the governing part of the worshipping societies to which people have
religion. I believe the time is coming when the world will be full of such things.
3. It seems to me to be requisite that there should be the consent of the governing part of the worshipping societies to which people have joined themselves, and of which they own a part, in order to introduce things into public worship that are so new and uncommon, and not essential nor specifically commanded, into the places where those worshipping societies belong. The peace and union of such societies seem to require it, seeing that they have voluntarily united themselves to these worshipping societies to that end. Thus they might be unified in the affairs of God's public worship, and oblige themselves in covenant to act as brethren and mutual assistants, and members of one body in those affairs. All are hereby naturally and necessarily led to be concerned with one another in matters of religion and God's worship, seeing that this is a part of public worship. It is worship that must be performed from time to time in the view of the whole, and performed at a time when they are meeting together for mutual assistance in worship. Therefore, all must unavoidably be concerned with it, in some measure, so as to at least show their approval and consent, or else their open dislike and separation from others in it. It being this way, I say charity and a regard for the union and peace of such societies, seems to require a consent of the governing part, in order to introduce anything of this nature. That is, unless they think it is unworthy for them to be joined to those societies any longer. If so, then they must first renounce them as the worshipping societies of which they are members. Certainly, if we are of the spirit of the Apostle Paul, and have his discretion, we won't set up any such practice without it. For the sake of peace when among them, Paul conformed to the Jews in things in which he was not specifically forbidden. And so, when he was among those who were without the law, he conformed to them as he might. To be sure, those who come from abroad into a foreign place, go beyond proper limits if their own heads immediately set up such a new and uncommon practice among a people.
In introducing anything of this nature among a people, their minister especially should be consulted, and his voice followed, as long as he is accepted as their minister. Ministers are pastors of worshipping societies, and they are their heads and guides in the affairs of public worship. They are called in Scripture, those who rule over them. Their people are commanded to obey them, because they watch for their souls as those who must give account. (Heb 13.17) If it belongs to these shepherds and rulers to direct and guide the flock in anything at all, it belongs to them to do so in the circumstances of their public worship.
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Thus I have taken particular notice of many of those things that have appeared to me to be amiss, in the management of our religious concerns, relating to the present revival of religion. And I have taken the liberty to freely express my thoughts on them. On the whole, it appears manifest to me, that things have not yet been set to flow in their right channel. If they had, and means had been blessed in proportion to what they have been now, this work would have so prevailed, as it did before this time, to have carried all before it, and triumphed over New England as its conquest.
I believe that the devil, in driving things to these extremes, besides the present hindrance of the work of God, has in view a twofold mischief in the outcome of things. One mischief is with respect to those who are colder in religion, to carry things to such an extreme that people in general and at length — having their eyes opened by the great excess, and seeing that things must be wrong — he might take advantage by tempting them to entirely reject the whole work as nothing but delusion and distraction. Another mischief is with respect to those who have been very heated and zealous, those of God's own children who have been wayward, to sink them down into unbelief and darkness. The time is coming, I have no doubt, when most of them will be convinced of their errors. And then the devil will probably take advantage to lead them into a dreadful wilderness, and to bewilder and confound them about their own experiences, and the experiences of others. He would make them doubt many things that
they should not doubt, and even tempt them with atheistic thoughts. I believe that if all true Christians, all over the land, were now at once to have their eyes opened to fully see all their errors, it would seem for the present to dampen religion. The dark thoughts that would be occasioned at first, and the inward doubts, difficulties, and conflicts that would rise in their souls, would deaden their lively affections and joys. It would cause the appearance of a quick decay of religion. Yet it would do God's saints great good in the end. It would fit them for more spiritual and excellent experiences, more humble and heavenly love, and unmixed joys; and it would greatly tend to a more powerful, extensive, and durable prevalence of vital piety.
I don't know that we won't be in danger, by and by, of going to contrary extremes, after our eyes are fully opened to see our errors. The devil has driven the pendulum far beyond its proper point of rest. And when he has carried it to the utmost length he can, and it begins to swing back by its own weight, he will probably set in, and drive it the other way with the utmost fury. And so he will give us no rest. If possible, he will prevent us from settling into a proper balance. What a poor, blind, weak, and miserable creature man is, at his best estate! We are like poor helpless sheep; the devil is too subtle for us. Our own strength! Our own wisdom! How ready we are to go astray! How easily we are drawn into countless snares, while in the meantime, we are bold and confident, and have no doubt that we are right and safe! We are foolish sheep in the midst of subtle serpents and cruel wolves — and we don't know it. Oh! how unfit we are to be left to ourselves! And how much we stand in need of the wisdom, power, condescension, patience, forgiveness, and gentleness of our Good Shepherd.
PART V.
Showing positively, what ought to be done to promote this
Work.
In considering means and methods for promoting this glorious work of God, I have already observed some instances in which there has been needless objecting and complaining. And I have also noted many things amiss that ought to be amended.
I now proceed in the third and last place, to show positively, what ought to be done, or what courses (according to my humble opinion) ought to be taken to promote this work. It was earlier observed the obligations that all are under with one consent, to do their utmost; and also the great danger of neglecting it. I hope that some, upon reading what was said under that topic, will be ready to say, What shall we do? To such readers I would now offer my thoughts, in answer to such an inquiry.
What I think we should set ourselves about doing in the first place, is to remove any stumbling blocks. When God is revealed as about to come to gloriously set up his kingdom in the world, this is proclaimed: Prepare the way of the Lord; make straight in the desert a highway for our God, Isa 40.3. — And again, Isa 57.14, " Heap it up! Heap it up! Prepare the way; take the stumbling-block out of the way of My people." And 62.10, "Go through, go through the gates! Prepare the way for the people; Build up, Build up the highway; take out the stones."
In order to do this, a great deal must be done with confessing our faults on both sides. For undoubtedly many and great are the faults that have been committed in the wrangling, confusions, and mixtures of light and darkness that have occurred lately. There is hardly any duty more contrary to our corrupt dispositions, and mortifying to the pride of man; but it must be done. Repentance of faults is, in a peculiar manner, a proper duty when the kingdom of heaven is at hand, or when we especially expect or desire it to come, as appears by John the Baptist's preaching. And if God now loudly calls upon us to repent, then he also calls upon us to make proper
manifestations of our repentance. I am persuaded that those who have openly opposed this work, or have from time to time spoken lightly of it, cannot be excused in the sight of God, without openly confessing their fault in it, especially if they are ministers. If they have opposed the work in any way, either directly or indirectly, or have so behaved in their public performances or private conversation, so as to prejudice the minds of their people against the work, or if they are hereafter convinced of the goodness and divinity of what they have opposed — then they should by no means minimize the matter, and excuse themselves, and pretend that they always thought so, or that it was only this or that imprudence which they objected to. Rather, they ought to openly declare their conviction, and condemn themselves for what they have done. For it is Christ that they have spoken against in speaking lightly of, and prejudicing others against this work; indeed, worse than that, it is the Holy Ghost. And even if they have done it ignorantly and in unbelief, yet when they find out who it is that they have opposed, undoubtedly God will hold them bound to publicly confess it.
On the other side, if those who have been zealous to promote the work, have in any of the forementioned instances, openly gone out of their way and done what is contrary to Christian rules, by which course they have openly injured others, or greatly violated good order, and so wounded religion, they must publicly confess it and humble themselves, if they would take away the stones and prepare the way for God's people. Those who have laid great stumblingblocks in others' way by their open transgression, are bound to remove them by their open repentance.
Some, probably, will be ready to object that their opposers will take advantage by this to behave themselves insolently, and to insult both them and religion. To the shame of some, they have indeed taken advantage by such things — such as taking advantage of the good spirit that Mr. Whitefield showed in his retractations,75 and some others. But if some embittered enemies of religion stand ready to employ everything to its disadvantage, that should not keep others from doing an enjoined Christian duty — even though in the
manifestation of humility and repentance after a fault is openly committed. To stand this up as an excuse for visible impenitence of a real fault, in order to avoid such an inconvenience, is to do evil in order to prevent evil. And besides, the danger of an evil consequence is much greater on the other side. To commit a sin, and then stand in it, is what gives the enemy the greatest advantage. For Christians to act like Christians, in openly humbling themselves when they have openly offended, in the end brings the greatest honor to Christ and religion. And in this way, people are most likely to have God appear on their behalf.
Again, in such a day as this, God especially calls his people to exercise extraordinary meekness and mutual forbearance. For at such a time, Christ appears, as it were, coming in his kingdom. This calls for great moderation in our behavior towards all men; as evident in Phi 4.5, "Let your moderation be known to all men: the Lord is at hand." The awe of the divine majesty that appears present or approaching, should dispose us to it, and deter us from the contrary. It is exceedingly unsuitable for us to judge one another, and behave with fierceness and bitterness towards one another, when He who is the searcher of all hearts, to whom we must all give an account, appears so remarkably present. Our business at such a time should be at home, searching ourselves, and condemning ourselves, and taking heed to our own behavior. If there is glorious prosperity approaching for the church of God, then those who are most meek, will have the largest share in it. For when Christ rides forth in his glory and his majesty, it is because of truth, meekness, and righteousness, Psa 45.3-4. When God remarkably arises to execute judgment, it is to save all the meek of the earth, Psa 76.9. It is the meek who will increase their joy in the Lord, Isa 29.19. And when the time comes that God gives this lower world into the hands of his saints, it is the meek who shall inherit the earth, Psa 37.11. By contrast, Mat 5.5, "But with the devious, God will show himself opposed." (Psa 18.26)
Therefore, those who have been zealous for this work, and have greatly erred, and been injurious with their zeal, should not be
treated with bitterness. There is abundant reason to think that most of them are the dear children of God, those for whom Christ died; and therefore that they will see their error. As for those things in which we see they are in error, we have reason to say about them as the apostle did in Phi 3.15, "If any think otherwise, God will reveal this to them." Their errors should not be used by us to excite indignation towards them. Rather, it should influence all of us who hope that we are the children of God, to humble ourselves, and become more fully dependent on the Lord Jesus Christ, when we see those who are God's own people, go so readily astray. And those ministers who have been judged and injuriously dealt with, will do the part of Christ's disciples not to judge and revile in return; but rather, to receive such injuries with meekness and forbearance, and make good use of them — more strictly examining their hearts and ways, and committing themselves to God. This will be the way to have God vindicate them in His providence, if they belong to him. We have not yet seen the end of things, nor do we know who will be most vindicated and honored by God in the outcome. Ecc 7.8, "Better is the end of a thing, than the beginning of it; and the patient in spirit is better than the proud in spirit."
Contrary to this mutual meekness, is each party's stigmatizing of one another with odious names, which is being done in many parts of New England. This tends to greatly widen and perpetuate the breach. Such terms of reproach, as it were, divide us into two armies, separated and drawn up in battle array, ready to fight one another. This greatly hinders the work of God.
Such an extraordinary time as this especially requires us to exercise a great deal of forbearance towards one another. So too, the exercise of great patience in waiting on God is particularly required of God's people, who may be under special difficulties and disadvantages as to the means of grace. The beginning of a revival of religion will naturally and necessarily be attended with a great many difficulties of this nature. Many parts of the reviving church will be under great disadvantages for a while, because of what remains of the old disease, of a general corruption of the visible church. We cannot
expect that after a long time of degeneracy and depravity in the state of things in the church, things should all come to rights 76 at once; it must be a work of time. And so, for God's people to be overly hasty and forceful in such a case, resolved to have everything rectified at once, or else to forcibly deliver themselves by breaches and separations, is the way to hinder things from coming to rights (as they otherwise would), and hold them back, and break it all into pieces. The case may be such, and the difficulty may be so intolerable, as to allow no delay. God's people cannot continue in the state they're in, without violating the absolute commands of God.
But otherwise, even if the difficulty is very great, another course should be taken. God's people should have their recourse directly to the throne of grace, to represent their difficulties before the Great Shepherd of the sheep, who has the care of all the affairs of His church. And when they are done, they should wait patiently upon Him. If they do so, they may expect that in his time he will appear for their deliverance. But if instead of that, they are impatient, and take the work into their own hands, they will betray their lack of faith, and dishonor God. They cannot have reason to hope that Christ will appear for them, as they desired Him to, but will have reason to fear that He will leave them to manage their affairs for themselves, as best as they can. If they had waited on Christ patiently, continuing steadfastly in prayer, they might have had him appear for them, to much more effectually deliver them. Isa 28.16, Whoever believes will not act hastily. It is for those who are found patiently waiting on the Lord under difficulties, that he will especially appear when he comes to do great things for His church. This is made evident by Isa 30.18, and 40.31, and 49.23, and Psa 37.9, and many other places.
Somewhere, not long ago, I met with an exposition of these words of the Spouse, which are repeated several times in the Song of Solomon: I charge you, O daughters of Jerusalem, that you not stir up nor awake my love until he pleases. It is the only satisfying exposition I ever encountered. It was to this purpose: namely, that when the church of God is under great difficulties, and in distress, and Christ doesn't appear for her help, but seems to neglect her as though he
were asleep, God's people (the daughters of Jerusalem) should not show a hasty spirit. Not having the patience to wait for Christ to awake for their help until His time comes, they take indirect courses for their own deliverance, and use forced means for their escape, before Christ appears to open the door for them. And so, as it were, they stir up and awaken Christ before his time. When the church is in distress, and God doesn't seem to appear for her in His providence, he is very often represented in Scripture as being asleep — as Christ was asleep in the ship when his disciples were tossed by the storm, and the ship was covered with waves. God's appearing afterwards for his people's help, is represented as his awaking out of sleep: Psa 7.6, 35.23, 44.23, 59.4, and 73.20.
Christ has an appointed time for awaking out of sleep, and his people ought to wait for Him. They should not, in an impatient fit, stir him before his time. It is worthy to observe how strict the charge is, which is given to the daughters of Jerusalem. It is repeated three times in the Song of Solomon: 2.7, 3.5, and 8.4. In Song 2.1-6, the support that Christ gives his church while she is in a suffering state, is represented as the Lily among thorns. In the 7th verse, it is represented as her patience in waiting for Christ to appear for her deliverance, when she charges the daughters of Jerusalem not to stir up nor awake her love until he pleases, by the gazelles or hinds of the field. These are creatures of a gentle, harmless nature. They are not beasts of prey; do not devour one another; do not fight with their enemies but flee from them; and are of a pleasant, loving nature, Pro 5.19. In the next verse, we see the church's success in this way of waiting under her sufferings, with meekness and patience. Christ soon awakes, speedily appears, and swiftly comes: The voice of my beloved! Behold, he comes, leaping upon the mountains, skipping upon the hills! (Song 2.8)
What has been mentioned up to this point, relates to the behavior we are obliged to show if we would prevent hindrances to the work. But besides these, there are things that must be done to more directly advance it And here, it concerns everyone, in the first place, to look into his own heart and see to it that he is a partaker of the benefits of
the work himself, and that it is promoted in his own soul. Now is a most glorious opportunity for the good of souls. It is obviously with respect to a time of great revival of religion in the world, that we have that gracious, earnest, and moving invitation proclaimed in Isaiah 55.1: Ho, everyone who thirsts! This is evident by what precedes in the foregoing chapter, and what follows at the close of this one. In the 6th verse, it says, "Seek the Lord, while He may be found; call upon Him while he is near." And it is with special reference to such a time, that Christ proclaims as he does in Rev 21.6, "I will give from the fountain of the water of life freely to him who thirsts." And chapter 22.17, "The Spirit and the bride say, Come; and let him who hears say, Come! And let him who thirsts come; and whoever desires, let him take the water of life freely." The Feast of Tabernacles seems to typify such a time. We have an account of Jesus referring to that feast in Joh 7.37-38: "On the last day, that great day of the feast, Jesus stood and cried out, saying, If any man thirsts, let him come to me and drink. He who believes in me, out of his belly will flow rivers of living water." And it is with special reference to God's freeness and readiness to bestow grace at such a time, that it is said in Isa 60.11, about spiritual Jerusalem, Your gates shall be open continually; they shall not be shut day or night.
I don't judge those who have opposed this work, and I would not have others judge them if any of them happen to read this treatise. I would take the liberty to entreat them to stop concerning themselves so much about others, and look into their own souls; see to it that they are the subjects of a true, saving work of the Spirit of God. If they have reason to think they never have been, or they have only a very doubtful hope, then how can they have any heart to be busily and fiercely engaged about the mistakes and supposed false hopes of others? I would now beseech those who have up to now been somewhat inclined to Arminian principles, to seriously weigh the matter with respect to this work, and consider whether, if the Scriptures are the word of God, the substance of the work that has been described in the first part of this treatise is not the work of God, and the flourishing of that religion which is taught by Christ and his
apostles. Consider whether any good middle ground can be found, where a man can rest with any stability between owning this work, and being a Deist.77 And also consider if this is indeed the work of God, whether it entirely overthrows their scheme of religion or not — and therefore whether it infinitely concerns them (if they would be partakers of eternal salvation) to relinquish their scheme. Now is a good time for Arminians to change their principles. I would now, as one of the friends of this work, humbly invite them to come and join us, and be on our side. If I had the authority of Moses, I would say to them, as Moses said to Hobab, Num 10.29, "We are journeying to the place of which the Lord said, I will give it to you. Come with us; and we will do you good: for the Lord has spoken good concerning Israel."
Because the benefit and advantage of the good employment of such a season is extraordinarily great, the danger of neglecting and misemploying it is proportionately great. It is abundantly evident by the Scripture, that as a time of great outpouring of the Spirit is a time of great favor to those who are partakers of the blessing, it is also a time of remarkable vengeance to others. Thus in Isa 61.2, what is called the acceptable year of the Lord, is also called the day of vengeance of our God. So it was among the Jews in the apostles' days. In 2Cor 6.2, Paul says about that time, that it was the accepted time and day of salvation. Christ says of the same time, in Luk 21.22, "These are the days of vengeance." At the same time that the blessings of the kingdom of heaven were given to some, an axe was laid at the root of the trees, so that those which did not bear fruit might be hewn down and cast into the fire, Mat 3.9-10. Then, both the goodness and severity of God was glorified in a remarkable manner, Rom 11.22. The harvest and the vintage go together. At the same time that the earth is reaped, and God's elect are gathered into the garner of God, the angel who has power over fire, thrusts in his sickle and gathers the clusters of the vine of the earth, and casts it into the great wine-press of the wrath of God, Rev 14.19. It is foretold that at the beginning of the glorious times of the Christian church, at the same time that the hand of the Lord is known to his
servants, so His indignation is shown to his enemies, Isa 66.14. So when that glorious morning appears, in which the sun of righteousness shall arise for the elect, with healing in his wings, the day shall burn like an oven for the wicked, Mal 4.1-3. There is no time like such a time, for the increase of guilt, and treasuring up wrath, and a desperate hardening of the heart if men stand against it. This is the most awful judgment, and fruit of divine wrath, that can be inflicted on any mortal. So that a time of great grace, and pouring out of the Spirit, and the fruits of divine mercy, is also evermore a time of great outpouring of something else: namely, divine vengeance on those who neglect and misemploy such a season.
The state of the present revival of religion, provokes an awful reaction by those who are advanced in years. The work has chiefly been among those who are young; comparatively few others have been made partakers of it. Indeed, it has commonly been so, that when God has begun any great work for the revival of his church, He has taken the young-people, and cast aside the old and stiff-necked generation. There was a remarkable outpouring of the Spirit of God on the children of Israel in the wilderness, on the younger generation, on their little ones that they said would become victims (Num 14.3) — the generation that entered into Canaan with Joshua. This is evident by many things in Scripture. That generation seems to have been the most excellent generation that was ever in the church of Israel. There is no generation of which there is so much good, and so little hurt spoken of in Scripture. This might be shown if it wouldn't be too long. In that generation, who were under twenty years old when they left Egypt, was that kindness of youth, and love of betrothal, spoken of in Jer 2.2-3.78 But the old generation was bypassed. They remained obstinate and stiff-necked, always murmuring, and wouldn't be convinced by all of God's wondrous works that they beheld.
God, by his awful judgments that he executed in the wilderness, and the affliction that the people suffered there, convinced and humbled the younger generation, and fitted them for great mercy, as evidenced by Deu 2.14-16. But He destroyed the old generation. He
swore in his wrath, that they would not enter into his rest, and their carcasses fell in the wilderness. (Num 14.31-32; Heb 3.11) When it was a time of great mercy, and pouring out of God's Spirit on their children, it was remarkably a day of vengeance to them — as it appears in Psalm 90. Let the old generation in this land take their warning from this; and take heed that they do not refuse to be convinced by all God's wonders that he works before their eyes; and that they do not continue forever objecting, and murmuring, and cavilling against the work of God — lest, while God is bringing their children into a land flowing with milk and honey, He swear in his wrath concerning them, that their carcasses will fall in the wilderness.
So when God has a design of great mercy to the Jews, in bringing them out of the Babylonian captivity, and returning them to their own land, there was a blessed outpouring of the Spirit on them in Babylon, to bring them to a deep conviction and repentance, and to a spirit of prayer to cry earnestly to God for mercy. This is often spoken of by the prophets; but it was not poured out on the old generation who were carried captive. The captivity continued just long enough for that perverse generation to waste away and die in their captivity — at least those who were adults when carried captive. The old generation, and heads of families were exceedingly obstinate, and would not listen to the earnest, repeated warnings of the prophet Jeremiah. But he had greater success among the young people, as it appears by Jer 6.10-11,
"To whom shall I speak and give warning, that they may hear? Behold, their ear is uncircumcised, and they cannot listen. Behold, the word of the Lord is a reproach to them; they have no delight in it. Therefore, I am full of the fury of the Lord. I am weary with holding it in; I will pour it out on the children abroad, and on the assembly of the young men together; for even the husband with the wife (i.e., the heads of families, and parents of these children) shall be taken, the aged with him who is full of days."
Blessed be God! Some of the older people have been made partakers in this work. And those who are most awakened by these warnings of
God's word, and the awful frown of His providence, are most likely to be made partakers afterward. It infinitely concerns them to take heed to themselves, so that they may be partakers of it. For how dreadful it will be to go to hell after having spent so many years doing nothing but treasure up wrath.
But above all others whatsoever, it concerns those of us who are ministers, to see to it that we are partakers of this work, or that we experience the saving operations of the same Spirit who is now poured out on the land. How sorrowful and melancholy is the case when it is otherwise! It is torturous for someone to stand at the head of a congregation of God's people, as representing Christ and speaking in His stead, and to act the part of a shepherd and guide to a people in such a state of things — when many are under great awakenings, and many are converted, and many of God's saints are filled with divine light, love, and joy — and to undertake to instruct and lead them all, in all these various circumstances. What sorrowful work it is to continually play the hypocrite, and to force the airs of a saint in preaching, and from time to time in private conversation. And particularly in dealing with souls, to undertake to judge their circumstances, trying to talk with those who come to him, as if he knew what they were saying; or trying to talk with people of experience, as if he knew how to converse with them, and had those same experiences. And to make others believe that he rejoices when others are converted, and to force a pleased and joyful countenance and manner of speech, when there is nothing here in the heart! Oh! how miserable such a person must feel! What a wretched bondage and slavery this is! What pains and how much art such a minister must use to conceal himself! And how weak are his hands! This is beside the infinite provocation of the most high God, and the displeasure of his Lord and Master, which he incurs by continuing to be a secret enemy to Him in his heart, in such circumstances. I think there is a great deal of reason from the Scripture, to conclude that no sort of men in the world will be so low in hell, as ungodly ministers. Everything that is spoken of in Scripture, as that which aggravates
guilt and heightens divine wrath, applies to them — no matter that particular people of other sorts may be guiltier than some of these.
What great disadvantages unconverted ministers are under, to oppose any irregularities, or imprudence, or intemperate zeal that they may see in those who are the children of God, when they're conscious that they themselves have no zeal at all! If enthusiasm and wildness come in like a flood, what poor, weak instruments such ministers are to withstand it! With what courage can they open their mouths, when they look inward and consider how it is with them?
We who are ministers not only need some true experience of the saving influence of the Spirit of God on our heart, but we need a double portion of the Spirit of God at such a time as this. We need to be as full of light as a mirror held out in the sun. And with respect to love and zeal at this day, we need to be like the angels who are a flame of fire. The state of the times requires an extreme fulness of the divine Spirit in ministers, and we should give ourselves no rest until we have obtained it. In order for this, I think ministers, above all people, ought to be much in private prayer and fasting, and also much in praying and fasting with one another. It seems to me that it would suit the circumstances of the present day, if ministers in a neighborhood would often meet together, and spend days in fasting and fervent prayer among themselves, earnestly seeking those extraordinary supplies of divine grace from heaven that we need at this day. And also, if on their occasional visits to one another, instead of spending their time in sitting and smoking, and diverting, or in worldly and unprofitable conversation, sharing the news, and making their remarks on this and the other trifling subject — they spent their time praying together, singing praises, and in religious conference. In these respects, how much do many of the common people shame many of us who are in the work of the ministry? Surely we don't behave ourselves much like Christian ministers, and like the disciples and ambassadors of Christ, as we should. While we condemn zealous people for censuring ministers these days, it should not be without deep reflections upon, and great condemnation of ourselves. For indeed, we do very much to provoke censoriousness;
and we lay a great temptation before others to sinful judging. Even if we can prove that those who are guilty of it transgress the Scripture rule, our indignation should chiefly be against ourselves.
Ministers these days, in a special manner, should act as fellowhelpers in their great work. It should be seen that they are animated and engaged, and exert themselves with one heart and soul, and with united strength, to promote the present glorious revival of religion. And to that end, they should often meet together, and act in concert. If it were a common thing in the country, for ministers to join in public exercises, and to second one another in their preaching, I believe it would be of great service. I mean that ministers should consult with one another as to the subjects of their discourses, before they go to the house of God. They should speak there with two or three of them going in short discourses, seconding each other, and earnestly enforcing each other's warnings and counsels. Only such an appearance of united zeal in ministers would have a great tendency to awaken attention, and to greatly impress and animate the hearers — as found by experience in some parts of the country.
Ministers should carefully avoid weakening one another's hands. And therefore everything should be avoided by which their interest with their people might be diminished, or their union with them broken. On the contrary, if ministers haven't forfeited their acceptance in that character in the visible church, by their doctrine or behavior, then their brethren in the ministry should studiously endeavor to heighten the esteem and affection of their people towards them, so that they may have no temptation to repent of allowing other ministers to come and preach in their pulpits.
Two things that are exceedingly necessary in ministers, if they would do any great things to advance the kingdom of Christ, are zeal and resolve. The influence and power of these things to bring to pass great effects, is greater than can well be imagined. A man of only ordinary capacity will do more with these two things, than someone of ten times the parts and learning will do without them. More may be done with them in a few days, or at least weeks, than can be done without them in many years. Those who are possessed of these
qualities, commonly carry the day in almost all affairs. Most of the great things that have been done in the world of mankind, the great revolutions that have been accomplished in the kingdoms and empires of the earth, have been chiefly owing to these two things. The very sight or appearance of a thoroughly engaged spirit, together with fearless courage and unyielding resolution in any person who has undertaken to manage any affair among mankind, goes a great way towards accomplishing the effect aimed at. It is evident that the appearance of these things in Alexander, did three times as much towards his conquering the world, as all the blows that he struck. How much were the great things that Oliver Cromwell did, owing to these things! The great things that Mr. Whitefield has done everywhere, as he ran through the British dominions (so far as they are owing to means), are very much owed to the appearance of these things which he is eminently possessed of.
When the people see these things are apparent in a person, and to a great degree, it awes them, and it has a commanding influence on their minds. It seems to them that they must yield. They naturally fall before them, without standing to contest or dispute the matter. They are conquered as if by surprise. But while we are cold and heartless, going on in a dull manner, in an old formal round, we will never achieve anything great. In our attempts, the appearance of such coldness and irresolution will not make people even think of yielding. They will hardly be sufficient to put it into their minds. And if it is put into their minds, the appearance of such indifference and cowardice, calls for and provokes opposition.
Our misery is lack of zeal and courage. For not only through lack of them does all that we attempt fail, but it prevents our even attempting anything very remarkable for the kingdom of Christ. Hence, it has often been true that when anything very considerable that is new, is proposed to be done for the advancement of religion, or for the public good, many difficulties are discovered that are in the way. A great many objections are raised; and it may be, it is put off from one person to another; but nobody does anything. And in this way, good designs or proposals have often failed, and have sunk as
soon as proposed. But if we had Mr. Whitefield's zeal and courage, what could we not do with such a blessing as we might expect?
Zeal and courage will do much in people with only an ordinary capacity; but they would especially do great things, if joined with great abilities. If some great men who have appeared in our nation, had been as eminent in divinity, as they were in philosophy, and had engaged in the Christian cause with as much zeal and fervor as some others have done, and with a proportionate blessing from heaven, they would have conquered all Christendom, and turned the world upside down. We have many ministers in the land who do not lack abilities. They are people of bright parts and learning. They should consider how much is expected, and will be required of them by their Lord and Master; and how much they might do for Christ; and what a great honor and how glorious a reward they might receive, if they had in their hearts a heavenly warmth and divine heat, proportionate to their light.
With respect to candidates for the ministry, I will not undertake to particularly determine what kind of examination or trial they should pass under, in order for their admission to that sacred work. But I think this is evident from the Scripture, that another sort of trial is requisite with regard to their virtue and piety, than is required for people being admitted into the visible church. The apostle directs that hands not be laid on any man hastily; but that they first be tested before they are admitted to the work of the ministry. But it is evident that people were hastily admitted by baptism into the visible church from time to time, upon their profession of their faith in Christ, without such caution and strictness in their probation. It seems to me that men would act ill advisedly, if they entered on that great and sacred work, before having a comfortable satisfaction concerning themselves, that they had a saving work of God on their souls.
Though it may be thought that I act outside of my proper sphere, to intermeddle in the affairs of the colleges, yet I will take the liberty of an Englishman (who speaks his mind freely concerning public affairs) and the liberty of a minister of Christ (who doubtless may
speak his mind just as freely about things that concern the kingdom of his Lord and master) to give my opinion on some things with respect to those societies. The original and main design of them was to train up people, and fit them for the work of the ministry. I would say in general, that it appears to me that care should be taken, in some way or other, that those societies are so regulated that they would in fact be nurseries of piety. Otherwise, they are fundamentally ruined and undone as to their main design, and their most essential end. They should be so constituted that vice and idleness should not be living there. Such things are intolerable in societies whose main design is to train up youth in Christian knowledge and eminent piety, and to fit them to be pastors of the flock of the blessed Jesus. I have some previous acquaintance with the affairs of a college, and experience of what belonged to its tuition 79 and government. I cannot help but think that it is practicable enough to constitute such societies, so that none should be there without being virtuous, serious, and diligent. It seems to me to be a reproach to the land, that it should ever be so with our colleges, that instead of being places of the greatest advantages for true piety, one cannot send a child there, without great danger of his being infected, as to his morals; as it has certainly been with these societies sometimes. It is perfectly intolerable. Anything should be done, rather than let it be so. If we pretend to have any colleges at all, under any notion of training up youth for the ministry, some way should be found that would certainly prevent its becoming this way. To have societies for bringing people up to be ambassadors of Jesus Christ, and to lead souls to heaven, and yet to have them be places of so much infection, is the greatest nonsense and absurdity imaginable.
As thorough and effectual care should be taken to ensure that vice and idleness are not tolerated in these societies, so too their design certainly requires that extraordinary means be used in them for training up the students in vital religion, and experimental and practical godliness. So that, these should be holy societies; the very place should be sacred, as it were. They should be fountains of piety
and holiness in the midst of the land. A great deal of pains are taken to teach the scholars human learning. There ought to be as much and more care to thoroughly educate them in religion, and lead them to true and eminent holiness. If the main design of these nurseries is to bring up people to teach Christ, then it is of the greatest importance that there should be care and pains taken to bring those who are educated there, to the knowledge of Christ. It has been common in our public prayers to call these societies, the schools of the prophets. If they are indeed schools to train up young men to be prophets, then certainly there ought to be extraordinary care taken to train them up to be Christians.
I cannot see why it is not on all accounts fitting and convenient for the governors and instructors of the colleges, particularly, singly, and frequently to converse with the students about the state of their souls. The Rev. Dr. Doddridge is one of the most noted of the present dissenting ministers in England. He keeps an academy at Northampton. And he informs the Rev. Mr. Wadsworth of Hartford, in Connecticut of his practice there, in a letter dated at Northampton, March 6, 1740-41. I have seen the original of this letter, sent to me by Mr. Wadsworth, and I have made an extract of it; which is as follows:
"Through the divine goodness, I have the pleasure every year to see some plants taken out of my nursery, and set in neighboring congregations where they generally settle in with unanimous consent. And that is to a very remarkable degree, in some very large and once divided congregations — a circumstance in which I own and adore the hand of a wise and gracious God. I cannot help but look at it as a token for good. I have at present a greater proportion of pious and ingenious youth under my care, than I ever had before. So that I hope the church may reasonably expect some considerable relief from this, if God spares their lives a few years, and continues those gracious assistances to them, which He has up to now mercifully imparted. I will not, Sir, trouble you at present, with a large account of my method of academic education. Only I would observe that I think it of vast importance to instruct them carefully in the Scriptures; and not only endeavor to establish them in the
great truths of Christianity, but to labor to promote the practical influence of them on their hearts. For this purpose I frequently converse with each of them alone, and conclude the conversation with prayer. This does indeed take up a great deal of time; but I bless God that it is amply restored in the pleasure I have in seeing my labor is not in vain in the Lord."
There are some who are not ministers, nor directly concerned in those things that pertain to their office, or in the education of people for it, who are under great advantages to promote such a glorious work as this. Some laymen, though it is not their business to publicly exhort and teach, yet they are in some respects, under greater advantage to encourage and forward this work than ministers. As particularly great men, or men who are high in honor and influence, how much might such men do to encourage religion, and to open the way for it to have free course, and bear down opposition, if they were but so inclined! There is commonly a certain unhappy shyness in great men with respect to religion, as though they were ashamed of it, or at least ashamed to do very much with it. By this they dishonor and doubtless greatly provoke the King of kings, and very much wound religion among the common people. They are careful of their honor, and seem to be afraid of appearing openly forward and zealous in religion, as though it would debase their character, and expose them to contempt. But in this day of bringing up the ark, they ought to be like David, that great king of Israel, who made himself vile before the ark. And as he was the highest in honor and dignity among God's people, he thought it suited him to appear foremost in the zeal and activity that he manifested on that occasion. Thereby he animated and encouraged the whole congregation to praise the Lord, and rejoice before Him with all their might. And though it diminished David in the eyes of scoffing Michal, it did not at all abate the honor and esteem of the congregation of Israel, but advanced it, as it appears by 2Sam 6.22.
Rich men have a talent in their hands, in the disposal and investment of which they might very much promote such a work as this, if they were so disposed. They are far beyond others in advantage to do
good, and to lay up for themselves treasures in heaven. What a thousand pities it is, that for lack of a heart, they usually have no share there at all, and heaven is peopled mostly with the poor of this world. One would think that our rich men, who call themselves Christians, might devise some notable things to do with their money to advance the kingdom of their professed Redeemer, and promote the prosperity of the souls of men in this time of such extraordinary advantage. It seems to me that in this age, most of us have but very narrow, penurious notions of Christianity, as it respects our use and disposal of our temporal goods.
The primitive Christians did not have such notions. They were trained up by the apostles in another way. God has greatly distinguished some of the inhabitants of New England from others, in the abundance that He has given them of the good things of this life. If they could now be persuaded to lay out some considerable part of what God has given them for the honor of God, and to lay it up in heaven instead of spending it for their own honor, or laying it up for their posterity, they would not regret it afterwards. How liberally the heads of the tribes contributed their wealth when setting up the tabernacle, though it was in a barren wilderness! These are the days of the erecting the tabernacle of God among us. We have a particular account in Neh 3.32, of how the goldsmiths and merchants helped to rebuild the wall of Jerusalem. The days are coming that are spoken of in Scripture, and I believe they are not very far off, when the sons of Zion shall came from far, bringing their silver and their gold with them, unto the name of the Lord their God, and to the Holy One of Israel; and when the merchants of the earth will trade for Christ, more than for themselves, and their merchandise and hire will be holiness to the Lord, and will not be treasured, or laid up for posterity, but will be for those who dwell before the Lord, to eat sufficiently, and for durable clothing; and when the ships of Tarshish shall bring the wealth of the distant parts of the earth, to the place of God's sanctuary, to make the place of his feet glorious; and the abundance of the sea shall be converted in the use of God's church, and she will drink the milk of the Gentiles, and milk the
breast of kings. (Isa 60.16) The days are coming, when the great and rich men of the world will bring their honor and glory into the church, and will, as it were, strip themselves to spread their garments under Christ's feet as he enters triumphantly into Jerusalem; and when those who will not do so, will have no glory, and their silver and gold will be corrupted, and their garments motheaten. For the saints shall then inherit the earth, and they shall reign on earth. And those who honor God, He will honor, and those who despise him shall be lightly esteemed.
If some of our rich men would give one quarter of their estates to promote this work, they would act a little like they were designed for the kingdom of heaven, and a little like rich men will act by and by, who will partake of the spiritual wealth and glories of that kingdom.
Great things might be done for the advancement of the kingdom of Christ in this day, by those who have the ability:
by establishing funds for the support and propagation of religion; by supporting some who are eminently qualified with gifts and grace in preaching the gospel in certain parts of the country, but destitute of the means of grace; in searching out children of promising abilities, with their hearts full of love to Christ, but who are from poor families (as doubtless there are many now in the land), and raising them up for the ministry; in distributing books that are remarkably fitted to promote vital religion, and have a great tendency to advance this work; or if they would only bear the trouble, expense, and loss of sending such books into various parts of the land to be sold, it might be an occasion for ten times as many of those books to be bought, or otherwise used; in establishing and supporting schools in poor towns and villages; this might be done on such a foundation, as not only to bring up children in common learning, but might also very
much tend to their conviction and conversion, and being trained up in vital piety; 80
and doubtless something might be done this way in old towns, and more populous places, that it might have a great tendency to make religion flourish in the rising generation.
Fasting and Prayer
But I would now proceed to mention some things that ought to be done in such a day as this, which concern everyone in general. And here, the first thing I will mention is fasting and prayer. It seems to me that the circumstances of the present work, loudly call God's people to abound in this. Whether,
(1) they consider the experience that God has lately given them of the worth of His presence, and of the blessed fruits of the effusions of his Spirit, to excite them to pray for its continuance and increase, and a greater extent of such blessings; or
(2) they consider the great encouragement that God has lately given them, to pray for the outpourings of his Spirit, and carrying on this work, by the great manifestations which He has recently made of the freeness and riches of His grace. And how much there is, in what we have seen of the glorious works of God's power and grace, to put us in mind of the still greater things of this nature, that He has spoken of in his word, and to excite our longings for those things, and hopes of their approach; or
(3) they consider the great opposition that Satan makes against this work, and the many difficulties with which it is clogged, and the distressing circumstances that some parts of God's church in this land are under at this day, on one account or another.
So it is God's will, through this wonderful grace, that the prayers of His saints should be one great and principal means of carrying on the designs of Christ's kingdom in the world. When God has something very great to accomplish for his church, it is His will that the extraordinary prayers of his people should precede it. This is
manifest by Eze 36.37, "I will also let the house of Israel inquired of Me, to do this for them;" together with the context.
And it is revealed that when God is about to accomplish great things for his church, he will begin by remarkably pouring out the Spirit of grace and supplication, Zec 12.10. If we are not to expect the devil to leave a particular person who is bodily possessed, without extraordinary prayer, or prayer and fasting (Mat 17.21), then how much less should we expect to have the devil cast out of the land and the world without it?
I am sensible that much has been done in duties of this nature in some places. But I don't think it's as much as God calls for in the present dispensations of His providence. I think it would be in the way of their duty for the people of God in this land, at such a time as this, to do three times as much fasting and prayer as they do. This is not only, nor principally, for the outpouring of the Spirit on those towns or places where they belong; but also that God would appear for his church, and in mercy to miserable men, to carry on His work in the land, and in the world of mankind, and to fulfil the things that he has spoken of in His word, things that His church has been so long wishing, and hoping, and waiting for. Those who mention the Lord in this day, should not keep silence, and should give God no rest, until He establishes and until He makes Jerusalem a praise in the earth, Isa 62.6-7. Before the first great outpouring of the Spirit of God on the Christian church, which began at Jerusalem, the church of God gave themselves to incessant prayer, Act 1.13-14. There is a time spoken of, in which God will remarkably and wonderfully appear for the deliverance of his church from all her enemies; and when He will avenge his own elect. And Christ reveals that this will be in answer to their incessant prayers, or crying out day and night, Luk 18.7. In Israel, the Day of Atonement was their great day of fasting and prayer. It preceded and made way for the glorious and joyful Feast of Tabernacles. When Christ is mystically born into the world, to rule over all nations, it is represented in the 12th chapter of Revelation as a consequence of the church's crying out, and travailing in birth, and being pained to be delivered. One thing
intended here is doubtless the church's crying and agonizing in prayer.
God seems now, at this very time, to be waiting for this from us. When God is about to bestow some great blessing on his church, it is often His manner in the first place, to so order things in his providence, as to show his church their great need of it, and to bring them into distress for lack of it, and thus put them upon crying earnestly to Him to obtain it. And let us consider God's present dispensations towards his church in this land: a glorious work of his grace has begun and is being carried on. And God has, of late, allowed innumerable difficulties to arise, that in a great measure clog and hinder it, and bring many of God's dear children into great distress. Yet He doesn't wholly forsake the work of his hand. There are remarkable tokens of his presence still to be seen here and there. It's as though He was not eager to forsake us, and (if I may say so) as though He had a mind to carry on His work — but was only waiting for something that He expected in us, as requisite for it. We have a great deal of reason to think that one thing, at least, is that we should further acknowledge the greatness and necessity of such a mercy, and our dependence on God for it, in earnest and importunate prayers to Him. By the many errors that have been run into, the wounds we have thereby given ourselves, the cause we would promote, and the mischief and confusion we have thereby made, God has up to now remarkably shown us our great and universal dependence on Him, and our exceeding need of His help and grace. This should engage our cries to him to obtain it.
There is no way that Christians in a private capacity, can do more to promote the work of God, and to advance the kingdom of Christ, than by prayer. By this, even women, children, and servants may have a public influence. Let everyone, however weak they may be, and however lowly, and whatever poor advantages they have, do much for Christ and the souls of men in other ways. Yet, if they have much of the spirit of grace and supplication in this way, they may have power with Him who is infinite in power and has the government of the whole world. And so a poor man in his cottage
may have a blessed influence all over the world. God is, if I may say so, at the command of the prayer of faith; and in this respect He is, as it were, under the power of his people. As princes, they have power with God, and prevail.81 Though they may be private people, their prayers are put in the name of a Mediator, who is a public person, being the head of the whole church and the Lord of the universe. If they have a great sense of the importance of eternal things, and a concern for the precious sons of men, they need not regret that they are not preachers. They may go in their earnestness and agonies of soul, and pour out their souls before the One who is able to do all things. They may speak before him as freely as ministers. They have a great High Priest through whom they may come boldly at all times, and may vent themselves before a prayerhearing Father, without any restraint.
If the people of God, in this day, instead of spending time in fruitless disputing, and talking about opposers, and judging them, and sounding off about the unreasonableness of their talk and behavior, and its inconsistency with true experience — if the people of God would be more silent in these things, and open their mouths much more before God, and spend more time in fasting and prayer, then they would be more in line for a blessing. And if some Christians in the land who have been complaining about their ministers, and struggling in vain to deliver themselves from the difficulties they have complained about while under their ministry — if they said and acted less before men, and applied themselves with all their might to cry out to God for their ministers — if they had risen and stormed heaven with their humble, fervent, and incessant prayers for them, they would have been much more in line for success.
God in his providence, appearing in the present state of things, especially calls upon his people in New England to be very much in prayer to Him for the outpouring of the Spirit upon the ministers in the land. For though it is not for us to determine, concerning particular ministers, how much they have of the Spirit of God, yet in general, it is apparent that there is in this day, need of very great degrees of the presence of God with the ministry in New England —
much greater degrees of it than has been granted up to now. They need it for themselves, and the church of God stands in extreme need of it.
During days of fasting and prayer in which the whole church or congregation is concerned, if the whole day, besides what is spent in our families, was not spent in the meeting-house, but part of it was spent in particular praying companies or societies, it would have a tendency to animate and engage devotion. It would be more than if the whole day were spent in public, where the people are in no way active themselves in the worship, other than as they join with the minister. The inhabitants of many of our towns are now divided into particular praying societies. Most of the people, young and old, have voluntarily associated themselves in distinct companies in private houses, for mutual assistance in social worship. What I intend, therefore, is that days of prayer should be spent partly in these distinct praying companies.
Such a method as this, of keeping a fast, has been employed at several times during the day. Namely, as early as possible in the morning, after the duties of the family and closet. All the people of the congregation have gathered in their particular religious societies — companies of men by themselves, and companies of women by themselves; young men by themselves, and young women by themselves; and companies of children in all parts of the town, by themselves (as many as were capable of social religious exercises); the boys by themselves, and girls by themselves.
About the middle of the day, at an appointed hour, all have met together in the house of God to offer up public prayers, and to hear a sermon suitable to the occasion. And then they have retired from the house of God again, into their private societies, and spent the remaining part of the day praying together there — except for what was requisite for the duties of the family and closet in their own houses. This has been found to be of great benefit to assist and engage the minds of the people in the duties of the day.
A Church-wide Day of Fasting and Prayer
I have often thought it would be a very desirable thing, and very likely to be followed with a great blessing, if there could be some stratagem — that there might be an agreement by all God's people in America who are well inclined to this work, to keep a day of fasting and prayer to God. We would all unite on the same day, in humbling ourselves before God for our past long-continued lukewarmness and unprofitableness; not omitting humiliation for the errors that so many of God's people have run into — those who have been zealously affected towards this work through their infirmity and remaining blindness and corruption — together with thanksgivings to God for so glorious and wonderful a display of his power and grace in the late outpourings of his Spirit. We would address the Father of mercies, with prayers and supplications, and earnest cries that He would guide and direct his own people; that He would continue and still carry on this work, and more abundantly and extensively pour out his Spirit, particularly upon ministers; and that He would bow the heavens and come down, and erect his glorious kingdom throughout the earth.
Some perhaps may think that its being all on the same day is a circumstance of no great consequence; but I cannot be of that mind. Such a circumstance makes the union and agreement of God's people in his worship more visible. It puts greater honor upon God, and it would have a great tendency to assist and enliven the devotions of Christians. It seems to me that it would mightily encourage and animate God's saints in humbly and earnestly seeking out God for such blessings which concern them all. It would do much for the rejoicing of all, to think that at the same time, such multitudes of God's dear children, far and near, were sending up their cries to the same common Father, for the same mercies which Christ speaks of agreement in asking. It would be such that it contributes to the prevalence of the prayers of his people. Mat 18.19, "Again I say to you, that if any two of you agree on earth, concerning anything that they ask, it will be done for them by my Father in heaven." If the agreement or united purpose and appointment of but two of God's children, would contribute much to the prevalence of their prayers,
then how much more the agreement of so many thousands! Christ delights greatly in the union of his people, as it appears by his prayer in the 17th chapter of John. And the appearance of their union in worship is especially lovely and attractive to him.
I have no doubt that such a thing as I have now mentioned is practicable, without a great deal of trouble. Some considerable number of ministers might meet together and draw up the proposal, in which a certain day should be set at a sufficient distance, endeavoring in this to avoid any other public day that might interfere with the design in any of the provinces. The business of the day should be particularly mentioned. These proposals should be published and sent abroad into all parts, with a desire that those ministers who are disposed to fall in with them, would propose the matter to their congregations. Upon receiving their consent, they would subscribe their names, together with the places in which they are ministers, and send back the proposals thus subscribed to the printer (the hands of many ministers might be put to one paper). The printer having received from all the provinces the papers thus subscribed, might print the proposals again, with all the names. They might then be sent abroad again, so that God's people might know who are united with them in the affair. One of the ministers of Boston might be desired to oversee the printing and dispersing the proposals. In such a way, we might perhaps fulfill in some measure, the sort of general mourning and supplication of God's people that is spoken of in Zec 12.12-14, with which the church's glorious day is to be introduced. Such a day might be something like the Day of Atonement in Israel, before the joyful Feast of Tabernacles.
One thing more I would mention concerning fasting and prayer, in which I think there has been a neglect in ministers. And that is, although they recommend and greatly insist on the duty of private prayer in their preaching, little is said about private fasting. It is a duty recommended by our Saviour to his followers, in the same manner as prayer. This may be seen by comparing the 5th and 6th verses of the 6th chapter of Matthew with verses 16-18. Though I don't suppose private fasting is to be practised in as fixed and regular
manner as private prayer, it seems to me that it is a duty that all professing Christians should practise, and practise frequently. There are many occasions, of both a spiritual and temporal nature, that properly require it. And there are many particular mercies that we desire for ourselves or friends, that it would be proper to seek from God in this manner.
The Lord's Supper
Another thing I would mention, in which it appears to me there has been an omission, is with respect to the external worship of God. Lately, there has been a great increase of preaching the word, and a great increase of social prayer, and a great increase of singing praises. These external duties of religion are attended much more frequently than they used to be. Yet I cannot understand why there isn't any increase in the administration of the Lord's supper, or why God's people don't more frequently commemorate the dying love of their Redeemer in this sacred memorial than they used to do. I don't see why an increase of love to Christ, should not dispose Christians to increase in this as much as in those other duties. Or why it isn't as proper for Christ's disciples to abound in this duty, in this joyful season, which spiritually is supper-time — a feast-day with God's saints, in which Christ so abundantly manifests his dying love to souls, and distributes so liberally the precious fruits of his death. It seems plain by the Scripture, that the primitive Christians usually celebrated their memorial of the sufferings of their dear Redeemer every Lord's day. And so I believe it will be again in the church of Christ, in days that are approaching. Whether we attend this holy and sweet ordinance so often now or not, I cannot help but think it would become us, at such a time as this, to attend it much often than is commonly done in the land.
Moral Duties
Another thing I would mention, which is of much greater importance, and that we should attend to, is the duty incumbent on God's people at this day, to take heed that while they abound in external duties of devotion — such as praying, hearing, singing, and