gives the price, and also is the price offered; and the Holy Spirit is the grand blessing obtained by the price offered, and bestowed on the redeemed. The Holy Spirit, in his indwelling presence, his influences and fruits, is the sum of all grace, holiness, comfort, and joy; or, in one word, of all the spiritual good Christ purchased for men in this world: and is also the sum of all perfection, glory, and eternal joy,
that he purchased for them in another world. The Holy Spirit is the subject matter of the promises, both of the eternal covenant of redemption, and also of the covenant of grace. This is the grand subject of the promises of the Old Testament, so often recorded in the prophecies of Messiah's kingdom; and the chief subject of the promises of the New Testament; and particularly of the covenant of grace delivered by Jesus Christ to his disciples, as his last will and testament, in the 14th, 15th, and 16th chapters of John; the grand legacy that he bequeathed to them, in his last and dying discourse with them. Therefore the Holy Spirit is so often called the Spirit of promise, and emphatically, the promise, the promise of the Father, &c.*
This being the great blessing Christ purchased by his labours and sufferings on earth, it was that which he received of the Father when he ascended into heaven, and entered into the holy of holies with his own blood, that he might communicate it to those whom he had redeemed. John 16:7. "It is expedient for you, that I go away; for if I go not away, the Comforter will not come; but if I depart, I will send him unto you." Acts 2:33. "Being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear."—This is the sum of those gifts, which Christ received for men, even for the rebellious, at his ascension; and of the benefits Christ obtains for men by his intercession; John 14:16, 17. "I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth." Herein consists Christ's communicative fulness, even in his being full of the Spirit; and so full of grace and truth, that we might of this fulness receive, and grace for grace. He is anointed with the Holy Ghost, and this is the ointment that goes down from the head to the members. "God gives the Spirit not by measure unto him, that every member might receive according to the measure of the gift of Christ." This therefore was the great blessing he prayed for in that wonderful prayer which he uttered for his disciples and all his future church, the evening before he died, John 17. The blessing he prayed for to the Father, in behalf of his disciples, was the same he had
insisted on in his preceding discourse with them; and this, doubtless, was the blessing he prayed for, when, as our High Priest, he offered up strong crying and tears, with his blood, Heb. 5:6, 7. As for this he shed his blood, for this he also shed tears, and poured out prayers.
But of all the time we have been speaking of, this is the chief season for the bestowment of this blessing; the main season of success to all that Christ did and suffered in the work of our redemption. Before this, the Spirit of God is given but very sparingly, and but few are saved; but then it will be far otherwise; wickedness shall be rare then, as virtue and piety had been before: and undoubtedly, by far the greatest number of them that ever receive the benefits of Christ's redemption, from the beginning of the world to the end of it, will receive it in that time.*
This time is represented in Scripture, as the proper appointed season of Christ's salvation; eminently the elect season, the accepted time, and day of salvation. "The year of Christ's redeemed," Isa. 63:4.— This period is spoken of as the proper time of the Redeemer's dominion, and the reign of his redeeming love, in the 2d and 7th chapters of Daniel, and many other places; the proper time of his harvest, or ingathering of his fruits from this fallen world; the appointed day of his triumph over Satan, the great destroyer; and the appointed day of his marriage with his elect spouse, (Rev. 19:7.) The time given to the Sun of righteousness to rule, as the day is the time God has appointed for the natural sun to bear rule. Therefore the bringing on of this time is called "Christ's coming in his kingdom;" wherein "he will rend the heavens and come down, and the Sun of righteousness shall arise," (Mal. 4:2. and Isa. 60:1.)
The comparatively little saving good there is in the world, as the fruit of Christ's redemption, before that time, is as it were granted by way of anticipation; as we anticipate something of the sun's light by reflection before the proper time of the sun's rule; and as the firstfruits are gathered before the harvest. Then more especially will be the fulfilment of those great promises, made by God the Father to the
Son, for his pouring out his soul unto death; (Isa. 53:10–12.) then "shall he see his seed, and the pleasure of the Lord shall prosper in his hand;" then "shall he see of the travail of his soul, and be satisfied, and shall justify many by his knowledge;" then "will God divide him a portion with the great, and he shall divide the spoil with the strong;" then shall Christ in an eminent manner obtain his chosen spouse, that "he loved and died for, that he might sanctify and cleanse her, with the washing of water, by the word, and present her to himself, a glorious church." He will obtain "the joy that was set before him, for which he endured the cross, and despised the shame," chiefly in the events and consequences of that day: that day, as was observed before, which is often represented as eminently the time of the "rejoicing of the bridegroom." The foreknowledge and consideration of it was what supported him, and that in which his soul exulted, at a time when it had been troubled at the view of his approaching sufferings; as may be seen in John 12:23, 24, 27, 31, 32.
Now therefore, if this is what Jesus Christ, our great Redeemer and the head of the church, did so much desire, and set his heart upon, from all eternity, and for which he did and suffered so much, offering up strong crying and tears, and his precious blood, to obtain it; surely his disciples and members should also earnestly seek it, and be much in prayer for it.
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SECT. IV
The whole creation travails in pain
THE whole creation is, as it were, earnestly waiting for that day, and constantly groaning and travailing in pain to bring forth the felicity and glory of it. For that day is above all other times, excepting the day of judgment, the day of the manifestation of the sons of God, and of their glorious liberty: and therefore, that elegant representation
the apostle makes of the earnest expectation and travail of the creation, in Rom. 8:19–22. is applicable to the glorious event of this day; "the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now." The visible world has now for many ages been subject to sin, and made, as it were, a servant to it, through the abuse that man, who has the dominion over the creatures, puts the creatures to. Thus the sun is a sort of servant to all manner of wickedness, as its light, and other beneficial influences, are abused by men, and made subservient to their lusts and sinful purposes. So of the rain, the fruits of the earth, the brute animals, and all other parts of the visible creation; they all serve men's corruption, and obey their sinful will. And God doth, in a sort, subject them to it; for he continues his influence and power to make them obedient, according to the same law of nature, whereby they yield to men's command when used to good purposes.
It is by the immediate influence of God upon things according to those constant methods which we call the laws of nature, that they are ever obedient to man's will, or that we can use them at all. This influence God continues in order to make them obedient to man's will, though wicked. This is a sure sign, that the present state of things is not lasting: it is confusion; and God would not suffer it to be, but that he designs in a little time to put an end to it. Seeing it is to be but a little while, God chooses rather to subject the creature to man's wickedness, than to disturb and interrupt the course of nature according to its stated laws: but it is, as it were, a force upon the creature; for the creature is abused in it, perverted to far meaner purposes, than those for which the author of its nature made and adapted it. The creature therefore is unwillingly subject; and but for a short time; and, as it were, hopes for an alteration. It is a bondage which the creature is subject to, from which it was partly delivered
when Christ came, and when the gospel was promulgated in the world; and will be more fully delivered at the commencement of the glorious day we are speaking of, and perfectly at the day of judgment. —This agrees with the context; for the apostle was speaking of the present suffering state of the church. The reason why the church in this world is in a suffering state, is, that the world is subject to the sin and corruption of mankind. By vanity and corruption in Scripture, is very commonly meant sin, or wickedness; as might be shown in very many places, would my intended brevity allow.
Though the creature is thus subject to vanity, yet does not it rest in this subjection, but is constantly acting and exerting itself, in order to that glorious liberty that God has appointed at the time we are speaking of, and, as it were, reaching forth towards it. All the changes brought to pass in the world, from age to age, are ordered by infinite wisdom, in one respect or other to prepare the way for that glorious issue of things, when truth and righteousness shall finally prevail, and he, whose right it is, shall take the kingdom. All the creatures, in all their operations and motions, continually tend to this. As in a clock, all the motions of the whole system of wheels and movements, tend to the striking of the hammer at the appointed time. All the revolutions and restless motions of the sun and other heavenly bodies, from day to day, from year to year, and from age to age, are continually tending thither; as all the many turnings of the wheels of a chariot, in a journey, tend to the appointed journey's end. The mighty struggles and conflicts of nations, those vast successive changes which are brought to pass in the kingdoms and empires of the world, from one age to another, are, as it were, travail-pangs of the creation, in order to bring forth this glorious event. And the Scriptures represent the last struggles and changes that shall immediately precede this event, as being the greatest of all; as the last pangs of a woman in travail are the most violent.
The creature thus earnestly expecting this glorious manifestation and liberty of the children of God, and travailing in pain in order to it, the Scriptures, by a like figure, very often show, that when this shall be
accomplished, the whole inanimate creation shall greatly rejoice: "That the heavens shall sing, the earth be glad, the mountains break forth into singing, the hills be joyful together, the trees clap their hands, the lower parts of the earth shout, the sea roar and the fulness thereof, and the floods clap their hands."*
All the intelligent elect creation, all God's holy creatures in heaven and earth, are truly and properly waiting for, and earnestly expecting, that event. It is abundantly represented in Scripture as the spirit and character of all true saints, that they set their hearts upon, love, long, wait, and pray for the promised glory of that day; they are spoken of as those that "prefer Jerusalem to their chief joy," (Ps. 137:6.) "That take pleasure in the stones of Zion, and favour the dust thereof," (Ps. 102:13, 14.) "That wait for the consolation of Israel," (Luke 2:25. and ver. 38.) It is the language of the church of God, and the breathing of every true saint, (Ps. 14:7.) "O that the salvation of Israel were come out of Zion! When the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad." And Cant. 2:17. "Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe, or a young hart upon the mountains of Bether." And chap. 8:14. "Make haste, my beloved, and be thou like to a roe, or to a young hart upon the mountains of spices." Agreeable to this was the spirit of old Jacob, which he expressed when he was dying, exercising faith in the great promise made to him, and Isaac, and Abraham, that "in their seed all the families of the earth should be blessed," Gen. 49:18. "I have waited for thy salvation, O Lord." The same is represented as the spirit of his true children, or the family of Jacob, Isa. 8:17. "I will wait upon the Lord, that hideth himself from the house of Jacob, and I will look for him."—"They that love Christ's appearing," is a name that the apostle gives to true Christians, 2 Tim. 4:8.
The glorious inhabitants of the heavenly world—the saints and angels there, who rejoice when one sinner repents—are earnestly waiting, in an assured and joyful dependence on God's promises of that conversion of the world and marriage of the Lamb, which shall
take place when that glorious day comes: and therefore they are represented as all with one accord rejoicing, and praising God with such mighty exultation and triumph, when it is accomplished, Rev. 19.
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SECT. V
Precepts, encouragements, and examples
THE word of God is full of precepts, encouragements, and examples, tending to excite and induce the people of God to be much in prayer for this mercy. The Spirit of God is the chief of blessings, for it is the sum of all spiritual blessings; which we need infinitely more than others, and wherein our true and eternal happiness consists. That which is the sum of the blessings Christ purchased, is the sum of the blessings Christians have to pray for; but that, as was observed before, is the Holy Spirit. Therefore, when the disciples came to Christ, desiring him to teach them to pray, (Luke 11.) and he accordingly gave them particular directions for the performance of this duty; he adds, ver. 13. "If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?" From which words of Christ, we may also observe, that there is no blessing we have so great encouragement to pray for, as the Spirit of God. The words imply, that our heavenly Father is especially ready to bestow his Holy Spirit on them that ask him. The more excellent the nature of any benefit is, which we stand in need of, the more ready God is to bestow it, in answer to prayer. The infinite goodness of God's nature is the more gratified, the grand design of our redemption is the better answered, Jesus Christ, the Redeemer, has the greater success in his undertaking and labours; and those desires which are expressed in prayer for the most excellent blessings, are the most