Repository: ropensci/textreuse
Branch: master
Commit: 6f8cbe380295
Files: 102
Total size: 3.0 MB
Directory structure:
gitextract_vbmxaw27/
├── .Rbuildignore
├── .gitignore
├── .travis.yml
├── CONDUCT.md
├── DESCRIPTION
├── LICENSE
├── Makefile
├── NAMESPACE
├── NEWS.md
├── R/
│ ├── RcppExports.R
│ ├── TextReuseCorpus.R
│ ├── TextReuseTextDocument.R
│ ├── align_local.R
│ ├── conversion-functions.R
│ ├── filenames.R
│ ├── lsh.R
│ ├── lsh_candidates.R
│ ├── lsh_compare.R
│ ├── lsh_probability.R
│ ├── lsh_query.R
│ ├── lsh_subset.R
│ ├── minhash.R
│ ├── pairwise_candidates.R
│ ├── pairwise_compare.R
│ ├── parallel.R
│ ├── rehash.R
│ ├── similarity.R
│ ├── textreuse-package.r
│ ├── token_index.R
│ ├── tokenize.R
│ ├── tokenizers.R
│ ├── utils.R
│ └── wordcount.R
├── README.Rmd
├── README.md
├── _pkgdown.yml
├── appveyor.yml
├── cran-comments.md
├── inst/
│ └── extdata/
│ ├── ats/
│ │ ├── calltounconv00baxt.txt
│ │ ├── gospeltruth00whit.txt
│ │ ├── lifeofrevrichard00baxt.txt
│ │ ├── memoirjamesbrai00ricegoog.txt
│ │ ├── practicalthought00nev.txt
│ │ ├── remember00palm.txt
│ │ ├── remembermeorholy00palm.txt
│ │ └── thoughtsonpopery00nevi.txt
│ └── legal/
│ ├── ca1851-match.txt
│ ├── ca1851-nomatch.txt
│ └── ny1850-match.txt
├── man/
│ ├── TextReuseCorpus.Rd
│ ├── TextReuseTextDocument-accessors.Rd
│ ├── TextReuseTextDocument.Rd
│ ├── align_local.Rd
│ ├── as.matrix.textreuse_candidates.Rd
│ ├── filenames.Rd
│ ├── hash_string.Rd
│ ├── lsh.Rd
│ ├── lsh_add.Rd
│ ├── lsh_candidates.Rd
│ ├── lsh_compare.Rd
│ ├── lsh_probability.Rd
│ ├── lsh_query.Rd
│ ├── lsh_subset.Rd
│ ├── minhash_generator.Rd
│ ├── pairwise_candidates.Rd
│ ├── pairwise_compare.Rd
│ ├── reexports.Rd
│ ├── rehash.Rd
│ ├── similarity-functions.Rd
│ ├── textreuse-package.Rd
│ ├── token_index.Rd
│ ├── token_index_candidates.Rd
│ ├── tokenize.Rd
│ ├── tokenizers.Rd
│ └── wordcount.Rd
├── pkgdown/
│ └── extra.css
├── src/
│ ├── RcppExports.cpp
│ ├── hash_string.cpp
│ ├── shingle_ngrams.cpp
│ ├── skip_ngrams.cpp
│ └── sw_matrix.cpp
├── tests/
│ ├── testthat/
│ │ ├── newman.txt
│ │ ├── test-TextReuseCorpus.R
│ │ ├── test-TextReuseTextDocument.R
│ │ ├── test-alignment.R
│ │ ├── test-candidate_pairs.R
│ │ ├── test-filenames.R
│ │ ├── test-hashing.R
│ │ ├── test-jaccard.R
│ │ ├── test-lsh.R
│ │ ├── test-minhash.R
│ │ ├── test-pairwise_cf.R
│ │ ├── test-ratio_of_matches.R
│ │ ├── test-token_index.R
│ │ ├── test-tokenizers.R
│ │ ├── test-utils.R
│ │ └── test-wordcount.R
│ └── testthat.R
└── vignettes/
├── textreuse-alignment.Rmd
├── textreuse-introduction.Rmd
├── textreuse-minhash.Rmd
└── textreuse-pairwise.Rmd
================================================
FILE CONTENTS
================================================
================================================
FILE: .Rbuildignore
================================================
^.*\.Rproj$
^\.Rproj\.user$
^\.git$
^\.r-lib$
^README\.Rmd$
^README-*\.png$
^data-raw$
^\.travis\.yml$
wordnet
^appveyor\.yml$
^CONDUCT\.md$
^cran-comments\.md$
^Makefile$
^_pkgdown\.yml$
^pkgdown$
docs/
================================================
FILE: .gitignore
================================================
.Rproj
*.Rproj
.Rproj.user
.Rhistory
.RData
.Ruserdata
src/*.o
src/*.so
src/*.dll
================================================
FILE: .travis.yml
================================================
language: r
r:
- oldrel
- release
- devel
sudo: false
cache: packages
after_success:
- Rscript -e 'covr::codecov()'
notifications:
email:
on_success: change
on_failure: change
slack:
secure: gxP5b9VO52sKP72YB1iFwt5U73s6O1nq9o1vH6ddrvEIRgpzSQO7lIH8/KYfjj+eFRXCIWtFnrkar2kw2sfGJVERnJ9R13XtVDc23tApkZjacTxHUov39WbS4zI03Tb9pX86ywUNcs0rhVKok3CD9V80fybd3nFy8Vy/ugSBp7s=
================================================
FILE: CONDUCT.md
================================================
# Contributor Code of Conduct
As contributors and maintainers of this project, we pledge to respect all people who
contribute through reporting issues, posting feature requests, updating documentation,
submitting pull requests or patches, and other activities.
We are committed to making participation in this project a harassment-free experience for
everyone, regardless of level of experience, gender, gender identity and expression,
sexual orientation, disability, personal appearance, body size, race, ethnicity, age, or religion.
Examples of unacceptable behavior by participants include the use of sexual language or
imagery, derogatory comments or personal attacks, trolling, public or private harassment,
insults, or other unprofessional conduct.
Project maintainers have the right and responsibility to remove, edit, or reject comments,
commits, code, wiki edits, issues, and other contributions that are not aligned to this
Code of Conduct. Project maintainers who do not follow the Code of Conduct may be removed
from the project team.
Instances of abusive, harassing, or otherwise unacceptable behavior may be reported by
opening an issue or contacting one or more of the project maintainers.
This Code of Conduct is adapted from the Contributor Covenant
(http:contributor-covenant.org), version 1.0.0, available at
http://contributor-covenant.org/version/1/0/0/
================================================
FILE: DESCRIPTION
================================================
Package: textreuse
Type: Package
Title: Detect Text Reuse and Document Similarity
Version: 1.0.1
Date: 2026-05-06
Authors@R: c(
person("Lincoln", "Mullen", role = "aut",
comment = c(ORCID = "0000-0001-5103-6917")
),
person("Yaoxiang", "Li", role = c("aut", "cre"),
email = "liyaoxiang@outlook.com",
comment = c(ORCID = "0000-0001-9200-1016")))
Description: Tools for measuring similarity among documents and detecting
passages which have been reused. Implements shingled n-gram, skip n-gram,
and other tokenizers; similarity/dissimilarity functions; pairwise
comparisons; minhash and locality sensitive hashing algorithms; and a
version of the Smith-Waterman local alignment algorithm suitable for
natural language.
License: MIT + file LICENSE
LazyData: TRUE
URL: https://docs.ropensci.org/textreuse/,
https://github.com/ropensci/textreuse
BugReports: https://github.com/ropensci/textreuse/issues
VignetteBuilder: knitr
Depends:
R (>= 3.1.1)
Imports:
assertthat (>= 0.1),
digest (>= 0.6.8),
dplyr (>= 0.8.0),
NLP (>= 0.1.8),
Matrix,
Rcpp (>= 0.12.0),
RcppProgress (>= 0.1),
stringr (>= 1.0.0),
tibble (>= 3.0.1),
tidyr (>= 1.0.0)
Suggests:
testthat (>= 0.11.0),
knitr (>= 1.11),
rmarkdown (>= 0.8),
covr
LinkingTo: BH, Rcpp, RcppProgress
RoxygenNote: 7.3.2
Encoding: UTF-8
================================================
FILE: LICENSE
================================================
YEAR: 2026
COPYRIGHT HOLDER: Yaoxiang Li and Lincoln Mullen
================================================
FILE: Makefile
================================================
.PHONY : docs deploy-docs
docs :
Rscript -e "pkgdown::clean_site(); pkgdown::build_site(run_dont_run = TRUE)"
deploy-docs :
@echo "Documentation is published by rOpenSci at https://docs.ropensci.org/textreuse/"
================================================
FILE: NAMESPACE
================================================
# Generated by roxygen2: do not edit by hand
S3method("[",TextReuseCorpus)
S3method("[[",TextReuseCorpus)
S3method("content<-",TextReuseTextDocument)
S3method("hashes<-",TextReuseTextDocument)
S3method("meta<-",TextReuseCorpus)
S3method("meta<-",TextReuseTextDocument)
S3method("minhashes<-",TextReuseTextDocument)
S3method("names<-",TextReuseCorpus)
S3method("tokens<-",TextReuseTextDocument)
S3method(align_local,TextReuseTextDocument)
S3method(align_local,default)
S3method(as.character,TextReuseTextDocument)
S3method(as.matrix,textreuse_candidates)
S3method(content,TextReuseTextDocument)
S3method(count_matches,TextReuseTextDocument)
S3method(count_matches,default)
S3method(hashes,TextReuseCorpus)
S3method(hashes,TextReuseTextDocument)
S3method(jaccard_bag_similarity,TextReuseTextDocument)
S3method(jaccard_bag_similarity,default)
S3method(jaccard_dissimilarity,default)
S3method(jaccard_similarity,TextReuseTextDocument)
S3method(jaccard_similarity,default)
S3method(length,TextReuseCorpus)
S3method(lsh,TextReuseCorpus)
S3method(lsh,TextReuseTextDocument)
S3method(matching_tokens,TextReuseTextDocument)
S3method(matching_tokens,default)
S3method(meta,TextReuseCorpus)
S3method(meta,TextReuseTextDocument)
S3method(minhashes,TextReuseCorpus)
S3method(minhashes,TextReuseTextDocument)
S3method(names,TextReuseCorpus)
S3method(print,TextReuseCorpus)
S3method(print,TextReuseTextDocument)
S3method(print,textreuse_alignment)
S3method(ratio_of_matches,TextReuseTextDocument)
S3method(ratio_of_matches,default)
S3method(rehash,TextReuseCorpus)
S3method(rehash,TextReuseTextDocument)
S3method(tokenize,TextReuseCorpus)
S3method(tokenize,TextReuseTextDocument)
S3method(tokens,TextReuseCorpus)
S3method(tokens,TextReuseTextDocument)
S3method(wordcount,TextDocument)
S3method(wordcount,TextReuseCorpus)
S3method(wordcount,default)
export("content<-")
export("hashes<-")
export("meta<-")
export("minhashes<-")
export("tokens<-")
export(TextReuseCorpus)
export(TextReuseTextDocument)
export(align_local)
export(as_sparse_matrix)
export(content)
export(count_matches)
export(filenames)
export(has_content)
export(has_hashes)
export(has_minhashes)
export(has_tokens)
export(hash_string)
export(hashes)
export(is.TextReuseCorpus)
export(is.TextReuseTextDocument)
export(jaccard_bag_similarity)
export(jaccard_dissimilarity)
export(jaccard_similarity)
export(lsh)
export(lsh_add)
export(lsh_candidates)
export(lsh_compare)
export(lsh_probability)
export(lsh_query)
export(lsh_subset)
export(lsh_threshold)
export(matching_tokens)
export(meta)
export(minhash_generator)
export(minhashes)
export(pairwise_candidates)
export(pairwise_compare)
export(ratio_of_matches)
export(rehash)
export(skipped)
export(token_index)
export(token_index_candidates)
export(tokenize)
export(tokenize_ngrams)
export(tokenize_sentences)
export(tokenize_skip_ngrams)
export(tokenize_words)
export(tokens)
export(wordcount)
import(RcppProgress)
import(assertthat)
import(stringr)
importFrom(NLP,"content<-")
importFrom(NLP,"meta<-")
importFrom(NLP,content)
importFrom(NLP,meta)
importFrom(Rcpp,sourceCpp)
importFrom(utils,getTxtProgressBar)
importFrom(utils,setTxtProgressBar)
importFrom(utils,txtProgressBar)
useDynLib(textreuse, .registration = TRUE)
================================================
FILE: NEWS.md
================================================
# textreuse 1.0.1
This release brings together several years of maintenance and feature work to
make textreuse easier to use on current R installations and more practical for
larger document collections.
This is a CRAN resubmission that fixes a moved README URL reported by CRAN
incoming checks.
## Text input and corpus construction
- `TextReuseTextDocument()` and `TextReuseCorpus()` now accept an `encoding`
argument, making it easier to read source files whose text encoding is known
or differs from the platform default.
- `TextReuseCorpus()` now keeps skipped-document bookkeeping deterministic.
Skipped documents are reported consistently, and skip metadata is available
even when `skip_short = FALSE`.
- Very short documents are handled more predictably when skip n-grams are used,
avoiding assertion failures and making corpus construction easier to diagnose.
## Alignment and match inspection
- `align_local()` now returns an empty local alignment instead of throwing an
error when two texts have no matching words. This makes batch alignment
workflows easier to run because no-match pairs can be represented directly.
- `align_local()` gains `preserve_punctuation`, allowing displayed alignments to
keep punctuation from the original texts when that context is useful.
- New `count_matches()` and `matching_tokens()` helpers expose absolute match
counts and the matched tokens themselves, so users can inspect what drove a
similarity score rather than relying only on a ratio.
## Candidate generation and comparison
- New token-index helpers find candidate document pairs from shared n-grams,
giving users another way to identify likely reuse pairs before running more
expensive comparisons.
- `pairwise_candidates()` and matrix conversion now preserve all document IDs,
including documents without returned candidate pairs.
- `as_sparse_matrix()` provides a sparse matrix representation of candidate
results, which is more convenient for downstream modeling, graph analysis, and
workflows with many documents.
## Locality-sensitive hashing
- `lsh_add()` can add new documents to an existing LSH bucket cache, so users can
extend an index without rebuilding it from scratch.
- `lsh_compare()` can run comparisons in parallel on non-Windows platforms when
`options(mc.cores)` is set.
- Long-running C++ hashing and n-gram loops now check for user interrupts, so
expensive jobs can be stopped more cleanly from R.
## Compatibility and documentation
- Compatibility with current dplyr and tidyr releases has been refreshed.
- README, vignette, reference, and pkgdown examples were regenerated against
current package output.
- Stale external links and documentation badges were updated so package checks
and the public documentation site are cleaner.
# textreuse 0.1.4
- Preventative maintenance release to avoid failing tests when new version of
BH is released.
# textreuse 0.1.3
- Preventative maintenance release to avoid failing tests when new versions of
the dplyr and testthat packages are released.
# textreuse 0.1.2
- Fix memory error in `shingle_ngrams()`
- Fix tests for retokenizing on Windows
- More informative error message if using `lsh()` on corpora without minhashes
# textreuse 0.1.1
- Fix progress bars in vignettes
# textreuse 0.1.0
- Initial release
================================================
FILE: R/RcppExports.R
================================================
# Generated by using Rcpp::compileAttributes() -> do not edit by hand
# Generator token: 10BE3573-1514-4C36-9D1C-5A225CD40393
#' Hash a string to an integer
#' @param x A character vector to be hashed.
#' @return A vector of integer hashes.
#' @examples
#' s <- c("How", "many", "roads", "must", "a", "man", "walk", "down")
#' hash_string(s)
#' @export
hash_string <- function(x) {
.Call(`_textreuse_hash_string`, x)
}
shingle_ngrams <- function(words, n) {
.Call(`_textreuse_shingle_ngrams`, words, n)
}
skip_ngrams <- function(words, n, k) {
.Call(`_textreuse_skip_ngrams`, words, n, k)
}
sw_matrix <- function(m, a, b, match, mismatch, gap, progress) {
.Call(`_textreuse_sw_matrix`, m, a, b, match, mismatch, gap, progress)
}
================================================
FILE: R/TextReuseCorpus.R
================================================
#' TextReuseCorpus
#'
#' This is the constructor function for a \code{TextReuseCorpus}, modeled on the
#' virtual S3 class \code{Corpus} from the \code{tm} package. The
#' object is a \code{TextReuseCorpus}, which is basically a list containing
#' objects of class \code{\link{TextReuseTextDocument}}. Arguments are passed
#' along to that constructor function. To create the corpus, you can pass either
#' a character vector of paths to text files using the \code{paths =} parameter,
#' a directory containing text files (with any extension) using the \code{dir =}
#' parameter, or a character vector of documents using the \code{text = }
#' parameter, where each element in the characer vector is a document. If the
#' character vector passed to \code{text = } has names, then those names will be
#' used as the document IDs. Otherwise, IDs will be assigned to the documents.
#' Only one of the \code{paths}, \code{dir}, or \code{text} parameters should be
#' specified.
#'
#' @details If \code{skip_short = TRUE}, this function will skip very short or
#' empty documents. A very short document is one where there are too few words
#' to create at least two n-grams. For example, if five-grams are desired,
#' then a document must be at least six words long. If no value of \code{n} is
#' provided, then the function assumes a value of \code{n = 3}. A warning will
#' be printed with the document ID of each skipped document. Use
#' \code{skipped()} to get the IDs of skipped documents.
#'
#' This function will use multiple cores on non-Windows machines if the
#' \code{"mc.cores"} option is set. For example, to use four cores:
#' \code{options("mc.cores" = 4L)}.
#'
#' @param paths A character vector of paths to files to be opened.
#' @param dir The path to a directory of text files.
#' @param text A character vector (possibly named) of documents.
#' @param meta A list with named elements for the metadata associated with this
#' corpus.
#' @param progress Display a progress bar while loading files.
#' @param tokenizer A function to split the text into tokens. See
#' \code{\link{tokenizers}}. If value is \code{NULL}, then tokenizing and
#' hashing will be skipped.
#' @param ... Arguments passed on to the \code{tokenizer}.
#' @param hash_func A function to hash the tokens. See
#' \code{\link{hash_string}}.
#' @param minhash_func A function to create minhash signatures of the document.
#' See \code{\link{minhash_generator}}.
#' @param keep_tokens Should the tokens be saved in the documents that are
#' returned or discarded?
#' @param keep_text Should the text be saved in the documents that are returned
#' or discarded?
#' @param skip_short Should short documents be skipped? (See details.)
#' @param encoding Encoding to be used when reading files.
#'
#' @seealso \link[=TextReuseTextDocument-accessors]{Accessors for TextReuse
#' objects}.
#'
#' @examples
#' dir <- system.file("extdata/legal", package = "textreuse")
#' corpus <- TextReuseCorpus(dir = dir, meta = list("description" = "Field Codes"))
#' # Subset by position or file name
#' corpus[[1]]
#' names(corpus)
#' corpus[["ca1851-match"]]
#'
#' @export
TextReuseCorpus <- function(paths, dir = NULL, text = NULL, meta = list(),
progress = interactive(),
tokenizer = tokenize_ngrams, ...,
hash_func = hash_string,
minhash_func = NULL,
keep_tokens = FALSE,
keep_text = TRUE,
skip_short = TRUE,
encoding = "unknown") {
if (!is.null(tokenizer)) {
assert_that(is.function(tokenizer),
is.function(hash_func))
tokenizer_name <- as.character(substitute(tokenizer))
hash_func_name <- as.character(substitute(hash_func))
if (!is.null(minhash_func)) {
minhash_func_name <- as.character(substitute(minhash_func))
} else {
minhash_func_name <- NULL
}
loading_msg <- "Loading, tokenizing, and hashing "
} else {
tokenizer_name <- NULL
hash_func_name <- NULL
minhash_func_name <- NULL
loading_msg <- "Loading "
}
apply_func <- get_apply_function()
# If we get a character vector of documents, use that; otherwise load
# the files from disk.
if (!missing(text)) {
assert_that(missing(paths),
is.null(dir),
is.character(text))
if (progress) {
len <- length(text)
message(loading_msg, prettyNum(len, big.mark = ","), " documents.")
if (using_parallel())
progress <- FALSE
else
pb <- txtProgressBar(min = 0, max = len, style = 3)
}
if (is.null(names(text)))
names(text) <- str_c("doc-", 1:length(text))
docs <- apply_func(seq_along(text), function(i) {
d <- TextReuseTextDocument(text = text[i],
tokenizer = tokenizer, ...,
hash_func = hash_func,
minhash_func = minhash_func,
keep_tokens = keep_tokens,
keep_text = keep_text,
skip_short = skip_short,
encoding = encoding,
meta = list(id = names(text)[i],
tokenizer = tokenizer_name,
hash_func = hash_func_name,
minhash_func = minhash_func_name))
if (progress) setTxtProgressBar(pb, i)
d
})
if (progress) close(pb)
names(docs) <- names(text)
} else {
if (missing(paths) & !is.null(dir)) {
assert_that(is.dir(dir))
paths <- Sys.glob(str_c(dir, "/*"))
}
vapply(paths, is.readable, logical(1), USE.NAMES = FALSE)
if (progress) {
len <- length(paths)
message(loading_msg, prettyNum(len, big.mark = ","), " documents.")
if (using_parallel())
progress <- FALSE
else
pb <- txtProgressBar(min = 0, max = len, style = 3)
}
docs <- apply_func(seq_along(paths), function(i) {
d <- TextReuseTextDocument(file = paths[i], tokenizer = tokenizer, ...,
hash_func = hash_func,
minhash_func = minhash_func,
keep_tokens = keep_tokens,
keep_text = keep_text,
skip_short = skip_short,
encoding = encoding,
meta = list(tokenizer = tokenizer_name,
hash_func = hash_func_name,
minhash_func = minhash_func_name))
if (progress) setTxtProgressBar(pb, i)
d
})
if (progress) close(pb)
names(docs) <- filenames(paths)
}
skipped <- character()
# Filter documents that were skipped because they were too short
if (skip_short) {
skipped_docs <- vapply(docs, is.null, logical(1))
skipped <- names(docs)[skipped_docs]
docs <- docs[!skipped_docs]
if (length(skipped) > 0)
warning("Skipped ", length(skipped), " documents that were too short. ",
"Use `skipped()` to get their IDs.")
}
assert_that(is.list(meta))
meta$tokenizer <- tokenizer_name
meta$hash_func <- hash_func_name
meta$minhash_func <- minhash_func_name
if (!is.null(names(meta))) meta <- sort_meta(meta)
corpus <- list(documents = docs, meta = meta)
class(corpus) <- c("TextReuseCorpus", "Corpus")
attr(corpus, "skipped") <- skipped
corpus
}
#' @export
meta.TextReuseCorpus <- function(x, tag = NULL, ...) {
if (is.null(tag))
x$meta
else
x$meta[[tag]]
}
#' @export
`meta<-.TextReuseCorpus` <- function(x, tag = NULL, ..., value) {
if (is.null(tag)) {
assert_that(is.list(value))
x$meta <- value
} else {
x$meta[[tag]] <- value
}
x
}
#' @export
print.TextReuseCorpus <- function(x, ...) {
cat("TextReuseCorpus\n")
cat("Number of documents:", length(x), "\n")
pretty_print_metadata(x)
}
#' @export
length.TextReuseCorpus <- function(x) {
length(x$documents)
}
#' @export
`[.TextReuseCorpus` <- function(x, i) {
x$documents <- x$documents[i]
x
}
#' @export
`[[.TextReuseCorpus` <- function(x, i) {
x$documents[[i]]
}
#' @export
names.TextReuseCorpus <- function(x) {
names(x$documents)
}
#' @export
`names<-.TextReuseCorpus` <- function(x, value) {
names(x$documents) <- value
x
}
#' @param x An R object to check.
#' @export
#' @rdname TextReuseCorpus
is.TextReuseCorpus <- function(x) {
inherits(x, "TextReuseCorpus")
}
#' @export
#' @rdname TextReuseCorpus
skipped <- function(x) {
assert_that(is.TextReuseCorpus(x))
attr(x, "skipped", exact = TRUE)
}
================================================
FILE: R/TextReuseTextDocument.R
================================================
#' TextReuseTextDocument
#'
#' This is the constructor function for \code{TextReuseTextDocument} objects.
#' This class is used for comparing documents.
#'
#' @param text A character vector containing the text of the document. This
#' argument can be skipped if supplying \code{file}.
#' @param file The path to a text file, if \code{text} is not provided.
#' @param meta A list with named elements for the metadata associated with this
#' document. If a document is created using the \code{text} parameter, then
#' you must provide an \code{id} field, e.g., \code{meta = list(id =
#' "my_id")}. If the document is created using \code{file}, then the ID will
#' be created from the file name.
#' @param tokenizer A function to split the text into tokens. See
#' \code{\link{tokenizers}}. If value is \code{NULL}, then tokenizing and
#' hashing will be skipped.
#' @param ... Arguments passed on to the \code{tokenizer}.
#' @param hash_func A function to hash the tokens. See
#' \code{\link{hash_string}}.
#' @param minhash_func A function to create minhash signatures of the document.
#' See \code{\link{minhash_generator}}.
#' @param keep_tokens Should the tokens be saved in the document that is
#' returned or discarded?
#' @param keep_text Should the text be saved in the document that is returned or
#' discarded?
#' @param skip_short Should short documents be skipped? (See details.)
#' @param encoding Encoding to be used when reading files.
#'
#' @details This constructor function follows a three-step process. It reads in
#' the text, either from a file or from memory. It then tokenizes that text.
#' Then it hashes the tokens. Most of the comparison functions in this package
#' rely only on the hashes to make the comparison. By passing \code{FALSE} to
#' \code{keep_tokens} and \code{keep_text}, you can avoid saving those
#' objects, which can result in significant memory savings for large corpora.
#'
#' If \code{skip_short = TRUE}, this function will return \code{NULL} for very
#' short or empty documents. A very short document is one where there are too
#' few words to create at least two n-grams. For example, if five-grams are
#' desired, then a document must be at least six words long. If no value of
#' \code{n} is provided, then the function assumes a value of \code{n = 3}. A
#' warning will be printed with the document ID of a skipped document.
#'
#' @return An object of class \code{TextReuseTextDocument}. This object inherits
#' from the virtual S3 class \code{\link[NLP]{TextDocument}} in the NLP
#' package. It contains the following elements: \describe{ \item{content}{The
#' text of the document.} \item{tokens}{The tokens created from the text.}
#' \item{hashes}{Hashes created from the tokens.} \item{minhashes}{The minhash
#' signature of the document.} \item{metadata}{The document metadata,
#' including the filename (if any) in \code{file}.} }
#'
#' @seealso \link[=TextReuseTextDocument-accessors]{Accessors for TextReuse
#' objects}.
#'
#' @examples
#' file <- system.file("extdata/legal/ny1850-match.txt", package = "textreuse")
#' doc <- TextReuseTextDocument(file = file, meta = list(id = "ny1850"))
#' print(doc)
#' meta(doc)
#' head(tokens(doc))
#' head(hashes(doc))
#' \dontrun{
#' content(doc)
#' }
#' @export
TextReuseTextDocument <- function(text, file = NULL, meta = list(),
tokenizer = tokenize_ngrams, ...,
hash_func = hash_string,
minhash_func = NULL,
keep_tokens = FALSE,
keep_text = TRUE,
skip_short = TRUE,
encoding = "unknown") {
if (!missing(text)) assert_that(has_id(meta))
if (!is.null(file)) {
assert_that(missing(text),
is.readable(file))
text <- as_string(readLines(file, encoding = encoding))
}
assert_that(is.character(text))
text <- as_string(text)
# Define document ID early
document_id <- ifelse(is.null(meta$id), filenames(file), meta$id)
# Check length of document
if (skip_short) {
min_words <- short_document_word_minimum(tokenizer, list(...))
if (wordcount(text) < min_words) {
warning("Skipping document with ID '", document_id,
"' because it has too few words ",
"to create tokens with the requested tokenizer.",
call. = FALSE, noBreaks. = TRUE)
return(NULL)
}
}
# Tokenize and hash
if (!is.null(tokenizer)) {
assert_that(is.function(tokenizer))
tokenizer_name <- as.character(substitute(tokenizer))
tokens <- tokenizer(text, ...)
assert_that(is.function(hash_func))
hash_func_name <- as.character(substitute(hash_func))
hashes <- hash_func(tokens)
# Also minhash if requested
if (!is.null(minhash_func)) {
assert_that(is.function(minhash_func))
minhash_func_name <- as.character(substitute(minhash_func))
minhashes <- minhash_func(tokens)
} else {
minhashes <- NULL
minhash_func_name <- NULL
}
} else {
tokens <- NULL
hashes <- NULL
minhashes <- NULL
tokenizer_name <- NULL
hash_func_name <- NULL
minhash_func_name <- NULL
}
if (!keep_tokens) tokens <- NULL
if (!keep_text) text <- NULL
if (missing(meta)) {
meta <- list(file = file,
id = document_id,
tokenizer = tokenizer_name,
hash_func = hash_func_name,
minhash_func = minhash_func_name)
}
assert_that(is.list(meta))
if (!is.null(file)) {
meta$file <- file
meta$id <- document_id
}
# Don't overwrite these when called from TextReuseCorpus
if (is.null(meta$tokenizer) & is.null(meta$hash_func) &
is.null(meta$minhash_func)) {
meta$tokenizer <- tokenizer_name
meta$hash_func <- hash_func_name
meta$minhash_func <- minhash_func_name
}
meta <- sort_meta(meta)
doc <- list(
content = text,
tokens = tokens,
hashes = hashes,
minhashes = minhashes,
meta = meta
)
class(doc) <- c("TextReuseTextDocument", "TextDocument")
doc
}
short_document_word_minimum <- function(tokenizer, args) {
n <- args$n
if (is.null(n)) n <- 3
if (!is.null(tokenizer) && identical(tokenizer, tokenize_skip_ngrams)) {
k <- args$k
if (is.null(k)) k <- 1
return(n + n * k - k)
}
n + 1
}
#' @importFrom NLP meta
#' @export
NLP::meta
#' @importFrom NLP meta<-
#' @export
NLP::`meta<-`
#' @importFrom NLP content
#' @export
NLP::content
#' @importFrom NLP content<-
#' @export
NLP::`content<-`
#' @export
print.TextReuseTextDocument <- function(x, ...) {
cat("TextReuseTextDocument\n")
pretty_print_metadata(x)
cat("content", ":", str_sub(x$content, end = 200))
invisible(x)
}
#' @export
as.character.TextReuseTextDocument <- function(x, ...) {
as.character(x$content)
}
#' @export
#' @method content TextReuseTextDocument
content.TextReuseTextDocument <- function(x) {
x$content
}
#' @export
#' @method content<- TextReuseTextDocument
`content<-.TextReuseTextDocument` <- function(x, value) {
assert_that(is.character(value))
x$content <- value
x
}
#' @export
#' @method meta TextReuseTextDocument
meta.TextReuseTextDocument <- function(x, tag = NULL, ...) {
if (is.null(tag))
x$meta
else
x$meta[[tag]]
}
#' @export
#' @method meta<- TextReuseTextDocument
`meta<-.TextReuseTextDocument` <- function(x, tag = NULL, ..., value) {
if (is.null(tag)) {
assert_that(is.list(value))
x$meta <- value
} else {
x$meta[[tag]] <- value
}
x
}
#' Accessors for TextReuse objects
#'
#' Accessor functions to read and write components of
#' \code{\link{TextReuseTextDocument}} and \code{\link{TextReuseCorpus}}
#' objects.
#' @name TextReuseTextDocument-accessors
#' @param x The object to access.
#' @param value The value to assign.
#' @return Either a vector or a named list of vectors.
NULL
#' @export
#' @rdname TextReuseTextDocument-accessors
tokens <- function(x) UseMethod("tokens", x)
#' @export
tokens.TextReuseTextDocument <- function(x) x$tokens
#' @export
tokens.TextReuseCorpus <- function(x) {
corpus_names <- names(x)
l <- lapply(x$documents, function(i) tokens(i))
names(l) <- corpus_names
l
}
#' @export
#' @rdname TextReuseTextDocument-accessors
`tokens<-` <- function(x, value) UseMethod("tokens<-", x)
#' @export
`tokens<-.TextReuseTextDocument` <- function(x, value) {
x$tokens <- value
x
}
#' @export
#' @rdname TextReuseTextDocument-accessors
hashes <- function(x) UseMethod("hashes", x)
#' @export
hashes.TextReuseTextDocument <- function(x) x$hashes
#' @export
hashes.TextReuseCorpus <- function(x) {
corpus_names <- names(x)
l <- lapply(x$documents, function(i) hashes(i))
names(l) <- corpus_names
l
}
#' @export
#' @rdname TextReuseTextDocument-accessors
`hashes<-` <- function(x, value) UseMethod("hashes<-", x)
#' @export
`hashes<-.TextReuseTextDocument` <- function(x, value) {
x$hashes <- value
x
}
#' @export
#' @rdname TextReuseTextDocument-accessors
minhashes <- function(x) UseMethod("minhashes", x)
#' @export
minhashes.TextReuseTextDocument <- function(x) x$minhashes
#' @export
minhashes.TextReuseCorpus <- function(x) {
corpus_names <- names(x)
l <- lapply(x$documents, function(i) minhashes(i))
names(l) <- corpus_names
l
}
#' @export
#' @rdname TextReuseTextDocument-accessors
`minhashes<-` <- function(x, value) UseMethod("minhashes<-", x)
#' @export
`minhashes<-.TextReuseTextDocument` <- function(x, value) {
x$minhashes <- value
x
}
#' @param x An R object to check.
#' @export
#' @rdname TextReuseTextDocument
is.TextReuseTextDocument <- function(x) {
inherits(x, "TextReuseTextDocument")
}
#' @export
#' @rdname TextReuseTextDocument
has_content <- function(x) {
assert_that(is.TextReuseTextDocument(x))
!is.null(x$content)
}
assertthat::on_failure(has_content) <- function(call, env) {
paste0("Document does not have text in its content field.")
}
#' @export
#' @rdname TextReuseTextDocument
has_tokens <- function(x) {
assert_that(is.TextReuseTextDocument(x))
!is.null(x$tokens)
}
assertthat::on_failure(has_tokens) <- function(call, env) {
"Document does not have tokens."
}
#' @export
#' @rdname TextReuseTextDocument
has_hashes <- function(x) {
assert_that(is.TextReuseTextDocument(x))
!is.null(x$hashes)
}
assertthat::on_failure(has_hashes) <- function(call, env) {
"Document does not have hashes."
}
#' @export
#' @rdname TextReuseTextDocument
has_minhashes <- function(x) {
assert_that(is.TextReuseTextDocument(x))
!is.null(x$minhashes)
}
assertthat::on_failure(has_minhashes) <- function(call, env) {
"Document does not have a minhash signature."
}
has_minhashes_corpus <- function(x) {
assert_that(is.TextReuseCorpus(x))
all(vapply(minhashes(x), Negate(is.null), logical(1)))
}
assertthat::on_failure(has_minhashes_corpus) <- function(call, env) {
"Some documents in the corpus do not have a minhash signature."
}
================================================
FILE: R/align_local.R
================================================
#' Local alignment of natural language texts
#'
#' This function takes two texts, either as strings or as
#' \code{TextReuseTextDocument} objects, and finds the optimal local alignment
#' of those texts. A local alignment finds the best matching subset of the two
#' documents. This function adapts the
#' \href{https://en.wikipedia.org/wiki/Smith-Waterman_algorithm}{Smith-Waterman
#' algorithm}, used for genetic sequencing, for use with natural language. It
#' compare the texts word by word (the comparison is case-insensitive) and
#' scores them according to a set of parameters. These parameters define the
#' score for a \code{match}, and the penalties for a \code{mismatch} and for
#' opening a \code{gap} (i.e., the first mismatch in a potential sequence). The
#' function then reports the optimal local alignment. Only the subset of the
#' documents that is a match is included. Insertions or deletions in the text
#' are reported with the \code{edit_mark} character.
#'
#' @param a A character vector of length one, or a
#' \code{\link{TextReuseTextDocument}}.
#' @param b A character vector of length one, or a
#' \code{\link{TextReuseTextDocument}}.
#' @param match The score to assign a matching word. Should be a positive
#' integer.
#' @param mismatch The score to assign a mismatching word. Should be a negative
#' integer or zero.
#' @param gap The penalty for opening a gap in the sequence. Should be a
#' negative integer or zero.
#' @param edit_mark A single character used for displaying for displaying
#' insertions/deletions in the documents.
#' @param preserve_punctuation Preserve punctuation in the displayed alignment.
#' The alignment still compares tokens after stripping punctuation.
#' @param progress Display a progress bar and messages while computing the
#' alignment.
#'
#' @return A list with the class \code{textreuse_alignment}. This list contains
#' several elements: \itemize{ \item \code{a_edit} and \code{b_edit}:
#' Character vectors of the sequences with edits marked. \item \code{score}:
#' The score of the optimal alignment. }
#'
#' @details
#'
#' The compute time of this function is proportional to the product of the
#' lengths of the two documents. Thus, longer documents will take considerably
#' more time to compute. This function has been tested with pairs of documents
#' containing about 25 thousand words each.
#'
#' If the function reports that there were multiple optimal alignments, then it
#' is likely that there is no strong match in the document.
#'
#' The score reported for the local alignment is dependent on both the size of
#' the documents and on the strength of the match, as well as on the parameters
#' for match, mismatch, and gap penalties, so the scores are not directly
#' comparable.
#'
#' @references For a useful description of the algorithm, see
#' \href{http://etherealbits.com/2013/04/string-alignment-dynamic-programming-dna/}{this
#' post}. For the application of the Smith-Waterman algorithm to natural
#' language, see David A. Smith, Ryan Cordell, and Elizabeth Maddock Dillon,
#' "Infectious Texts: Modeling Text Reuse in Nineteenth-Century Newspapers,"
#' IEEE International Conference on Big Data, 2013.
#'
#' @examples
#' align_local("The answer is blowin' in the wind.",
#' "As the Bob Dylan song says, the answer is blowing in the wind.")
#'
#' # Example of matching documents from a corpus
#' dir <- system.file("extdata/legal", package = "textreuse")
#' corpus <- TextReuseCorpus(dir = dir, progress = FALSE)
#' alignment <- align_local(corpus[["ca1851-match"]], corpus[["ny1850-match"]])
#' str(alignment)
#'
#' @export
align_local <- function(a, b, match = 2L, mismatch = -1L, gap = -1L,
edit_mark = "#", preserve_punctuation = FALSE,
progress = interactive()) {
assert_that(identical(class(a), class(b)))
UseMethod("align_local", a)
}
#' @export
align_local.TextReuseTextDocument <- function(a, b, match = 2L, mismatch = -1L,
gap = -1L, edit_mark = "#",
preserve_punctuation = FALSE,
progress = interactive()) {
align_local(content(a), content(b), match = match, mismatch = mismatch,
gap = gap, edit_mark = edit_mark,
preserve_punctuation = preserve_punctuation)
}
#' @export
align_local.default <- function(a, b, match = 2L, mismatch = -1L, gap = -1L,
edit_mark = "#", preserve_punctuation = FALSE,
progress = interactive()) {
assert_that(is.string(a),
is.string(b),
is_integer_like(match),
is_integer_like(mismatch),
is_integer_like(gap),
is.string(edit_mark),
is.flag(preserve_punctuation))
if (match <= 0 || mismatch > 0 || gap > 0 || !(str_length(edit_mark) == 1)) {
stop("The scoring parameters should have the following characteristics:\n",
" - `match` should be a positive integer\n",
" - `mismatch` should be a negative integer or zero\n",
" - `gap` should be a negative integer or zero\n",
" - `edit_mark` should be a single character\n")
}
# Keep everything as integers because IntegerMatrix saves memory
match <- as.integer(match)
mismatch <- as.integer(mismatch)
gap <- as.integer(gap)
# Prepare the character vectors. Tokenize to words to compare word by word.
# Use all lower case for the comparison, but use original capitalization in
# the output.
a_orig <- align_tokens(a, preserve_punctuation = preserve_punctuation)
b_orig <- align_tokens(b, preserve_punctuation = preserve_punctuation)
a <- normalize_alignment_tokens(a_orig)
b <- normalize_alignment_tokens(b_orig)
# Only show a progress bar for long computations
n_rows <- length(b) + 1
n_cols <- length(a) + 1
if (n_rows * n_cols < 1e7) progress <- FALSE
# Create the integer matrix
if (progress) {
message("Preparing a matrix with ",
prettyNum(n_rows * n_cols, big.mark = ","),
" elements.")
}
m <- matrix(0L, n_rows, n_cols)
# Calculate the matrix of possible paths
if (progress) message("Computing the optimal local alignment.")
m <- sw_matrix(m, a, b, match, mismatch, gap, progress)
# Find the starting place in the matrix
alignment_score <- max(m)
if (alignment_score == 0) {
alignment <- list(a_edits = "", b_edits = "", score = alignment_score)
class(alignment) <- c("textreuse_alignment", "list")
return(alignment)
}
max_match <- which(m == alignment_score, arr.ind = TRUE, useNames = FALSE)
if (nrow(max_match) > 1) {
warning("Multiple optimal local alignments found; selecting only one of them.",
call. = FALSE)
}
if (progress) message("Extracting the local alignment.")
# Create output vectors which are as long as conceivably necessary
a_out <- vector(mode = "character", length = max(max_match))
b_out <- vector(mode = "character", length = max(max_match))
a_out[] <- NA_character_
b_out[] <- NA_character_
# Initialize counters for the matrix and the output vector
row_i <- max_match[1, 1]
col_i <- max_match[1, 2]
out_i <- 1L
# Place our first known values in the output vectors
b_out[out_i] <- b_orig[row_i - 1]
a_out[out_i] <- a_orig[col_i - 1]
out_i = out_i + 1L # Advance the out vector position
# Begin moving up, left, or diagonally within the matrix till we hit a zero
while (m[row_i - 1, col_i - 1] != 0) {
# Values of the current cell, the cells up, left, diagonal, and the max
up <- m[row_i - 1, col_i]
left <- m[row_i, col_i - 1]
diagn <- m[row_i - 1, col_i - 1]
max_cell <- max(up, left, diagn)
# Move in the direction of the maximum cell. If there are ties, choose up
# first, then left, then diagonal. Privilege up and left because they
# preserve edits.
#
# In each case add the current words to the out vectors. For moves up and
# and left there will be an insertion/deletion, so add a symbol like ####
# that is the same number of characters as the word in the other vector.
#
# Note that the index of the matrix is offset by one from character vectors
# a and b, so we use the row and column indices - 1. The column corresponds
# to `a` and the rows correspond to `b`.
if (up == max_cell) {
row_i <- row_i - 1
bword <- b_orig[row_i - 1]
b_out[out_i] <- bword
a_out[out_i] <- mark_chars(bword, edit_mark)
} else if (left == max_cell) {
col_i <- col_i - 1
aword <- a_orig[col_i - 1]
b_out[out_i] <- mark_chars(aword, edit_mark)
a_out[out_i] <- aword
} else if (diagn == max_cell) {
row_i <- row_i - 1
col_i <- col_i - 1
bword <- b_orig[row_i - 1]
aword <- a_orig[col_i - 1]
# Diagonals are a special case, because instead of an insertion or a
# deletion we might have a substitution of words. If that is the case,
# then treat it like a double insertion and deletion.
if (a[col_i - 1] == b[row_i - 1]) {
b_out[out_i] <- bword
a_out[out_i] <- aword
} else {
b_out[out_i] <- bword
a_out[out_i] <- mark_chars(bword, edit_mark)
out_i <- out_i + 1
b_out[out_i] <- mark_chars(aword, edit_mark)
a_out[out_i] <- aword
}
}
# Move forward one position in the out vectors, no matter which direction
# we moved
out_i <- out_i + 1
}
# Clean up the outputs
b_out <- str_c(rev(b_out[!is.na(b_out)]), collapse = " ")
a_out <- str_c(rev(a_out[!is.na(a_out)]), collapse = " ")
# Create the alignment object
alignment <- list(a_edits = a_out, b_edits = b_out, score = alignment_score)
class(alignment) <- c("textreuse_alignment", "list")
alignment
}
align_tokens <- function(x, preserve_punctuation) {
if (!preserve_punctuation) return(tokenize_words(x, lowercase = FALSE))
tokens <- str_split(str_squish(x), "\\s+")[[1]]
tokens[tokens != ""]
}
normalize_alignment_tokens <- function(x) {
str_to_lower(str_replace_all(x, "[[:punct:]]", ""))
}
#' @export
print.textreuse_alignment <- function(x, ...) {
cat("TextReuse alignment\n")
cat("Alignment score:", x$score, "\n")
cat("Document A:\n")
cat(str_wrap(x$a_edits, width = 72))
cat("\n\nDocument B:\n")
cat(str_wrap(x$b_edits, width = 72))
cat("\n\n")
invisible(x)
}
================================================
FILE: R/conversion-functions.R
================================================
#' Convert candidates data frames to other formats
#'
#' These functions convert a \code{textreuse_candidates} object to dense or
#' sparse matrices.
#'
#' @param x An object of class \code{\link[=lsh_compare]{textreuse_candidates}}.
#' @param ... Additional arguments.
#'
#' @return A similarity matrix with row and column names containing document IDs.
#'
#' @export
#' @method as.matrix textreuse_candidates
as.matrix.textreuse_candidates <- function(x, ...) {
docs <- candidate_doc_ids(x)
n <- length(docs)
m <- matrix(0, n, n)
rownames(m) <- docs
colnames(m) <- docs
diag(m) <- 1.0
for (r in seq_len(nrow(x))) {
a <- x$a[r]
b <- x$b[r]
score <- x$score[r]
m[a, b] <- score
m[b, a] <- score
}
m
}
#' @rdname as.matrix.textreuse_candidates
#' @export
as_sparse_matrix <- function(x) {
assert_that(is_candidates_df(x))
docs <- candidate_doc_ids(x)
n <- length(docs)
doc_ids <- stats::setNames(seq_along(docs), docs)
rows <- seq_len(n)
cols <- seq_len(n)
values <- rep(1.0, n)
if (nrow(x) > 0) {
a <- unname(doc_ids[x$a])
b <- unname(doc_ids[x$b])
rows <- c(rows, a, b)
cols <- c(cols, b, a)
values <- c(values, x$score, x$score)
}
Matrix::sparseMatrix(i = rows, j = cols, x = values, dims = c(n, n),
use.last.ij = TRUE,
dimnames = list(docs, docs))
}
candidate_doc_ids <- function(x) {
all_doc_ids <- attr(x, "all-doc-ids")
if (is.null(all_doc_ids)) {
all_doc_ids <- c(x$a, x$b)
}
sort(unique(all_doc_ids))
}
================================================
FILE: R/filenames.R
================================================
#' Filenames from paths
#'
#' This function takes a character vector of paths and returns just the file
#' name, by default without the extension. A \code{\link{TextReuseCorpus}} uses
#' the paths to the files in the corpus as the names of the list. This function
#' is intended to turn those paths into more manageable identifiers.
#'
#' @param paths A character vector of paths.
#' @param extension Should the file extension be preserved?
#' @seealso \code{\link{basename}}
#' @examples
#' paths <- c("corpus/one.txt", "corpus/two.md", "corpus/three.text")
#' filenames(paths)
#' filenames(paths, extension = TRUE)
#' @export
filenames <- function(paths, extension = FALSE) {
assert_that(is.character(paths))
f <- basename(paths)
if (extension)
return(f)
else
str_replace(f, "\\.[:alpha:]{1,}$", "")
}
================================================
FILE: R/lsh.R
================================================
#'Locality sensitive hashing for minhash
#'
#'Locality sensitive hashing (LSH) discovers potential matches among a corpus of
#'documents quickly, so that only likely pairs can be compared.
#'
#'@details Locality sensitive hashing is a technique for detecting document
#' similarity that does not require pairwise comparisons. When comparing pairs
#' of documents, the number of pairs grows rapidly, so that only the smallest
#' corpora can be compared pairwise in a reasonable amount of computation time.
#' Locality sensitive hashing, on the other hand, takes a document which has
#' been tokenized and hashed using a minhash algorithm. (See
#' \code{\link{minhash_generator}}.) Each set of minhash signatures is then
#' broken into bands comprised of a certain number of rows. (For example, 200
#' minhash signatures might be broken down into 20 bands each containing 10
#' rows.) Each band is then hashed to a bucket. Documents with identical rows
#' in a band will be hashed to the same bucket. The likelihood that a document
#' will be marked as a potential duplicate is proportional to the number of
#' bands and inversely proportional to the number of rows in each band.
#'
#' This function returns a data frame with the additional class
#' \code{lsh_buckets}. The LSH technique only requires that the signatures for
#' each document be calculated once. So it is possible, as long as one uses the
#' same minhash function and the same number of bands, to combine the outputs
#' from this function at different times. The output can thus be treated as a
#' kind of cache of LSH signatures.
#'
#' To extract pairs of documents from the output of this function, see
#' \code{\link{lsh_candidates}}.
#'
#'@param x A \code{\link{TextReuseCorpus}} or
#' \code{\link{TextReuseTextDocument}}.
#'@param bands The number of bands to use for locality sensitive hashing. The
#' number of hashes in the documents in the corpus must be evenly divisible by
#' the number of bands. See \code{\link{lsh_threshold}} and
#' \code{\link{lsh_probability}} for guidance in selecting the number of bands
#' and hashes.
#'@param progress Display a progress bar while comparing documents.
#'
#'@return A data frame (with the additional class \code{lsh_buckets}),
#' containing a column with the document IDs and a column with their LSH
#' signatures, or buckets.
#'
#'@references Jure Leskovec, Anand Rajaraman, and Jeff Ullman,
#' \emph{Mining of Massive Datasets} (Cambridge University Press, 2011), ch.
#' 3. See also Matthew Casperson,
#' "\href{http://matthewcasperson.blogspot.com/2013/11/minhash-for-dummies.html}{Minhash
#' for Dummies}" (November 14, 2013).
#'
#'@seealso \code{\link{minhash_generator}}, \code{\link{lsh_add}},
#' \code{\link{lsh_candidates}}, \code{\link{lsh_query}},
#' \code{\link{lsh_probability}},
#' \code{\link{lsh_threshold}}
#'
#' @examples
#' dir <- system.file("extdata/legal", package = "textreuse")
#' minhash <- minhash_generator(200, seed = 235)
#' corpus <- TextReuseCorpus(dir = dir,
#' tokenizer = tokenize_ngrams, n = 5,
#' minhash_func = minhash)
#' buckets <- lsh(corpus, bands = 50)
#' buckets
#'@export
lsh <- function(x, bands, progress = interactive()) {
UseMethod("lsh", x)
}
#' Add documents to a LSH cache
#'
#' This function adds buckets for one or more new documents to an existing
#' \code{lsh_buckets} object. Use the same \code{bands} value and minhash
#' function that were used to create the original buckets.
#'
#' @param buckets An \code{lsh_buckets} object created by \code{\link{lsh}}.
#' @param x A \code{\link{TextReuseCorpus}} or
#' \code{\link{TextReuseTextDocument}} with minhashes.
#' @inheritParams lsh
#' @return An updated \code{lsh_buckets} object.
#' @seealso \code{\link{lsh}}, \code{\link{lsh_query}},
#' \code{\link{lsh_candidates}}
#' @export
lsh_add <- function(buckets, x, bands, progress = interactive()) {
assert_that(is_lsh_buckets(buckets))
new_buckets <- lsh(x, bands = bands, progress = progress)
new_doc_ids <- unique(new_buckets$doc)
buckets <- buckets %>%
dplyr::filter(!.data$doc %in% new_doc_ids) %>%
dplyr::bind_rows(new_buckets) %>%
dplyr::arrange(.data$doc)
class(buckets) <- c("lsh_buckets", setdiff(class(buckets), "lsh_buckets"))
buckets
}
#' @export
lsh.TextReuseCorpus <- function(x, bands, progress = interactive()) {
assert_that(is.count(bands),
has_minhashes_corpus(x))
h <- length(minhashes(x[[1]])) # number of hashes
d <- length(x) # number of documents
r <- h / bands # number of rows
assert_that(check_banding(h, bands))
# To assign rows in data frame to bands
b_assign <- tibble::tibble(band =
rep(vapply(1:bands, function(i) rep(i, r), integer(r)), d)
)
all_minhashes <- minhashes(x)
col_names <- names(all_minhashes)
buckets <- all_minhashes %>%
tibble::as_tibble() %>%
tidyr::gather("doc", "hash", col_names) %>%
dplyr::mutate(doc = as.character(.data$doc)) %>%
dplyr::bind_cols(b_assign) %>%
dplyr::group_by(.data$doc, .data$band)
rm(b_assign)
if (progress) {
message("Calculating LSH buckets")
pb <- txtProgressBar(min = 0, max = d * bands, style = 3)
}
# include the band in the signature hash to avoid false matches
buckets <- buckets %>%
dplyr::summarize(buckets = digest_progress(list(hash, unique(band)),
pb, progress))
if (progress) close(pb)
buckets <- buckets %>%
dplyr::select(-.data$band) %>%
dplyr::ungroup()
class(buckets) <- c("lsh_buckets", class(buckets))
buckets
}
# A wrapper around digest to be able to use the progress bar
digest_progress <- function(x, pb, progress) {
bucket <- digest::digest(x)
if (progress) setTxtProgressBar(pb, getTxtProgressBar(pb) + 1)
bucket
}
#' @export
lsh.TextReuseTextDocument <- function(x, bands, progress) {
assert_that(is.count(bands),
has_minhashes(x))
all_minhashes <- minhashes(x)
h <- length(all_minhashes) # number of hashes
r <- h / bands # number of rows
assert_that(check_banding(h, bands))
# To assign rows in data frame to bands
b_assign <- tibble::tibble(band =
rep(vapply(1:bands, function(i) rep(i, r), integer(r)), 1)
)
buckets <- tibble::tibble(doc = x$meta$id, hash = all_minhashes) %>%
dplyr::bind_cols(b_assign) %>%
dplyr::group_by(.data$doc, .data$band) %>%
dplyr::summarize(buckets = digest::digest(list(hash, unique(band)))) %>%
dplyr::select(-.data$band) %>%
dplyr::ungroup()
class(buckets) <- c("lsh_buckets", class(buckets))
buckets
}
================================================
FILE: R/lsh_candidates.R
================================================
#' Candidate pairs from LSH comparisons
#'
#' Given a data frame of LSH buckets returned from \code{\link{lsh}}, this
#' function returns the potential candidates.
#'
#' @param buckets A data frame returned from \code{\link{lsh}}.
#'
#' @return A data frame of candidate pairs.
#'
#' @examples
#' dir <- system.file("extdata/legal", package = "textreuse")
#' minhash <- minhash_generator(200, seed = 234)
#' corpus <- TextReuseCorpus(dir = dir,
#' tokenizer = tokenize_ngrams, n = 5,
#' minhash_func = minhash)
#' buckets <- lsh(corpus, bands = 50)
#' lsh_candidates(buckets)
#'
#' @export
lsh_candidates <- function(buckets) {
assert_that(is_lsh_buckets(buckets))
candidates <- buckets %>%
dplyr::left_join(buckets, by = "buckets") %>%
dplyr::filter(.data$doc.x != .data$doc.y) %>%
dplyr::distinct(doc.x, doc.y) %>%
dplyr::arrange(.data$doc.x, .data$doc.y) %>%
dplyr::mutate(dn = pmin(.data$doc.x, .data$doc.y),
up = pmax(.data$doc.x, .data$doc.y)) %>%
dplyr::distinct(.data$up, .data$dn) %>%
dplyr::select(a = dn, b = up) %>%
dplyr::arrange(.data$a, .data$b) %>%
dplyr::mutate(score = NA_real_)
class(candidates) <- c("textreuse_candidates", class(candidates))
candidates
}
================================================
FILE: R/lsh_compare.R
================================================
#' Compare candidates identified by LSH
#'
#' The \code{\link{lsh_candidates}} only identifies potential matches, but
#' cannot estimate the actual similarity of the documents. This function takes a
#' data frame returned by \code{\link{lsh_candidates}} and applies a comparison
#' function to each of the documents in a corpus, thereby calculating the
#' document similarity score. Note that since your corpus will have minhash
#' signatures rather than hashes for the tokens itself, you will probably wish
#' to use \code{\link{tokenize}} to calculate new hashes. This can be done for
#' just the potentially similar documents. See the package vignettes for
#' details.
#'
#' @param candidates A data frame returned by \code{\link{lsh_candidates}}.
#' @param corpus The same \code{\link{TextReuseCorpus}} corpus which was used to generate the candidates.
#' @param f A comparison function such as \code{\link{jaccard_similarity}}.
#' @param progress Display a progress bar while comparing documents. Progress
#' bars are disabled when using parallel processing.
#' @return A data frame with values calculated for \code{score}.
#' @examples
#' dir <- system.file("extdata/legal", package = "textreuse")
#' minhash <- minhash_generator(200, seed = 234)
#' corpus <- TextReuseCorpus(dir = dir,
#' tokenizer = tokenize_ngrams, n = 5,
#' minhash_func = minhash)
#' buckets <- lsh(corpus, bands = 50)
#' candidates <- lsh_candidates(buckets)
#' lsh_compare(candidates, corpus, jaccard_similarity)
#' @export
lsh_compare <- function(candidates, corpus, f, progress = interactive()) {
assert_that(is_candidates_df(candidates),
is.function(f),
is.TextReuseCorpus(corpus))
rows_to_score <- which(is.na(candidates$score))
num_rows <- length(rows_to_score)
use_parallel <- using_parallel()
if (num_rows == 0) {
attr(candidates, "all-doc-ids") <- names(corpus)
return(candidates)
}
if (progress) {
message("Making ", prettyNum(num_rows, big.mark = ","),
" comparisons.")
if (!use_parallel) {
pb <- txtProgressBar(min = 0, max = num_rows, style = 3)
}
}
apply_fun <- get_apply_function()
scores <- apply_fun(seq_along(rows_to_score), function(j) {
i <- rows_to_score[j]
a <- candidates$a[i]
b <- candidates$b[i]
score <- f(corpus[[a]], corpus[[b]])
if (progress && !use_parallel) setTxtProgressBar(pb, j)
score
})
candidates$score[rows_to_score] <- unlist(scores, use.names = FALSE)
if (progress && !use_parallel) close(pb)
attr(candidates, "all-doc-ids") <- names(corpus)
candidates
}
================================================
FILE: R/lsh_probability.R
================================================
#' Probability that a candidate pair will be detected with LSH
#'
#' Functions to help choose the correct parameters for the \code{\link{lsh}} and
#' \code{\link{minhash_generator}} functions. Use \code{lsh_threshold} to
#' determine the minimum Jaccard similarity for two documents for them to likely
#' be considered a match. Use \code{lsh_probability} to determine the
#' probability that a pair of documents with a known Jaccard similarity will be
#' detected.
#'
#' @param h The number of minhash signatures.
#' @param b The number of LSH bands.
#' @param s The Jaccard similarity.
#' @details Locality sensitive hashing returns a list of possible matches for
#' similar documents. How likely is it that a pair of documents will be detected
#' as a possible match? If \code{h} is the number of minhash signatures,
#' \code{b} is the number of bands in the LSH function (implying then that the
#' number of rows \code{r = h / b}), and \code{s} is the actual Jaccard
#' similarity of the two documents, then the probability \code{p} that the two
#' documents will be marked as a candidate pair is given by this equation.
#'
#' \deqn{p = 1 - (1 - s^{r})^{b}}
#'
#' According to \href{http://infolab.stanford.edu/~ullman/mmds/book.pdf}{MMDS},
#' that equation approximates an S-curve. This implies that there is a threshold
#' (\code{t}) for \code{s} approximated by this equation.
#'
#' \deqn{t = \frac{1}{b}^{\frac{1}{r}}}
#'
#' @references Jure Leskovec, Anand Rajaraman, and Jeff Ullman,
#' \emph{Mining of Massive Datasets} (Cambridge University Press, 2011), ch. 3.
#' @examples
#' # Threshold for default values
#' lsh_threshold(h = 200, b = 40)
#'
#' # Probability for varying values of s
#' lsh_probability(h = 200, b = 40, s = .25)
#' lsh_probability(h = 200, b = 40, s = .50)
#' lsh_probability(h = 200, b = 40, s = .75)
#' @export
lsh_probability <- function(h, b, s) {
assert_that(is.count(h),
is.count(b),
check_banding(h, b),
is.number(s))
1 - (1 - s ^ (h / b)) ^ b
}
#' @rdname lsh_probability
#' @export
lsh_threshold <- function(h, b) {
assert_that(is.count(h),
is.count(b),
check_banding(h, b))
(1 / b ) ^ (1 / (h / b))
}
================================================
FILE: R/lsh_query.R
================================================
#' Query a LSH cache for matches to a single document
#'
#' This function retrieves the matches for a single document from an \code{lsh_buckets} object created by \code{\link{lsh}}. See \code{\link{lsh_candidates}} to retrieve all pairs of matches.
#'
#' @param buckets An \code{lsh_buckets} object created by \code{\link{lsh}}.
#' @param id The document ID to find matches for.
#'
#' @return An \code{lsh_candidates} data frame with matches to the document specified.
#'
#' @examples
#' dir <- system.file("extdata/legal", package = "textreuse")
#' minhash <- minhash_generator(200, seed = 235)
#' corpus <- TextReuseCorpus(dir = dir,
#' tokenizer = tokenize_ngrams, n = 5,
#' minhash_func = minhash)
#' buckets <- lsh(corpus, bands = 50)
#' lsh_query(buckets, "ny1850-match")
#'
#' @seealso \code{\link{lsh}}, \code{\link{lsh_candidates}}
#' @export
lsh_query <- function(buckets, id) {
assert_that(is_lsh_buckets(buckets),
is.string(id))
signatures <- buckets %>%
dplyr::filter(.data$doc == id) %>%
`$`("buckets")
docs <- buckets %>%
dplyr::filter(.data$buckets %in% signatures) %>%
`$`("doc")
res <- tibble::tibble(a = id, b = docs, score = NA_real_) %>%
dplyr::filter(.data$a != .data$b) %>%
dplyr::distinct(.data$a, .data$b)
class(res) <- c("textreuse_candidates", class(res))
res
}
================================================
FILE: R/lsh_subset.R
================================================
#' List of all candidates in a corpus
#'
#' @param candidates A data frame of candidate pairs from
#' \code{\link{lsh_candidates}}.
#' @return A character vector of document IDs from the candidate pairs, to be
#' used to subset the \code{\link{TextReuseCorpus}}.
#' @examples
#' dir <- system.file("extdata/legal", package = "textreuse")
#' minhash <- minhash_generator(200, seed = 234)
#' corpus <- TextReuseCorpus(dir = dir,
#' tokenizer = tokenize_ngrams, n = 5,
#' minhash_func = minhash)
#' buckets <- lsh(corpus, bands = 50)
#' candidates <- lsh_candidates(buckets)
#' lsh_subset(candidates)
#' corpus[lsh_subset(candidates)]
#' @export
lsh_subset <- function(candidates) {
assert_that(is_candidates_df(candidates))
sort(unique(c(candidates$a, candidates$b)))
}
================================================
FILE: R/minhash.R
================================================
#' Generate a minhash function
#'
#' A minhash value is calculated by hashing the strings in a character vector to
#' integers and then selecting the minimum value. Repeated minhash values are
#' generated by using different hash functions: these different hash functions
#' are created by using performing a bitwise \code{XOR} operation
#' (\code{\link{bitwXor}}) with a vector of random integers. Since it is vital
#' that the same random integers be used for each document, this function
#' generates another function which will always use the same integers. The
#' returned function is intended to be passed to the \code{hash_func} parameter
#' of \code{\link{TextReuseTextDocument}}.
#'
#' @param n The number of minhashes that the returned function should generate.
#' @param seed An option parameter to set the seed used in generating the random
#' numbers to ensure that the same minhash function is used on repeated
#' applications.
#' @return A function which will take a character vector and return \code{n}
#' minhashes.
#' @references Jure Leskovec, Anand Rajaraman, and Jeff Ullman,
#' \emph{Mining of Massive Datasets} (Cambridge University Press, 2011), ch.
#' 3. See also Matthew Casperson,
#' "\href{http://matthewcasperson.blogspot.com/2013/11/minhash-for-dummies.html}{Minhash
#' for Dummies}" (November 14, 2013).
#' @seealso \code{\link{lsh}}
#' @examples
#' set.seed(253)
#' minhash <- minhash_generator(10)
#'
#' # Example with a TextReuseTextDocument
#' file <- system.file("extdata/legal/ny1850-match.txt", package = "textreuse")
#' doc <- TextReuseTextDocument(file = file, hash_func = minhash,
#' keep_tokens = TRUE)
#' hashes(doc)
#'
#' # Example with a character vector
#' is.character(tokens(doc))
#' minhash(tokens(doc))
#' @export
minhash_generator <- function(n = 200, seed = NULL) {
assert_that(is.count(n))
if (!is.null(seed)) set.seed(seed)
r <- random_ints(n)
f <- function(x) {
assert_that(is.character(x))
h <- hash_string(x)
vapply(r, function(i) { min(bitwXor(h, i)) },
integer(1), USE.NAMES = FALSE)
}
f
}
# Generate random integers for minhashing
#
# It is crucial that you use the same random integers for every document in the
# corpus. The random integers generated by this function are intended to be
# passed to \code{\link{minhash}}.
# @param n The number of random integers to generate.
# @return A vector of integers
# @seealso \code{\link{minhash}}
# @examples
# random_ints(3)
random_ints <- function(n) {
as.integer(stats::runif(n, -2147483648, 2147483647))
}
================================================
FILE: R/pairwise_candidates.R
================================================
#' Candidate pairs from pairwise comparisons
#'
#' Converts a comparison matrix generated by \code{\link{pairwise_compare}} into a
#' data frame of candidates for matches.
#'
#' @param m A matrix from \code{\link{pairwise_compare}}.
#' @param directional Should be set to the same value as in
#' \code{\link{pairwise_compare}}.
#' @return A data frame containing all the non-\code{NA} values from \code{m}.
#' Columns \code{a} and \code{b} are the IDs from the original corpus as
#' passed to the comparison function. Column \code{score} is the score
#' returned by the comparison function.
#' @examples
#' dir <- system.file("extdata/legal", package = "textreuse")
#' corpus <- TextReuseCorpus(dir = dir)
#'
#' m1 <- pairwise_compare(corpus, ratio_of_matches, directional = TRUE)
#' pairwise_candidates(m1, directional = TRUE)
#'
#' m2 <- pairwise_compare(corpus, jaccard_similarity)
#' pairwise_candidates(m2)
#' @export
pairwise_candidates <- function(m, directional = FALSE) {
assert_that(is.matrix(m))
matches <- which(!is.na(m))
indexes <- arrayInd(matches, dim(m))
score <- m[matches]
a <- rownames(m)[indexes[ , 1]]
b <- colnames(m)[indexes[ , 2]]
df <- data.frame(a = a, b = b, score = score, stringsAsFactors = FALSE)
if (!directional) df <- sort_df_by_rows(df)
df <- sort_df_by_columns(df)
class(df) <- c("textreuse_candidates", "tbl_df", "tbl", "data.frame")
df
}
================================================
FILE: R/pairwise_compare.R
================================================
#' Pairwise comparisons among documents in a corpus
#'
#' Given a \code{\link{TextReuseCorpus}} containing documents of class
#' \code{\link{TextReuseTextDocument}}, this function applies a comparison
#' function to every pairing of documents, and returns a matrix with the
#' comparison scores.
#'
#' @param corpus A \code{\link{TextReuseCorpus}}.
#' @param f The function to apply to \code{x} and \code{y}.
#' @param ... Additional arguments passed to \code{f}.
#' @param directional Some comparison functions are commutative, so that
#' \code{f(a, b) == f(b, a)} (e.g., \code{\link{jaccard_similarity}}). Other
#' functions are directional, so that \code{f(a, b)} measures \code{a}'s
#' borrowing from \code{b}, which may not be the same as \code{f(b, a)} (e.g.,
#' \code{\link{ratio_of_matches}}). If \code{directional} is \code{FALSE},
#' then only the minimum number of comparisons will be made, i.e., the upper
#' triangle of the matrix. If \code{directional} is \code{TRUE}, then both
#' directional comparisons will be measured. In no case, however, will
#' documents be compared to themselves, i.e., the diagonal of the matrix.
#' @param progress Display a progress bar while comparing documents.
#'
#' @return A square matrix with dimensions equal to the length of the corpus,
#' and row and column names set by the names of the documents in the corpus. A
#' value of \code{NA} in the matrix indicates that a comparison was not made.
#' In cases of directional comparisons, then the comparison reported is
#' \code{f(row, column)}.
#'
#' @seealso See these document comparison functions,
#' \code{\link{jaccard_similarity}}, \code{\link{ratio_of_matches}}.
#'
#' @examples
#' dir <- system.file("extdata/legal", package = "textreuse")
#' corpus <- TextReuseCorpus(dir = dir)
#' names(corpus) <- filenames(names(corpus))
#'
#' # A non-directional comparison
#' pairwise_compare(corpus, jaccard_similarity)
#'
#' # A directional comparison
#' pairwise_compare(corpus, ratio_of_matches, directional = TRUE)
#' @export
pairwise_compare <- function(corpus, f, ..., directional = FALSE,
progress = interactive()) {
assert_that(is.TextReuseCorpus(corpus),
is.function(f))
len <- length(corpus)
ids <- names(corpus)
m <- matrix(0, len, len, dimnames = list(ids, ids))
if (!directional)
m[lower.tri(m, diag = TRUE)] <- NA
else
diag(m) <- NA
if (progress) {
num_pairs <- sum(!is.na(m))
message("Making ", prettyNum(num_pairs, big.mark = ","), " comparisons.")
pb <- txtProgressBar(min = 0, max = num_pairs, style = 3)
}
for (i in seq_along(m)) {
if (is.na(m[i])) next
indexes <- arrayInd(i, dim(m))
m[indexes] <- f(corpus[[indexes[1]]], corpus[[indexes[2]]])
if (progress) setTxtProgressBar(pb, getTxtProgressBar(pb) + 1)
}
if (progress) close(pb)
m
}
================================================
FILE: R/parallel.R
================================================
# Check if the option `mc.cores` has been set. If it has, return `mclapply`
# instead of `lapply`. But in no circumstances use `mclapply` on Windows.
using_parallel <- function() {
cores_set <- !is.null(getOption("mc.cores"))
windows <- .Platform$OS.type == "windows"
cores_set && !windows
}
get_apply_function <- function() {
if (using_parallel())
return(parallel::mclapply)
else
return(lapply)
}
================================================
FILE: R/rehash.R
================================================
#' Recompute the hashes for a document or corpus
#'
#' Given a \code{\link{TextReuseTextDocument}} or a
#' \code{\link{TextReuseCorpus}}, this function recomputes either the hashes or
#' the minhashes with the function specified. This implies that you have
#' retained the tokens with the \code{keep_tokens = TRUE} parameter.
#'
#' @param x A \code{\link{TextReuseTextDocument}} or
#' \code{\link{TextReuseCorpus}}.
#' @param func A function to either hash the tokens or to generate the minhash
#' signature. See \code{\link{hash_string}}, \code{\link{minhash_generator}}.
#' @param type Recompute the \code{hashes} or \code{minhashes}?
#'
#' @return The modified \code{\link{TextReuseTextDocument}} or
#' \code{\link{TextReuseCorpus}}.
#'
#' @examples
#' dir <- system.file("extdata/legal", package = "textreuse")
#' minhash1 <- minhash_generator(seed = 1)
#' corpus <- TextReuseCorpus(dir = dir, minhash_func = minhash1, keep_tokens = TRUE)
#' head(minhashes(corpus[[1]]))
#' minhash2 <- minhash_generator(seed = 2)
#' corpus <- rehash(corpus, minhash2, type = "minhashes")
#' head(minhashes(corpus[[2]]))
#'
#' @export
rehash <- function(x, func, type = c("hashes", "minhashes")) {
UseMethod("rehash", x)
}
#' @export
rehash.TextReuseTextDocument <- function(x, func,
type = c("hashes", "minhashes")) {
assert_that(has_tokens(x),
is.function(func))
type <- match.arg(type)
if (type == "hashes") {
x$hashes <- func(x$tokens)
x$meta$hash_func <- as.character(substitute(func))
} else if (type == "minhashes") {
x$minhashes <- func(x$tokens)
x$meta$minhash_func <- as.character(substitute(func))
}
x
}
#' @export
rehash.TextReuseCorpus <- function(x, func, type = c("hashes", "minhashes")) {
assert_that(is.function(func))
type <- match.arg(type)
apply_func <- get_apply_function()
x$documents <- apply_func(x$documents, rehash, func, type)
if (type == "hashes")
x$meta$hash_func <- as.character(substitute(func))
else if (type == "minhashes")
x$meta$minhash_func <- as.character(substitute(func))
x
}
================================================
FILE: R/similarity.R
================================================
#' Measure similarity/dissimilarity in documents
#'
#' A set of functions which take two sets or bag of words and measure their
#' similarity or dissimilarity.
#'
#' @details The functions \code{jaccard_similarity} and
#' \code{jaccard_dissimilarity} provide the Jaccard measures of similarity or
#' dissimilarity for two sets. The coefficients will be numbers between
#' \code{0} and \code{1}. For the similarity coefficient, the higher the
#' number the more similar the two sets are. When applied to two documents of
#' class \code{\link{TextReuseTextDocument}}, the hashes in those documents
#' are compared. But this function can be passed objects of any class accepted
#' by the set functions in base R. So it is possible, for instance, to pass
#' this function two character vectors comprised of word, line, sentence, or
#' paragraph tokens, or those character vectors hashed as integers.
#'
#' The Jaccard similarity coeffecient is defined as follows:
#'
#' \deqn{J(A, B) = \frac{ | A \cap B | }{ | A \cup B | }}{ length(intersect(a,
#' b)) / length(union(a, b))}
#'
#' The Jaccard dissimilarity is simply
#'
#' \deqn{1 - J(A, B)}
#'
#' The function \code{jaccard_bag_similarity} treats \code{a} and \code{b} as
#' bags rather than sets, so that the result is a fraction where the numerator
#' is the sum of each matching element counted the minimum number of times it
#' appears in each bag, and the denominator is the sum of the lengths of both
#' bags. The maximum value for the Jaccard bag similarity is \code{0.5}.
#'
#' The function \code{ratio_of_matches} finds the ratio between the number of
#' items in \code{b} that are also in \code{a} and the total number of items
#' in \code{b}. Note that this similarity measure is directional: it measures
#' how much \code{b} borrows from \code{a}, but says nothing about how much of
#' \code{a} borrows from \code{b}.
#'
#' The function \code{count_matches} returns the numerator used by
#' \code{ratio_of_matches}: the number of items in \code{b} also found in
#' \code{a}. The function \code{matching_tokens} returns those matching items
#' from \code{b}, preserving their order and duplicates.
#'
#' @param a The first set (or bag) to be compared. The origin bag for
#' directional comparisons.
#' @param b The second set (or bag) to be compared. The destination bag for
#' directional comparisons.
#'
#' @examples
#' jaccard_similarity(1:6, 3:10)
#' jaccard_dissimilarity(1:6, 3:10)
#'
#' a <- c("a", "a", "a", "b")
#' b <- c("a", "a", "b", "b", "c")
#' jaccard_similarity(a, b)
#' jaccard_bag_similarity(a, b)
#' ratio_of_matches(a, b)
#' ratio_of_matches(b, a)
#' count_matches(a, b)
#' matching_tokens(a, b)
#'
#' ny <- system.file("extdata/legal/ny1850-match.txt", package = "textreuse")
#' ca_match <- system.file("extdata/legal/ca1851-match.txt", package = "textreuse")
#' ca_nomatch <- system.file("extdata/legal/ca1851-nomatch.txt", package = "textreuse")
#'
#' ny <- TextReuseTextDocument(file = ny,
#' meta = list(id = "ny"))
#' ca_match <- TextReuseTextDocument(file = ca_match,
#' meta = list(id = "ca_match"))
#' ca_nomatch <- TextReuseTextDocument(file = ca_nomatch,
#' meta = list(id = "ca_nomatch"))
#'
#' # These two should have higher similarity scores
#' jaccard_similarity(ny, ca_match)
#' ratio_of_matches(ny, ca_match)
#'
#' # These two should have lower similarity scores
#' jaccard_similarity(ny, ca_nomatch)
#' ratio_of_matches(ny, ca_nomatch)
#'
#' @references Jure Leskovec, Anand Rajaraman, and Jeff Ullman,
#' \emph{Mining of Massive Datasets} (Cambridge University Press, 2011).
#' @name similarity-functions
NULL
#' @rdname similarity-functions
#' @export
jaccard_similarity <- function(a, b) UseMethod("jaccard_similarity")
#' @export
jaccard_similarity.default <- function(a, b) {
assert_that(all(class(a) == class(b)))
length(intersect(a, b)) / length(union(a, b))
}
#' @export
jaccard_similarity.TextReuseTextDocument <- function(a, b) {
assert_that(all(class(a) == class(b)))
jaccard_similarity(a$hashes, b$hashes)
}
#' @rdname similarity-functions
#' @export
jaccard_dissimilarity <- function(a, b) UseMethod("jaccard_dissimilarity")
#' @export
jaccard_dissimilarity.default <- function(a, b) {
1 - jaccard_similarity(a, b)
}
#' @rdname similarity-functions
#' @export
jaccard_bag_similarity <- function(a, b) UseMethod("jaccard_bag_similarity")
#' @export
jaccard_bag_similarity.default <- function(a, b) {
matches <- intersect(a, b)
counts <- vapply(matches, function(x) min(sum(x == a), sum(x == b)),
integer(1), USE.NAMES = FALSE)
denominator <- length(a) + length(b)
sum(counts) / denominator
}
#' @export
jaccard_bag_similarity.TextReuseTextDocument <- function(a, b) {
assert_that(all(class(a) == class(b)))
jaccard_bag_similarity(a$hashes, b$hashes)
}
#' @export
#' @rdname similarity-functions
ratio_of_matches <- function(a, b) UseMethod("ratio_of_matches")
#' @export
ratio_of_matches.default <- function(a, b) {
assert_that(all(class(a) == class(b)))
sum(b %in% a) / length(b)
}
#' @export
ratio_of_matches.TextReuseTextDocument <- function(a, b) {
assert_that(all(class(a) == class(b)))
ratio_of_matches(a$hashes, b$hashes)
}
#' @export
#' @rdname similarity-functions
count_matches <- function(a, b) UseMethod("count_matches")
#' @export
count_matches.default <- function(a, b) {
length(matching_tokens(a, b))
}
#' @export
count_matches.TextReuseTextDocument <- function(a, b) {
assert_that(all(class(a) == class(b)))
count_matches(a$hashes, b$hashes)
}
#' @export
#' @rdname similarity-functions
matching_tokens <- function(a, b) UseMethod("matching_tokens")
#' @export
matching_tokens.default <- function(a, b) {
assert_that(all(class(a) == class(b)))
b[b %in% a]
}
#' @export
matching_tokens.TextReuseTextDocument <- function(a, b) {
assert_that(all(class(a) == class(b)),
has_tokens(a),
has_tokens(b))
matching_tokens(a$tokens, b$tokens)
}
================================================
FILE: R/textreuse-package.r
================================================
#' @details
#' The best place to begin with this package in the introductory vignette.
#'
#' \code{vignette("textreuse-introduction", package = "textreuse")}
#'
#' After reading that vignette, the "pairwise" and "minhash" vignettes introduce
#' specific paths for working with the package.
#'
#' \code{vignette("textreuse-pairwise", package = "textreuse")}
#'
#' \code{vignette("textreuse-minhash", package = "textreuse")}
#'
#' \code{vignette("textreuse-alignment", package = "textreuse")}
#'
#' Another good place to begin with the package is the documentation for loading
#' documents (\code{\link{TextReuseTextDocument}} and
#' \code{\link{TextReuseCorpus}}), for \link{tokenizers},
#' \link[=similarity-functions]{similarity functions}, and
#' \link[=lsh]{locality-sensitive hashing}.
#'
#' @references The sample data provided in the \code{extdata/ats} directory
#' contains nineteenth-century American Tract Society publications gathered
#' from the \href{https://archive.org/}{Internet Archive}.
#'
#' The sample data provided in the \code{extdata/legal} directory, are taken
#' from the following nineteenth-century codes of civil procedure from
#' California and New York.
#'
#' \emph{Final Report of the Commissioners on Practice and Pleadings}, in 2
#' \emph{Documents of the Assembly of New York}, 73rd Sess., No. 16, (1850):
#' 243-250, sections 597-613.
#' \href{http://books.google.com/books?id=9HEbAQAAIAAJ&pg=PA243#v=onepage&q&f=false}{Google
#' Books}.
#'
#' \emph{An Act To Regulate Proceedings in Civil Cases}, 1851 \emph{California
#' Laws} 51, 51-53 sections 4-17; 101, sections 313-316.
#' \href{http://books.google.com/books?id=4PHEAAAAIAAJ&pg=PA51#v=onepage&q&f=false}{Google
#' Books}.
#'
#' @useDynLib textreuse, .registration = TRUE
#' @importFrom Rcpp sourceCpp
#' @import RcppProgress
#' @import stringr
#' @import assertthat
#' @importFrom utils getTxtProgressBar setTxtProgressBar txtProgressBar
"_PACKAGE"
if (getRversion() >= "2.15.1") {
utils::globalVariables(c("doc.x", "doc.y", "up", "dn", "a", "b", ".data", "band", "hash"))
}
================================================
FILE: R/token_index.R
================================================
#' Build an index of tokens and documents
#'
#' Build an inverted index from tokens to the documents that contain them. This
#' is useful for finding document pairs that share one or more n-grams without
#' comparing every document pair. The corpus must be created with
#' \code{keep_tokens = TRUE}.
#'
#' @param corpus A \code{\link{TextReuseCorpus}} with retained tokens.
#' @param min_doc_count Minimum number of documents a token must appear in to
#' be retained. Increase this to remove rare tokens.
#' @param max_doc_count Maximum number of documents a token may appear in to be
#' retained. Decrease this to remove very common tokens.
#' @return A \code{textreuse_token_index} data frame with columns \code{token},
#' \code{docs}, and \code{n_docs}.
#' @export
token_index <- function(corpus, min_doc_count = 2, max_doc_count = Inf) {
assert_that(is.TextReuseCorpus(corpus),
is.count(min_doc_count),
is.number(max_doc_count),
all(vapply(tokens(corpus), Negate(is.null), logical(1))))
entries <- lapply(names(corpus), function(doc_id) {
tibble::tibble(token = unique(tokens(corpus[[doc_id]])), doc = doc_id)
})
index <- dplyr::bind_rows(entries) %>%
dplyr::group_by(.data$token) %>%
dplyr::summarize(docs = list(sort(.data$doc)),
n_docs = dplyr::n(),
.groups = "drop") %>%
dplyr::filter(.data$n_docs >= min_doc_count,
.data$n_docs <= max_doc_count) %>%
dplyr::arrange(.data$token)
class(index) <- c("textreuse_token_index", class(index))
index
}
#' Extract candidate document pairs from a token index
#'
#' @param index A \code{textreuse_token_index} object returned by
#' \code{\link{token_index}}.
#' @return A \code{textreuse_candidates} data frame.
#' @export
token_index_candidates <- function(index) {
assert_that(inherits(index, "textreuse_token_index"))
pair_matrices <- lapply(index$docs, function(doc_ids) {
if (length(doc_ids) < 2) return(NULL)
t(utils::combn(doc_ids, 2))
})
pair_matrices <- Filter(Negate(is.null), pair_matrices)
if (length(pair_matrices) == 0) {
candidates <- tibble::tibble(a = character(), b = character(),
score = numeric())
} else {
candidates <- do.call(rbind, pair_matrices) %>%
as.data.frame(stringsAsFactors = FALSE) %>%
tibble::as_tibble() %>%
stats::setNames(c("a", "b")) %>%
dplyr::mutate(a = pmin(.data$a, .data$b),
b = pmax(.data$a, .data$b)) %>%
dplyr::distinct(.data$a, .data$b) %>%
dplyr::arrange(.data$a, .data$b) %>%
dplyr::mutate(score = NA_real_)
}
class(candidates) <- c("textreuse_candidates", class(candidates))
candidates
}
================================================
FILE: R/tokenize.R
================================================
#' Recompute the tokens for a document or corpus
#'
#' Given a \code{\link{TextReuseTextDocument}} or a
#' \code{\link{TextReuseCorpus}}, this function recomputes the tokens and hashes
#' with the functions specified. Optionally, it can also recompute the minhash signatures.
#'
#' @param x A \code{\link{TextReuseTextDocument}} or
#' \code{\link{TextReuseCorpus}}.
#' @param tokenizer A function to split the text into tokens. See
#' \code{\link{tokenizers}}.
#' @param ... Arguments passed on to the \code{tokenizer}.
#' @param hash_func A function to hash the tokens. See
#' \code{\link{hash_string}}.
#' @param minhash_func A function to create minhash signatures. See
#' \code{\link{minhash_generator}}.
#' @param keep_tokens Should the tokens be saved in the document that is
#' returned or discarded?
#' @param keep_text Should the text be saved in the document that is returned or
#' discarded?
#'
#' @return The modified \code{\link{TextReuseTextDocument}} or
#' \code{\link{TextReuseCorpus}}.
#'
#' @examples
#' dir <- system.file("extdata/legal", package = "textreuse")
#' corpus <- TextReuseCorpus(dir = dir, tokenizer = NULL)
#' corpus <- tokenize(corpus, tokenize_ngrams)
#' head(tokens(corpus[[1]]))
#' @export
tokenize <- function(x, tokenizer, ..., hash_func = hash_string,
minhash_func = NULL, keep_tokens = FALSE,
keep_text = TRUE) {
UseMethod("tokenize", x)
}
#' @export
tokenize.TextReuseTextDocument <- function(x, tokenizer, ...,
hash_func = hash_string,
minhash_func = NULL,
keep_tokens = TRUE,
keep_text = TRUE) {
assert_that(has_content(x),
is.function(tokenizer),
is.function(hash_func))
x$tokens <- tokenizer(x$content, ...)
x$hashes <- hash_func(x$tokens)
if (!keep_tokens) x$tokens <- NULL
if (!keep_text) x$text <- NULL
x$meta$tokenizer <- as.character(substitute(tokenizer))
x$meta$hash_func <- as.character(substitute(hash_func))
if (!is.null(minhash_func)) {
x$minhash <- minhash_func(x$tokens)
x$meta$minhash_func <- as.character(substitute(minhash_func))
} else {
# If tokens are redone, minhashes are invalid, so delete them if they are
# not also recomputed.
x$minhashes <- NULL
x$meta$minhash_func <- NULL
}
x
}
#' @export
tokenize.TextReuseCorpus <- function(x, tokenizer, ..., hash_func = hash_string,
minhash_func = NULL, keep_tokens = TRUE,
keep_text = TRUE) {
apply_func <- get_apply_function()
x$documents <- apply_func(x$documents, tokenize, tokenizer, ...,
hash_func = hash_func, minhash_func = minhash_func,
keep_tokens = keep_tokens, keep_text = keep_text)
x$meta$tokenizer <- as.character(substitute(tokenizer))
x$meta$hash_func <- as.character(substitute(hash_func))
if (!is.null(minhash_func)) {
x$meta$minhash_func <- as.character(substitute(minhash_func))
} else {
x$meta$minhash_func <- NULL
}
x
}
================================================
FILE: R/tokenizers.R
================================================
#' Split texts into tokens
#'
#' These functions each turn a text into tokens. The \code{tokenize_ngrams}
#' functions returns shingled n-grams.
#'
#' @name tokenizers
#' @param string A character vector of length 1 to be tokenized.
#' @param lowercase Should the tokens be made lower case?
#' @param n For n-gram tokenizers, the number of words in each n-gram.
#' @param k For the skip n-gram tokenizer, the maximum skip distance between
#' words. The function will compute all skip n-grams between \code{0} and
#' \code{k}.
#' @details These functions will strip all punctuation.
#' @return A character vector containing the tokens.
#' @examples
#' dylan <- "How many roads must a man walk down? The answer is blowin' in the wind."
#' tokenize_words(dylan)
#' tokenize_sentences(dylan)
#' tokenize_ngrams(dylan, n = 2)
#' tokenize_skip_ngrams(dylan, n = 3, k = 2)
NULL
#' @export
#' @rdname tokenizers
tokenize_words <- function(string, lowercase = TRUE) {
assert_that(assertthat::is.string(string))
out <- str_split(string, boundary("word"))[[1]]
if (lowercase) str_to_lower(out) else out
}
#' @export
#' @rdname tokenizers
tokenize_sentences <- function(string, lowercase = TRUE) {
assert_that(assertthat::is.string(string))
out <- str_split(string, boundary("sentence", skip_word_none = FALSE))[[1]]
out <- str_replace_all(out, "[[:punct:]]", " ")
out <- str_replace_all(out, "\\s+", " ")
out <- str_trim(out)
if (lowercase) str_to_lower(out) else out
}
#' @export
#' @rdname tokenizers
tokenize_ngrams <- function(string, lowercase = TRUE, n = 3) {
assert_that(is.count(n),
assertthat::is.string(string))
words <- tokenize_words(string, lowercase = lowercase)
assert_that(n < length(words))
shingle_ngrams(words, n = n)
}
#' @export
#' @rdname tokenizers
tokenize_skip_ngrams <- function(string, lowercase = TRUE, n = 3, k = 1) {
assert_that(is.count(n),
is.count(k) | k == 0,
assertthat::is.string(string))
words <- tokenize_words(string, lowercase = lowercase)
assert_that(n + n * k - k <= length(words))
skip_ngrams(words, n = n, k = k)
}
================================================
FILE: R/utils.R
================================================
# Take results of readLines and turn it into a character vector of length 1
as_string <- function(x) {
x %>%
str_c(collapse = "\n") %>%
NLP::as.String()
}
# Pretty print the metadata for a document
pretty_print_metadata <- function(doc) {
lapply(names(doc$meta), function(x) cat(x, ":", doc$meta[[x]], "\n"))
}
# Check whether the number of minhashes is evenly divisible by number of bands
check_banding <- function(h, b) {
h %% b == 0
}
assertthat::on_failure(check_banding) <- function(call, env) {
"The number of hashes must be evenly divisible by the number of bands."
}
# Sequences for subsetting by bands in minhash
band_seq <- function(l, b) {
assert_that(check_banding(l, b))
r <- l / b
starts <- seq.int(from = 1, to = l, by = r)
lapply(starts, function(n) seq.int(n, n + r - 1, 1))
}
# Test that meta exists and that it has an ID value
has_id <- function(meta) {
!is.null(meta$id)
}
assertthat::on_failure(has_id) <- function(call, env) {
paste("When creating a document from a string instead of a file, the `id`",
"field in the metadata list must be specified.")
}
# People might row_bind() two of these data frames, so we can't rely just on
# the class.
is_lsh_buckets <- function(x) {
identical(names(x), c("doc", "buckets")) & inherits(x, "data.frame")
}
assertthat::on_failure(is_lsh_buckets) <- function(call, env) {
"Object is not a data frame of LSH buckets."
}
# People might run a candidates data frame through dplyr so that it loses its
# class.
is_candidates_df <- function(x) {
class_check <- inherits(x, "textreuse_candidates")
col_check <- all(c("a", "b", "score") %in% names(x)) & inherits(x, "data.frame")
class_check | col_check
}
assertthat::on_failure(is_candidates_df) <- function(call, env) {
"Object is not a candidates data frame."
}
is_integer_like <- function(x) {
is.integer(x) | (is.scalar(x) & (x == as.integer(x)))
}
assertthat::on_failure(is_integer_like) <- function(call, env) {
paste0(deparse(call$x), " is not a whole number.")
}
sort_meta <- function(meta) {
meta[order(names(meta))]
}
sort_df_by_rows <- function(df) {
assert_that(all(c("a", "b") %in% colnames(df)),
is.data.frame(df))
for (i in seq_len(nrow(df))) {
ordered <- sort(c(df[i, "a"], df[i, "b"]))
df[i, "a"] <- ordered[1]
df[i, "b"] <- ordered[2]
}
df
}
sort_df_by_columns <- function(df) {
assert_that(all(c("a", "b") %in% colnames(df)),
is.data.frame(df))
df <- df[with(df, order(a, b)), ]
# rownames(df) <- NULL
df
}
# Given a word, create a string with the same number of marker characters
mark_chars <- function(word, char) {
str_c(rep(char, str_length(word)), collapse = "")
}
================================================
FILE: R/wordcount.R
================================================
#' Count words
#'
#' This function counts words in a text, for example, a character vector, a
#' \code{\link{TextReuseTextDocument}}, some other object that inherits from
#' \code{\link[NLP]{TextDocument}}, or a all the documents in a
#' \code{\link{TextReuseCorpus}}.
#'
#' @param x The object containing a text.
#' @export
#' @return An integer vector for the word count.
wordcount <- function(x) UseMethod("wordcount", x)
#' @export
wordcount.default <- function(x) {
assert_that(is.string(x))
str_count(x, boundary("word"))
}
#' @export
wordcount.TextDocument <- function(x) wordcount(x$content)
#' @export
wordcount.TextReuseCorpus <- function(x) {
vapply(x$documents, wordcount, integer(1))
}
================================================
FILE: README.Rmd
================================================
---
output: md_document
title: Detect Text Reuse and Document Similarity
---
```{r, echo = FALSE, warning = FALSE, message = FALSE}
knitr::opts_chunk$set(
collapse = TRUE,
comment = "#>",
warning = FALSE,
fig.path = "README-"
)
suppressWarnings(suppressPackageStartupMessages(library(dplyr)))
```
# textreuse
[](https://cran.r-project.org/package=textreuse)
[](https://cran.r-project.org/package=textreuse)
[](https://app.codecov.io/github/ropensci/textreuse?branch=master)
[](https://github.com/ropensci/software-review/issues/20)
## Overview
This [R](https://www.r-project.org/) package provides a set of functions for measuring similarity among documents and detecting passages which have been reused. It implements shingled n-gram, skip n-gram, and other tokenizers; similarity/dissimilarity functions; pairwise comparisons; minhash and locality sensitive hashing algorithms; and a version of the Smith-Waterman local alignment algorithm suitable for natural language. It is broadly useful for, for example, detecting duplicate documents in a corpus prior to text analysis, or for identifying borrowed passages between texts. The classes provided by this package follow the model of other natural language processing packages for R, especially the [NLP](https://cran.r-project.org/package=NLP) and [tm](https://cran.r-project.org/package=tm) packages. (However, this package has no dependency on Java, which should make it easier to install.)
### Citation
If you use this package for scholarly research, I would appreciate a citation.
```{r}
citation("textreuse")
```
## Installation
To install this package from CRAN:
```{r eval=FALSE}
install.packages("textreuse")
```
To install the development version from GitHub, use [devtools](https://github.com/r-lib/devtools).
```{r eval=FALSE}
# install.packages("devtools")
devtools::install_github("ropensci/textreuse", build_vignettes = TRUE)
```
## Examples
There are three main approaches that one may take when using this package: pairwise comparisons, minhashing/locality sensitive hashing, and extracting matching passages through text alignment.
See the [introductory vignette](https://docs.ropensci.org/textreuse/articles/textreuse-introduction.html) for a description of the classes provided by this package.
```{r eval = FALSE}
vignette("textreuse-introduction", package = "textreuse")
```
### Pairwise comparisons
In this example we will load a tiny corpus of three documents. These documents are drawn from Kellen Funk's [research](https://kellenfunk.org/field-code/) into the propagation of legal codes of civil procedure in the nineteenth-century United States.
```{r}
library(textreuse)
dir <- system.file("extdata/legal", package = "textreuse")
corpus <- TextReuseCorpus(dir = dir, meta = list(title = "Civil procedure"),
tokenizer = tokenize_ngrams, n = 7)
```
We have loaded the three documents into a corpus, which involves tokenizing the text and hashing the tokens. We can inspect the corpus as a whole or the individual documents that make it up.
```{r}
corpus
names(corpus)
corpus[["ca1851-match"]]
```
Now we can compare each of the documents to one another. The `pairwise_compare()` function applies a comparison function (in this case, `jaccard_similarity()`) to every pair of documents. The result is a matrix of scores. As we would expect, some documents are similar and others are not.
```{r}
comparisons <- pairwise_compare(corpus, jaccard_similarity)
comparisons
```
We can convert that matrix to a data frame of pairs and scores if we prefer.
```{r}
pairwise_candidates(comparisons)
```
See the [pairwise vignette](https://docs.ropensci.org/textreuse/articles/textreuse-pairwise.html) for a fuller description.
```{r eval=FALSE}
vignette("textreuse-pairwise", package = "textreuse")
```
### Minhashing and locality sensitive hashing
Pairwise comparisons can be very time-consuming because they grow geometrically with the size of the corpus. (A corpus with 10 documents would require at least 45 comparisons; a corpus with 100 documents would require 4,950 comparisons; a corpus with 1,000 documents would require 499,500 comparisons.) That's why this package implements the minhash and locality sensitive hashing algorithms, which can detect candidate pairs much faster than pairwise comparisons in corpora of any significant size.
For this example we will load a small corpus of ten documents published by the American Tract Society. We will also create a minhash function, which represents an entire document (regardless of length) by a fixed number of integer hashes. When we create the corpus, the documents will each have a minhash signature.
```{r}
dir <- system.file("extdata/ats", package = "textreuse")
minhash <- minhash_generator(200, seed = 235)
ats <- TextReuseCorpus(dir = dir,
tokenizer = tokenize_ngrams, n = 5,
minhash_func = minhash)
```
Now we can calculate potential matches, extract the candidates, and apply a comparison function to just those candidates.
```{r}
buckets <- lsh(ats, bands = 50, progress = FALSE)
candidates <- lsh_candidates(buckets)
scores <- lsh_compare(candidates, ats, jaccard_similarity, progress = FALSE)
scores
```
For details, see the [minhash vignette](https://docs.ropensci.org/textreuse/articles/textreuse-minhash.html).
```{r eval=FALSE}
vignette("textreuse-minhash", package = "textreuse")
```
### Text alignment
We can also extract the optimal alignment between two documents with a version of the [Smith-Waterman](https://en.wikipedia.org/wiki/Smith-Waterman_algorithm) algorithm, used for protein sequence alignment, adapted for natural language. The longest matching substring according to scoring values will be extracted, and variations in the alignment will be marked.
```{r}
a <- "'How do I know', she asked, 'if this is a good match?'"
b <- "'This is a match', he replied."
align_local(a, b)
```
For details, see the [text alignment vignette](https://docs.ropensci.org/textreuse/articles/textreuse-alignment.html).
```{r eval=FALSE}
vignette("textreuse-alignment", package = "textreuse")
```
### Parallel processing
Loading the corpus and creating tokens benefit from using multiple cores, if available. (This works only on non-Windows machines.) To use multiple cores, set `options("mc.cores" = 4L)`, where the number is how many cores you wish to use.
### Contributing and acknowledgments
Please note that this project is released with a [Contributor Code of Conduct](https://github.com/ropensci/textreuse/blob/master/CONDUCT.md). By participating in this project you agree to abide by its terms.
Thanks to [Noam Ross](https://www.noamross.net/) for his thorough [peer review](https://github.com/ropensci/software-review/issues/20) of this package for [rOpenSci](https://ropensci.org/).
------------------------------------------------------------------------
[](https://ropensci.org)
================================================
FILE: README.md
================================================
# textreuse
[](https://cran.r-project.org/package=textreuse)
[](https://cran.r-project.org/package=textreuse)
[](https://app.codecov.io/github/ropensci/textreuse?branch=master)
[](https://github.com/ropensci/software-review/issues/20)
## Overview
This [R](https://www.r-project.org/) package provides a set of functions
for measuring similarity among documents and detecting passages which
have been reused. It implements shingled n-gram, skip n-gram, and other
tokenizers; similarity/dissimilarity functions; pairwise comparisons;
minhash and locality sensitive hashing algorithms; and a version of the
Smith-Waterman local alignment algorithm suitable for natural language.
It is broadly useful for, for example, detecting duplicate documents in
a corpus prior to text analysis, or for identifying borrowed passages
between texts. The classes provided by this package follow the model of
other natural language processing packages for R, especially the
[NLP](https://cran.r-project.org/package=NLP) and
[tm](https://cran.r-project.org/package=tm) packages. (However, this
package has no dependency on Java, which should make it easier to
install.)
### Citation
If you use this package for scholarly research, I would appreciate a
citation.
citation("textreuse")
#> To cite package 'textreuse' in publications use:
#>
#> Mullen L, Li Y (2026). _textreuse: Detect Text Reuse and Document
#> Similarity_. R package version 1.0.1,
#> https://github.com/ropensci/textreuse,
#> .
#>
#> A BibTeX entry for LaTeX users is
#>
#> @Manual{,
#> title = {textreuse: Detect Text Reuse and Document Similarity},
#> author = {Lincoln Mullen and Yaoxiang Li},
#> year = {2026},
#> note = {R package version 1.0.1,
#> https://github.com/ropensci/textreuse},
#> url = {https://docs.ropensci.org/textreuse/},
#> }
## Installation
To install this package from CRAN:
install.packages("textreuse")
To install the development version from GitHub, use
[devtools](https://github.com/r-lib/devtools).
# install.packages("devtools")
devtools::install_github("ropensci/textreuse", build_vignettes = TRUE)
## Examples
There are three main approaches that one may take when using this
package: pairwise comparisons, minhashing/locality sensitive hashing,
and extracting matching passages through text alignment.
See the [introductory
vignette](https://docs.ropensci.org/textreuse/articles/textreuse-introduction.html)
for a description of the classes provided by this package.
vignette("textreuse-introduction", package = "textreuse")
### Pairwise comparisons
In this example we will load a tiny corpus of three documents. These
documents are drawn from Kellen Funk’s
[research](https://kellenfunk.org/field-code/) into the propagation of
legal codes of civil procedure in the nineteenth-century United States.
library(textreuse)
dir <- system.file("extdata/legal", package = "textreuse")
corpus <- TextReuseCorpus(dir = dir, meta = list(title = "Civil procedure"),
tokenizer = tokenize_ngrams, n = 7)
We have loaded the three documents into a corpus, which involves
tokenizing the text and hashing the tokens. We can inspect the corpus as
a whole or the individual documents that make it up.
corpus
#> TextReuseCorpus
#> Number of documents: 3
#> hash_func : hash_string
#> title : Civil procedure
#> tokenizer : tokenize_ngrams
names(corpus)
#> [1] "ca1851-match" "ca1851-nomatch" "ny1850-match"
corpus[["ca1851-match"]]
#> TextReuseTextDocument
#> file : C:/Users/Bach/AppData/Local/R/win-library/4.4/textreuse/extdata/legal/ca1851-match.txt
#> hash_func : hash_string
#> id : ca1851-match
#> minhash_func :
#> tokenizer : tokenize_ngrams
#> content : § 4. Every action shall be prosecuted in the name of the real party
#> in interest, except as otherwise provided in this Act.
#>
#> § 5. In the case of an assignment of a thing in action, the action by
#> the as
Now we can compare each of the documents to one another. The
`pairwise_compare()` function applies a comparison function (in this
case, `jaccard_similarity()`) to every pair of documents. The result is
a matrix of scores. As we would expect, some documents are similar and
others are not.
comparisons <- pairwise_compare(corpus, jaccard_similarity)
comparisons
#> ca1851-match ca1851-nomatch ny1850-match
#> ca1851-match NA 0 0.3842549
#> ca1851-nomatch NA NA 0.0000000
#> ny1850-match NA NA NA
We can convert that matrix to a data frame of pairs and scores if we
prefer.
pairwise_candidates(comparisons)
#> # A tibble: 3 × 3
#> a b score
#> *
#> 1 ca1851-match ca1851-nomatch 0
#> 2 ca1851-match ny1850-match 0.384
#> 3 ca1851-nomatch ny1850-match 0
See the [pairwise
vignette](https://docs.ropensci.org/textreuse/articles/textreuse-pairwise.html)
for a fuller description.
vignette("textreuse-pairwise", package = "textreuse")
### Minhashing and locality sensitive hashing
Pairwise comparisons can be very time-consuming because they grow
geometrically with the size of the corpus. (A corpus with 10 documents
would require at least 45 comparisons; a corpus with 100 documents would
require 4,950 comparisons; a corpus with 1,000 documents would require
499,500 comparisons.) That’s why this package implements the minhash and
locality sensitive hashing algorithms, which can detect candidate pairs
much faster than pairwise comparisons in corpora of any significant
size.
For this example we will load a small corpus of ten documents published
by the American Tract Society. We will also create a minhash function,
which represents an entire document (regardless of length) by a fixed
number of integer hashes. When we create the corpus, the documents will
each have a minhash signature.
dir <- system.file("extdata/ats", package = "textreuse")
minhash <- minhash_generator(200, seed = 235)
ats <- TextReuseCorpus(dir = dir,
tokenizer = tokenize_ngrams, n = 5,
minhash_func = minhash)
Now we can calculate potential matches, extract the candidates, and
apply a comparison function to just those candidates.
buckets <- lsh(ats, bands = 50, progress = FALSE)
candidates <- lsh_candidates(buckets)
scores <- lsh_compare(candidates, ats, jaccard_similarity, progress = FALSE)
scores
#> # A tibble: 1 × 3
#> a b score
#>
#> 1 remember00palm remembermeorholy00palm 0.701
For details, see the [minhash
vignette](https://docs.ropensci.org/textreuse/articles/textreuse-minhash.html).
vignette("textreuse-minhash", package = "textreuse")
### Text alignment
We can also extract the optimal alignment between two documents with a
version of the
[Smith-Waterman](https://en.wikipedia.org/wiki/Smith-Waterman_algorithm)
algorithm, used for protein sequence alignment, adapted for natural
language. The longest matching substring according to scoring values
will be extracted, and variations in the alignment will be marked.
a <- "'How do I know', she asked, 'if this is a good match?'"
b <- "'This is a match', he replied."
align_local(a, b)
#> TextReuse alignment
#> Alignment score: 7
#> Document A:
#> this is a good match
#>
#> Document B:
#> This is a #### match
For details, see the [text alignment
vignette](https://docs.ropensci.org/textreuse/articles/textreuse-alignment.html).
vignette("textreuse-alignment", package = "textreuse")
### Parallel processing
Loading the corpus and creating tokens benefit from using multiple
cores, if available. (This works only on non-Windows machines.) To use
multiple cores, set `options("mc.cores" = 4L)`, where the number is how
many cores you wish to use.
### Contributing and acknowledgments
Please note that this project is released with a [Contributor Code of
Conduct](https://github.com/ropensci/textreuse/blob/master/CONDUCT.md).
By participating in this project you agree to abide by its terms.
Thanks to [Noam Ross](https://www.noamross.net/) for his thorough [peer
review](https://github.com/ropensci/software-review/issues/20) of this
package for [rOpenSci](https://ropensci.org/).
------------------------------------------------------------------------
[](https://ropensci.org)
================================================
FILE: _pkgdown.yml
================================================
url: https://docs.ropensci.org/textreuse/
template:
bootstrap: 5
bootswatch: united
authors:
Yaoxiang Li:
href: "https://github.com/yaoxiangli"
================================================
FILE: appveyor.yml
================================================
# DO NOT CHANGE the "init" and "install" sections below
# Download script file from GitHub
init:
ps: |
$ErrorActionPreference = "Stop"
Invoke-WebRequest http://raw.github.com/krlmlr/r-appveyor/master/scripts/appveyor-tool.ps1 -OutFile "..\appveyor-tool.ps1"
Import-Module '..\appveyor-tool.ps1'
install:
ps: Bootstrap
# Adapt as necessary starting from here
build: off
build_script:
- travis-tool.sh install_deps
test_script:
- travis-tool.sh run_tests
on_failure:
- travis-tool.sh dump_logs
artifacts:
- path: '*.Rcheck\**\*.log'
name: Logs
- path: '*.Rcheck\**\*.out'
name: Logs
- path: '*.Rcheck\**\*.fail'
name: Logs
- path: '*.Rcheck\**\*.Rout'
name: Logs
- path: '\*_*.tar.gz'
name: Bits
- path: '\*_*.zip'
name: Bits
================================================
FILE: cran-comments.md
================================================
This is a new release with bug fixes, documentation refreshes, and helper
functions added after a long maintenance interval.
This resubmission fixes a moved URL in README.md:
https://github.com/hadley/devtools was replaced with
https://github.com/r-lib/devtools.
This is also a maintainer change release. The maintainer has changed from
Lincoln Mullen to Yaoxiang Li
. The previous maintainer, Lincoln Mullen, has
confirmed by email that he supports the maintainer transition. I can provide
the email thread if requested.
## Test environments
* local Windows 11 install: R 4.4.2
## R CMD check results
There were no ERRORs or WARNINGs.
Local checks were run with:
`R CMD check --no-manual textreuse_1.0.1.tar.gz`
`R CMD check --as-cran --no-manual textreuse_1.0.1.tar.gz`
The `--as-cran` check reported three NOTEs:
* This release changes the maintainer from Lincoln Mullen to Yaoxiang Li.
* The local Windows check was unable to verify the current time.
* The local Windows check reported that README.md or NEWS.md could not be
checked without pandoc. README.md was regenerated locally with rmarkdown,
and the pkgdown site was built locally with RStudio Pandoc before release.
There were no invalid URL NOTEs.
## Downstream dependencies
There are no known downstream dependency issues.
================================================
FILE: inst/extdata/ats/calltounconv00baxt.txt
================================================
Glass.
Book,____._._
(ttmmtixc
mm¥m %m(m>m
v'OJj
A
CALL
TO
THE TTNCONVEETS9.
BY REV. RICHARD BAXTER.
AN INTRODUCTORY ESSAY,
BY RCV. THOMAS CHALMERS, D. D.
PDBUSHED BY THE
AMERICAN TRACT SOCIETY,
150 NASSAU-STREET, KEWYORK.
D. Fanshaw, Printer.
DR. CHALMERS'
|f INTRODUCTORY ESSAY,
ABRIDGED.
The " Call to the Unconverted " by Richard Bax •
ter, is characterized by all that solemn earnestness,
and urgency of appeal, for winch the writings of this
much-admired author are so peculiarly distinguished.
He seems to look upon mankind solely with the eyes
of the Spirit, and exclusively to recognize them in
their spiritual relations, and in the great and essential
elements of their immortal being. Their future des-
tiny is the all-important concern which fills and en-
grosses his mind, and he regards nothing of any mag-
nitude but what has a distinct bearing on their spiri-
tual and eternal condition. His business, therefore, is
always with the conscience, to which he makes the
most forcible appeals, ami which he plies with all
those arguments which are fitted to awaken the sinner
to a deep sense of the necessity and importance of im-
mediate repentance. He endeavors to move him by
the most touching of all representations, the tender-
ness of a beseeching God waiting to be gracious, and
not willing that any should perish ; and while he em-
ploys every form of entreaty, which tenderness and
compassion can suggest, to allure the sinner to "turn
and live," he does not shrink from forcing on his con-
victions those considerations which are fitted to alarm
his fears, the terrors of the Lord, and the wrath, not
merely of an offended Lawgiver, but of a God of love,
whose threatemngs he disregards, whose grace he des*
4 INTRODUCTION.
pises, and whose mercy he rejects. And aware of the
deceitfulness of sin in hardening the heart, and in be-
traying the sinner into a neglect of his spiritual inte-
rests, he divests him of every refuge, and strips him of
every plea for postponing his preparation for eternity.
He forcibly exposes the delusion of convenient seasons,
and the awful infatuation and hazard of delay, and
Knowing the magnitude of the stake at issue, he urges
the sinner to immediate repentance, as if the fearful
and almost absolute alternative were "Now or Never."
And to secure the commencement of such an important
work against all the dangers to which procrastination
might expose it, he endeavors to arrest the sinner in
his career of guilt and unconcern, and resolutely to fix
his determination on " turning to God this day with-
out delay."
There are two very prevalent delusions on this sub-
ject, which we should like to expose ; the one regards
the nature, and the other the season of repentance;
both of which are pregnant with mischief to the minds
of men. With regard to the first, much mischief has
arisen from mistakes respecting the meaning of tho
tenn repentance. The word repentance occurs with
two different meanings in the New Testament ; and
it is to be regretted, that two different words could not
have been devised to express these. This is charge-
able upon the poverty of our language; for it is to be
observed, that in the original Greek the distinction in
the meanings is pointed out by a distinction in tho
words. The employment of one term to denote two
different things has the effect of confounding and mis-
leading the understanding ; and it is much to be
wished, that every ambiguity of this kind were clear-
ed away from that most interesting point in the pro-
INTRODUCTION. 5
cess of a human soul, ax which it turns from sin unto
righteousness, and from the power of Satan unto God.
When in common language, a man says, " I repent
of such an action," he is understood to say, " I am sorry
for having done it." The feeling is familiar to all of
us. How often does the man of dissipation prove this
sense of the word repentance, when he awakes in the
monung, and, oppressed by the languor of ins ex-
hausted faculties, looks back with remorse on the fol-
lies and profligacies of the night that is past? How
often does the man of unguarded conversation prove it,
when he thinks of the friends whose feelings he has
wounded by some hasty utterance which he cannot
recall 1 How often is it proved by the man of business,
when he reflects on the rash engagement which ties
him down to a losing speculation? All these people
would be perfectly understood wiien they say, " We
repent of these doings." The word repentance so
applied is about equivalent to the word regret. There
are several passages in the New Testament where
this is the undoubted sense of the word repentance.
In Matt. 27: 3. the wretched Judas repented himself
of his treachery ; and surely, wlien we think of the
awful denunciation uttered by our Savior against the
man who should betray him, that it were better for
him if he had not been born, we shall never confound
the repentance which Judas experienced with that
repentance winch is unto salvation.
Now here lies the danger to practical Christianity.
In the above-cited passage, to repent is just to regret,
or to be sorry for ; and tins we conceive .o be by fai
the most prevailing sense of the term in the English
language. But there are other places where the same
term is employed to denote that which is urged upon
6 INTRODUCTION.
us as a duty — that which is preached for the remis-
sion of sins — that which is so indispensable to sinners,
as to call forth the declaration from our Savior, thai
unless we have it, we shall all likewise perish. Now,
though repentance, in all these cases, is expressed by
the same term in our translation as the repentance ot
mere regret, it is expressed by a different term in the
original record of our faith. This surely might lead
us to suspect a difference of meaning, and should cau-
tion us against taking up with that, as sufficient for
the business of our salvation, which is short of saving
and scriptural repentance. There may be an alterna-
tion of wilful sin, and of deep-felt sorrow, up to th©
very end of our history — there may be a presumptu-
ous sin committed every day, and a sorrow regularly
succeeding it. Sorrow may imbitter every act of sin —
sorrow may darken every interval of sinful indul-
gence — and sorrow may give an unutterable anguish
to the pains and the prospects of a deathbed. Couple
all this with the circumstance that sorrow passes, in
the common currency of our language, for repentance ,
and that repentance is made, by our Bible, to lie at
the turning point from a state of condemnation to a
state of acceptance with God; and it is difficult not to
conceive thai much danger may have arisen from this,
leading to indistinct views of the nature of repentance,
and to slender and superficial conceptions of the migh-
ty change which is implied in it.
We are far from saying that the eye of Christiana
is not open to this danger — and that the vigilant care
of Christian authors has not been employed in avert-
ing it. Where will we get a better definition of re-
pentance unto life than in our Shorter Catechism? by
which the sinner is represented not merely as grieving.
INTRODUCTION. 7
but, along with his grief and hatred of sin, aa turning
from it unto God with full purpose of, and endeavor
after new obedience. But the mischief is, that the
word repent has a common meaning, different from
the theological ; that wherever it is used, this common
meaning is apt to intrude itself, and exert a kind of
habitual imposition upon the understanding — that the
influence of the single word carries it over the influ-
ence of the lengthened explanation — and thus it is
that, for a steady progress in the obedience of the
gospel, many persevere, to the end of their days, in a
wretched course of sinning and cf sorrowing, without
fruit and without amendment.
To save the practically mischievous effect arising
from the application of one term to two different things,
one distinct and appropriate tenn has been suggested
for the saving repentance of the New Testament.
The term repentance itself has been restricted to the
repentance of mere sorrow, and is made equivalent to
regret ; and for the other, able translators have
adopted the word reformation. The one is expressive
of sorrow for our past conduct ; the other is expressive
of our renouncing it. It denotes an actual turning
from the habits of life that we are sorry for. Give us,
say they, a change from bad deeds to good deeds,
from bad habits to good habits, from a life of wicked-
ness to a life of conformity to the requirements of
heaven, and you give us reformation.
Now there is often nothing more unprofitable than
a dispute about words ; but if a word has got into com-
mon use, a common and generally understood mean-
ing is attached to it ; and if this meaning does not
just come up to the thing which we want to express
by it, the application of that word to that thing has
3 INTRODUCTION-
the same misleading effects as in the case already
alluded to. Now, we have much the same kind of
exception to allege against the term reformation, that
we have alleged against the term repentance. The
term repentance is inadequate — and why? because,
in the common use of it, it is equivalent to regret, and
regret is short of the saving change that is spoken of
in the New Testament. On the very same principle,
we count the term reformation to be inadequate. We
think that, in common language, a man would receive
the appellation of a reformed man upon the mere
change of his outward habits, without any reference
to the change of mind and of principle which gave
rise to it. Let the drunkard give up his excesses —
let the backbiter give up his evil speakings — let the
extortioner give up his unfair charges — and we would
apply to one and all of them, upon the mere change
of their external doings, the character of reformed
men. Now, it is evident that the drunkard may give
up his drunkenness, because checked by a serious im-
pression of the injury he has been doing to his health
and his circumstances. The backbiter may give up
his evil speaking, on being made to perceive that the
hateful practice has brought upon him the contempt
and alienation of his neighbors. The extortioner may
give up his unfair charges, upon taking it into calcu-
lation that his business is likely to suffer by the deser-
tion of his customers. Now, it is evident, that though
in each of these cases there has been what the world
would call reformation, there has not been scriptural
repentance. The deficiency of the former term con-
gists in its having been employed to denote a mere
change in the deeds or in the habits of the outward
man • and if employed as equivalent to repentance, it
INTRODUCTION. y
may delude us into the idea that the change by which
we are made meet for a happy eternity is a far more
slender and superficial thing than it really is. It is
of little importance to be told that the translator means
it only in the sense of a reformed conduct, proceeding
from the influence of a new and a right principle
within. The common meaning of the word will, as
in the former instance, be ever and anon intruding
itself, and get the better of all the formal cautions, and
all the qualifying clauses of our Bible commentators.
But, will not the original word itself throw some
light upon this important question? The repentance
which is enjoined as a duty — the repentance which
is unto salvation — the repentance which sinners un-
dergo when they pass to a state of acceptance with
God from a state of enmity against him — these are
all one and the same thing, and are expressed by one
and the same word in the original language of the
New Testament. It is different from the word which
expresses the repentance of sorrow ; and if translated
according to the parts of which it is composed, it sig-
nifies neither more nor less than a change of mind.
This of itself is sufficient to prove the inadequacy ot
the term reformation^a term which is often applied
to a man upon the mere change of his conduct, with-
out ever adverting to the state of his mind, or to the
kind of change in motive and in principle which it
has undergone. It is true, that there can be no change
in the conduct without some change in the inward
principle. A reformed drunkard, before careless about
health or fortune, may be so far changed as to become
impressed with these considerations; but this change
is evidently short of that which the Bible calls repent-
ance toward God. It is a change that may, and has
10 INTRpDUCTION.
taken place in many a mind, when there was no
effectual sense of the God who is above us, and of the
eternity which is before us. It is a change, brought
about by the prospect and the calculation of worldly
advantages ; and, in the enjoyment of these advan-
tages it hath its sole reward. But it is not done unto
God, and God will not accept of it as done unto him.
Reformation may signify nothing more than the mere
surface-dressing of those decencies, and proprieties,
and accomplishments, and civil and prudential duties,
which, however fitted to secure a man's acceptance
in society, may, one and all of them, consist with a
heart alienated from God, and having every principle
and affection of the inner man away from him. True,
it is such a change as the man will reap benefit from,
as his friends will rejoice in, as the world will call
reformation ; but it is not such a change as will make
him meet for heaven; nor is it, in its import, what our
Savior speaks of, when he says, " I tell you nay, ex-
cept ye repent, ye shall all likewise perish."
There is no single word in the English language
which occurs to us as fully equal to the faithful ren-
dering of the term in the original. Renewedness oj
mind, however awkward a phrase this may be, is
perhaps the most nearly expressive of it. Certain it
is, that it harmonizes with those other passages of the
Bible where the process is described by which saving
repentance ie brought about. We read of being
transformed by the renewing of our minds, of the re-
newing of the Holy Ghost, of being renewed in the
spirit of our minds. Scriptural repentance, therefore,
is that deep and radical change whereby a said turns
from the idcls of sin and of self unto God, and de-
votes eve?y movement of the inner and Vie outer man
INTRODUCTION. 11
to ihe. captivity of his obedicwe. This is the change
which, whether it be expressed by one word or not in
the English language, we would have you well to
understand ; and reformation or change in the out-
ward conduct, instead of being saving and scriptural
repentance, is what, in the language of John the
Baptist, we would call a fruit meet for it. But if
miscliief is likely to arise, from the want of an ade-
quate word in our language, to that repentance which
is unto salvation, there is one effectual preservative
against it — a firm and consistent exhibition of the
whole counsel and revelation of God. A man who is
well read in his New Testament, and reads it with
docility, will dismiss all his meagre conceptions of
repentance when he comes to the following state-
ments: — "Except a man be born again he cannot
see the kingdom of God." " Except ye be converted,
and become as little children, ye shall not enter into
the kingdom of heaven." " If any man have not the
Spirit of Christ he is none of his." " The carnal
mind is enmity against God ; and if ye live after the
flesh ye shall die; but if ye, through the Spirit, do
mortify the deeds of the body, ye shall live." " Be not
then conformed to this world, but be ye transformed
by the renewing of your minds." Such are the terms
employed to describe the process by which the soul
of man is renewed unto repentance ; and, with your
hearts familiarized to the mighty import of these
terms, you will carry with you an effectual guarantee
against those false and flimsy impressions, which are
so current in the world, about the preparation of a
sinner for eternity. *****
We should like, moreover, to reduce every man to
the feeling of repentance now or the alternative of
12 INTRODUCTION.
repentance never. We should like to flash it upmi
your convictions, that, by putting the call away from
you now, you put your eternity away from you. We
should like tc expose the whole amount of that accure
ed infatuation which lies in delay. We should like to
arouse every soul out of its lethargies, and give noquar*
ter to the plea of a little more sleep, and a little more
slumber. We should like you to feel as if the whole of
your future destiny hinged on the very first movement
to which you turned yourselves. The work of repent-
ance must have a beginning; and we should like you
to know that, if not begun to-day, the chance will be
less of its being begun to-morrow. And if the greater
chance has failed, what hope can we build upon the
smaller?— and a chance to that is always getting
smaller. Each day, as it revolves over the sinner's
head, finds him a harder, and a more obstinate, ana
a more helplessly enslaved sinner, than belbre. It
was this consideration which gave Richard Baxter
such earnestness and such urgency in his " Call." He
knew that the barrier in the way of the sinner's return
was strengthened by every act of resistance to the call
which urges it. That the refusal of this moment
hardened the man against the next attack of a Gos-
pel argument that is brought to bear upon him. That
-.f he attempted you now, and he failed, when he came
back upon yoa he would find himself working on a
more obstinate and uncomplying subject than ever.
And therefore it is that he ever feels as if the present
were his only opportunity. That he is now upon his
vantage ground, and he gives every energy of his
soul to the great point of making the most of it. He
will put up with none of your evasions. He will
consent to none of your postponements. He will pay
INTRODUCTION. 13
respect to none of your more convenient seasons. He
tells you, that the matter with which he is charged
lias all the urgency of a matter in hand. He speaka
to you with as much earnestness as if he knew that
you were going to step into eternity in half an hour.
He delivers his message with as much solemnity as if
he knew that tins was your last meeting on earth,
and that you were never to see each other till you
stood together at the judgment-seat. He knew that
some mighty change must take place in you ere you
be fit for entering into the presence of God ; and that
the time in which, on every plea of duty and of inte
rest, you should bestir yourselves to secure this, is the
present time. This is the distinct point he assigns to
himself; and the whole drift of his argument is to
urge an instantaneous choice of the better part, by
telling you how you multiply every day the obstacles
to your future repentance, if you begin not the work
of repentance now.
Before bringing our Essay to a close we shall make
some observations on the mistakes concerning repent-
ance, which we have endeavored to expose, and ad-
duce some arguments for urging on the consciences of
our -readers tke necessity and importance of imme-
diate repentance.
1. The work of repentance is a work which must
be done ere we die ; for, unless we repent, we shall all
likewise perish. Now, the easier this work is in our
conception, we shall think it the less necessary to enter
upon it immediately. We shall leok upon it as a
work that may be done at any time, and therefore put
it off a little longer, and a little longer. We shall,
perhaps, look forward to that retirement from the
world and its temptations which we figure old age to
Sax. Call, g
14 1NTR0DDCTI0N.
bring along with it, and falling in with the too com
mon idea, that, the evening of life is the appropriate
season of preparation for another world, we shall
think that the author is bearing too closely and too
urgently upon us, when, in the language of the Bible,
he speaks of " to-day," while it is called to-day, and
will let us off with no other repentance than repent-
ance "now," seeing that now only is the accepted
time, and now only the day of salvation, which he
has a warrant to proclaim to us. This dilatory way
of it is very much favored by the mistaken and very
defective view of repentance which we have attempt-
ed to expose. We have some how or other got into
the delusion that repentance is nothing but sorrow;
and were we called to fix upon the scene where this
sorrow is likely to be felt in the degree that it is deep-
est and most overwhelming, we would point to the
chamber of the dying man. It is awful to think that,
generally speaking, this repentance of mere sorrow is
the only repentance of a death-bed. Yes ! we shall
meet with sensibility deep enough and painful enough
there — with regret in all its bitterness — with terror
mustering up its images of despair, and dwelling
upon them in all the gloom of an affrighted imagina-
tion ; and this is mistaken, not merely for the drapery
of repentance, but for the very substance of it. We
look forward, and we count upon this — that the sins
of a life are to be expunged by the sighing and sor
rowing of the last days of it. We should give up this
wretchedly superficial notion of repentance, a nd cease,
from this moment, to be led astray by it. The mind
may sorrow over its corruptions at the very time that
it is under the poAver of them. A man may weep
mast bitterly over the perversities of his moral consli-
INTRODUCTION. 15
uition; but to change that constitution, under the
workings of the Holy Spirit, is a different affair.
"Now, this is the mighty work of repentance. He who
has undergone it is no longer the servant of sin. He
dies unto sin, he lives unto God. A sense of the au-
thority of God is ever present with him, to wield the
ascendancy of a great master-principle over all his
movements — to call forth every purpose, and to carry
it forward, through all the opposition of sin and of
Satan, into accomplishment. This is the grand revo-
lution in the s£ate of the mind which repentance
brings along with it. To grieve because this work is
not done, is a very different thing from the doing of it.
A deathbed is the very best scene for acting the first ,
but it is the very worst for acting the second. The re-
pentance of Judas has often been acted there. We
ought to think of the work in all its magnitude, and
not to put it off' to that awful period when the soul is
crowded with other things, and has to maintain its
weary struggle with the pains, and the distresses,
and the shiverings, and the breathless agonies cf a
deathbed.
2. There are two views that may be taken of the
way in which repentance is brought about, and which-
ever of them is adopted, delay carries along with it
the saddest infatuation. It may be looked upon as
a step taken by man as a voluntary agent, and we
would ask you, upon your experience of the powers
and the performances of humanity, if a deathbed is
the time for taking such a step? Is this a time for a
voluntary being exercising a vigorous control over his
own movements? When racked with pain, and borne
down by the pressure cf a sore and overwhelming
calamity ? Surely the greater the work of repentance
16 INTRODUCTION.
is, the more ease, the more time, the more freedom
from suffering, is necessary for carrying itonj and,
therefore, addressing you as voluntary beings, as
beings who will and who do, we call upon you to seek
God early that you may find him— to haste, and make
no delay in keeping his commandments.
The other view is, that repentance is not a self-
originating work in man, but the work of the Holy
Spirit in him as the subject of its influences. This
view is not opposite to the former. It is true that man
wills and does at every step in the business of his sal-
vation; and it is as true that God works in him so to
will and to do. Take this last view of it then. Look
on repentance as the work of God's Spirit in the soul
of man, and we are furnished with a more impressive
argument than ever, and set on higher vantage for
urging you to stir yourselves, and set about it im-
mediately. What is it that you propose ? To keep
by your present habits, and your present indulgences,
and build yourselves up all the while in the confidence
that the Spirit will interpose with his mighty power
of conversion upon you, at the very point of time that
you have fixed upon as convenient and agreeable?
And how do you conciliate the Spirit's answer to your
call then? Why, by doing all you can to grieve, and
to quench, and to provoke him to abandon you now.
Do you feel a motion toward repentance at this mo-
ment? If you keep it alive, and act upon it, good and
well. But if you smother and suppress this motion,
you resist the Spirit — you stifle his movements within
you ; it is what the impenitent do day after day, and
year after year — and is this the way for securing the
influences of the Spirit at the time that you would
like them best? When you are done with the world,
TNTR0DUCT10N. 17
and are looking forward to eternity because you can-
not help it? God says, "My Spirit shall not always
strive with man." A good and a free Spirit he un-
doubtedly is, and, as a proof of it, he is now saying,
"Let whosoever will, come and take of the water of
life freely." He says so now, but we do not promise
that he will say so with effect upon your deathbeds,
if you refuse him now. You look forward then for a
powerful work of conversion being done upon you, and
yet you employ yourselves all your life long in raising
and multiplying obstacles against it You count upon
a miracle of grace before you die, and the way you
take to make yourselves sure of it, is to grieve and
offend him while you live, who alone can perform the
miracle. O what cruel deceits will sin land us in !
and how artfully it pleads for a " little more sleep, and
a little more slumber; a little more folding of the
hands to sleep." We should hold out no longer, nor
make such an abuse of the forbearance of God : we
shall treasure up wrath against the day of wrath if
we do so. The genuine effect of his geodness is to
lead us to repentance ; let not its effect upon us be to
harden and encourage ourselves in the ways of sin.
We should cry now for the clean heart and the right
spirit; and such is the exceeding freeness of the Spirit
of Gcd, that we shall be listened to. If we put off the
cry till then, the same God may laugh at our calam-
ity, and mock when our fear cometh.
3. Our next argument for immediate repentance is,
that we cannot bring forward, at any future period o!
your history, any considerations of a more prevailing
or more powerfully moving influence than those we
may bring forward at this moment. We can tell you
now of the terrors cif the Lord, we can tell you now
2*
18 INTRODUCTION.
of the solemn mandates which have issued from his
throne — and the authority of which is upon one and
all of you. We can tell you now, that, though, in
this dead and darkened world, sin appears but a
very, trivia' affair — for every body sins, and it is
shielded from execration by the universal countenance
of an entire species lying in wickedness — yet it holds
true of God, what is so emphatically said of him, that
he cannot be mocked, nor will he endure it that you
should not in the impunity of your wilful resistance
to him and to his warnings. We can tell you now,
that he is a God of vengeance ; and though, for a
season, he is keeping back all the thunder of it from a
world that he would reclaim unto himself, yet, if you
put all his expostulations away from you, and will not
be reclaimed, these thunders will be let loose upon
you, and they will fall on your guilty heads, armed
with tenfold energy, because you have not only defied
his threats, but turned your back on his offers of re-
conciliation. These are the arguments by which we
would try to open our way to your consciences, and to
awaken up your fears, and to put the inspiring activity
of hope into your bosoms, by laying before you those
invitations which are addressed to the sinner, through
the peace-speaking blood of Jesus, and, in the name
of a beseeching God, to win your acceptance of them.
At no future period can we address arguments more
powerful and more affecting than these. If these ar-
guments do not prevail upon you, we know of none
others by which a victory over the stubborn and un-
complying will can be accomplished, or by which we
can ever hope to beat in that sullen front of resistance
wherewith you now so impregnably withstand us.
We feel thnt, if any stout-hearted sinner shall rise
INTRODUCTION. 19
from the perusal of this "Call to the Unconverted"
with an unawakened conscience, and give himself up
to wilful disobedience — we feel as if, in reference to
him, we had made our last discharge, and it fell
powerless as water spilt on the ground, that cannot be
gathered up again. Therefore it is that we speak to
you now as if this was our last hold of you. We feel
as if on your present purpose hung all the prepara-
tions of your future life, and all the rewards or all the
horrors of your coming eternity. We will not let you
off with any other repentance than repentance now ;
and if this be refused now, we cannot, with our eyes
open to the consideration we have now urged, that
the instrument we can make to bear upon you here-
after is not more powerful than we are wielding now,
coupled with another consideration w r hich we shall
insist upon, that the subject on which the instrument
worketh, even the heart of man, gathers, by every
act of resistance, a more uncomplying obstinacy than
before ; we cannot, with these two thoughts in our
mind, look forward to your future history, without
seeing spread over the whole path of it the iron of a
harder impenitency — the sullen gloom of a deeper
and more determined alienation.
4. Another argument, therefore, for immediate re-
pentance is, that the mind which resists a present call
or a present reproof, undergoes a progressive harden-
ing' toward all those considerations which arm the
call of repentance with all its energy. It is not enough
to say, that the instrument by which repentance is
brought about, is not more powerful to-morrow than
it is to-day ; it lends a most tremendous weight to the
argument, to say further, that the subject on which
this instrument is putting forth its efficiency, will op-
20 INTRODUCTION.
pose a firmer resistence to-morrow than it does to-day.
It is this which gives a significancy so powerful to the
call of "To-day while it is to-day, harden not your
hearts ;" and to the admonition of " Knowest thou not,
O man, that the goodness of God leadeth thee to re-
pentance; but after, thy hardness and impenitent
heart treasurest up wrath against the day of wrath
und revelation of the righteous judgments of God?"
It is not said, either in the one or in the other of these
passages, that, by the present refusal, you cut your-
self off from a future invitation. The invitation may
be sounded in your hearing to the last half hour of
your earthly existence, engraved in all those charac-
ters of free and gratuitous kindness which mark the
beneficent religion of the New Testament. But the
present refusal hardens you against the power and
tenderness of the future invitation. This is the fact
in human nature to which these passages seem to
point, and it is the fact through which the argument
for immediate repentance receives such powerful aid
from the wisdom of experience. It is this which forms
the most impressive proof of the necessity of plying
the young with all the weight and all the tenderness
of earnest admonition, that the now susceptible mind
might not turn into a substance harder and more un-
complying than the rock which is broken in pieces
by the powerful application of the hammer of the
word of God.
The metal of the human soul, so to speak, is like
some material substances. If the force you lay upon
it do not break it, or dissolve it, it will beat it into
hardness. If the moral argument by which it is plied
now, do not so soften the mind as to carry and to over-
power its purposes, then, on another day, the argu-
INTRODUCTION. 21
ment may be put forth in terms as impressive — but it
falls on a harder mind, and, therefore, with a more
slender efficiency. If the threat, that ye who persist
in 6in shall have to dwell with the devouring fire, and
to lie down amid everlasting burnings, do not alarm
you out of your iniquities from this very moment, then
the same tlireat may be again cast out, and the same
appalling circumstances of terror be thrown around it,
but it is all discharged on a soul hardened by its inure-
ment to the thunder of denunciations already uttered,
and the urgency of menacing threatenings already
poured forth without fruit and without efficacy. If
the voice of a beseeching God do not win upon you
now, and charm you out of your rebellion against him,
by the persuasive energy of kindness, then let that
voice be lifted in your hearing on some future day,
and though armed with all the power of tenderness
it ever had, how shall it find its entrance into a heart
sheathed by the operation of habit, that universal law.
in more impenetrable obstinacy 1 If, with the earliest
dawn of your understanding, you have been offered
the hire of the morning laborer and have refused it,
then the parable does not say that you are the person
who at the third, or sixth, or ninth, or eleventh hour,
will get the offer repeated to you. It is true, that the
offer is unto all and upon all who are within reach of
the hearing of it. But there is all the difference in
the world between the impression of a new offer, and
of an offer that has already been often heard and as
often rejected — an offer which comes upon you with
all the familiarity of a well-known sound that you
have already learned how to dispose of, and how to
shut your every feeling against the power of its gra-
cious invitations — an offer which, if discarded from
your hearts at the present moment, may come back
22 LNTR0DDCT10H.
upon you, but which will have to maintain a more
unequal contest than before, with an impcnitency ever
strengthening, and ever gathering new hardness from
each successive act of resistance. And thus it is that
the point for which we are contending is not to cany
you at some future period of your lives, but to carry
you at this moment. It is to work in you the instan-
taneous purpose of a firm and a vigorously sustained
repentance ; it is to put into you all the freshness oi
an immediate resolution, and to stir you up to all the
readiness of an immediate accomplishment — it is to
give direction to the very first footstep you are now
to take, and lead you to take it as the commencement
of that holy career in which all old things are done
away, and all things become new — it is to press it
upon you, that the state of the alternative, at this mo-
ment, is "now or never" — it is to prove how fearful
die odds are against you, if now you suffer the call of
repentance to light upon your consciences, and still
keep by your determined posture of careless, and
thoughtless, and thankless unconcern about God. You
have resisted to-day, and by that resistance you have
acquired a firmer metal of resistance against the
power of every future warning that may be brought
to bear upon you. You have stood your ground
against the urgency of the most earnest admonitions,
and against the dreadfulness of the most terrifying
menaces. On that ground ycu have fixed yourself
more immovably than before ; and though on some
future day the same spiritual thunder be made to play
around you, it will not shake you out of the obstinacy
of your determined rebellion.
It is the universal law of habit, that the feelings are
always getting more faintly and feebly impressed by
ever} 7 repetition of the cause which excited them, and
INTRODUCTION. 23
tha* the mind i
may leave roan no pretence to question the truth
of it, 75
Use. — Who is it, then, that takes pleasure in men's
sin and death 1 — Not God, nor ministers, nor any
good men, ..... 76
Doct. V. — So earnest is God for the conversion of
sinners, that he doubleth his commands and exhor
tations with vehemency, "Turn ye, Turn ye," —
Applied, .... 82
Some motive* t j obey God's call, and turn, 85
28 CONTEXTS.
Doct. VI. — The Lord condescendeth to reason the
case with unconverted sinners, and ask them, Why
they will die? .... 9;
A strange disputation; — 1. For the question. 2.
The disputants.
Wicked men will die or destroy themselves.
Use. — The sinner's case is certainly unreasonable, 102
Their seeming reasons confuted, . . 108
Question. — Why are men so unreasonable, and loath
to turn, and will destroy themselves? — Answered, 119
Doct. VII. — If after all this, men will not turn, it is
not God's fault that they are condemned, but their
own, even their own wilfulness. They die because
they will; that is, because they will not turn, 122
Use, 1. — How unfit the wicked are to charge God
with their damnation. It is not because God is
unmerciful, but because they are cruel and mer-
ciless to themselves, . . . 12D
Object. — We cannot convert ourselves, nor have
we Free-will — Answered. . . . 134
Use 2. — The subtlety of Satan, the deceitfulness of
sin, and the folly of sinners manifested, . 136
Use, 3. — No w T onder if the wicked would hinder the
conversion and salvation of others, . . £136
Use, 4. — Man is the greatest enemy to himself, 137
Man's destruction is of himself — Proved, . 130
The heinous aggravations of self-destroying, . 144
The concluding exhortation, . . . 146
Ten Directions for those who had rather turn than
die, 151
THE GREAT SUCCESS WHICH ATTENDED THE
CALL WHEN FIRST PUBLISHED.
It may be proper lo prefix an account of this book given
by Mr. Baxter himself, which was found in his study, after
bis death, in his own words:
" I published a short treatise on conversion, entitled, A
Call to the Unconverted. The occasion of this was my
converse with Bishop Usher while I was at London; who,
approving my method and directions for Peace of Con-
science, was importunate with me to write directions
suited to the various states of Christians, and also agains*
particular sins. I reverenced the man, but disregardea
these persuasions, supposing I could do nothing but what
is done better already: but when he was dead, his words
went deeper to my mind, and I purposed to obey his coun-
sel; yet, so as that to the first sort of men, the ungodly,
1 thought vehement persuasions meeter than directions
only, and so for such I published this little book, which
God hath blessed with unexpected success, beyond all the
rest that I have written, except The Saint's Rest. In a
little more than a year there were about twenty thousand
of them printed by my own consent, and about ten thou-
sand since, beside many thousands by stolen impressions,
which poor men stole for lucre's sake. Through God's
mercy I have information of almost whole households
converted by this small book which I set so light by; and,
as if all this in England, Scotland, and Ireland, were not
mercy enough to me, God, since I was silenced, hath sent
it over in life message to many beyond the seas ; xor when
30 ADVERTISEMENT.
Mr. Elliot bad printed all the Bible in tbe Indian language,
be next translated this my Call to the Unconverted, as he
wrote to us here. And yet God would make some farther
use of it ; for Mr. Stoop, tbe pastor of the French Churcb
in London, being driven hence by the displeasure of hi»
superiors, was pleased to translate it into French. I hopf
it will not be unprofitable there; nor in Germany, when
also it has been printed."
It may be proper further to mention Dr. Bates' account
of the author, and of this useful treatise. In his sermon
at Mr. Baxter's funeral, he thus says: 'His books of
practical divinity have been effectual for more conver-
sions of sinners to God than any printed in our time : and
while the churcb remains on earth, will be of continual
efficacy to recover lost souls. There is a vigorous pulse
in thern, that keeps the reader awake and attentive. His
Call to the Unconverted, how small in bulk, but how
powerful in virtue ! Truth speaks in it with that authority
and efficacy, that it makes the reader to lay his hand upon
bis heart, and find that he has a soul and a conscience,
though he lived before as if he had none. He told some
friends, that six brothers were converted by reading that
Call; and that every week he received letters of some
converted by his books. This he spake witb most hum-
ble thankfulness, that God was pleased to use him as an
instrument for the salvation of souls."
A CALJL,
TO THS UNCONVERTED.
EZEKIEL, XXXIII. 11.
Say unto them, As Hive, saith the Lord God, Ihavt
no pleasure in the death of the wicked; bid thai
the wicked turn from his way and live: turn ye*
turn ye from your evil ways; for why will ye die,
O house of Israeli
Jr hath been the astonishing wonder of many a
man as well as me, to read in the Holy Scriptures how
few will be saved, and that the greatest part even of
those that are called, will be everlastingly shut out of
the kingdom of heaven, and be tormented with the
devils in eternal fire. Infidels believe not this when
they read it, and therefore they must feel it ; those
that do believe it are forced to cry out with Paul,
(Rom. 11. 13,) " O the depth of the riches both of the
wisdom and knowledge of God ! How unsearchable
are his judgments, and his ways past finding out !"
But nature itself doth teach us all to lay the blame
of evil works upon the doers ; and therefore when we
see any heinous thing done, a principle of justice doth
provoke us to inquire after him that did it, that the
evil of the work may return the evil of shame upon
the author. If we saw a man killed and cut in pieces
by the way, we would presently ask, Oh ! who did
this cruel deed? If the town was wilfully set on fire,
you would ask, what wicked wretch did this? So
when we read that many souls will be miserable in
hell for ever, we must needs think with ourselves, how
somes this to pass? and whose fault is it? Who is it
32 A CALL TO Doct. 1.
that is so cruel as to be the cause of such a thing as
ihis? and we can meet with few that will own the
guilt. It is indeed confessed by all, that Satan is the
cause; but that doth not resolve the doubt, because
lie is not the principal cause. He doth not force men
to sin, but tempts them to it, and leaves it to their
own wills whether they will do it or not. He doth not
carry men to an alehouse and force open their mouths
and pour in the drink ; nor doth he hold them that
they cannot go to God's service ; nor doth he force
their hearts from holy thoughts. It lieth therefore
between God himself and the sinner ; one of them
must needs be the principal cause of all this misery,
whichever it is, for there is no other to lay it upon;
and God disclaimeth it ; he will not take it upon him ;
and the wicked disclaim it usually, and they will not
take it upon them, and this is the controversy that is
here managing in my text.
The Lord complaineth of the people ; and the peo-
ple think it is the fault of God. The same controversy
is handled, chap. 18. 25: they plainly say, " that the
way of the Lord is not equal." So here they say,
verse 19, " If our transgressions and our sins be upon
us, and we pine away in them, how shall we then
live?-' As if they should say, if we must die, and be
miserable, how can we help it ? as if it were not theii
fault, but God's. But God, in my text, doth clem
himself of it, and telleth them how they may help h
if they will, and persuadeth them to use the means,
and if they will not be persuaded, he lets them know
that it is the fault of themselves ; and if this will not
satisfy them, he will not forbear to punish them. It is
he that will be the Judge, and he will judge them
according to their ways ; they are no judge of hirn
Ooct. I. THE UNCONVERTED. 33
or of themselves, as wanting authority, and wisdom,
and impartiality ; nor is it tlie cavilling and quarrelling
with God that shall serve their turn, or save them
from the execution of justice, at which they murmur.
The words of this verse contain, 1. God's purgation
or clearing himself from the blame of their destruction.
This he doth not by disowning his law, that the
wicked shall die, nor by disowning his judgments and
execution according to that law, or giving them any
hope that the law shall not be executed ; but by pro-
fessing that it is not their death that he takes pleasure
in, but their returning rather, that they may live ; and
tliis he confirmeth to them by his oath. 2. An ex-
press exhortation to the wicked to return; wherein
God doth not only command, but persuade and con-
descend also to reason the case with them; Why will
they die ? The direct end of this exhortation is, that
they may turn and live. The secondary or reserved
ends, upon supposition that this is not attained, are
these two : First, To convince them by the means
which he used, that it is not the fault of God if they
be miserable. Secondly, To convince them from
their manifest wilfulness in rejecting all his commands
and persuasions, that it is the fault of themselves, and
they die, even because they will die.
The substance of the text doth lie in these observa-
tions following : —
Doctrine 1 . It is the unchangeable law of God, that
wicked men must turn or die.
Doctrine 2. It is the promise of God, that the wicked
shall live, if they will but turn.
Doctrine 3. God takes pleasure in men's conversion
and salvation, but not in their death or damnation: ho
34 A CALL TO Doct. I
had rather they would return and live, than go on
and die.
Doctrine 4. This is a most certain truth, which
because God would not have men to question, he hath
confirmed it to them solemnly by his oath.
Doctrine 5. The Lord doth redouble his commands
and persuasions to the wicked to turn.
Doctrine 6. The Lord condescendeth to reason the
case with them ; and asketh the wicked why they
will die?
Doctrine 7. If after all this the wicked will not turn,
it is not the fault of God that they perish, but of them-
selves; their own wilfulness is the cause of their
own damnation ; they therefore die because they
will die.
Having laid the text open in these propositions, I
shall next speak somewhat of each of them in order,
though briefly.
DOCTRINE I.
It is the unchangeable laic of God, that wicked
men must turn, or die.
If yon will believe God, believe this : there is but
one of these two ways for every wicked man, either
conversion or damnation. I know the wicked will
hardly be persuaded either of the truth or equity of
this. No wonder if the guilty quarrel with the law.
Few men are apt to believe that which they would
not have to be true, and fewer would have that to be
true which they apprehended to be against, them. But
it is not quarrelling with the law, or with the judge,
that will save the malefactor. Believing and regard-
ing the law, might have prevented his death ; but
denying and accusing it will but hasten it. If it were
OocC I. THE UNCONVERTED. 85
Tiot so, a hundred would bring their reason against the
law, for one that would bring his reason to the law,
and men would rather choose to give their reasons
why they should not be punished, than to hear the
commands and reasons of their governors which re-
quire them to obey. The law was not made for you to
judge, but that you might be ruled and judged by it.
But if there be any so blind as to venture to ques-
tion either the truth or the justice of this law of God,
I shall briefly give you that evidence of both which
methinks, should satisfy a reasonable man.
And first, if you ijpubt whether this be the word of
God, or not, besides a hundred other texts, you may
be satisfied by these few:— Matt. 18: 3. "Verily I
say unto you, except ye be converted and become as
little children, ye cannot enter into the kingdom of
God." John 3:3. " Verily, verily, I say unto you,
except a man be born again he cannot see the king-
dom of God." 2 Cor. 5: 17. ll If any man be in Christ,
he is a new creature ; old things are passed away ;
behold, all things are become new." Col. 3: 9, 10.
"Ye have put off the old man with his -deeds, and
have put on the new man, which is renewed in know-
ledge alter the image of him that, created him.' Heb.
12: 14. " Without holiness no man shall see the
Lord." Rom. 8: 8, 9. "So then they that are in the
flesh cannot please God. Now if any man have not the
spirit of Christ, he is none of his." Gal. 6: 15. "For
in Christ Jesus neither circumcision availeth any
thing, nor uncircumcibion, but a new creature." 1 Pet.
1:3. " According to hie abundant grace he hath be-
gotten us to a lively hope." Ver. 23. ."Being born
again, not of corruptible seed, but of incorruptible, by
the word of God, wnich liveth and abideth for ever."
36 A CALL to Dact. I
1 Pet. 2: 1, 2. "Wherefore laying aside all malice.
and all guile, and hypocrisies, and envies, and evi]
speaking, as new born babes, detare the sincere milk
of the word, that ye may grow thereby." Psalm 9:
17. " The wicked shall be turned into hell, and all thr
nations that forget God." Psalm 11 f 4. "And tin.
Lord lcveth the righteous, but the wicked his sou/
liateth."
As I need not stay to open these texts which are
so plain, so I think I need not add any more of that
multitude which speak the like. If thou be a man
that dost believe the Word of God, here is already
enough to satisfy thee that the wicked must be con-
verted or condemned. You are already brought so
far, that you must either confess that this is true, or
say plainly, you will not believe the word of God.
And if once you be come to that pass, there is but
small hopes of you : look to yourself as well as you
can, for it is like you will not be long out of hell. You
would be ready to fly in the face of him that should
give you the lie ; and yet dare you give the lie to
God? But if you tell God plainly you will not believe
him, blame him not if he never warn you more, or if
he forsake you, and give you up as hopeless ; for to
what purpose should he warn you, if you will not be-
lieve him ? Should he send an angel from heaven to
you, it seems you would not believe. For an angel
can speak but the word of God ; and if an angel should
bring you any other gospel, you are not to receive it
but to hold him accursed. Gal. 1 : 8. And surely there
is no angel to be believed before the Son of God, who
came from the Father to bring us this doctrine. If He
be not to be believed, then all the angels in heaven
are not to be believed. And if you stand on theao
0ocV i. THE UNCONVERTED. 37
terms with God, I shall leave you till he deal with you
in a more convincing way. God hath a voice that
will make you hear. Though he entreat you to hear
the voice of Lis gospel, he will make you hear the
vDice of his condemning sentence, without entreaty.
We cannot make you believe against your wills ; but
God will make you feel against your wills.
But let us hear what reason you have why you will
oot believe this word of God, which tells us that the
wicked must be converted, or condemned. I know
your reason ; it is because that you judge it unlikely
that God should be so unmerciful : you think it cruelty
to damn men everlastingly for so small a tiling as a
sinful life. And this leads us to the second thing,
which is to justify the equity of God in Ms laws and
judgments.
And first, I think you will not deny that it is most
suitable to an immortal soul to be ruled by laws that
promise an immortal reward, and threaten an endless
punishment. Otherwise the law should not be suited
to the nature of the subject, who will not be fully
ruled by any lower means than the hopes or fears of
everlasting ihings : as it is in cases of temporal pun-
ishment, if a law were now made that the most hei-
nous crimes shall be punished with a hundred years'
captivity, this might be of some efficacy, as being
^qual to our lives. But, if there had been no other
penalties before the flood, when men lived eight or
nine hundred years, it would not have been sufficient,
because men would know that they might have so
many hundred years impunity afterward. So it is
in our present case.
2. I suppose that you will confess, that the promise
of an endless and inconceivable priory is not so unsuit-
Bax. Call. 4
38 A CALL TO Doct k
abb to the wisdom of God, or the case of man : ana
why then should you not think so of the threatening
of an endless and unspeakable misery !
3. When you find it in the word of God that so il
is, and so it will be, do ye think yourselves fit to con-
tradict this word ? Will you call your Maker to the
bar, and examine his word upon the accusation of
falsehood? Will you sit upon him and judge him by
the law of your conceits ? Are you wiser, and better,
and more righteous than he? Must the God of heaven
come to school to you to learn wisdom 1 Must Infinite
Wisdom learn of folly, and Infinite Goodness be cor-
rected by a sinner that cannot keep himself an hour
clean? Must the Almighty stand at the bar of a
worm? O horrid arrogancy of senseless dust! shall
ever mole, or clod, or dunghill, accuse the sun of dark-
ness, and undertake to illuminate the world ? Where
were you when the Almighty made the laws, that
he did not call you to his counsel ? Surely he made
them before you were born, without desiring your
advice ; and you came into the world too late to re-
verse them, if you could have done so great a work.
You should have stepped out of your nothingness and
have contradicted Christ when he was on earth, or
Moses before him, or have saved Adam and his sinful
progeny from the threatened death, that eo there
might have been no need of Christ. And what if
God withdraw his patience and sustaining power, and
let you drop into hell while you are quarrelling with
his w T ord, will you then believe that there is a hell ?
4, If sin be such an evil that it requireth the death
of Christ for its expiation, no w-onder if it deserve our
everlasting misery.
Ooct. 1. THE UNCONVERTED. 39
5. And if the sin of the devils deserved an endless
torment, why not also the sin of man ?
6. And methinks you should perceive that it is not
possible for the best of men, much less for the wicked,
to be competent jud ges of the desert of sin. Alas ! we
are both blind and partial. You can never know fully
Lhe desert of sin, till you fully know the evil of sin;
and you can never fully know the evil of sin, till you
folly know, 1. The excellency cf the soul which it
deformeth. 2. And the excellency of holiness which
it obliterates. 3. The reason and excellency of the
law which it violates. 4. The excellency of the
glory which it despises. 5. The excellency and of-
fice of reason which it treadeth down. 6. No, nor till
you know the infinite excellency, al mightiness and
holiness of that God against whom it is committed.
When you fully know all these, you shall fully know
the desert of sin besides. You know that the offender
is too partial to judge the law, or the proceeding of
his judge. We judge by feeling which blinds our
reason. We see, in common worldly things, that most
men think the cause is right which is their own, and
that ail is wrong that is done against them ; and let
•_he most wise or just impartial friends persuade. them
to the contrary, and it is all in vain. There are few
children but think the father is unmerciful, or dealeth
hardly with them if he whip them. There is scarce
the vilest wretch but thinketh the church doth wrong
him if they excommunicate him : or scarce a thief or
murderer that is hanged, but would accuse the law
and judge of cruelty, if that would serve their turn.
7. Can you think that an unholy soul is fit for
heaven? Alas, they cannot love God here, nor do him
any service wmich he can accept. They are contrary
40 a CALL TO Doct. 1.
to God, they loathe that which he moyt loveth, and
love that which he abhorreth. They are incapable
of that imperfect communion with Him which his
saints here partake of. How then can they live in
ihat perfect love of him, and full delight and com-
munion with him, which is the blessedness of heaven?
Fou do not accuse yourselves of unmerciful ness, if
you make not your enemy your bosom counsellor ; or
if you take not your swine to bed and board with you :
no, nor if you take away his life though he never sin-
ned ; and yet you will blame the absolute Lord, the
most wise and gracious Sovereign of the world, if he
condemn the unconverted to perpetual misery.
Use. — I beseech you now, all that love your souk,
that, instead of quarrelling with God and with his
word, you will presently receive it, and use it for your
good. All you that are yet unconverted, take this as the
undoubted truth of God : — You must, ere long, be con-
verted or condemned ; there is no other way but to
turn, or die. When God, that cannot lie, hath told
you this; when you hear it from the Maker and
Judge of the world, it is time for him that hath ears,
to hear. By this time you may see what you have
to trust to. You are but dead and damned men, ex-
cept you will be converted. Should I tell you other-
wise, I should deceive you with a lie. Should I hide
this from you, I should undo you, and be guilty of your
blood, as the verses before my text assure me. — Verse
8. " When I say to the wicked man, O wicked man,
thou shalt surely die ; if thou dost not speak to warn
the wicked from his way, that wicked man shall die in
his iniquity; but his blood will I require at thine
hand." You see then, though this be a rough and
unwelcome doctrine, it is such as we must preach, and
Doct. 1. THE UNCONVERTED. 41
you must hear. It is easier to hear of hell than feel
it. If your necessities did not require it, we wculd
not gall your tender ears with truths that seem so
harsh and grievous. Hell would not be so full, if peo-
ple were but willing to know their case, and to hear
and think of it. The reason why so few escape it, is
because they strive not to enter in at the strait gate of
conversion, and go the narrow way of holiness, while
they have time : and they strive not, because they are
not awakened to a lively feeling of the danger they
are in ; and they are not awakened because they are
loth to hear or think of it : and that is partly through
foolish tenderness and carnal self-love, and partly be-
cause they do not well believe the word that threat-
ened it. If you will not thoroughly believe this truth,
methinks the weight of it should lbrce you to remem-
ber it, and it should follow you, and give you no rest
till you are converted. If you had b^t once /»eard
this word by the voice of an angel, " Thou nvtisi be
converted, or condemned : turn, or die :" would it mt
stick in your mind, and haunt you night and day? so
that in your sinning you would remember it, as if the
voice were still in your ears, " Turn, or die !" O hap-
py were your soul if it might thus work with you and
never be forgotten, or let you alone till it have driven
home your heart to God. But if you will cast it out
by forgetfuli: ss or unbelief how can it work to your
conversion an A salvation 1 But take this with you to
your sorrow, though you may put this out of 3 r our
mind, you cannot put it out of the Bible, but there
it will stand as a sealed truth, which you shall expe-
rimentally know for ever, that there is no other way
but, "turn, 01 die,"
what is the matter then that the hearts of si'J-
42 A CALL TO Doct. 1
ners are not pierced with such a weighty truth ? A
man would think now, that every unconverted soul
that hears these words should be pricked to the heart,
and think with himself, ' This is my own case,' ar d
never be quiet till he found himself converted. Believe
it, this drowsy careless temper will not last long. Con-
version and condemnation are both of them awaken •
ing things, and one of them will make you feel ere
long. I can foretell it as truly as if I saw it with my
eyes, that either grace or hell will shortly bring these
matters to the quick, and make you say, " What have
I done? what a foolish wicked course have I taken?"
The scornful and the stupid state of sinners will last
but a little while : as soon as they either turn or die,
the presumptuous dream will be at an end, and then
their wits and feeling will return.
But I foresee there are two things that are likely tc
harden the unconverted, and make me lose all my
labor, except they can be taken out of the way ; and
that is the misunderstanding on those two words, the
wicked and turn. Some will think to themselves,
* It is true, the wicked must turn or die ; but what is
that to me, I am not wicked ; though I am a sinner,
all men arc.' Others will think, ' It is true that we
must turn from our evil ways, but I am turned long
ago ; I hope this is not now to do.* And thus while
wicked men think they are not wicked, but are al-
ready converted, we lose all our labor in persuading
them to turn. I shall therefore, before I go any fur-
ther, tell you here who are meant by the wicked j
and who they are that must turn or die; and also
what is meant by turning, and who they are that are
truly converted. And this I have purposely reserved
for th ; s place, preferring the method that fits my end
Doct.1. THE UNCONVERTED. 43
And here you may observe, that in the sense of the
text, a wicked man and a converted man are contra-
ries. No man is a wicked man that is converted ; and
no man is a converted man that is wicked ; so that to
be a wicked man and to be an unconverted man, is
all one ; and therefore in opening one, we shall open
both.
Before I can tell you what either wickedness or con-
version is, I mu^t go to the bottom, and fetch up the,
matter from the beginning.
It pleased the great Creator of the world to make
ihree sorts of living creatures. Angels he made pure
spirits without flesh, and therefore he made them only
for heaven, and not to dwell on earth. Brutes were
made flesh, without immortal souls, and therefore
they were made only for earth, and not for heaven.
Man is of a middle nature, between both, as partak-
ing of both flesh and spirit, and therefore he was made
both for heaven and earth. But as his flesh is made
to be but a servant to his spirit, so is he made for earth
but as his passage or way to heaven, and not that this
should be his home or happiness. The blessed state
that man was made for, was to behold the glorious
majesty of the Lord, and to praise him among his
Holy Angels, and to love him, and to be filled with
his love for ever. And as this was the end that man
was made for, so God did give him means that were
fitted to the attaining of it. These means were prin-
cipally two : First, the right inclination and disposi-
tion of the mind of man. Secondly, The right order-
ing of his life and practice. For the first, God suited
the disposition of man unto his end, giving him such
knowledge of God as was fit for his present state, and
a heart disposed and inclined to God in holy love. But
44 A CALL TO Doct -
yet he did not fix or confirm him in this condition, but,
having made him a free agent, lie left him in the
hands of his own free will. For the second, God did
that which belonged to him ; that is, he gave him a
perfect law, required him to continue in the love of
God, and perfectly to obey him. By the wilful breach
of this law, man did not only forfeit his hopes of ever-
lasting life, but also turned his heart from God, and
fixed it on these lower fleshly things, and hereby blot-
ted out the spiritual image of God from his soul ; so
that man did both fall short of the glory of God, which
was his end, and put himself out of the way by which
he should have attained it, and this both as to the
frame of his heart, and of his life. The holy inclina-
tion and love of his soul to God, he lost, and instead
of it he contracted an inclination and love to the plea-
sing of his flesh, or carnal self, by earthly things ;
growing strange to God and acquainted with the
creature. And the course of this life was suited to
the bent and inclination of his heart ; he lived to his
carnal self, and not to God ; he sought the creature,
for the pleasing of his flesh, instead of seeking to please
the Lord. With this nature or corrupt inclination,
we are all now born into the world ; " for who can
bring a clean thing out of an unclean ?" Job, 14 : 4.
As a lion hath a fierce and cruel nature before he doth
devour; and an adder hath a venomous nature before
she sting, so in our infancy we have those sinful na-
tures or inclinations, before we think, or speak, or do
amiss. And hence springeth all the sin of our lives;
and not only so, but when God hath, of his mercy, pro-
vided us a remedy, even the Lord Jesus Christ, to be
the Savior of our souls, and bring us back to God
again, we naturally love our present state, and are
Doct. 1. THE UNCONVERTED. 45
loth to be brought out of it, and therefore are set
against the means of our recovery: and though cus-
tom hath taught us to thank Christ for his good-will,
j r et carnal self persuades us to refuse his remedies, and
to desire to be excused when we are commanded to
take the medicines which he offers, and are called to
forsake all and follow him to God and glory.
I pray you read over this leaf again, and mark it ;
for in these few words you have a true description of
our natural state, and consequently of wicked man ;
for every man that is in the state of corrupted nature
is a wicked man, and in a state of death.
By this also you are prepared. to understand what
it is to be converted : to which end you must further
know, that the mercy of God, not willing that man
should perish in his sin, provided a remedy, by caus-
ing his Son to take our nature, and being, in one per-
son, God and man, to become a mediator between
God and man ; and by dying for our sins on the cross,
to ransom us from the curse of God and the power of
the devil. And having thus redeemed us, the Father
hath delivered us into his hands as his own. Here-
upon the Father and the Mediator do make a new
law and covenant for man, not like the first, which
gave life to none but the perfectly obedient, and con-
demned man for every sin ; but Christ hath made a
law of grace, or a promise of pardon and everlasting
life to all that, by true repentance, and by faith in
Christ, are converted unto God ; like an act of oblivion,
which is made by a prince to a company of rebels, on
condition they will lay down their arms and come in
and be loyal subjects for the time to come.
But, because the Lord knoweth that the heart of
man is grown so wicked, that, for all this, men will
46 A CALL TO Oot/L 1
not accept of the remedy if they be left to themselves
therefore the Holy Ghost hath undertaken it as hia
office to inspire the Apostles, and seal the Scriptures
by miracles and wonders, and to illuminate and con-
vert the souls of the elect.
So by this much you see, that as there are three
persons in the Trinity, the Father, the Son, and the
Holy Ghost, so each of these persons have their several
works, which are eminently ascribed to them.
The Father's works were, to create us, to rule us,
as his rational creatures, by the law of nature, and
judge us thereby; and in mercy to provide us a Re-
deemer when we were lost ; and to send his Son, and
accept his ransom.
The works of the Son for us were these : to ransom
and redeem us by his suffering and righteousness; ; to
give out the promise or law of grace, and rule and
judge the world as their Redeemer, on terms of grace :
and to make intercession for us, that the benefits of his
death may be communicated ; and to send the Holy
Ghost, which the Father also doth by the Son.
The works of the Holy Ghost, for us, are these : to
indite the Holy Scriptures, by inspiring araJ guiding
the Apostles, and sealing the word, by his miraculous
gifts and works, and the illuminating and exciting the
ordinary ministers of the gospel, and so enabling them
and helping them to publish that word; and by the
same word illuminating and converting the souls of
men. So that as you could not have been reasonable
creatures, if the Father had not created you, nor have
had any access to God, if the Son bad not died, so
neither can you have a part in Christ, or be saved,
except the Holy Ghost do sanctify you.
So that by this time you may see the several causes
Doct. 1. TOE UNCONVERTED. 47
of this work. The Father sendeth the Son : the Son
redeemeth us and maketh the promise of grace : the
Holy Ghost inditeth and sealeth this Gospel: the
Apostles are the secretaries of the Spirit to write it:
the preachers of the Gospel to proclaim it, and per-
suade men to open it : and the Holy Ghost doth make
their preaching effectual, by opening the hearts of
men to entertain it. And all this to repair the image
of God upon the soul, and to ml the heart upon God
again, and take it off the creature and carnal self to
which it is revolted, and so to turn the current of the
life Into a heavenly course, which before was earthly ;
and through this, embracing Christ by faith, who is
me Physician of the soul.
By what I have said, you may see what it is to be
wicked, and what it is to be converted ; which, I think,
will yet be plainer to you, if I describe them as con-
sisting of their several parts^ And fcr the first, a wicked
man may be known by these three things :
First, He is one who placeth his chief affections on
garth, and loveth the creature more than God, and
his fleshly prosperity above the heavenly felicity. He
savoreth the things of the flesh, but neither discern-
eth n&r savoreth the things of the Spirit; though he
will say, that heaven is better thars earth, yet he doth
not really so esteem it to himself. If he might be sure
of earth, he would let go heaven, and had rather stay
here than be removed thither. A life of perfect holi-
ness in the sight of God, and in his love and praisea
for ever in heaven, doth not find such liking with his
heart as a life of health, and wealth, and honor here
upon earth. And though he falsely profess thai he
loves God above all, yet indeed he never felt the power
of divine love within him, but his mind is more set on
48 A CALL TO Doci. I
worldly or fleshly pleasures than on God. In a word,
whoever loves earth above heaven, and fleshly pros-
perity more than God, is a wicked unconverted man.
On the other hand, a converted man is illuminated
to discern the loveliness of God, and so far believeth
the glory that is to be had with God, that his heart
is taken up with it and set more upon it than any
thing in this world. He had rather see the face of
God, and live in his ev^iasting love and praises, than
have all the wealth or pleasures of the world. He
seeth that all things else are vanity, and nothing but
God can fill the soul ; and therefore let the world go
which way it will, he layeth up his treasures and
hopes in heaven, and for that he is resolved to let go
all. As the fire doth mount upward, and the needle
that is touched with the loadstone still turns to the
north, so the converted soul is inclined unto God. No-
thing else can satisfy him : nor can he find any con-
tent and rest but in his love. In a word, all that are
converted do esteem and love God better than all the
tcorld, and the heavenly felicity is dearer to them
than their fleshly prosperity. The proof of what I
have said you may find in these places of Scriptures:
Phil. 3: 18, 21. Matt. 6 : 19, 20, 21. Col. 3 : 1, 4.
Rom. 8 : 5, 9, 18, 23. Psalm 73 : 25, 26.
Secondly, A wicked man is one that makes ft the
principal business of his life to prosper in the world,
and attain his fleshly ends. And though he may read,
and hear, end do much in the outward duties oC reli-
gion, and forbear disgraceful sins, yet this is all but
by-the-by, and he never makes it the principal busi-
ness of his life to please God, and attain everlast-
ing glory, and puts off God with the leavings of the
world, and gives him no more service than the flesh
Doct L THE UNCONVERTED. 40
can spare, for he will not part with all for heaven.
On the contrary, a converted man is one that makes
it the principal care and business of his life to please
God, and to be saved, and takes all the blessings of
this life but as accommodations in his journey toward
another life, and useth the creature in subordination
to God j he loves a holy life, and longs to be more
holy ; he hath no sin but what he hateth, and longeth,
and prayeth, and striveth to be rid of. The drift and
bent of his life is for God, and if he sin, it is contrary
to the very bent of his heart and life ; and therefore he
riseth again and lamenteth it, and dares not wilfully
live in any imown sin. There is nothing in this world
go dear to him but he can. give it up to God, and for-
sake it for him and the hopes of glory. AH this you
may see in Col. 3 : 1, 5. Matt. 6 : 20, 33. Luke, 18 :
22, 23, 29. Luke, 14 : 18, 24, 26, 27. Rom. 8 : 13.
Gal. 5 : 24. Luke 12 : 21, &c.
Thirdly, The soul of a wicked man did never truly
discern and relish the mystery of redemption, nor
thankfully entertain an offered Savior, nor is he taken
up with the love of the Redeemer, nor willing to be
ruled by him as the Physician of his soul, that he may
be saved from the guilt and power of his sins, and re-
covered to God ; but his heart is insensible of this un-
speakable benefit, and is quite against the healing
means by which he should be recovered. Though he
may be willing to be outwardly religious, yet he never
resigns up Ins soul to Christ, and to the motions and
conduct of his word and Spirit.
On the contrary, the converted soul having felt
himself undone by sin, and perceiving that he hath
lost his peace with God and hopes of heaven, and is in
danger of everlasting misery, doth tliankfallv enter-
Bas. Call. s
50 A CALL TO Doct. 1
tain the tidings of redemption, and believing in the
Lord Jesus as his only Savior, resigns himself up to
him for wisdom, righteousness, sanctification, and re-
demption. He takes Christ as the life of his soul, and
lives by him, and uses him as a salve for every sore,
admiring the wisdom and love of God in this wonder-
ful work of man's redemption. In a word, Christ doth
even dwell in his heart by faith, and the life that he
now liveth, is by the faith of the Son of God, that
loved him, and gave himself for him ; yea, it is not so
much he that liveth, as Christ in him. For these,
see Job, 1 : 11, 12; and 3 : 19, 20. Rom. 8 : 9. Phil.
3 : 7, 10. Gal. 2 : 2Q. Job, 15 : 2, 3, 4. 1 Cor. 1 : 20.
2:2.
You see now, in plain terms from the Word of God,
who are the wicked and who are the converted. Igno-
rant people think, that if a man be no swearer, nor
curser, nor railer, nor drunkard, nor fornicator, nor ex-
tortioner, nor wrong any body in his dealings, and if
he come to church and say his prayers, he cannot be
a wicked man. Or if a man that hath been guilty
of drunkenness, swearing, or gaming, or the like vices,
do but forbear them for the time to come, they think
that this is a converted man. Others think if a man
that hath been an enemy, and scorner at godliness,
do but approve it, and be hated for it by the wicked,
as the godly are, that this must needs be a converted
man. And some are so foolish as to think that they
are converted by taking up some new opinion, and
falling into some dividing party. And some think,
if they have but been affrighted by the fears of hell,
and had convictions of conscience, and thereupon
have purposed and promised amendment, and take up
a life of civil behavior and outward religion, that this
Doct. 1. THE UNCONVERTED. 51
must needs be true conversion. And these are the
poor deluded souls that are like to lose the benefit of
all our persuasions j and when they hear that the
wicked must turn or die, they think that this is not
3poken to them, for they are not wicked, but are turned
already. And therefore it is that Christ told some of
the rulers of the Jews who were greater and more
civil than the common people, that " publicans and
harlots go into the kingdom of Christ before them."
Matt. 21 : 31. Not that a harlot, or gross sinner can
be saved without conversion ; but because it was easier
to make these gross sinners perceive their sin and mi-
sery, and the necessity of a change, than the more
civil sort, who delude themselves by thinking that
they are converted already, when they are not.
O sirs, conversion is another kind of work than most
are aware of. It is not a small matter to bring an
earthly mind to heaven, and to show man the amiable
excellence of God, till he be taken up in such love to
him that can never be quenched ; to break the heart
for sin, and make him fly for refuge to Christ, and
thankfully embrace him as the life of his soul ; to have
the very drift and bent of the heart and life changed ;
so that a man renounceth that which he took for his
felicity, and placeth his felicity where he never did
before, and lives not to the same end, and drives not
on the same design in the world, as he formerly did.
In a word, he that is in Christ is a " new creature :
old things are passed aAvay : behold, all things are
become new." 2 Cor. 5 : 17. He hath a new under-
standing, a new will and resolution, new sorrows, and
desires, and love, and delight; new thoughts, new
speeches, new company, (if possible,) and a new con-
versation. Sin, that before was a jesting matter witj?
52 A CALL TO Doct. 1
him. is now so odious and terrible to him that he flies
from it as from death. The world, that was so lovely
in his eyes, doth now appear but as vanity and vexa-
tion : God, that was before neglected, is now the only
happiness of his soul : before he was forgotten, and
every lust preferred before him, but now he is set next
the heart, and all things must give place to him ; the
heart is taken up in the attendance and observance
of him, is grieved when he hides his face, and never
thinks itself well without him. Christ himself, that
was wont to be slightly thought of, is now his only
hope and refuge, and he lives upon him as on his
daily bread ; he cannot pray without him, nor rejoice
without him, nor think, nor speak, nor live without
him. Heaven itself, that before was looked upon but
as a tolerable reserve, which he hoped might serve
his turn better than hell, when lie could not stay any
longer in the world, is now taken for his home, the
place of his only hope and rest, where he shall see,
and love, and praise that God that hath his heart al-
ready. Hell, that did seem before but as a bugbear
to frighten men from sin, doth now appear to be a real
misery that is not to be ventured on, nor jested with.
The works of holiness, of which before he was weary,
and thought to be more than needful, are now both hie
recreation, and his business, and the trade that he live?
upon. The Bible, which was before to him but almost
as a common book, is now as the law of God ; as a let-
ter written to him, and subscribed with the name of
the Eternal Majesty ; it is the rule of his thoughts,
and words, and deeds ; the commands are binding, the
threats are dreadful, and the promises of it speak life
to his soul. The godly, that seemed to him but like
other men. are new the most excellent and happy on
Flact i. THE UNCONVERTED. 53
earth. And the wicked that were his playfellows are
now his grief; and he that could laugh at their sins
is readier now to weep for their sin and misery, and
to say with those of eld, (Psalm 16 : 3 ; 15 : 4. Phil.
3 : 18.) " But to the saints that are in the earth, and to
the excellent, in whom is all my delight." " In whose
eyes a vile person is contemned ; but he honoreth them
that fear the Lord : he that sweareth to his own hurt,
and changeth not." " For many walk, of whom I
have told you often, and now tell you, even weeping,
that they are the enemies of the cross of Christ." In
short, he hath a new end in his thoughts, and a new
way in his endeavors, and therefore his heart and life
are new. Before, his carnal self was his end, and his
pleasure and worldly profits and credit were his way ;
and now God and everlasting glory are his end, and
Christ, and the Spirit, and word, and ordinances. Ho-
liness to God, and righteousness and mercy to men,
these are his way. Before, self was the chief ruler,
to which the matters of God and conscience must
Btoop and give place ; and now God, in Christ, by the
Spirit, word and ministry, is the chief ruler, to whom
both self and all the matters of self must give place.
So that this is not a change in one, or two, or twenty
points, but in the whole soul, and in the very end and
bent of the conversation. A man may step out of one
path into another, and yet have his face the same
way, and be still going toward the same place j but it
is another matter to turn quite back, and take his
journey quite the contrary way, to a contrary place.
So it is here ; a man may turn from drunkenness, and
forsake other gross disgraceful sins, and set upon some
duties of religion, and yet be still going to the same end
as before, loving his carnal self above all, and giving
5*
&4 A CALL TG Doct 1.
it still the government of his soul ; but when he is con-
verted, this self is denied, and taken down, and God is
set up, and his face is turned the contrary way : and
he that before was addicted to himself, and lived to
himself, is now, by sanctification, devoted to God, and
liveth unto God. Belbre, he asked himself what he
should do with his time, his parts, and his estate, and
for himself he used them ; but now he asketh God
what he shall do with them, and useth them for him.
Before, he would please God so far as might accord
with the pleasure of his flesh and carnal self, but not
to any great displeasure of them ; but now he will
please God, let flesh and self be never so much dis-
pleased. This is the great change that God will make
upon all that shall be saved.
You can say, that the Holy Ghost is our sanctifier ;
but do you know what sanctification is ? Why, this
is what I have now opened to you ; and every man
and woman in the world must have this, or be con-
demned to everlasting misery. They must turn or die.
Do you believe all this, sirs, or do you not ? Surely
you dare not say you do not ; for it is past a doubt or
denial. These are not controversies, where one learned
pious man is of one mind, and another of another;
where one party saith this, and the other saith that.
Every sect among us that deserve to be called Chris-
tians are all agreed in this that I have said ; and if
you will not believe the God of truth, and that in a
case where every sect and party do believe him, you
are utterly inexcusable.
But if you do believe this, how comes it to pass that
you live so quietly in an unconverted state ? Do you
know that you are converted ? and can you find thia
wonderful change upon your souls ? Have you beei?
Dock 1. THE UNCONVERTED. 55
thus bora again, and made new? Are not these
strange matters to many of you, and such as you
never felt within yourselves? If you cannot tell the
day or week of your change, or the very sermon that
converted you, yet do you find that the work is done,
that such a change indeed there is, and that you have
such hearts as are before described ? Alas ! the most
do fellow their worldly business, and little trouble their
minds with such thoughts. And if they be restrained
from scandalous sins, and can say, " I am no whore-
monger, nor thief, nor curser, nor swearer, nor tippler,
nor extortioner ; I go to church, and say my prayers ;"
they think that this is true conversion, and they shall
be saved as well as any. Alas ! this is foolish cheat-
ing of yourselves. This is too much contempt of an
endless glory, and too gross neglect of your immortal
souls. Can you make so light of heaven and hell ?
Your corpse will shortly lie in the dust, and angels or
devils will presently seize upon your souls; and every
man or woman of you all will shortly be among other
company, and in another case than now you are.
You will dwell in these houses but a little longer ; you
will work in your shops and fields but a little longer;
you will sit in these seats and dwell on this earth but
a little longer ; you will see with these eyes, and hear
with these ears, and speak with these tongues, but a
little longer, till the resurrection-day; and can you
make shift to forget this? what a place will you
shortly be in of joy or torment ! what a sight will
you shortly see in heaven or hell ! O what thoughts
will shortly fill your hearts with unspeakable delight
or horror ! What work will you be employed in ! to
praise the Lord with saints and angels, or to cry out
in fire unquenchable, with devils ; and should all this
56 A CALL TO Doct. L
be forgotten ? And all this will be endless, and sealed
up by an unchangeable decree. Eternity, eternity
will be the measure of your joys or sorrows : and can
this be forgotten ? And all this is true, sirs, most cer-
tainly true. When you have gone up and down a
little longer, and slept and awaked a few times more,
you will be dead and gone, and find ail true that now
I tell you : and yet can you now so much forget it ?
You shall then remember that you had this call, and
that, this day, in this place, you were reminded of
these things, and perceive them matters a thousand
times greater than either you or I could here conceive ;
and yet shall they be now so much forgotten ?
Beloved friends, if the Lord had not awakened me
to believe and to lay to heart these things myself, I
should have remained in a dark and selfish state, and
have perished for ever ; but if he have truly made me
sensible of them, it will constrain me to compassionate
you as well as myself. If your eyes were so far opened
as to see hell, and you saw your neighbors that were
unconverted dragged thither with hideous cries;
though they were such as you accounted honest peo-
ple on earth, and feared no such danger themselves,
such a sight would make you go home and think ot
it, and think again, and make you warn all about you,
as that lost worldling, Luke 16 : 28, would have had
his brethren warned, lest they come to that place ot
torment. Why, faith is a kind of sight ; it is the eye
of the soul, the evidence of things not seen. If I be-
lieve God, it is next to seeing ; and therefore I beseech
you excuse me if I be half as earnest with you about
these matters as if I had seen them. If I must die
to-morrow, and it were in my power to come again
from another world, and tell you what I had seen,
Doeu 1. THE UNCONVERTED. 5*3
would you not be willing to hear me? and would you
not believe, and regard what I should tell you 1 If I
might preach one sermon to you after I am dead, and
have seen what is done in the world to come, would
you not have me plainly speak the truth, and would
you not crowd to hear me, and would you not lay it
to heart? But this must not be; God hath his ap-
pointed way of teaching you by Scriptures and mi-
nisters, and he will not humor unbelievers so far as to
send men from the dead to them, and alter his esta-
blished way; if any man quarrel with the sun, God
will not humor him so far as to set up a clearer light.
Friends, I beseech you regard me now as you would
do if I should come from the dead to you ; for I can
give you as full assurance of the truth of what I say
to you as if I had been there and seen it with my
eyes ; for it is possible for one from the dead to deceive
you; but Jems Christ can never deceive you; the
Word of God delivered in Scripture, and seaied by
miracles, and holy workings of the Spirit, can never
deceive you. Believe this or believe nothing. Be-
lieve and obey tins, or you are undone. Now, as ever
you believe the word of God, and as ever you care
for the salvation of your souls, let me beg of you this
reasonable request, and I beseech you deny me not :
That you would now remember what has been said,
and enter into an earnest search of your hearts, and
say to yourselves — Is it so indeed ; must I turn or die?
Must I be converted or condemned ? It is time for me
then to look about me before it be too late. O why did
not I look after this till now 7 Why did I venturously
put off or neglect so great a business ? Was I awake,
or in my wits ? O blessed God, what a mercy 13 it
that thou didst not cut off my life all this while, be-
58 A CALL TO Doct. L
ore I had any certain hope of eterr.al life ! Well,
God forbid that I should neglect this work any longer.
What state is my soul in ? Am I converted, or am I
not ? Was ever such a change or work done upon my
soul ? Have I been illuminated by the word and
Spirit of the Lord to see the odiousness of sin, th«
need of a Savior, the love of Christ, and the excel-
lences of God and glory ? Is my heart broken or hum-
bled within me for my former life ? Have I thank-
fully entertained my Savior and Lord that offered
himself with pardon and life for my soul ? Do I hate
my former sinful life and the remnant of every sin
that is in me ? Do I fly from them as my deadly ene-
mies? Do I give up myself to a life of holiness and
obedience to God? Do 1 love it and delight in it?
Can I truly say that I am dead to the world, and car-
nal self, and that I live for God and the glory which
he hath promised ? Hath heaven more of my esti-
mation and resolution than earth? And is God the
deadest and highest in my soul ? Once, I am sure, I
lived principally to the world and flesh, and God had
nothing but some heailless services, which the world
could spare, and which were the leavings of the flesh.
Is my heart now turned another way ? Have I a new
design and a new end, and a new train of holy affec-
tions ? Have I set my hopes and heart in heaven 1
And is it not. the scope, and design, and bent of my
heart, to get well to heaven, and see the glorious face
of God, and live in his love and praise ? And when
I sin, is it against the habitual bent and design of my
heart? And do I conquer all gross sins, and am 1
weary and willing to be rid of my infirmities? This
is the state of converted souls. And thus it must be
with me, or I must perish. Is it thus with me indeed,
Doct 1. THE UNCONVERTED. 59
or is it not ? It is time to get this doubt resolved, be-
fore the dreadful Judge resolve it. I am not such a
stranger to my own heart and life, but I may some-
what perceive whether I am thus converted or not : if
I be not, it w r ill do me no good to natter my soul with
false conceits and hopes. I am resolved no more to
deceive myself, but endeavor to know truly whether
I be converted or not : that if I be, I may rejoice in it,
and glorify my gracious Lord, and comfortably go on
till I reach the crown : and if I am not, I may set my-
self to beg and seek after the grace that should con-
vert me, and may turn without any more delay. For,
if I mid in time that I am out of the way, by the help
of Christ I may turn and be recovered ; but if I stay
till either my heart be forsaken of God in blindness or
hardness, or till I be catched away by death, it is then
too late. There is no place for repentance and con-
version then ; I know it must be now or never.
Sirs, this is my request to you, that you will but
*ake your hearts to task, and thus examine them till
you see, if it may be, whether you are converted or
not? And if you cannot find it out by your own en-
deavors, go to your ministers, if they be faithful and
experienced men, and desire their assistance. The
matter is great ; let not bashfulness, nor carelessness
hinder you. They are set over you, to advise you, for
the saving of your soul, as physicians advise you for
the curing of your bodies. It undoes many thousands
that they think they are in the way to salvation when
they are not ; and think that they are converted when
it is no such thing. And then when we call to them
daily to turn, they go away as they came, and think
that this concerns not them ; for they are turned al-
ready, and hope they shall do well enough in the way
60 A CALL TO Doct. I
that they are in, at least if they pick the fairest path,
and avoid some of the foulest steps, when, alas! all
this while they live but to the world and flesh, and
are strangers to God and eternal life ; and are quite
out of the way to heaven. And all this- because we
cannot persuade them to a few serious thoughts of
their condition, and to spend a few hours in the ex-
amining of their states. Are there net many self-
deceivers who hear me this day, that never bestowed
one hour, or quarter of an hour, in all their lives, to
examine their souls, and try whether they are truly
converted or not 7 O merciful God, that will care for
such wretches that care no more for themselves, and
that will do so much to save them from hell, and help
them to heaven, who will do so little for it themselves !
If all that are in the way to hell, and in the state of
damnation, did but know it, they durst not continue
in it. The greatest hope that the devil hath of bring-
ing you to damnation without a rescue, is by keeping
you blindfold, and ignorant of your state, and making
you believe that you may do well enough in the way
that you are in. If you knew that you were out of
the way to heaven, and were lost for ever if you should
die as you are, durst you sleep another night in the
state that you are in ? Durst you live another day in
it ? Could you heartily laugh, or be merry in such a
state ? What ! And not know but you may be snatch-
ed away to hell in an hour? Sure it would constrain
you to forsake your former company and courses, and
to betake yourselves to the ways of holiness and the
communion of saints. Sure it would drive you to cry
to God for a new heart, and to seek help of those that
are fit to counsel you. There are none of you that
care for bein? damned. Well, then I beseech you
Doct- 2. THE UNCONVERTED. 61
presently make inquiry into your hearts, and give
them no rest till you find out your condition, that if it
be good, you may rejoice in it, and go on ; and if it be
bad, you may presentty look about you for recovery,
as men that believe they must turn or die. What say
you, sirs, will you resolve and promise to be at thus
much labor for your own souls ? Will you now enter
upon this self-examination ? Is "ny request unreason-
able ? Your consciences know it is not. Resolve on
it then, before you stir ; knowing how much it con-
cerneth your souls. I beseech you, for the sake of that
God that doth command you, at whose bar you will
all shortly appear, that you do not deny me this rea-
sonable request. For the sake of tiuse souls that must
turn or die, I beseech you deny me not ; but make it
your business to understand your own conditions, and
build upon sure ground, and know whether you are
converted or not ; and venture not your souls on negli-
gent security.
But oerhaps you will say, ' What if we should find
ourselves yet unconverted, what shall we do then V
This question leads me to my second Doctrine, which
Will do much to the answering of it, to which I now
proceed.
DOCTRINE II.
It is the promise of God, that the wicked shall live,
if they will but turn — unfeignedly and thorough-
ly iurn.
The Lord here professeth that this is what he takes
pleasure in, that the wicked turn and live. Heaven
is made as sure to the converted, as hell is to the un-
converted. Turn and live, is as certain a truth as
Bax. CaJ>. et
62 A CALL TO Doct. 2.
turn or die. God was not bound lo provide us a Sa-
vior, nor open to us a door of hope, nor call us to re-
pent and turn, when once we had cast ourselves away
by sin. But he hath freely done it to magnify his
mercy. Sinners, there are none of you shall have
cause to go home, and say 1 preach desperation to
you. Do we use to shut the door of mercy against
you 1 O that you would not shut it up against your-
selves ! Do we use to tell you that God will have no
mercy on you, though you turn and be sanctified ?
When did you ever hear a preacher say such a word ?
You that cavil at the preachers of the Gospel for de-
siring to keep you out of hell, and say, that they
preach desperation ; tell me if you can ; when did }>-ou
ever hear any sober man say, that there is no hope
for you, though you repent, and be converted ? No, it
is the direct contrary that we daily proclaim from the
Lord ; and whoever is born again, and by faith and
repentance doth become a new creature, shall cer-
tainly be saved ; and so far are we from persuading
you to despair of this, that we persuade you not to
make any doubt of it. It is life, not death, that is the
first part of our message to you; our commission is to
offer salvation, certain salvation ; a speedy, glorious,
everlasting salvation, to every one of you ; to the poor-
est beggar as well as the greatest lord; to the worst
of you, even to drunkards, swearers, worldlings, thieves,
yea, to the despisers and reproachers of the holy way
of salvation. We are commanded by the Lord our
Master to offer you a pardon for all that is past, if you
will but now at last return and live ; we are com-
manded to beseech and entreat you to accept the offer,
and return ; to tell you what preparation is made by
Christ; what mercy stays for you; what patience
Doct. 2. THE UNCONVERTED. 05
waketh for you ; what thoughts of kindness God hath
toward you ; and how happy, how certainly and un-
speakably happy you may be if you will. We have
indeed also a message of wrath and death, yea, of a
twofold wrath and death ; but neither of them is our
principal message. We must tell you of the wrath
that is on you already, and the death that you are
horn under, for the breach of the law of works ; but
this is but to show you the need of mercy, and to
provoke you to esteem the grace of the Redeemer.
And we tell you nothing but the truth, which you
must know ; for who will seek for physic that knows
not that he is sick ? Our telling you of your misery-
is not that which makes you miserable, but driveth
you out to seek for mercy. It is you that have brought
ihis death upon yourselves. We tell you also of an-
other death, even remediless, and much greater tor-
ment, that will fall on those that will not be converted.
But as this is true, and must be told you, so it is but
the last and saddest part of our message. We are
first to offer you mercy, if you will turn ; and it is only
those that will not turn, nor hear the voice of mercy,
to whom we must foretell damnation. Will you but
cast away your transgressions, delay no longer, but
come away at the call of Christ, and be converted,
and become new creatures, and we have not a word
of damning wrath or death to speak against you. I
do here, in the name of the Lord of Life, proclaim to
you all that hear me this day, to the worst of you, to
the greatest, to the oldest sinner, that you may have
mercy and salvation, if you will but turn. There is
mercy in God, there is sufficiency in the satisfaction
of Christ, the promise is free, and full, and universal ;
you may have life, if you will but turn. But then,
04 A CALL TO Doct. 2.
as you love your souls, remember what turning it is
that the Scripture speaks of. It is not to mend the old
house, but to pull down all, and build anew on Christ,
the Rock, and sure foundation. It is not to mend
somewhat in a carnal course of life, but to- mortify the
flesh, and live after the Spirit. It is not to serve the
flesh and the world, in a more reformed way, without
any scandalous disgraceful sins, and with a certain
kind of religiousness ; but it is to change your master,
and your works, and end ; and to set your face the
contrary way, and do all for the life that you never
saw, and dedicate yourselves and all you have to
God. This is the change that must be made, if ycu
will live.
Yourselves are witnesses now, that it is salvation,
and not damnation, that is the great doctrine I preach
to you, and the first part of my message to you. Ac-
cept of this, and we shall go no farther with you;
for we would not so much as affright, or trouble you
with the name of damnation, without necessity.
But if you will not be saved, there is no remedy,
but damnation must take place ; for there is no middle
place between the two ; you must have ei Jier life or
death.
And we are not only to offer you life, but to shrw
you the grounds on which we do it, und call you to
believe that God doth mean, indeed, as he speaks;
that the promise is true, and extended conditionally
to you, as well as others ; and that heaven ib no fancy,
but a true felicity.
If you ask, Where is your commission for this offer?
Among a hundred texts of Scripture, I will show it to
you in these few :
First, You see it here in my text, and the following
Doct. 2. THE UNCONVERTED. G5
verses, and in the 18th of Ezekiel, as plain as can be
spuken; and hi 2 Cor. 5 : 17, 21, you have the very-
sum of our commission : " If any man be in Christ, he
is a new creature : old things are passed away ; be-
hold, all tilings are become new. And all things are
of God, who hath reconciled us to himself by Jesus
Christ, and hath given to us the ministry of reconci-
liation ; to wit, that God was in Christ reconciling the
world unto himself, not imputing their trespasses to
them, and hath committed unto us the word of recon-
ciliation. Now then, we are ambassadors for Christ,
as though God did beseech you by us : we pray you
in Christ's stead, be ye reconciled unto God. For he
hath made him to be sin for us, who knew no sin ; that
we might be made the righteousness of God in him."
So Mark, 16 : 15, 16, " Go ye into all the world, and
preach the Gospel to every creature. He that be-
lieveth," (that is with such a converting faith as is ex-
pressed,) " and is baptized, shall be saved ; and he
that believe th not, shall be damned." And Luke,
24 : 46, 47 : " Thus it behoved Christ to suffer, and
to rise from the dead the tlnrd day : and that repen-
tance" (which is conversion) " and remission of sins
should be preached in his name among ail nations."
And, Acts 5 : 30, 31, " The God of our fathers raised
up Jesus, whom ye slew, and hanged on a tree : him
hath God exalted with his right hand, to be a Prince
and a Savior, to give repentance to Israel, and for-
giveness of sins." And Acts, 13 : 38, 39, " Be it known
unto you, therefore, men and brethren, that through
this man is preached unto you the forgiveness of sins ;
and by him all that believe are justified from all
things, from which ye could not be justified by the
law of Moses." And lest you think this offer is re-
66 A CALL TO Doct. 2.
strained to the Jews, see Gal. 6 : 15, " For in Christ
Jesus, neither circumcision availeth any thing, nor un-
circumcision, but a new creature." And Luke, 14 : 17,
" Come, for all things are now ready."
You see by this time that we are commanded to
offer life to you all, and to tell you from God, that if
you will turn, you may live.
Here you may safely tmst your souls ; for the love
of God is the foundation of this offer, (John, 3 : 16,) and
the blood of the Son of God hath purchased it j the
faithfulness and truth of God is engaged to make the
promise good ; miracles oft sealed the truth of it ;
preachers are sent through the world to proclaim it ;
and the Spirit doth open the heart to entertain it, and
is itself the earnest of the full possession : so that the
truth of it is past controversy, that the worst of you
all, and every one of you, if you will but be converted,
may be saved.
Indeed, if you will believe that you shall be saved
without conversion, then you believe a falsehood ; and
if I should preach that to you, I should preach a lie.
This were not to believe God, but the devil and your
own deceitful hearts. God hath his promise of life,
and the devil hath his promise of life. God's promise
is, Return and live. The devil's promise is, You shall
live whether you turn or not. The words of God are,
as I have showed you, " Except ye be converted and
become as little children, ye cannot enter into the
kingdom of heaven." Matt. 18 : 3. " Except a man
be born again, he cannot enter into the kingdom ol
God." John, 3 : 3, 5. " Without holiness no man shall
see the Lord." Heb. 12 : 14. The devil's word is,
" You may be saved without being born again and
converted j you may do well enough without being
Doct- 2. THE UNCONVERTED. 67
holy, God doth bat frighten you : he is more merciful
than to do as he saith, he will be better to you than
his word." And, alas, the greatest part of the world
believe this word of the devil before the word of God;
just as our sin and misery came into the world. God
said to our first parents, " If ye eat ye shall die ;" and
die devil contradicted him, and said, " Ye shall not
die:-' and the woman believed the devil before God.
So now the Lord saith, Turn or die : and the devil
saiih, You shall not die, if you do but cry for God's
mercy at last, and give over the acts of sin when you
can practise it no longer. And this is the word that
the world believes. O heinous wickedness, to believe
the 'J evil before God.
And yet that is not the worst ; but blasphemously
they call this a believing and trusting in God, when
they put him in the shape of satan, who was a liar
from the beginning ; and when they believe that the
word of God is a lie, they call this a ti listing God, and
say they believe in him, and trust in him for salva-
tion. Where did ever God say, that tie unregenerate,
unconverted, unsanctified, shall be ss ved ? Show me
such a word in Scripture. Why this is the devil's
word, and to believe it is to believe the devil, and the
sin that is commonly called presumption ; and do you
call this a believing and trusting in God? There is
enough in the word of God tc comfort and strengthen
the heart of the sanctified, bu not a word to strengthen
the hands of wickedness, nor to give men the least hope
of being saved though they be never sanctified.
But if you will turn, and come into the way of
mercy, the mercy of the Lord is ready to entertain
you. Then trust God for salvation, boldly and confi-
dently ; for he is engaged by his word to save you.
bO A CALL TO Dact. 3
He will be a father to none but his children; and he
wiil save none but those that forsake the world, the
devil, and the flesh, and come into his family to be
members of his Son, and have communion with his
saints.. But if they will not come in, it is the iauU
of themselves : his doors are open ; he keeps none back ;
he never sent such a message as this to any of you,
" It is now too late ; I will not receive thee, though
thou be converted." He might have done so and done
you no wrong ; but he did not ; he doth not to this day.
He is still ready to receive you, if you were but ready
unfeignedly, and with all your hearts, to turn. And
the fulness of this truth will yet more appear in the
two following doctrines, which I sha.ll therefore next
proceed to before I make any further application of
this.
DOCTRINE III.
God laketh pleasure in men's conversion and sal-
vation, but not in their death or damnation He
had rather they woidd turn and live, than go on
and die.
£C The Lord is long suffering to us-ward," says the:
apostle, :i not willing that any should perish, but tha«
all should come to repentance," 2 Pet. 3 : 9. He un
feignedly willeth the conversion of all men, even o<
those that never will be converted, but not as absolute
Lord with the fullest efficacious resolution, nor as a
thing which he resolveth shall undoubtedly come to
pass, or would engage all his power to accomplish. I*
is in the power of a prince to set a guard upon a mur-
derer, to see that he shall not murder, and be hanged ;
but if, upon good reason, he forbear this, and do but
Ooct. 3- THE UNCONVERTED. 09
send to his subjects to warn and entreat them not to
be murderers, he may well say that he would not hava
them murder and be hanged ; he takes no pleasure in
it, but rather that they forbear and live, and if he do
more for some upon some special reason, he is not
bound to do so by all. The king may well say to all
murderers and felons in the land, " I have no pleasure
in your death, but rather that you would obey my
laws and live; but if you will not, I am resolved, for
all tins, that you shall die." The judge may truly
say to the murderer, " Alas, I have no delight in thy
death ; I had rather thou hadst kept the law and saved
thy life; but seeing thou hast not, I must condemn
thee, or else I should be unjust." So, though God have
no pleasure in your damnation, and therefore calls
upon you to return and live, yet he hath pleasure in
the demonstration of his own justice, and the execut-
ing of his laws ; and therefore he is, for all this, fully
resolved, that if you will not be converted, you shall
be condemned. If God was so much against the
death of the wicked as that he were resolved to do
all that he can to hinder it, then no man should be
condemned ; whereas Christ telleth you, that " nar-
row is the way that leadeth unto life, and few there
be that find it." But so far God is opposed to your
damnation as that he will teach you, and warn you,
and set before you life and death, and offer you your
choice, and command his ministers to entreat you not
to destroy yourselves, but accept his mercy, and so to
leave you without excuse. But if this will not do,
and if still you be unconverted, he professeth to yon,
he is resolved on your damnation, and hath com-
manded us to say to you in his name, verse 8, " O
wicked man thou shalt surely die !" And Christ hath
70 A CALL TO Doct. S
little less than sworn it, over and over, with a " verily,
verily, except ye be converted and born again, ye
cannot enter into the kingdom of heaven." Matt.
18 : 3. John, 3 : 3. Mark, that he saith, " you can
not." It is in vain to hope for it, and in vain to dream
that God is willing for it ; for it is a thing that can-
not be.
In a word, you see then the meaning of the text,
that God, the great Lawgiver of the world, doth take
no pleasure in the death of the wicked, but rather that
they turn and live ; though yet he be resolved that
none shall live but those that turn ; and as a judge,
even delighteth in justice, and in manifesting his
hatred of sin, though not in the misery which sinners
have brought upon themselves, in itself considered.
And for the proofs of the point, I shall be very
brief in them, because I suppose you easily believe it
already.
1. The very gracious nature of God proclaimed -
" And the Lord passed by before him, and proclaim-
ed, The Lord, the Lord God, merciful and gracious,
long-suffering, and abundant in goodness and truth
keeping mercy for thousands, forgiving iniquity, anc*.
transgression, and sin, and that will by no means
clear the guilty;" (Exod. 34 : 6, 7;) and frequently
elsewhere, may assure you of this, That he hath no
pleasure in your death.
2. IT God had more pleasure in thy death, than in
thy conversion and life, he would not have so fre-
quently commanded thee in his word, to turn; he
would not have made thee such promises of life, it
tkou wilt but turn : he would not have persuaded thee
to it by so many reasons. The tenor of his Gospel
proveth the point.
Docl . 3. THE UNCONVERTED. 71
'.]. And his commission that he hath given to the
ministers of the Gospel doth fully prove it. If God
had taken more pleasure in thy damnation, than in
iby conversion and salvation, he would never have
charged us to cfter you mercy, and to teach you the
way of life, both publicly and privately: and to en-
tieat and beseech you to turn and live ; to acquaint
you with your sins, and foretell you of your danger ;
and to do all that possibly w T e can for your conversion,
and to continue patiently so doing, though you should
hate or abuse us for our pains. Would God have done
this, and appointed his ordinances for your good, if he
had taken pleasure in your death ?
4. It is proved also by the course of his providence.
If God had rather you were damned than converted
and saved, he would not second his word with his
works, and entice you by his daily kindness to himself,
and give you all the mercies of this life, which are
means " to lead you to repentance," (Rom. 2 : 4,) and
bring you so often under his rod, to lead you to your
senses ; he would not set so many examples before
your eyes, no, nor wait on you so patiently as he does
from day to day, and year to year. These are not
dgns of one that taketh pleasure in your death. If
his had been his delight, how easily could he have
lad thee long ago in hell ? How oft, before this, could
le have catched thee away in the midst of thy sins
tvith a curse or oath, or lie in thy mouth, in thy igno-
rance, and pride, and sensuality? When thou wert
last in thy drunkenness, or last deriding the ways of
God, how easily could he have stopped thy breath,
and tamed thee with plagues, and made thee sober
in another world ! Alas ! how small a matter is it for
the Almighty to rule the tongue of the profanest railer.
72 A CALL TO Doct. %
and tie the hands of the most malicious persecutor, or
calm the fury of the bitterest of his enemies, and make
them know that they are but worms ? If he should
but frown upon thee thou wouldst drop into thy grave
If he gave commission to one of his angels to go an
destroy ten thousand sinners, how quickly would it be
done ! how easily can he lay thee upon the bed o
languishing, and make thee lie roaring there in pain,
and make thee eat the words of reproach which thou
hast spoken against his servants, his word, his wor
ship, and his holy ways, and make thee send to beg
their prayers whom thou didst despise in thy presump-
tion ? How easily can he lay that flesh under pains,
and groans, and make it too weak to hold thy soul
and make it more loathsome than the dung of the
earth ? That flesh which now must have what it
loves, and must not be displeased, though God be dis-
pleased j and must be humored in meat, and drink,
and clothes, whatever God say to the contrary, how
quickly would the frowns of God consume it? When
thou wast passionately defending thy sin, and quar-
relling with them that would have drawn thee from *
it, and showing thy spleen against the reprover, and
pleading for the works of darkness ; how easily could
God have snatched thee away in a moment, and set
thee before his dreadful Majesty, where thou shouldst
see ten thousand times ten thousand glorious angels
waiting on his throne, and have called thee there to
plead thy cause, and asked thee " What hast thou
now to say against thy Creator, his truth, his servants,
or his holy ways ? Now plead thy cause, and make
the best of it thou canst. Now what canst thou say
in excuse of thy sins ? Now give account of thy world
liness and fleshly life, of thy time, of all the mercies
Doct. 3. THE UNCONVERTED. 73
thou hast had." O how thy stubborn heart would
have melted, and thy proud looks be taken down, and
thy countenance be appalled, and thy stout words
turned into speechless silence, or dreadful cries, if God
had but set thee thus at his bar, and pleaded his own
cause with thee, which thou hast here so maliciously
plended against ! How easily can he at any time say
to thy guilty soul, Come away, and live in that flesh
no more till the resurrection, and it cannot resist ! A
word of his mouth would lake off the poise of thy pre-
sent life, and then all thy parts and powers would
stand still ; and if he say unto thee, Live no longer, or,
live in hell, thou couldst not disobey.
But God hath yet done none of this, but hath pa-
tiently forborne thee, and mercifully upheld thee, and
given thee that breath which thou didst breathe out
against hi in, and given those mercies which thou
didst sacrifice to thy flesh, and afforded thee that pro-
vision which thou didst use to satisfy thy greedy
throat: he gave thee every minute of that time which
thou didst waste in idleness, or drunkenness, or w r orld-
iiness ; and doth not all his patience and mercy show
that he desired not thy damnation 1 Can the candle
burn without the oil ? Can your houses stand without
the earth to bear them ? No more can you live an
h&ui without the support of God. And why did he,
so long support thy life, but to see when thou wouldst
bethink thee of the folly of thy ways, and return and
live ? Will any man purposely put arms into his ene-
my's hands to resist him, or hold a candle to a mur-
derer that is killing his children, or to an idle servant
that plays or sleeps the while ? Surely it is to see
whether thou wilt at last return and live, that God
hath so long waited on thee.
Sax. €a]L 7
74 A CALL TO Docl .1
5. It is further Droved by the suffering of his Son.
that God taketh no pleasure in the death of the wicked.
Would he have ransomed them from death at so dear
a rate ? Would he have astonished angels and men
by his condescension ? Would God have dwelt in
flesh, and have come in the form of a servant, and
have assumed humanity into one person with the God •
head; and would Christ have lived a life of suffering,
and died a cursed death for sinners, if he had rather
taken pleasure in their death ? Suppose you saw him
but so busy in preaching and healing of them, as you
find him in Mark, 3 : 21 j or so long in fasting, as in
Matt. 4 ; or all night in prayer, as in Luke 6 : 12 ; or
praying with the drops of blood trickling from him
instead of sweat, as Luke 22 : 44 ; or suffering a cursed
death upon the cross, and pouring out his soul as a sa-
crifice for our sins — would you have thought these the
signs of one that delighted in the death of the wicked ?
And think not to extenuate it by saying, that it
was only for his elect : for it was thy sin, and the sin
of all the world, that lay upon our Redeemer ; and hia
sacrifice and satisfaction is sufficient for all, and the
fruits of it are offered to one as well as another. But it
is true, that it was never the intent of his mind to par-
don and save any that would not, by faith and repen-
tance, be converted. If you had seen and heard him
weeping and bemoaning the state of disobedience in
impenitent people : (Luke, 19 * 41, 42,) " And when
he was come near, he beheld the city, and wept over
it, saying, if thou hadst known, even thou, at least in
this thy day, the things which belong unto thy peace !
but now they are hid from thine eyes" — or complain-
ing of their stubbornness, as Matt. 23 : 37, " O Jeru-
salem, Jerusalem, how often would I have gathered
Doct. 4. THE UNCONVERTED. 75
thy children together, even as a hen gathereth her
chickens under her wings, and ye would not P* or
if you had seen and heard him on the cross, praying
for his persecutors — Father, forgive them, for they
know not what they do — would you have suspected
that he had delighted in the death of the wicked, even
of those that perish by their wilful unbelief ? When
God hath so loved, (not only loved, but so loved.) aa
to give his only begotten Son, that whosoever believ-
eth in him (by an effectual faith) should not perish,
but have everlasting life, I think he hath hereby
nroved, against the malice of men and devils, that he
takes no pleasure in the death of the wicked, but had
rather that they would " turn and live."
6. Lastly, If all this will not yet satisfy you, take
His own word that knoweth best his own mind, or at
least believe his oath : but this leads me to the fourth
doctrine.
DOCTRINE IV.
The Lord hath confirmed to us by his Oath, that he
hath no pleasure in the death of the wicked, but
rather that he turn and live; that he may leave
man no pretence to question the truth of it.
If you dare question his word, I hope you dare not
question his oath. As Christ hath solemnly protested
that the unregenerate and unconverted cannot enter
into the kingdom of heaven ; (Matt. 18 : 3 ; John,
3 : 3 ;) so God hath sworn that his pleasure is not in
their death, but in their conversion and life. And as
the aposde saith, (Heb. 4 : 13, 18,) because he can
ewear by no greater, he sware by himself. " For men
verily swear by the greater : and an oath for confirma-
76 A CALL TO D"*- «•
♦ion is to them an end of strife. Wherein God, will-
ing more abundantly to show unto the heirs of pro-
mise the immutability of his counsel, confirmed it by
an oath ; that by two immutable things in which it
was impossible for God to lie, we might .have strong
consolation, who have fled for refuge to lay hold on
the hope set before us : which hope we have as an
anchor of the soul both sure and steadfast." If there
be any man that cannot reconcile this truth with the
doctrine of predestination, or the actual damnation of
the wicked, that is his own ignorance ; he hath no
pretence left to question or deny therefore the truth of
the point in hand ; for this is confirmed by the oath
of God, and therefore must not be distorted, to reduce
it to other points : but doubtful points must rather be
reduced to it, and certain truths must be believed to
agree with it, though our shallow minds hardly dis-
cern the agreement.
Use. — I do now entreat thee, if thou be an uncon-
verted sinner that nearest these words, that thou
wouldst ponder a little upon the forementioned doc-
trines, and bethink thyself awhile who it is that takes
pleasure in thy sin and damnation. Certainly it is
not God ; he hath sworn for his part that he takes no
pleasure in it. And I know it is not the pleasing of
him that you intend. You dare not say that you
drink, and swear, and neglect holy duties, and quench
the motions of the Spirit to please God. That were
as if you should reproach the prince, and break his
laws, and seek his death, and say you did all this to
please him.
Who is it then that takes pleasure in your sin and
death 1 Not any that bear the image of God, for they
Doet 4. THE UNCONVERTED. 7?
must be like minded to him. God knows, it is small
pleasure to your faithful teachers to see you serve
your deadly enemy, and madly venture your eternal
state, and wilfully run into the flames of hell. It is
small pleasure to them to see upon your souls (in the
ead effects) such blindness, and hard-heartedness, and
carelessness, and presumption ; such wilfulness in evil,
and such unteachableness and stiffness against the
ways of life and peace ; they know these are marks
of death, and of the wrath of God, and they know,
from the word of God, what is like to be the end of
them, and therefore it is no more pleasure to them
than to a tender physician to see the plague-marks
broke out upon his patient. Alas, to foresee your ever-
lasting torments, and know not how to prevent them !
To see how near you are to hell, and we cannot make
you believe it and consider it. To see how easily,
how certainly you might escape, if we knew but how
to make you willing. How fair you are for everlast-
ing salvation, if you would turn and do your best, and
make it the care and business of your lives ! but you
will not do it; if our lives lay on it, we cannot per-
suade you to it. We study day and night what to
say to you that may convince and persuade you, and
yet it is undone : we lay before you the word of God.
and show you the very chapter and verse where it is
written, that you cannot be saved except you be con-
verted ; and yet we leave the most of you as we find
you. We hope you will believe the word of God,
though you believe not us, and regard it when we
show you the plain Scripture for it ; but we hope in-
vain, and labor in vain as to any saving change upon
your hearts ! And do you think that this is a pleasant
thing to us ? Many a time, in secret prayer, we are
78 A CALL TO Doct. 4.
fain to complain to God with pad heart!?, " Alas, Lord,
wc have spoken to them in thy name, but they little
regard us ; we have told them what thou bidst us tell
them concerning the danger of an unconverted state.
but they do not believe us: wc have told them that
thou hast protested that there is no peace to the
wicked ;" (Isa. 57 : 21 ;) " but the worst of them all
will scarcely believe that they are wicked. We
have showed them thy word, where thou hast said,
that if they live after the flesh they shall die ;" (Rom.
8 : 13,) " but they say, they will believe in thee, when
they will not believe thee ; and that they will trust in
thee, when they give no credit to thy word ; and when
they lupe that the threatenings of thy word arc false,
they will yet call this a hoping in God ; and though
we show them where thou hast said, that when a
wicked man dieth, all his hopes perish, yet cannot we
persuade them from their deceitful hopes." Prov,
11:7. " We fell them what a base unprofitable
thing sin is ; but they love it, and therefore will not
leave it. We tell them how dear they buy this plea-
sure, and what they must pay for it in everlasting
torment; and they bless themselves, and will not be-
lieve it, but will do as the most do ; and because God
is merciful, they will not believe him, but will ven-
ture their souls, come what will. We tell them hew
ready the Lord is to receive them, and this doth but
make them delay their repentance and be bolder in
their sin. Some of them say they purpose to repent,
but they are still the same ; and some say they do re-
pent already, while yet tfcey are not converted from
their sins. We exhort them, we entreat them, w<3
offer them our help, but we cannot prevail vyith them;
but they that were drunkards, are drunkards still ; and
Ooct. 4. THE UNCONVERTED. 79
they that were voluptuous flesh-pleasing wretches, are
such still ; and they that were worldlings, are world-
lings still ; and they that were ignorant, and proud,
and self-conceited, are so still. Few of them will see
and confess their sin, and fewer will forsake it, but
comfort themselves that all men are sinners, as if there
were no difference between a converted sinner and an
unconverted. Some of them will not come near us,
when we are willing to instruct them, but think they
know enough already, and need not. our instruction ;
and some of them will give us the hearing, and do
what they list ; and most of them are like dead men
that cannot feel ; so that when we tell them of the
matters of everlasting consequence, we cannot get a
word of it to their hearts. If we do not obey them,
and humor them in doing all that they would have
us, though never so much against the word of God,
they will hate us, and rail at us ; but if we beseech
them to confess, and forsake their sins, and save their
souls, they will not do it. They would have us dis-
obey God and damn our own souls, to please them ;
and yet they will not torn and save their own souls
to please God. They are wiser in their own eyes than
all their teachers ; they rage and are confident in their
own way, and if w T e are ever so anxious we cannot
change them. Lord, this is the case of our miserable
neighbors, and we cannot help it ; we see them ready
to drop into hell, and we cannot help it : we know if
they would unfeignedly turn, they might be saved,
but we cannot persuade them ; if we would beg it of
them on our knees, we cannot persuade them to it ; if
we would beg it of them with tears., we cannot per-
suade them ; and what more can we do?
These are the secret complaints and moans that
60 A CALL TO Doct. 4.
many a poor minister is compelled to make. And do
you think that he hath any pleasure in this? Is it a
pleasure to him to see you go on in sin, and cannot
stop you? to see you so miserable, and cannot so
much as make you sensible of it? to see you merry
when you are not sure to be an hour out of hell ? to
think what you must for ever suffer, because you will
not turn? and to think what an everlasting life of
glory you wilfully despise and cast away? What
sadder tiling can you bring to their hearts, and how
can you devise to grieve them more ?
Who is it then that you please by your sin and
death? It is none of your understanding godly friends.
Alas, it is the grief of their souls to see your misery,
and they lament you many a time when you give
them little thanks for it, and when you have not
hearts to lament yourselves.
Who is it then that takes pleasure in your sin ?
1. The devil indeed takes pleasure in your sin and
death ; for this is the very end of all his temptations ;
for this he watches night and day ; you cannot devise
to please him better than to go on in sin. How glad
is he when he sees thee going into the alehouse, or
other sin, and when he heareth thee curse, or swear,
or rail ? How glad is he when he heareth thee revile
the minister that would draw thee from thy sin, and
help to save thee? These are his delight.
2. The wicked are also delighted in it ; for it ia
agreeable to their nature.
3. But I know, for all this, that it is not the pleas-
ing of the devil that you intend, even when you please
him ; but it is your own flesh, the greatest and most
dangerous enemy, that you intend to please. It is the-
flesh that would be pampered, that would be pleased
Doet. 4. THE UNCONVERTED. 81
in meat, and drink, and clothing ; that would be pleased
in your company, and pleased in applause and credit
with the world, and pleased in sports, and lusts, and
idleness; this is the gulf that devoureth all. This is
the very god that you serve, for the Scripture saith
of such, that their bellies are their gods. Phil. 3 : 19.
But I beseech you stay a little and consider the bu-
1. Question. Should your flesh be pleased before
your maker ? Will you displease the Lord, and dis-
please your teacher, and your godly friends, and aU
to please your brutish appetites, or sensual desires'?
Is not God worthy to be the ruler of your flesh ? If he
shall not rale it, he will not save it ; you cannot in
reason expect that he should.
2. Question. Your flesh is pleased with your sin,
but is your conscience pleased ? Doth not it grudge
within you, and tell you sometimes that all is not well,
and that your case is not so safe as you make it to be ;
and should not your souls and consciences be pleased
before your corruptible flesh?
3. Question. But is not your flesh preparing for its
own displeasure also ? It loves the bait, but doth it
love the hook 1 It loves the strong drink and sweet
morsels ; it loves its ease, and sports, and merriment ;
it loves to be rich, and well spoken of by men, and to
be somebody in the world ; but doth it love the curse
of God? Doth it love to stand trembling before his
bar, and to be judged to everlasting fire? Doth it
love to be tormented with the devils for ever ? Take
all together ; for there is no separating sin and hell,
but only by faith and true conversion ; if you will keep
one, you must have the other. If death and hell be
pleasant to thee, no wonder then if you go on in sin •
82 A CALL TO Doct 3
but if they be not, (as I am sure they are not,) then
what if sin were never so pleasant, is it worth the loss
of life eternal? Is a little drink, or meat, or ease; is
the good word of sinners, is the riches of this world to
be valued above the joys of heaven ? Or are they
worth the sufferings of eternal fire ? Sirs, these ques-
tions should be considered before you go any further,
by every man that hath reason to consider, and that
believes he hath a soul to save or lose.
Well, the Lord here sweareth that he hath no plea-
sure in your death, but rather that you would turn
and live ; if yet you will go on and die rather than
turn, remember it was not to please God that you did
it : it was to please the world, and to please your-
selves. And if men will damn themselves to please
themselves, and run into endless torments for delight,
and have not the wit, the hearts, the grace, to hearken
to God or man that would reclaim them, what remedy
is there, but they must take what they get by it, and
repent it in another manner, when it is too late ? Be-
fore I proceed any further in the application I shall
come to the next doctrine, which gives me a fuller
ground for it.
DOCTRINE V.
So earnest is God for the conversion of sinners that
he doubleth his commands and exhortations, with
vehemency — Turn ye, turn ye, why will you die ?
This doctrine is the application of the former, as
by a use of exhortation, and accordingly I shall han-
dle it. Is there an unconverted sinner that heareth
these vehement words of God ? Is there a man or
woman in this assembly that is yet a stranger to the
Doct. 5 THE UNCONVERTED. 83
renewing sanctifying work of the Holy Ghost ? It is
a happy assembly, if it be not so with the most.
Hearken then to the voice of your Maker, and turn to
liim by Christ without delay. Would you know the
will of God 1 Why this is his will, that you presently
turn. Shall the living God send so earnest a message
to his creatures, and should they not obey ?
Hearken then, all you that live after the flesh : the
Lord that gave thee thy breath and being hath sent
a message to thee from heaven ; and this is his mes-
sage, Turn ye, turn ye, why will ye die? He that
hath ears to hear, let him hear. Shall the voice of
the eternal Majesty be neglected? If he do but ter-
ribly thunder, thou art afraid. O but this voice doth
more nearly concern thee. If he did but tell thee thou
shalt die to-morrow, thou wouldst not make light of
it. O but this word concerneth thy life or death ever-
lasting. It is both a command and an exhortation.
As if he had said to thee, " I charge thee, upon the
allegiance that thou owest to me thy Creator and
Redeemer, that thou renounce the flesh, the world,
and the devil, and turn to me, that thou mayest live.
I condescend to entreat thee, as thou either lovest or
fearest him that made thee ; as thou lovest thine own
life, even thine everlasting life, turn and live : as ever
thou wouldst escape eternal misery, turn, turn, for
why wilt thou die?" And is there a heart in man,
in a reasonable creature, that can once refuse such a
message, such a command, such an exhortation as
tins 1 O what a thing, then, is the heart of man !
Hearken, then, all that love yourselves, and all that
regard your own salvation ; here is the most joyful
message that was ever sent to the ears of man,
u Turn ye, turn ye, why will ye die? v You are not
84 A CALL TO Doct. fc
yet shut up under desperation. Here is mercy offered
you ; turn, and you shall have it. O Sirs ! with what
glad and joyful hearts should you receive these tid-
ings ! I know this is not the first time that you have
heard it; but how have you regarded it, or how do
you regard it now? Hear, all you ignorant, careless
sinners, the word of the Lord. Hear, all you world-
lings, you sensual flesh-pie asers; you gluttons, and
drunkards, and whoremongers, and swearers; you
railers and backbiters, slanderers and liars — Tarn ye,
turn ye, -why will ye die ?
Hear, all you cold and outside professors, and all
that are strangers to the life of Christ, and never knew
the power of his cross and resurrection, and never felt
your hearts warmed with his love, and live not on
him as the strength of your souls — " Turn ye, turn ye,
why will ye die '?"
Hear, all that are void of the love of God, whose
hearts are not toward him, nor taken up with the
hopes of glory, but set more by your earthly prospe-
rity and delights than by the joys of heaven ; all you
that are religious but a little-by-the-by, and give God
no more than your flesh can spare ; that have not de-
nied your carnal selves, and forsaken all that you have
for Christ, m the estimation and grounded resolution
of your souls, but have some one thing in the world
bo dear to you that you cannot spare it for Christ, if
he required it, but will rather venture on his displea-
sure than forsake it — " Turn ye, turn ye, why will
ye die?"
If you never heard it, or observed it. before, remem-
ber that you were told from the word of God this (Jay,
that if you will but turn, you may live ; and if you
will not turn, you shall surely die.
Doct. 5. THE UNCONVERTED. 86
What now will you do, sirs ? What is your reso-
iution? Will you turn, or will you not? Halt not
any longer between two opinions. If the Lord be
God, fellow him : if your flesh be God, then serve it
still. If heaven be better than earth and fleshly plea-
sures, come away, then, and seek a better country,
and lay up your treasure where rust and moths do
not corrupt, and thieves cannot break through and
steal; and be awakened at last, with all your might,
to seek the kingdom that cannot be moved, (Heb.
12 : 28,) and to employ your lives on a higher design,
and turn the stream of your cares and labors another
way than formerly you have done. But if earth be
better than heaven, or will do more for you, or last
you longer, then keep it, and make your best of it, and
follow it still. Sirs, are you resolved what to do ? If
you be not, I will set a few more moving considera-
lons before you, to see if reason will make you resolve.
Consider, I. What preparations mercy hath made
for your salvation; and w T hat pity it is that any man
ehoald be damned after all this. The time was, when
the flaming sword w T as in the way, and the curse of
God's law would have kept thee back if thou hadst
been never so willing to turn to God. The time was,
when thyself, and all the friends that thou hast in the
world, could never have produced thee the pardon of
thy sins past, though thou hadst never so much la-
mented and reformed them. But Christ hath removed
this impediment, by the ransom of his blood. The
time was, that God was wmolly unreconciled, as be-
ing not satisfied for the violation of his law ; but now
he is so far satisfied and reconciled, as that he hath
made thee a free act of oblivion, and a free deed of
gift of Christ and life, and ofiereth it to thee, and en-
Bax. Call. g
86 A CALL TO Docl - *
treateth thee to accept it ; and it may be thine, if thou
wilt. For, " he was in Christ reconciling the world
to himself, and hath committed to us the word of re-
conciliation." 2 Cor. 5 : 18, 19. Sinners, we too are
commanded to deliver this message to you all, as from
the Lord ; " Come, for all things are ready." Luke,
14 : 17. Are all things ready, and are you unready ?
God is ready to entertain you, and pardon all that
you have done against him, if you will but come. As
long as you have sinned, as wilfully as you have sin-
ned, he is ready to cast all behind his back, if you
will but come. Though you have been prodigals,
and run away from God, and have staid so long, be
is ready even to meet you, and embrace you in his
arms, and rejoice in your conversion, if you will but
turn. Even the worldlings and drunkards will find
God ready to bid them welcome, if they will but come.
Doth not this turn thy heart within thee ? O sinner !
if thou hast a heart of flesh, and not of stone in thee,
methinks this should melt it. Shall the dreadful in-
finite Majesty of heaven even wait for thy returning,
and be ready to receive thee, who hast abused him,
and forgotten him so long ? Shall he delight in thy
conversion, that might at any time glorify his justice
in thy damnation ? and yet doth it not melt thy heart
within thee, and art thou not yet ready to come in ?
Hast thou not as much reason to be ready to come as
God hath to invite thee and bid thee welcome ?
But that is not all : Christ hath died on the cross,
and made such way for thee to the Father, that, on
his account, thou mayest be welcome, if thou wilt
come. And yet art thou not ready ?
A pardon is already expressly granted, and offered
thee in the Gospel. And yet art thou not ready ?
Doct 5. THE UNCONVERTED. 87
The ministers of the Gospel are ready to assist thee,
to instruct thee, pray for thee. And yet art thou not
ready ?
All that fear God about thee are ready to rejoice
in thy conversion, and to receive thee into the com-
munion of saints, and to give thee the right hand of
fellowship, yea, though thou hadst been one that had
been cast out of their society : they dare not but forgive
where God forgiveth, when it is manifest to them, by
thy confession and amendment. ; they dare not so much
as reproach thee with thy former sins, because they
know that God will not upbraid thee with them. If
thou hadst been never so scandalous, if thou wouldst
but heartily be converted and come in, they would
not refuse thee, let the world say what they would
against it. And are all these ready to receive thee,
and yet art thou not ready to come in ?
Yea, heaven itself is ready : The Lord will receive
thee into the glory of his saints. Vile as thou hast
been, if thou wilt be but cleansed thou mayest have
a place before his throne ; his angels will be ready to
guard thy soul to the place of joy if thou do but un-
feignedly come in. And is God ready, the sacrifice
of Christ ready, the promise ready, and pardon ready ?
are ministers ready, and the people of God ready, and
heaven itself ready ? and angels ready ? and all these
but waiting for thy conversion ; and yet art thou not
ready ? What ! not ready to live, when thou hast
been dead so long ? not ready to come to thy right
understanding, as the prodigal is said 10 " come to
himself," (Luke, 15 : 17,) when thou has! been beside
thyself so long ? Not ready to be saved, when thou
art even ready to be condemned ? Art thou not ready
to lay hold on Christ, that would deliver thee, when
88 A CALL TO Doct. S
thou art even ready to sink into damnation ? Art thou
not ready to be drawn from hell, when thou art even
ready to be cast remediless into it ? Alas, man ! dost
thou know what thou doest 1 If thou die unconverted
there is no doubt to be made of thy damnation ; and
thou art not sure to live an hour. And yet art thou
not leady to turn and to come in? O miserable
wretch ! Hast thou not served the flesh and the devil
.ong enough? Yet hast thou not enough of sin? I3
:t so good to thee, or so profitable for thee ? Dost thou
know what it is, that thou wouldst yet have more of
it ? Hast thou had so many calls, and so many mer-
cies, and so many warnings, and so many examples?
Hast thou seen so many laid in the grave, and yet
art thou not ready to let go thy sins, and come to
Christ ? What ! after so many convictions and pangg
of conscience, after so many purposes and promises,
art thou not yet ready to turn and live ? O that thy
eyes, thy heart, were opened to know how fair an offer
is now made to thee ! and what a joyful message it is
that we are sent on, to bid thee come, for all thinga
are ready !
II. Consider also, what calls thou hast to turn and
live. How many, how loud, how earnest, how dread-
ful : and yet what encouraging, joyful calls ! For the
principal inviter is God himself. He that command-
eth heaven and earth, commands thee to turn, and
that presently, without delay. He commands the
sun to run its course, and to rise upon thee every
morning; and though it be so glorious an orb, and
many times bigger than all the earth, yet it obeyeth
him, and faileth not one minute of its appointed time.
He commandeth all the planets, and the orbs of hea-
ven, and they obey. He commandeth the sea to ebb
Doct 5. THE UNCONVERTED. 89
and flow, and the whole creation to keep its course,
and all obey him ; the angels of heaven obey his will,
when he sends them to minister to such worms as we
on earth, (Heb. 1 : 14;) and yet if he command but
a sinner to turn, he will not obey him. He only thinks
himself wiser than God, and he cavils and pleads the
cause of sin, and will not obey. If the Lord Almighty
say the word, the heavens and all therein obey him :
but if he call but a drunkard out of an ale-house, he
will not obey : or if he call a worldly fleshly sinner to
deny himself, and mortify the flesh, and set his heart
upon a better inheritance, he will not obey.
If thou hadst any love in thee, thou wouldst know
the voice, and say, O this is my Father's call ! how
can I find in my heart to disobey ? For the sheep of
Christ " know and hear his voice, and they follow
him, and he giveth them eternal life." John, 10 : 4.
If thou hadst any spiritual life and sense in thee, at
least thou wouldst say, " This call is the dreadful
voice of God, and who dare disobey? For saith the
prophet, (Amos, 3 : 8,) " The lion hath roared, who
will not fear ?" God is not a man, that thou shouldst
dally and trifle with him. Remember what he said
to Paul at his conversion, " It is hard for thee to
kick against the 'pricks?'' Acts, 9 : 5. Wilt thou yet
go on and despise his word, and resist his Spirit, and
stop thine ear against his call? who is it that will
have the worst of this ? Dost thou know whom thou
disobeyest, and contendest with, and what thou art
doing ? It were a far wiser and easier task for thee to
contend with the thorns, and spurn them with thy
bare feet, and beat them with thy bare hands, or put
thine head into the burning fire. "Be not deceived,
God will not be mocked." Gal. 6 : 7. Whoever else
90 A CALL TO Doct. 5
be mocked, God will not : you had better play with
the fire in your thatch, than with the fire of his burn-
ing wrath. " For our God is a consuming fire." Heb.
12 : 29. O how unmeet a match art thou for God !
" It is a fearful thing to fall into his bauds." Heb.
10 : 31. And therefore it is a fearful thing to contend
with him, or resist him. As you love your own souls,
take heed what you do : what will you say if he begin
in wrath to piead with you? What will you do if he
take you once in hand ? will you then strive against
his judgment, as now ye do against his grace ? Isa.
27 : 4, 5. " Fury is not in me :" saith the Lord : (that
is) I delight not to destroy you : I do it, as it were un-
willingly ; but yet " who will set the briers and thorns
against me in battle? I would go through them, I
icouUl burn them together. Or let him take hold of
my strength, that he may mahe peace with me." It is
an unequal combat for the briers and stubble to make
war with the fire.
And thus you see who it is that calleth you, that
would move you to hear his call, and turn : so con-
sider aiso by what instruments, and how often, and
how earnestly he doth it.
1. Every leaf of the blessed book of God hath, as it
were, a voice, and calls out to thee, Turn, and live;
turn, or thou wilt die. Kow canst thou open it, and
read a leaf, or hear a chapter, and not perceive God
bids thee turn?
2. It is the voice of every sermon that thou nearest :
for what else is the scope and drift of all, but to cali,
and persuade, and entreat thee to turn.
3. It is the voice of many a motion of the Spirit that
secretly speaks over these words again, and urgetb
thee to turn.
Doct. 5- THE UNCONVERTED. 91
4. It is likely, sometimes it is the voice of thv own
conscience Art thou not sometimes convinced that
all is not well with thee ? And doth not thy con-
science tell thee that thou must be a new man ? and
take a new course, and often call upon thee to return ?
5. It is the voice of the gracious examples of the
godly. When thou seest them live a heavenly life,
and fly from the sin which is thy delight, this really
calls on thee to turn.
6. It is the voice of all the works of God : for they
also are God's books that teach thee this lesson, by
showing thee his greatness, and Wisdom, and good-
ness ; and calling thee to observe them, and admire
the Creator. Psalm 19 : 1, 2. " The heavens declare
the glory of God, and the firmament showeth his
handy work : day unto day uttereth speech,, night
unto night showeth knowledge." Every time the sun
riseth unto thee, it really calleth thee to turn, as if it
should say, " What do I travel and compass the world
for, but to declare to men the glory of their Maker,
and to light, them to do his work ? And do I still find
thee doing the work of sin, and sleeping out thy life
in negligence? Awake thou that sleepest, and arise
from the dead, and Christ shall give thee light."
Ephcs. 5 : 14. " The night is far spent, the day is
at hand ; it is now high time to awake out of sleep.
Let us therefore cast off the works of darkness, and let
us put on the armor of light. Let us walk honestly
as in the day, not in rioting and drunkenness, not m
chambering and wantonness, not in strife and enyy-
ing, but put ye on the Lord Jesus Christ, and make
not provision for the flesh, to fulfil the lusts thereof."
Rom. 13 : 11, 14. This text was the means of Aus-
tin's conversion.
7. It is the voice of every mercy thou dost possess ;
if thou couldst but hear and understand them, they
all cry out unto thee, Turn. Why doth Ihe earth
bear thee, but to seek and serve the Lord ? Why
doth it afford thee its fruits, but to serve him? W T hy
doth the air afford thee breath, but to serve him?
Why do all the creatures serve thee with their labors
and their lives, but that thou mightest serve the Lord
of them and thee ? Why doth he give thee time,
and health, and strength, but only to serve him?
Why hast thou meat, and drink, and clothes, but for
his service ? Hast thou any thing which thou hast
not received ? and if thou didst receive them, it is rea-
son thou should st bethink thee from whom, and to
what end and use thou didst receive them. Didst
thou never cry to him for help in thy distress, and
didst thou not then understand that it was thy part to
turn and serve him, if he would deliver thee ? He
hath done his part, and spared thee yet longer, and
tried thee another, and another year ; and yet dost
thou not turn? You know the parable of the unfruit-
ful fig-tree, Luke, 13 : 7, 9. When the Lord had
said, " Cut it down, why cumbereth it the ground V T
he was entreated to try it one year longer, and then
if it proved not fruitful, to cut it clown. Christ himself
there makes the application twice over, (ver. 3 and
5.) " Except ye repent, ye shall all likewise perish."
How many years hath God looked for the fruits of
love and holiness from thee, and hath found none, and
yet he hath spared thee ? How many a time, by thy
wilful ignorance, and carelessness, and disobedience,
hast thou provoked justice to say, " Cut him down,
why cumbereth he the ground?" And yet mercy
hath prevailed, and patience hath forborne the fatal
Doct. 5. THE UNCONVERTED. 93
blow, to this day. If thou hadst the understanding
of a man within thee, thou wouldst know that all tliis
calleth thee to turn. " Dost thou think thou shalt
Etill escape the judgment of God? or despisest thou
tlie riches of his goodness, and forbearance, and long-
suffering? not knowing that the goodness of God
leadeth thee to repentance. But, after thy hardnes3
and impenitent heart, treasurestup unto thyself wrath
against the day of wrath, and revelation of the righte-
ous judgment of God, who will render to every man
according to his deeds." Rom. 2 : 3—6.
8. Moreover, it is the voice of every affliction to call
thee to make haste and turn. Sickness and pain cry,
Turn : and poverty, and loss of friends, and every
twig of the chastening rod, cry, Turn. And yet wilt
thou not hearken to the call ? These have come near
thee, and made thee feel; they have made thee
groan, and can they not make thee turn ?
9. The very frame of thy nature and being itself,
bespeaketh thy return. Why hast thou reason, but to
rule thy flesh, and serve thy Lord ? Why hast thou
an understanding soul, but to learn and know his will
and do it ? Why hast thou a heart within thee that
can love, and fear, and desire, but that thou shouldst
fear him, and love him, and desire after him?
Lay all these together now, and see what should
be the issue. The holy Scriptures call upon thee to
turn; the ministers of Christ call upon thee to turn;
the Spirit cries, Turn ; thy conscience ones, Turn ;
(ho godly, by persuasions and example cry. Turn;
the whole world, and all the creatures therein that
are presented to thy consideration cry, Turn ; the pa-
tient forbearance of God cries, Turn ; all the mercies
which thou receivest cry, Turn; the rod of God'a
94 A CALL TO Doct. &.
chastisement cries Turn ; thy reason and the frame cf
thy nature bespeaks thy turning ; and so do all thy
promises to God ; and yet art thou not resolved to
turn?
III. Moreover, poor hard-hearted sinner, didst thou
ever consider upon what terms thou standest all this
while with Him that calleth on thee to turn ? Thou
art Ins own, and owest him thyself, and all thou hast;
and may he not command his own ? Thou art his
absolute servant, and shouldst serve no other master.
Thou standest a^. his mercy, and thy life is in his
hand, and he is resolved to save thee upon no other
terms; thou hast many malicious spiritual enemies
that would be glad if God would but forsake thee,
and let them alone with thee, and leave thee to their
will ; how quickly would they deal with thee in an-
other manner ! and thou canst not be delivered from
them but by turning unto God. Thou art fallen un -
der his wrath by thy sin already ; and thou knowest
not how long his patience will yet wait. Perhaps this
is the last year, perhaps the last day. His sword ia
even at thy heart while the word is in thine ear;
and if thou turn not, thou art a dead and undone
man. Were thy eyes but open to see where thou
standest, even upon the brink of hell, and to see how
many thousands are there already that did not turn,
thou wouldst see that it is time to look about thee.
Well, sirs, look inwards now and tell me how your
hearts are affected with those offers of the Lord. Yow
hear what is his mind : he delighteth not in your
death ; he calls to yon, Turn, turn : it is a fearful sigr*
if all this move thee not, or if it do but half move thee ,
and much more if it make thee more careless in thy
misery, because thou nearest of the mercifulness of
Doct. 5. THE UNCONVERTED. 95
God. The working of the medicine will partly teu
us whether there be any hope of the cure. O what
glad tidings would it be to those that are now in hell,
if they had but such a message from God! What a
joyful word would it be to hear this, Turn and live !
Yea, what a welcome word would it be to thyself,
when thou hast felt that wrath of God but an hour !
Or, if after a thousand or ten thousand years' torment,
thou couldst but hear such a word from God, Turn
and live ; and yet wilt thou neglect it, and suffer U3
to return without our errand ?
Behold, sinners, we are sent here as the messengers
ef the Lord, to set before you life and death. What
6ay you ? which of them will you choose ? Christ
standeth, as it were, by thee, with heaven in the one
hand, and hell in the other, and offereth thee thy
choice. Which wilt thou choose ? The voice of the
Lord maketh the rocks to tremble. Psalm 29. And is
it nothing to hear him threaten thee, if thou wilt not
turn 1 Dost thou not understand and feel this voice,
" Turn ye, turn ye, why will ye die V Why ? It is
the voice of love, of infinite love, of thy best and kindest
friend, as thou mightest easily perceive by the motion;
and yet canst thou neglect it ? It is the voice of pity
and compassion. The Lord seeth whither thou art
going better than thou dost, which makes him call
after thee. Turn, turn. He seeth what will become
of thee, if thou turn not. He thinketh with himself,
" Ah ! this poor sinner will cast himself into endless
torments if he do not turn. I must in justice deal with
him according to my righteous law." And therefore
he calleth after thee, Turn, turn. O sinner ! If thou
didst but know the thousandth part, as well as God
doth, the danger that is near you, and the misery
96 A CALL TO Doct. fc
that you are running into, we should have no more
need to call after ycu to turn.
Moreover, this voice that calleth to thee is the same
that hath prevailed with thousands already, and called
all to heaven that are now there ; and they would not
now for a thousand worlds that they had made light
of it, and not turned to God. Now, what are they
possessing that turned at God's call ? Now they per-
ceive that it was indeed the voice of love, that meant
them no more harm than their salvation ; and if thou
wilt obey the same call thou shalt come to the same
happiness. There are millions that must for ever la-
ment that they turned not ; but there is never a soul
in heaven that is sorry that they were converted.
Well, sirs, are you yet resolved, or are you not?
Do I need to say any more to you? What will you
do? Will you turn or not ? Speak, man, in thy heart,
to God, though you speak not out to me ; speak, lest
he take thy silence for denial; speak quickly, lest he
never make thee the like offer more ; speak resolvedly,
and not waveringly, for he will have no indifferenta
to be his followers. Say in thine heart now, without
any more delay, even before thou stir hence, " By the
grace of God I am resolved presently to turn. And
because I know my own insufficiency, I am resolved
to wait on God for his grace, and to follow him in his
ways, and forsake my former courses and companions
and give up myself to the guidance of the Lord."
Sirs, you are not shut up in the darkness of hea-
thenism, nor in the desperation of the damned. Life
is before you, and you may have it on reasonable
ter ms, if you will : yea, on free cost, if you will accept
it. The way of God lieth plain before you ; the church
is t >pen to you. You may have Christ, and pardon,
i DocU 6. THE UNCONVERTED. 97
and holiness, if you will. What say you ? Will you
or will you not '? If you say nay, or say nothing, and
still go on, God is witness, and this congregation is
witness, and your awn consciences are witnesses, how
fair an offer you had this day. Remember, you might
have had Christ, and would not. Remember, when
ycu have lost it, that you might have had eternal life,
as well as others, and would not ; and all because you
would not turn !
But let us come to the next doctrine, and hear your
reasons.
DOCTRINE VI.
The Lord condescendeth to reason the case with
unconverted sinners, and to ask them why they
■will die.
A strange disputation it is, both as to tho contro-
versy and as to the disputants.
I. The controversy, or question propounded to dis-
pute of is, Why wicked men will destroy themselves?
or, Why they will rather die than turn; whether
they have any sufficient reason for so doing ?
II. The disputants are God and man : the most
holy God, and wicked unconverted sinners.
Is it not a strange thing, winch God doth here seem
to suppose, that any man should be willing to die and
be damned ? yea, that this should be the case of the
wicked ? that is, of the greatest part of the world. But
you will say, " This cannot be ; for nature desireth
the preservation and felicity of itself; and the wicked
are more selfish than others, and not less ; and there-
tore how can any man be willing to be damned ?"
To which I answer :— 1. It is a certain truth that
Bax. CalL 9
98 A CALL TO Doct. 6 '.
no man can be willing to bear any evil, as evil, but
only as it hath some appearance of good ; much less
can any man be willing to be eternally tormented,.
Misery, as such, is desired by none. 2. But yet for
all that, it is most true which God here teacheth us,
that tile cause why the wicked die is, because they
will die. And this is true in several respects.
1, Because they will go the way that leads to hell,
although they are told by God and man whither it
goes and whither it ends ; and though God hath so
often professed in his word, that if they hold on in
that way they shall be condemned ; and that they
shall not be saved unless they turn. Isa. 48 : 22; 57 :
21 j 59 : 8, " There is no peace, saith the Lord, to the
wicked." " The way of peace they know not ; there
is no judgment in their goings ; they have made them
crooked paths. Whosoever goeth therein shall not
know peace." They have the word and the oath of
the living God for it, that if they will not turn they
shall not enter into his rest : and yet, wicked they are.
and wicked they will be, let God and man say what
they will : fleshly they are, and fleshly they will be,
worldlings they are, and worldlings they will be,
though God hath told them that the love of the world
is enmity to God, and that if any man love the world
(in that measure) the love of the Father is not in him
James, 4 : 4 ; 1 John, 2 : 15. So that, consequently,
these men are willing to be damned, though not di-
rectly ; they are willing to walk in the way to hell,
and love the certain cause of their torment ; though
they do not will hell itself, and do not love the pain
which they must endure.
Is not this the truth of your case sirs ? You woulo
not burn in hell, but you will kindle the fire by your
Doct. 6. THE UNCONVERTED. 99
sins, and cast yourselves into it ; you would not be
tormented with devils for ever, but you will do that
which will certainly procure it in spite of all that can
be said against it. It is just as if you would say, " I
will drink this poison, but yet I will not die. I will
cast myself headlong from the top of a steeple, but yet
I will not kill myself. I will thrust this knife into my
heart, but yet I will not take away my life. I will put
this fire into the thatch of my house, but yet I will not
burn it." Just so it is with wicked men ; they will be
wicked, and they will live after the flesh and the
world, and yet they would not be damned. But do
you not know that the means lead to the end ? and
that God hath, by his righteous law, concluded that
ye must repent or perish ? He that will take poison
may as well say plainly, I will kill myself, for it will
prove no better in the end ; though perhaps he loved
it for the sweetness of the sugar that was mixed with
it, and would not be persuaded that it was poison,
but that he might take it and do well enough ; but it
is not his conceits and confidence that will save his
life. So if you will be drunkards, or fornicators, or
worldlings, or live after the flesh, you may as well
say plainly, We will be damned ; for so you wall be
unless you turn. Would you not rebuke the folly of a
murderer that would say I will kill, but I will not be
hanged, when he knows that if he does the one, the
judge in justice will see that the other be done ? If he
say I will murder, he may as well say plainly, I will
be hanged ; and if you will go on in a carnal life, you
may as well say plainly, We will go to hell.
2. Moreover, the wicked will not use those means
without which there is no hope of their salvation. He
that will not eat, may as well say plainly, he will
100 A CALL TO DocC •
not live, unless he can tell how to live without meat
He that will not go his journey, may as well say
plainly he will not come to the end. He that falls i nto
the water, and will not come out, nor suffer another
to help him out, may as well say plainly, he will be
drowned. So if you be carnal and ungodly, and will
not be converted, nor use the means by which you
should be converted, but think it more ado than needs,
you may as well say plainly you will be damned ; for
if you have found out a way to be saved without con-
version, you have done that which was never done
before.
3. Yea, this is not all ; but the wicked are unwilling
even to partake of salvation itself; though they may
desire somewhat which they call by the name of hea-
ven, yet heaven itself, considered in the true nature
of the felicity, they desire not; yea, their hearts are
quite against it. Heaven is a state of perfect holiness,
and of continual love and praise to God, and the
wicked have no heart to this. The imperfect love,
and praise, and holiness, which is here to be attained,
they have no mind for ; much less for that which is
so much greater. The joys of heaven are of so pure
and spiritual a nature that the heart of the wicked
cannot truly desire them.
So that by this time you may see on what ground
it is that God supposeth that the wicked are willing
their own destruction. They will not turn, though
they must turn or die : they will rather venture on
certain misery than be converted ; and then to quiet
themselves in their sins, they will make themselves
believe that they shall nevertheless escape.
II. And as this controversy is matter of wonder, in
that men should be such enemies to themselves as
Doct. 6. THE UNCONVERTED. 101
wilfully to cast away their souls, so are the disputants
too : that God should stoop so low as thus to plead the
case with men ; and that men should be so strangely
blind and obstinate as to need all tins in so plain a
case ; yea, and to resist all tins, when their own sal-
vation lieth upon the issue.
No wonder that they will not hear us that are men
when they will not hear the Lord himself. As God
saith, (Ezek. 3 : 7.) when he sent the prophet to the
Israelites, " The house of Israel will not hearken
unto thee ; for they will not hearken unto me ; for all
the house of Israel are impudent and hard-hearted."
No wonder if they can plead against a minister, or a
godly neighbor, when they will plead against the
Lord himself, even against the plainest passages oi
his word, and think that they have reason on their
side. When they weary the Lord with their words,
they say, " Wherein have we wearied him?" Mai.
2 : 17. The priests that despised his name durst ask,
" Wherein have we despised thy name ?" And
" when they polluted his altar, and made the table
of the Lord contemptible," they durst say, " Wherein
have we polluted thee ?" Mai. 1 : 6. 7. But " Wo
unto him (saith the Lord) that striveth with his Ma-
ker ! Let the potsherds strive with the potsherds of
the earth : shall the clay say to him that fashioneth
it, What makest thou V
Quest. But why is it that God will reason the case
with man ?
Answ. 1. Because that man being a reasonable
creature, is accordingly to be dealt with, and by rea-
son to be persuaded and overcome ; God hath there-
fore endowed them with reason, that they might use
it for him. One would think a reasonable creature
102 A CALL TO I)oct. 8
should not go against the clearest, the greatest reason
in the world, when it is set before him.
2. At least, men shall see that God did require no-
thing of them that was unreasonable ; but both in what
he commandeth them, and what he forbids them, he
hath all the right reason in the world on his side;
and they have good reason to obey him — but none to
disobey him. And thus even the damned shall be
forced to justify God, and confess that it was only rea-
sonable that they should have turned to him ; and
they shall be forced to condemn themselves, and con-
fess that they had little reason to cast away them •
selves by the neglecting of his grace in the day of
their visitation.
Use. — Look up your best and strongest reasons, sin«
ners, if you will make good your way. You see now
with whom you have to deal. What sayest thou,
unconverted sensual sinner ? Darest thou venture
upon a dispute with God ? Art thou able to confute
him ? Art thou ready to enter the lists ? God asketh
thee, Why wilt thou die? Art thou furnished with a
sufficient answer? Wilt thou undertake to prove
that God is mistaken, and that thou art in the right ?
O what an undertaking is that! Why, cither he or
you are mistaken, when he is for your conversion, and
you are against it : he calls upon you to turn, and
you will not ; he bids you do it presently, even to-day,
while it is called to-day, and you delay, and think it
time enough hereafter. He saith it must be a total
change, and you must be holy and new creatures, and
born again; and you think that less may serve the
turn, and that it is enough to patch up the old man,
without becoming new. Who is in the right now?
poet. 6. THE UNCONVERTED. 103
God or yon ? God calleth you to turn, and to live a
holy life, and you will not : by your disobedient lives
it appears you will not. Jf you will, why do you not'?
Why have you not done it all this while ? And why
do you not fall upon it yet ? Your wills have the
command of your lives. We may certainly conclude
that you are unwilling to turn when you do not turn.
And why will you not ?
Can you give any reason for it that is worthy to
be called a reason ?
I that am but a worm, your fellow creature, of a
shallow capacity, dare challenge the wisest of you
all to reason the case with me while I plead my Ma-
ker's cause ; and I need not be discouraged when I
know I plead but the cause that God pleadetli, and
contend for him that will have the best at last. Had
I but these two general grounds against you, I am
sure that you have no good reason on your side.
I am sure it can be no good reason which is against
the God of truth and reason. It cannot be light that
is contrary to the sun. There is no knowledge in any
creature but what it had from God ; and therefore
none can be wiser than God. It were fatal presump-
tion for the highest angel to compare with his Crea-
tor ! What is it then for a lump of earth, an ignorant
sot, that knoweth not himself nor his own soul, that
knoweth but little of the things which he seeth, yea,
that is more ignorant than many of his neighbors, to
set himself against the wisdom of the Lcrd ! It is one
of the fullest discoveries of the horrible wickedness of
carnal men, and the stark madness of such as si%
that so silly a mole dare contradict his Maker, and
call in question the word of God: yea, that those
people in our parishes that are so ignorant that they
104 A CALL TO Doct 8.
cannot give us a reasonable answer concerning the
very principles of religion, are yet so wise in their
own conceit, that they dare question the plainest
truths of God, yea, contradict them, and cavil against
them, when they can scarcely speak sense, and will
believe them no further than agreeth with their fool-
ish wisdom !
And as I know that God must needs be in the right,
eo I know the cause is so palpable and gross which
he pleadeth against, that no man can have reason
for it. Is it possible that a man can have any reason
to break his Maker's laws, and reason to dishonor the
Lord of glory, and reason to abuse the Lord that
bought him? Is it possible that a man can have any
good reason to damn his own immortal soul ? Mark the
Lord's question, Turn ye, turn ye, why will ye die?
Is eternal death a thing to be desired ? Are you in love
with hell ? What reason have you wilfully to perish ?
If you think you have some reason to sin, should you
not remember that death is the wages of sin, (Rom.
6: 23.) and think whether you have any reason to
undo yourselves, body and soul for ever? You should
not only ask whether you love the adder, but whether
you love the sting ? It is such a thing for a man to cast
away his everlasting happiness, and 1o sin against
God, that, no good reason can be given for it ; but the
more any one pleads for it. the more mad he showeth
himself to be. Had you a lordship, or a kingdorr
offered you for every sin that you commit, ii were not
reason, but madness to accept it. Could you by every
sin obtain the highest thing on earth that flesh desireth,
it were of no considerable value to persuade you in
reason to commit it. If it were to please your great-
est or den rest friends, or to obey the greatest prince on
Doct. 6. THE UNCONVERTED. 105
earth, or to save your lives, or to escape the greatest
earthly misery; all these are of no consideration to
draw a man in reason to the committing of one sin.
If it were a right hand, or a right eye that would
hi ruler your salvation, it is the most gainful way to
cast ii avvay, rather than to go to hell to save it ; lor
there is no saving a part when you lose the whole.
So exceedingly great are the matters of eternity, that
ncthing in this world deserveth once to be named in
ccmpa;ison with them; nor can any earthly thing,
though it were life, or crowns, or kingdoms, he a rea-
sonable excuse for the neglect of matters of such high
and everlasting consequence. A man can have no
reason to crf/ss his ultimate end. Heaven is such a
thing, that if you lose it, nothing can supply the want,
or make up the loss; and hell is such a thing, that if
yon r-uffer it, nothing can remove your misery, or give
you ease and comfort; and therefore nothing can
be a valuable consideration to excuse you for neg-
lecting your own salvation; for, saith our Savior,
" What shall it profit a man if he shall gain the
whole world, and lose his own soul?" Mark, 8: 36.
O sirs, that you did but know what matters they are
that we are now speaking to you of! you would have
other kind of thoughts of these things. If the devil
could come to the saints in heaven that live in the
eight and love of God, and should offer them sensual
pleasures, or merry company, or sports to entice them
avvay from God and glory, I pray you tell me, how do
you think they would entertain the motion ? Nay, or
if he should offer them to be kings on the earth, do you
think this would entice them down from heaven ? O
with what hatred and holy scorn would they reject
the motion ! And why should not you do so, that have
106 A CALL TO Dcct. 6.
heaven opened to your faith, if you had but faith to see
it ? There is never a soul in hell but knows, by this
time, that it was a mad exchange to let go heaven
for fleshly pleasure : and that it is not a little mirth,
or pleasure, or worldly riches, or honor, -or the good
will or word of men, that will quench hell fire, or
make him a gainer that loseth his soul. O if you had
heard what I believe, if you had seen what I believe,
and that on the credit of the word of God, you would
say there can be no reason to warrant a man to destroy
his soul ; you durst not sleep quietly another night,
before you had resolved to turn and live.
If you see a man put his hand in the fire till it
burn off, you will marvel at it; but this is a thing that
a man may have a reason for, as Bishop Cranmer had
when he burnt off his hand for subscribing to Popery.
If you see a man cut off a leg, or an arm, it is a sad
sight; but this is a thing that a man may have a
good reason for, as many a man hath it done to save
his life. If you see a man give his body to be tor-
mented with scourges and racks, or to be burned to
ashes, and refuse deliverance when it is offered, thia
is a hard case to flesh and blood ; but this a man may
have good reason for. as you may see in Heb. 11: 33,
36, and as many a hundred martyrs have done. But
for a man to forsake the Lord that made him, and to
run into the fire of hell when he is told of it, and en-
treated to turn that he may be saved — this is a thing
that can have no reason in the world to justify or ex-
cuse it. For heaven will pay for the loss of any thing
that we can lose to obtain it, or for any labor which
we bestow for it ; but nothing can pay for the loss of
heaven.
I beseech you now let this word come nearer to youj
Doet. 6. THE UNCONVERTED. 10?
heart. As you are convinced that you have no reason
to destroy yourselves, so tell me what reason have you
to refuse to turn and live to God ? What reason has
the veriest worldling, or dmnkard, or ignorant careless
sinner of you all, why he should not be as holy as any
you know, and be as careful for his soul as any other?
Will not hell be as intolerable to you as to others ?
Should not your own souls be as dear to you as theirs
to them ? Hath not God as much authority over you?
Why then will you not become a sanctified people, as
well as they?
O, sirs, when God bringeth the matter down to the
very principles of nature, and shows that you have
no more reason to be ungodly than you have to damn
your own souls — if yet you will not understand and
turn, it seems a desperate case that you are m.
And now, either you have good reason for what you
do, or you have not : if not, will you go against rea-
son itself? Will you do that which you have no rea-
son for? But if you think you have a reason, produce
it, and make the best of your matter. Reason the
case a little with me, your fellow creature, which is
far easier than to reason the case with God; tell me,
man, here before the Lord, as if thou wert to die this
hour, why should est thou not resolve to turn this day,
before thou stir from the place thou standest in ; wha.1
reason hast thou to deny or to delay? Hast thou any
reasons that satisfy thine own conscience for it, or any
that thou darest own and plead at the bar of God? If
thou hast, let us hear them, bring them forth, and
make them good. But, alas ! what poor stuflj what
nonsense, instead of reasons, do we daily hear from
ungodly men! But for their necessity I should be
ashamed to name them.
108 A CALL TO Doci. ast, can there be a more dangerous
madness than to neglect your everlasting welfare,
and wilfully undo yourselves ?
2. A man is never well in his wits till he be con-
verted: he never knows God, nor knows sin, nor knows
Christ, nor knows the world, nor himself, nor what his
Dusiness is on earth, so as to set himself about it, till
he be converted. The Scripture saith, that the wicked
are unreasonable men, (2 Thess. 3 : 2,) and that the
wisdom of the world is foolishness with God. 1 Cor.
1 : 20. and Luke 15 : 17. It is said of the prodigal,
that when he came to himself he resolved to return.
What a strange wisdom is this; men will disobey
God, and run to hell, for fear of being out of their wits?
3. What is there in the work that Christ calls you
to, that should drive a man out of his Avits ? Is it the
loving God, and calling upon him, and comfortably
thinking of the glory to come, and the forsaking of
our sins, and loving one another, and delighting our-
eelves in the service of God % Are these such things
as should make men mad ?
4. And whereas you say that these matters are too
high for us ; you accuse God himself for making this our
work', and giving us his word, and commanding all
that will be blessed to meditate on it day and n ; ght«
Are the matters which we are made for, and which
we live for, toe high for us to meddle with ? This i§
OocV6. THE UNCONVERTED. Ill
plainly to unman us. and to make beasts of us, as if
we were like them that must meddle with no higher"
matters than what belongs to flesh and earth. If
heaven be too high for you to think on and provide
for, it will be too high for you ever to possess.
5. If God should sometimes surfer any weak-headed
persons to be distracted by thinking of eternal things,
this is because they misunderstand them, and run
without a guide ; and of the two, I had rather be in
the case of such a one, than of the mad unconverted
world, that take their distraction to be their wisdom.
Object. 8. I do not think that God cares so much
what men think, or speak, or do, as to make so great
a matter of it.
Answ. It seems, then, you take the word of God to
be false : then what will you believe ? But your own
reason might teach you better, if you believe not the
scriptures; for you see God sets not so light by us but
that he vouchsafed to make us, and still preserveth us,
and daily upholdeth us, and provideth for us ; and will
any wise man make a curious frame for nothing?
Will you make or buy a clock or watch, and daily
look at it, and not care whether it go true or false ?
Surely, if you believe not a particular eye of Provi-
dence observing your hearts and lives, you camiot be-
lieve or expect any particular Providence to observe
your wants and troubles, or to relieve you; and it
God had so little care for you as you imagine, you
would never have lived till now ; a hundred diseases
would have striven which should first destroy you ;
yea, the devils would have haunted you, and fetched
you away alive, as the great fishes devour the less,
and as ravenous beasts and birds devour others. You
cannot think that God made man for no end or use;
112 A CALL TO Doei.%.
and if he made him for any, it was sureiy for himself j
and can you think he cares not whether his end be
accomplished, and whether we do the work that we
are made for 1
Yea, by this atheistical objection you make God to
have made and upheld all the world in vain ; for what
are all other lower creatures for, but for man ? Whai
doth the earth but bear us and nourish us, and the
beasts but serve us with their labors and lives, and so
of the rest? And hath God made so glorious a habita-
tion, and set man to dwell in it, and made all his ser-
vants ; and now doth he look for nothing at Ins hands,
nor care how he thinks, or speaks, or lives ? This is
most unreasonable.
Object. 9. It was a better world when men did not
make so much ado in religion.
Answ. 1. It hath ever been the custom to praise the
times past ; that world that you speak of was wont to
say it was a better world in their forefathers' days ;
and so did they of their forefathers. This is but an
old custom, because Ave all feel the evil of our own
times, but we see not that which was before us.
2. Perhaps you speak as you think. Worldlings
think the world is at the best when it is agreeable to
their minds, and when they have most mirth and
worldly pleasure; and I doubt not but the devil, as well
as you, would say, that then it was a better wor -d ,
for then he had more service, and less disturbance.
But the world is at the best when God is most loved,
regarded, and obeyed ; and how else will you know
when the world is good or bad, but by this?
Object. 10. There are so many ways and religions,
that we know not which to be of, and therefore we
will be even as we are.
Dott.6. T HE UNCONVERTED. 113
Answ. Because there are many, will you be of that
way that you may he sure is wrong ? None are further
out of the way than worldly, fleshly, unconverted sin-
ners; for they do not only err in this or that opinion,
as many sects do, but in the very scope and drift of
their lives. If you were going a journey that your
life la}* on, would you stop, or turn again, because you
met with some cross-ways, or because you saw some
travellers go the horse-way, and some the loot-way,
and some perhaps break over tne hedge, yea, and
some miss the way ? Or would you not rather be the
more careful to inquire the way? If you have some
servants that know not how to do your work right,
and some that are unfaithful, would you take it well
of any of the rest that would therefore be idle and do
you no service, because they see their companions
so bad?
Object. 11. I do not see that it goes any better with
those that are so godly, than with other men; they
are as poor and in as much trouble as others.
Ansio. And perhaps in much more, when God sees
it meet. They take not eartrdy prosperity for their
wages; they have laid up their treasure and hopes in
another world, or else they are not Christians indeed;
the less they have, the more is behind, and they are
content, to wait till then.
Object. 12. When you have said all that you can, I
am resolved to hope well, and trust in God, and do aa
well as I can, and not make so much ado.
AnsiD. 1. Is that doing as well as you can, when
you will not turn to God, but your heart is against
his holy and diligent service? It is as well as you will,
indeed, but thac is your misery.
2. My desire is, that you should hope and trust ifl
"io*
114 A CALL TO Doct. 6.
God. Bat for what is it that you will hope? Is it to
be saved, if you turn and be sanctified? For this you
have God's promise, and therefore hope for it, and
spare not. But if you hope to be saved without con-
version, and a holy life, this is not to hope in God, but
in Satan, or yourselves ; for God hath given you no
such promise, but told you the contrary ; but it is
Satan and self-love that made you such promises, and
raised you to such hopes.
Well, if these, and such as these, be all you have
to say against conversion, and a holy life, your all is
nothing, and worse than nothing; and if these, and
such as these, seem reasons sufficient to persuade you
to forsake God, and cast yourselves into hell, the Lord
deliver you from such reasons, and from such blind
understandings, and from such senseless hardened
hearts. Dare you stand to aver one of these reasons
at the bar of God ? Do you think it will then serve
your turn to say, " Lord, I did not turn, because I had
so much to do in the Avorld, or because I did not like
the lives of some professors, or because I saw men of
so many minds!" O how easily will the light of that
day confound and shame such reasonings as these !
Had you the world to look after? Let the world which
you served now pay you your wages, and save you if
it can. Had you not a better world to look after first,
and were ye not commanded to seek first God's king-
dom and righteousness, and promised that other things
should be added to you ? Matt. 6 : 33. And were ye
not told, that godliness was profitable to ail things,
having the promise of this life, and that which is to
come? 1 Tim. 4 : 8. Did the sins of the professors
hinder you ? You should rather have been the more
heedfuL, and learned by their falls to beware, and have
Doct. 6. THE UNCONVERTED. 115
been the more careful, and not to be more careless. It
■was the Scripture, and not their lives, that was your
rule. Did the many opinions of the world hinder
you? Why the Scripture that was your rule did
teach you but one way, and that was the right way.
If you had followed that, even in so much as was plain
and easy, you should never have miscarried. Will
not such answers as these confound and silence you ?
If these will not, God hath those that will. When
he asked the man, " Friend, how earnest thou in
hither, not having on a wedding garment?" Matt.
22 : 12, that is, what dost thou in my church among
professed Christians, without a holy heart and life —
what answer did he make? Why. the text saith, "he
was speechless ; : ' he had nothing to say. The clear-
ness of the i^ase, and the majesty of God, will then
easily stop the mouths of the most confident of you,
though you will not be put down by any thing we
can say to you now, but will make good your cause
be it ever so bad. I know already that never a reason
that now you can give me will do you any good at
last, when your case must be opened before the Lord,
and all the world.
Nay, I scarce think that your own consciences are
well satisfied with your reasons ; for if they are, it
seems, then, you have not so much as a purpose to
repent. But if you do purpose to repent, it seems
you do not put much confidence in your reasons which
you bring against it.
What say you, unconverted sinners ? Have you
any good reasons to give why you should not turn,
and presently turn with all your hearts ? Or will you
go to hell in despite of reason itself? Bethink you
what you do in time, for it will shortly be too late to
116 A CALL TO D«t. «.
bethink you. Can you find any fault with God, or
his work, or his wages ? Is he a bad master ? Is the
devil, whom ye serve, a better ? or is the flesh a bet-
ter ? Is there any harm in a holy life ? Is a life of
worldliness and ungodliness better ? Do you think in
your consciences that it would do you any harm to be
converted and live a holy life ? What harm can it
do you ? Is it harm to you to have the Spirit of Christ
within you, and to have a cleansed purified heart ?
If it be bad to be holy, why doth God sav, " Be ye
holy, for I am holy?" 1 Pet. 1 : 15, 16; Lev. 20 : 7.
Is it evil to be like God ? Is it not said that God made
man in his own image? Why, this holiness is his
image ; this Adam lost, and this Christ by his word
and Spirit would restore to you, as he doth to all that
he will save. Tell me truly, as before the Lord,
though you are loth to live a holy life, had you not
rather die in the case cf those that do so, than of
others ? If you were to die this day, had you not ra
ther die in the case of a converted man than of an un •
converted? of a holy and heavenly man than of a
carnal earthly man? and wouid you not say as Ba-
laam. (Numb. 23 : 10.) " Let me die the death of the
righteous, and let my last end be like his I" An-1 why
will you not now be of the mind that you will be of
then? First or last you must come to this, either to
be converted, or to wish you had been, when it is
too late.
But what is it that yen are afraid of losing, if you
i.urn ? Is it your friends? You Avill but change them ;
God will be your friend, and Christ and the Spirit
will be your friend ; and every Christian will be your
friend. You will get one friend that will stand you in
more stead than all the friends in the world could have
Doct 6 THE UNCONVERTED. 117
done. The friends you lose would have but enticed
you to hell, but could not have delivered you : but the
friend you get will save you from hell, and bring you
10 his own eternal rest.
, Is it your pleasures that you are afraid of losing ?
You think you shall never have a merry day again
f or.ce \*ou be converted. Alas ! that you should think
t a greater pleasure to live in foolish sports and mer-
riments, and please your flesh, than to live in the be-
lieving thoughts of glory, and in the love of God, and
in righteousness, and peace, and joy in the Holy
Ghost, in which the state of grace consisteth. Rom.
14 : 17. If it would be a greater pleasure for you to
think of your lands and inheritance, if you were lord
of all the country, than it is for a child to play at pins,
why should it not be a greater joy to you to think of
the kingdom of heaven being yours, than of all the
riches or pleasures of the world? As it is but foolish
childishness that makes children so delight in toys
that they would not leave them for all your lands, so
it is but foolish worldliness, and fleshliness, and wick-
edness, that makes you so much delight in your houses
and lands, and meat and drink, and ease and honor,
:is that you would not part with them for the heaven-
ly delights. But what will you do for pleasure when
these are gone ? Do you not think of that ? When
your pleasures end in horror, and go out like a taper,
the pleasures of the saints are then at the best. I have
had myself but a little taste of the heavenly pleasures
In the forethoughts of the blessed approaching day,
and in the present persuasions of the love of God in
Christ ; but I have taken too deep a draught of earth-
ly pleasures : so that you may see, if I be partial, it is
on vour side ; and yet I must profess from that little
118 A CALL TO Doct. 5.
experience, that there is no comparison. There ig
more joy to be had in a day, if the sun of life shine
clear upon us, in the state of holiness, than in a whole
life of sinful pleasures. " I had rather be a door-keeper
in the nOuse of God than to dwell in the tents of wick-
edness." Psalm 84 : 10. " A day in his courts is better
than a thousand" any where else. Psalm 84 : 10. The
mirth of the wicked is like the laughter of a madman,
that knows not his own misery ; and therefore Solo-
mon says of such laughter, ' : it is mad ; and of mirth,
what doth it?" Eccles. 2 : 2 ; 7 : 2, 6. "It is better
to go to the house of mourning than to go to the house
of feasting ; for that is the end of all men, and the liv-
ing will lay it to his heart. Sorrow is better than
laughter ; for by the sadness of the countenance the
heart is made better. The heart of the wise is in the
house of mourning ; but the heart of fools is in the
house of mirth. It is better to bear the rebuke of the
wise, than to hear the song of fools ; for as the crack-
ling of thorns under a pot, so is the laughter of the
fool." Your loudest laughter is but like that of a man
that is tickled ; he laughs when he has no cause of
joy. Judge, as you are men, whether this be a wise
man's part. It is but your carnal unsanctified nature
that makes a holy life seem grievous to you, and a
course of sensuality seem more delightful. If you will
but turn, the Holy Ghost will give you another na-
ture and inclination, and then it will be more pleasan'
to you to be rid of your sin, than now it is to keep it
and you will then say, that you knew not what ?•
comfortable life was till now, and that it was nevei
well with you till God and holiness were your delighi.
Question. But how cometh it to pass that met
should be so unreasonable in the matters of salvation '<
Doo. 0. THE UNCONVERTED. 119
They have wit enough in other matters : what makes
thein so loth to be convened that there should need
so many words in so plain a case, and all will not do,
but the most will live and die unconverted ?
Answer. To name them only in a few words, the
causes are these :
1. Men are naturally in love with the earth and
flesh : they are born sinners, and their nature hath an
enmity to God and goodness, as the nature of a ser-
pent hath to a man : and when all that we can say
goes against an habitual inclination of their natures,
no marvel if it prevail little.
2. They are in darkness, and know not the very
things they hear. Like a man that was born blind,
and hears a high commendation of the light; but
what will hearing do, unless he sees it ? They know
not what God is, nor what is the power of the cioss
of Christ, nor what the Spirit of holiness is, nor what
it is to live in love by faith : they know not the cer-
tainty, and suitableness, and excellency of the hea-
venly inheritance. They know not what conversion
and a holy mind and conversation is, even when they
hear of it. They are in a mist of ignorance. They
are lost and bewildered in sin ; like a man that has
lost himself in the night, and knows not where he is,
nor how to come to himself again, till the daylight
recover him.
3. They are wilfully confident that they need no
conversion, but some partial amendment, and that
they are in the way to heaven already, and are con-
verted when they are not. And if you meet a man
that is quite out of his way, you may long enough
call on him to tum back again, if he will not believe
you that he is out of the way.
120 A CALL TO D°et. 6.
4. They are become slaves to their flesh, and
drowned in the world, to make provision fbi it. Their
lusts, and passions, and appetites, have distracted
them, and got such a hand over them tint they can-
not tell how to deny them, or how to mind any thing
else ; so that the drunkard saith, I love a cup of good
drink, and I cannot forbear it ; the glutton saith, I
love good cheer, and I cannot forbear ; the fornicator
saith, I love to have my lust fulfilled, and I cannot
forbear ; and the gamester loves to have his sports,
and he cannot forbear. So that they are become even
captivated slaves to their flesh, and their very wilful-
ness is become an impotency ; and what they would
not do, they say they cannot. And the worldling is
so taken up with earthly things, that he hath neither
heart, nor mind, nor time, for heavenly; but, as in
Pharaoh's dream, Gen. 41 : 4, the lean kine did eat
up the fat ones ; so this lean and barren earth doth
eat up all the thoughts of heaven.
5. Some are so carried away by the stream of evil
company, that they are possessed with hard thoughts
of a godly life, by hearing them speak against it ; or
at least they think they may venture to do as they
see most do, and so they hold on in their sinful ways ;
and when one is cut off, and cast into hell, and an-
other snatched away from among them to the same
condemnation, it doth not much daunt them, because
they see not whither they are gone. Poor wretches,
they hold on in their ungodliness for all this ; for they
little know that their companions are now lamenting
it in torments. In Luke 10, the rich man in hell wouln
fain have had one to warn his five brethren, lest they
should come to that place of torment. It is likely he
knew their mirds and lives, and knew that they were
Doct. 6, THE UNCONVERTED. 121
hasting thither, and little dreamt that he was there,
yea, and would little have believed one that should
have told them so. I remember a passage that a gen-
tleman, yet living, told me he saw upon a bridge over
the Severn * A man was driving a flock of fat lambs,
and something meeting them, and hindering their
passage, one of the lambs leapt upon the wall of the
bridge, and his legs slipping from under him he fell
into the stream ; the rest seeing him, did, one after
cne, leap over the bridge into the stream, and were all
jr almost all drowned. Those that were behind did
little know what was become of them that were gone
before ; but thought they might venture to follow their
companions ; but as soon as ever they were over the
wall, and falling headlong, the case was altered.
Even so it is with unconverted carnal men. One dieth
by them, and drops into hell, and another follows the
same way ; and yet they will go alter them, because
they think not whither they are gone. O, but when
death hath once opened their eyes, and they see what
is on the other side of the wall, even in another world,
then what would they give to be where they were !
6. Moreover, they have a subtle malicious enemy
that is unseen of them, and plays his game in the
dark ; and it is his principal business to hinder their
conversion ; and therefore to keep them where they
are, by persuading them not to believe the Scriptures,
or not to trouble their minds with these matters ; or
by persuading them to think ill of a godly life, or to
think that more is enjoined than need be, and that
diey may be saved without conversion, and without
all this stir ; and that God is so merciful that he will
aot damn any such as they ; or at least, that they may
* Mr R. Rowly, of Shrewsbury, upoa Acham-Bridge.
Bax. Call. i|
122 A CALL TO Doct. 1
stay a little longer, and take their pleasure, and fol-
low the world a little longer yet, and then let it go,
and repent hereafter. And by such juggling, delud-
ing cheats as these, the devil keeps the mcst in his
captivity, and leadeth them to his misery.
These, and such like impediments as these, do keep
so many thousands unconverted, when God hath done
so much, and Christ hath suffered so much, and mi-
nisters have said so much for their conversion : when
their reasons are silenced and they are not able to
answer the Lord that calls after them, " Turn ye,
turn ye, why will ye die V* yet all comes to nothing
with the greatest part of them ; and they leave us no
more to do after all, but to sit down and lament their
wilful misery.
I have now showed you the reasonableness of God's
commands, and the unreasonableness of wicked men's
disobedience. If nothing will serve their turn, but
men will yet refuse to turn, we are next to consider,
who is in fault if they be damned. And this brings
me to the last doctrine ; which is,
DOCTRINE VII.
That if after all this men will not turn, it is not the
fault of God that they are condemned, but their
own, even tJieir men wilfidness. They die be-
cause they will, that is, because they will not turn.
If you will go to hell, what remedy '? God here ac-
quits himself of your blood ; it shall not lie on him if
you be lost. A negligent minister may draw it upon
him; and those that encourage you or hinder you
not in sin, may draw it upon them ; but be sure of it,
it shall not lie upon God. Saith the Lord, concern-
Doet. 7 THE UNCONVERTED. 123
ing his unprofitable vineyard : (Isa. 5 : 1, 4,) " Judge,
I pray you, betwixt me and my vineyard : what
could have been done more to my vineyard that I
have not done in it '?" When he had planted it in a
fruitful soil, and fenced it, and gathered out the stones,
and planted it with the choicest vines, w T hat should ne
have done more to it 1 He hath made yci men, and
endowed you with reason; he hath furnished you with
all external necessaries ; all creatures are at your ser-
vice; he hath given you a righteous perfect law.
When ye had broken it, and undone yourselves, he
had pity on you, and sent his Son by a miracle of
condescending mercy to die for you, and be a sacrifice
for your sins ; and he was in Christ reconciling the
world to himself!
The Lord Jesus hath made you a deed of gift of
himself, and eternal life with him, on the condition
you will but accept it, and return. He hath on this
reasonable condition offered you the free pardon of all
your sins ! he hath written this in his word, and sealed
it by his Spirit, and sent it by his ministers : they
have made the offer to you a hundred and a hundred
times, and called you to accept it, and to turn to God.
They have in his name entreated you, and reasoned
the case with you, and answered all your frivolous
objections. He hath long waited on you, and staid
your leisure, and suffered you to abuse him to his
face ! He hath mercifully sustained you in the midst
of your sins; he hath compassed you about with all
sorts of mercies ; he hath also intermixed afflictions,
to remind you of your folly, and call you to your
senses, and his Spirit has been often striving w r ith
your hearts, and saying there, " Turn, sinner, turn
to him that calleth thee : Whither art thou going?
J 24 A CALL TO !><>«• *
What art thou doing 1 Dost thou know what will be
the end 7 How long wilt thou hate thy friends, and
love thine enemies 1 When wilt thou let go all, and
turn and deliver thyself to God, and give thy Re-
deemer the possession of thy soul 1 When shall it
once be?" These pleadings have been used with
thee, and when thou hast delayed, thou hast been
urged to make haste, and God hath called to thee,
" To-day, while it is called to-day, harden not thy
heart." Why not now without any more delay?
Life hath been set before you ; the joys of heaven
have been opened to you in the Gospel ; the certainty
of them hath been manifested; the certainty of the
everlasting torments of the damned hath been de-
clared to you ; unless you would have had a sight of
heaven and hell, what could you desire more ? Christ
hath been, as it were, set forth crucified before your
eyes. Gal. 3:1. You have been a hundred times
told that you are but lost men till you come unto him ;
as oft you have been told of the evil of sin, of the
vanity of sin, the world, and all the pleasures and
wealth it can afford ; of the shortness and uncertainty
of your lives, and the endless duration of the joy or
torment of the life to come. All this, and more than
this have you been told, and told again, even till you
were weary of hearing it, and till you could make
the lighter of it, because you had so often heard it,
like the smith's dog, that is bi ought by custom to
sleep under the noise of the hammers and when the
sparks fly about his ears ; and though all this have
not converted you, yet you are alive, and might have
mercy to this day, if you had but hearts to entertain
it. And now let reason itself be the judge, whether il
be the fault of God or yours, if alter this you will be
Doct. T. THE UNCONVERTED. 125
unconverted and be damned. If you die now, it is
because you will die. What should be said more to
you, or what course should be taken that is moie like-
ly to prevail 1 Are you able to say, and make it good,
y We would fain have been converted and become new
creatures, but we could not ; we would fain have for-
saken our sins, but we could not; we would have
changed our company, and our thoughts, and our dis-
course, but we could not." Why could you not, if you
would 1 What hindered you but the wickedness of
your hearts ? Who forced you to sin, or who held you
back from duty ? Had not you the same teaching,
and time, and liberty to be godly, as your godly neigh-
bors had ? Why then could not you have been godly
as well as they ? Were the church doors shut against
you, or did you not keep away yourselves, or sit and
sleep, or hear as if you did not hear % Did God put in
any exceptions against you in his word, when he in-
vited sinners to return ; and when he promised mercy
to those that do return ? Did he say, " I will pardon
all that repent except thee ?" Did he shut thee out
from the liberty of his holy worship ? Did he forbid
you to pray to him any more than others ? You know
he did not. God did not drive you away from him,
but you forsook him, and ran away yourselves, and
when he called you to him, you would not come. If
God had excepted you out of the general promise and
offer of mercy, or had said to you, " Stand off, I will
have nothing to do with such as you ; pray not to me,
for I will not hear you ; if you repent never so much,
and cry for mercy never so much, I will not regard
you." If God had left you nothing to trust to but des-
peration, then you had had a fair excuse ; you might
have said, " To what end do I repent and turn, when
11*
1*26 A CALL TO Doct. 7
it will do no good ?" But this was not your case : you
might have had Christ to be your Lord and Savior,
your head and husband, as well as others, and you
would not, because you felt yourselves not sick enough
for the physician : and because you could not spare
your disease. In your hearts you said as those rebels,
Luke. 19 : 14, " We will not have this man to reign
over us." Christ would have gathered you under
the wings of his salvation, and you would not. Matt.
23 : 37. What desires of your welfare did the Lord
express in his holy word? With what compassion
did he stand over you, and say, " O that my people
had hearkened unto me, and that they had walked in
my ways!" Psalm 17 : 13; 76 : 13, u O that there
were such a heart in this people, that they would fear
me, and keep all my commandments always, that it
might be well with them and with their children for
ever !" Deut. 5 : 29, " O that they were wise, that
they understood this, that they would consider their
latter end !" Deut. 32 : 29. He would have been your
God, and done all for you that your souls could well
desire : but you loved the world and your flesh above
him, and therefore you would not hearken to him :
though you complimented him, and gave him high
titles ; yet when it came to the closing, you would
have none of him. Psalm 81 : 11, 12. No marvel then
if he gave you up to your own hearts' lusts, and you
walked in your own «ounsels. He condescends to rea-
son, and pleads the case with you, and asks you,
" What is there in me, or my service, that you should
be so much against me ? What harm have 1 done
thee, sinner? Have I deserved this unkind dealing at
thy hand? Many mercies have I showed thee: for
which of them dost thou thus despise mc ? Is it I, or
Doct 7. THE UNCONVERTED. 127
is it satan, that is thy enemy? Is it I, or is it thy
carnal self that would undo thee ? Is it a holy life,
or a life of sin that thou hast cause to fiy from ? If
thou be undone, thou procurest this to thyself, by for-
saking me, the Lord that would have saved thee."
Jer. 2:7. " Doth not thy own wickedness correct
thee, and thy sin reprove thee ? Thou mayest see that
it is an evil and bitter thing that thou hast forsaken
me." Jer. 2 : 19. " What iniquity have you found
in me that you have followed after vanity, and for-
saken me ?" Jer. 2 : 5, 6. He calleth out, as it were,
to the brutes, to hear the controversy he hath against
you. Mic. 2 : 3, 5, " Hear, O ye mountains, the Lord's
controversy, and ye strong foundations of the earth ;
for the Lord hath a controversy with his people, and
he will plead with Israel. O my people, what have
I done unto thee, and wherein have I wearied thee ?
testify against me, for I brought thee up out of Egypt,
and redeemed tliee." " Hear, O heavens, and give
ear, O earth, for the Lord hath spoken. I have nou-
rished and brought up children, and they have rebell-
ed against me. The ox knoweth his owner, and the
ass his master's crib ; but Israel doth not know, my
people doth not consider ! Ah smful nation, a people
laden with iniquity, a seed of evil doers !" &c. Isaiah,
1 : 2, 4. " Do you thus requite the Lord, O foolish
people, and unwise? Is not he thy Father that bought
thee? Hath he not made thee, and established thee?"
Deut. 32 : 6. When he saw that you forsook him,
even for nothing, and turned away from the Lord of
life to hunt after the chaff and feathers of the world,
he told you of your folly, and called you to a more
profitable employment, Isaiah, 55 : 1, 3. " Where-
fore do ye spend your money for that which is not
128 A CALL TO Doct. T
bread, and your labor for that which satistieth not?
Hearken diligently unto me, and eat ye that which is
good, and let your soul delight itself in fatness. In-
cline your ear, and come unto me; hear, and your
eoul shall live ; and I will make an everlasting cove-
nant with you, even the sure mercies of David.
Seek ye the Lord while he may be found : call ye
upon him while he is near. Let the wicked forsake
his way, and the unrighteous man his thoughts, and
let him return unto the Lord, and he will have mercy
upon him; and to our God, for he will abundantly
pardon;" and so Isa. 1 : 16 — 18. And when you would
not hear, what complaints have you put him to, charg-
ing it on you as your wilfulness and stubbornness.
Jer. 2 : 13, 13. " Be astonished. O heavens, at this,
and be horribly afraid; for my people have committed
two evils; they have forsaken me, the fountain of
living waters, and hewed them out cisterns, broken
cisterns, that can hold no water." Many a time halh
Christ proclaimed that free invitation to you, Rev.
22 : 17, " Let him that is athirst come, and whosoever
will, let him take the water of life freely." But you
put him to complain, after all his offers, " They will
not come to me, that they may have life." John, 5 :
40. He hath invited you to feast with him in the
kingdom of his grace, and you have had excuses
from your grounds, and )''our cattle, and your worldly
business ; and when you would not come, you have
said you could not, and provoked him to resolve that
you should never taste of his supper. Luke, 14 : 16 —
25. And who is it the fault of now but yourselves ?
and what can you say is the chief cause of your dam-
nation but your own wills'? you would be damned
The whole case is laid open by Christ himself. Prov.
DocU 7. THE UNCONVERTED. 129
1 : 20 — 33. " Wisdom crieth without, she uttereth her
voice ia the streets ; she crieth in the chief place of
concourse — How long, ye simple ones, will ye love
simplicity, and the scorners delight in their scorning,
and fools hate knowledge ? Turn ye at my reproof.
Behold, I will pour out my Spirit upon you, I will
make known my words unto you. Because I have
called, and ye refused. I have stretched out my
hands and no man regarded; but ye have set at
naught all my counsels, and would none of my re-
proofs. I also will laugh at your calamity, I will
mock when your fear cometh : when your fear cometh
as desolation, and your destruction cometh as a whirl-
wind ; when distress and anguish cometh upon you,
then shall they call upon me, but I will not answer ;
they shall seek me early, but they shall not find me,
for that they hated knowledge, and did not choose the
fear of the Lord. They would none of my counsels ;
they despised all my reproofs; therefore shall they eat
of the fruit of their own way, and be filled with their
own devices. For the turning away of the simple
shall slay them, and the prosperity of fools shall de-
stroy them. But whoso hearkeneth to me shall dwell
safely, and shall be quiet from tire fear of evil." I
thought best to recite the whole text at large to you,
because it doth so fully show the cause of the destruc-
tion of the wicked. It is not because God would not
teach them, but because they would not learn. It is
not because God would not call them, but because
they would not turn at Ins reproof. Their wilfulness
is their undoing.
Use, — From what hath been said, you may further
»earn these following things :
1. From hence you may see, not only what bla&-
phemy and impiety it is to lay the blame of men's
destruction upon God. but also how unfit these wicked
wretches aro to oring in sucn a charge against their
Maker ! They cry out upon God. and say he gives
them not grace, and his threatenings are severe, and
God forbid that all should be condemned that be not
converted and sanctified; and they think it hard
measure that a short sin should have an endless suf-
fering; and if they be damned they say they cannot
help it, when, in the meantime, they are busy about
their own destruction, even the destruction of their
own souls, and will not be persuaded to hold their
hands. They think God were cruel if he should con-
demn them, and yet they are so cruel to themselves
that they will run into the fire of hell, when God hath
told them it is a little before them; and neither en-
treaties, nor threatenings, nor any thing that can be
said, will stop them. We see them almost undone;
their careless, worldly, fleshly lives, tell us that they
are in the power of the devil ; we know, if they die
before they are converted, all the world cannot save
them; and knowing the uncertainty of their lives, we
are afraid every day lest they drop into the fire; and
therefore we entreat them to pity their own souls, and
not to undo themselves when mercy is at hand, and
they will not hear us. We entreat them to cast away
their sin, and come to Christ without delay, and to
have some mercy on themselves, but they will have
none; and yet they think that God must be cruel if
he condemn them. O wilful miserable sinners ! it is
not God that is cruel to you, it is you that are cruel
to yourselves; you are told you must turn or burn,
and yet you turn not. You are told, that if you will
needs keep your sins, you shall keep the curse of God
Doet.7. THE UNCONVERTED. 131
with them, and yet you will keep them. You are told
that there is no way to happiness but by holiness, and
vet you will not be holy. What would you have God
eay more to you ? What would you have him do with
his mercy? He offereth it to you, and you will not
have it. You are in the ditch of sin and misery, and
he would give you his hand to help you out, and you
refuse his help ; he would cleanse you of your sins,
and you had rather keep them ; you love your lust,
and love your gluttony, and sports, and drunkenness,
and will not let them go ; would you have him bring
you to heaven whether you will or not ?■ Or would
you have him bring you and your sins to heaven
together ? Why that is an impossibility : you may as
well expect he should turn the sun into darkness.
What! an unsanctified fleshly heart be in heaven?
it cannot be. There entereth nothing that is unclean.
Rev. 21 : 17. " For what communion hath light with
darkness, or Christ with Belial?" 2 Cor. 6 : 14, 15.
" All the day long hath he stretched out his hands to
a disobedient and gainsaying people." Rom. 10 : 21.
What will you do now ? Will you cry to God for
mercy? Why, God calleth upon you to have mercy
upon yourselves, and you will not ! Ministers see the
poisoned cup in the drunkard's hand, and tell him
there is poison in it, and desire him to have mercy on
his soul, and forbear, and he will not hear us ! Drink
it he must and will ; he loves it, and, therefore, though
hell comes next, he saith he cannot help it. What
should one say to such men as these? We tell the
ungodly careless worldling, it is not such a life that
will serve the turn, or ever bring you to heaven. If
a lion were at your back you would mend your pace ;
when the curse of God is at vour back, and satan
132 A CALL TO Doet. 7
and hell are at your back, will you not stir, but
ask, What needs of all this ado? Is an immortal
soul of no more worth ? O have mercy upon your-
selves! But they will have no mercy on them-
selves, nor once regard us. We tell them the end will
be bitter. Who can dwell with the everlasting fire 1
And yet they will have no mercy on themselves.
And yet will these shameless transgressors say, that
God is more merciful than to condemn them, when it
is themselves that cruelly and unmercifully run upon
condemnation ; and if we should go to them, and en-
treat them, we cannot stop them ; if we should fall
on our knees to them we cannot stop them, but to hell
they will go, and yet will not believe that they are
going thither. If we beg of them for the sake of God
that made them, and preserveth them ; for the sake
of Christ that died for them; for the sake of their
own souls to pity themselves, and go no further in the
way to hell, but come to Christ while his arms are
open, and enter into the state of life while the door
stands open, and now take mercy while mercy may
be had, they will not be persuaded. If we should
die for it, we cannot so much as get them now and
then to consider with themselves of the matter, and
turn; and yet they can say, " I hope God will be
merciful." Did you never consider what he saith,
Isa. 27 : 11, " It is a people of no understanding;
therefore, he that made them will not have mercy on
them, and he that formed them will show them no
favor." If another man will not clothe you when
you are naked, and feed you when you are hungry,
you will say he is unmerciful. If he should cast you
into prison, or beat and torment you, you would say
he is unmerciful: and yet you will do a thousand
Doct. 7. TnE UNCONVERTED. 133
limce more against yourselves, even cast away both
soul and body for ever, and never complain of your
own unmereilulness ! Yea, and God that waited upon
you all the while with his mercy, must be taken to
be unmerciful, if he punish you after all this. Unless
the holy God of heaven will give these wretches
leave to trample upon his Son's blood, and with the
Jews, as it were, again to spit in his face, and do des-
pite to the spirit of grace, and make a jest of sin. and
a mock at holiness, and set more light by saving
mercy than by the filth of their fleshly pleasures; and
unless, alter all this, he will save them by the mercy
which they cast away, and would have none of, God
himself must be called unmerciful by them ! But he
w T ill be justified when he judgeth, and he will not
stand or fail at the bar of a sinful worm.
I know there are many particular cavils that are
brought by them against the Lord ; but I shall not
here stay to answer them particularly, having done
it already in my Treatise of Judgment, to which I
shall refer them. Had the disputing part of the world
been as careful to avoid sin and destruction as they
have been busy in searching after the cause of them,
and forward indirectly to impute them to God, they
might have exercised their wits more profitably, and
have less wronged God, and sped better themselves.
When so ugly a monster as sin is within us, and so
heavy a thing as punishment is on us, and so dreadful
a thing as hell is before us, one would think it should
be an easy question who is in the fault ; whether God
or man be the principal or culpable cause? Some
men are such favorable judges of themselves, that
they are more prone to accuse the infinite perfection
and goodness itself, than their own hearts, and imitate
Dax. Call. jo
134 A CALL TO Doct. 7
their first parents, that said, " The serpent tempted
me ; and the woman that thou gavest me gave unto
me, and I did eat ;" secretly implying that God was
the cause. So say they, " The understanding that
thou gavest me was unable to discern ; the will that
thou gavest me was unable to make a better choice ;
the objects which thou didst set before me did entice
me ; the temptations which thou didst permit to assault
me prevailed against me." And some are so loth to
think that God can make a self-determining creature,
that they dare not deny him that which they take to
be his prerogative, to be the determiner of the will in
every sin, as the first efficient immediate physical
cause ; and many could be content to acquit God from
so much causing of evil, if they could but reconcile it
with his being the chief cause of good ; as if truths
would be no longer truths than we are able to see
them ii? their perfect order and coherence ; because
our ravelled wits cannot see them right together, nor
assign each truth its proper place, we presume to con-
clude that some must be cast away. This is the fruit
of proud self-conceitedness, when men receive not
God's truth as a child his lesson, in holy submission to
the omniscience of our Teacher but as censurers that
are too wise to learn.
Objection. But we cannot convert ourselves till
God convert us; we can do nothing without his
grace ; it is not in him that willeth, nor in him that
runneth, but in God that showeth mercy.
Answ. 1. God hath two degrees of mercy to show;
the mercy of conversion first, and the mercy of salva-
tion last ; the latter he will give to none but those
that will and run, and hath promised it to them only.
The former is to make them willing that are unwJ-
Ooct 7. THE UNCONVERTED. 135
ling ; and though your own willingness and endeavors
deserve not his grace, yet your wilful refusal deserveth
that it should be denied to yon. Your disability ia
your very unwillingness itself, which excuseth not
your sin, but maketh it the greater. You could turn
if you were bat truly willing ; and if your wills them-
selves are so corrupted that nothing but effectual grace
will move them, you have the more cause to seek for
that grace, and yield to it, and do what you can in
the use of means, and not neglect it and set yourself
against it. Do what you are able first, and then com-
plain of God for denying you grace, if you have
cause.
Object. But you seem to intimate all this while
that man hath free will.
Atisid. 1. The dispute about free will is beyond
your capacity ; I shall, therefore, now trouble you with
no more but this about it. Your will is naturally a free,
that is, a self-determining faculty ; but it is viciously
inclined, and backward to do good ; and therefore we
see, by sad experience, that it hath not a virtuous
moral freedom ; but that it is the wickedness of it
which procures the punishment ; and I pray you let
us not befool ourselves with opinions. Let the case be
your own. If you had an enemy that was so mali-
cious as to fall upon you and beat you, or take away
the lives of your children, would you excuse him be-
cause he said I have not free will ; it is my nature, 1
cannot choose unless God give me grace? If you had
a servant that robbed you, would you take such an
answer from him ? Might not every thief and mur-
derer that is hanged at the assize give such an an-
swer: I have not free will; I cannot change my own
heart; what can I do without God's grace? and shall
136 A CALL TO Dort- 7
they therefore be acquitted? If not, why then should
you think to be acquitted for a course of sin against
the Lord?
2. From hence also you may observe these throa
things together: — 1. What a subtle tempter Satan is.
2. What a deceitful thing sin is. 3. What a foolish
creature corrupted man is. A subtle tempter, indeed,
that can persuade the greatest part of the world tc
go into everlasting fire, when they have so many
warnings and dissuasives as they have ! A deceilfin
thing is sin, indeed, that can bewitch so many thou-
sands to part with everlasting life for a thing so base
and utterly unworthy ! A foolish creature is man, in-
deed, that will be cheated of his salvation for nothing
yea, for a known nothing; and that by an enemy, and
a known enemy. You would think it impossible that
any man in his wits should be persuaded for a little to
cast himself into the fire, or water, or into a coal-pit,
to the destruction of his life ; and yet men will be
enticed to cast themselves into hell. If your natural
lives were in your own hands, that you should not die
till you would kill yourselves, how long would most
of you live ? And yet, when your everlasting life is so
far in your own hands, under God, that you cannot
be undone till you undo yourselves, how lew of you
will forbear your own undoing? Ah, what a silly
thing is man ! and what a bewitching and befooling
thing is sin !
3. From hence, also, you may learn, that it is no
great wonder if wicked men be hinderers of others in
the way to heaven, and would have as many uncon-
verted as they can, and would draw them into sin
and keep them in it. Can you expect that they
should have mercy on others, that have none upoc
Doct. 7 THE UNCONVERTED. 137
themselves? and that they should hesitate much at
the destruction of others, that hesitate not to destroy
themselves? They do no worse by others than they
do by themselves.
4. Lastly, You may hence learn that the greatest
enemy to man is himself; and the greatest judgment
in this liie that can befall him, is to be left to him-
self; that the great work that grace hath to do, is tu
save us from ourselves ; that the greatest accusations
and complaints of men should be against themselves,
that the greatest work that we have to do ourselves,
is to resist ourselves ; and the greatest enemy that
we should daily pray, and watch, and strive against,
is our own carnal hearts and wills ; and the greatest
part of your work, if you would do good to others, and
help them to heaven, is to save them from them-
selves, even from their blind understandings, and
corrupted wills, and perverse affections, and violent
passions, and unruly senses. I only name all these
for brevity's sake, and leave them to your fufther
consideration.
Well, sirs, now we have found out the great delin-
quent and murderer of souls, (even men's selves, their
own wills.) what remains but that you judge accord-
ing to the evidence, and confess this great iniquity
before the Lord, and be humbled for it, and do so no
more ? To these three ends distinctly, I shall add a
few words more. 1. Further to convince you. 2. To
humble you. And, 3. To reform you, if there yet
be any hope.
1. We know so much of the exceeding gracious
nature of God, who is willing to do good, and de-
lighteth to show mercy, that we have no reason to
suspect him of being the culpable cause of our death,
12*
138 A CALL TO Doct. *
or to call him cruel ; he made all good, and he pre-
serveth and maintaineth all ; the eyes of all wait
upon him, and he giveth them their meat in due
season: he openeth his hand, and satisfied! the de-
sires olall the living. Psalm 145 : 15, 16. He is not
only righteous in all his ways, and therefore will deal
justly ; and holy in all his works, and therefore not
the. author of sin, but he is also good to all, and his
tender mercies are over all his works. Psalm 145 :
17, 19.
But as for man, we know his mind is dark, his will
perverse, and his affections carry him so headlong,
that he is fitted by his folly and corruption to such a
work as the destroying of himself. II" you saw a
lamb lie killed in the way, would you sooner suspect
the sheep, or the wolf to be the author of it, if they
both stand by? Or if you see a house broken open,
and the people murdered, would you sooner suspect
the prince or judge, that is wise and just, and had no
need,' or a known thief or murderer ? I say, therefore,
as James, 1 : 13 — 15, " Let no man say, when he is
tempted, that he is tempted of God, for God cannot
be tempted with evil, neither tempteth he any man,
(to draw him to sin,) but every man is tempted when
he is drawn away of his own lust and enticed. Then
when lust hath conceived, it bringeth forth sin ; and
sin, when it is finished, bringeth forth death." You
see here that sin is the offspring of your own concu-
piscence, and not to be charged on God ; and that
death is the offspring of your own sin, and the fruit
which it will yield you as soon as it is ripe. You
have a treasure of evil in yourselves, as a spider hath
of poison, from whence you are bringing forth hurt
to yourselves, and spinning such webs as entangle
Doct. 7. THE UNCONVERTED. 139
your own souls. Your nature shows it is you that arc
the cause.
2. It is evident that, you are your own destroyers,
in that you are so ready to entertain any temptation
almost that is offered to you, Satan is scarcely more
ready to move you to any evil, than you are ready
to hear, and to do as he would have you. If he would
tempt your understanding to error and prejudice, you
yield. If he would hinder you from good resolutions,
it is soon done. If he would cool any good desires or
affections, it is soon done. If lie would kindle any
lust, or vile affections and desires in you, it is soon
done. If he will put you on to evil thoughts, or deeds,
you are so free that he needs no rod or spur. If he
would keep you from holy thoughts, and words, and
ways, a little doth it, you need no curb. You examine
not his suggestion?, nor resist them with any resolu-
tion, nor cast them out as he casts them in, nor quench
the sparks which he endeavoreth to kindle. ; but you
set in with him, and meet him half way, and em-
brace his motions, and tempt him to tempt yon. And
it is easy for him to catch such greedy fish that are
ranging for a bait, and will take the bare hook.
3. Your destruction is evidently of yourselves, in that
you resist all that would help to save you, and would
do you good, or hinder you from undoing yourselves.
God would help and save you by his word, and you
resist it; it is Loo strict for you. He would sanctify
you by his Spirit, and you resist and quench it. If
any man reprove you for your sin, you By in his face
with evil Avords ; and if he would draw you to a holy
life, and tell you of your present danger, you give
him little thanks, but either bid him look to himself,
he shall not answer for you ; or at best you nut him oil
140 A CALL TO Doct. 7
with heartless thanks, and wiii not turn when you are
persuaded. If ministers would privately instruct and
help you, you will not come to them ; your unhumbled
(souls feel but little need of their help ; if they would
catechise you, you are too old to be catechised, though
you are not too old to be ignorant and unholy. What
ever they can say to you for your good, you are so
self-conceited and wise in your own eyes, even in the
depth of ignorance, that you will regard nothing that
agreeth not with your present conceits, but contradict
your teachers, as if you were wiser than they ; you
resist all that they can say to you, by your ignorance,
and wilfulness, and foolish cavils, and shifting eva-
sions, and unthankful rejections, so that no good that
is offered can find any welcome acceptance and enter-
tainment with you.
4. Moreover, it is apparent that you are self-de-
stroyers, in that you " draw the matter of your sin
and destruction even from the blessed God himself.''
You like not the contrivances of his wisdom ; you
Like not his justice, but take it for cruelty ; you like-
not his holiness, but are ready to think he is such a
one as yourselves, (Psalm 1 : 21,) and makes as 1 ght
of sin as you do; you like not his truth, but would
have his threatening?, even his peremptory threaten-
ings, prove false ; and his goodness, which you seem
rxjost highly to approve, you partly resist, as it would
lead you to repentance; and partly abuse, to the
strengthening of your sin, as if you might more free-
ly sin because God is merciful, and because his grace
doth so much abound.
5. Yea, you fetch destruction from the blessed Re-
deemer, and death from the Lord of life himself! and
nothing more emboldeneth you in sin, than that
Doct. 7. THE UNCONVERTED. 141
Christ hath died for you ; as if now the danger of
death were over, and you might boldly venture ; a&
if Christ were become a servant to satan and your
sins, and must wait upon you while you are abusing
him ; and because he is become the Physician ot'souls,
and is able to save to the uttermost all that come to
God by him, you think he must suffer you to refuse
his help, and throw away his medicines, and must
save you whether you will come to God by him or
not: so that a great port of your sins are occasioned
by your bold presumption upon the death of Christ,
not considering that he came to redeem his people
from their sins, and to sanctify them a peculiar people
to himself j and to conform them in holiness to the
image of their heavenly Father, and to their head.
Matt. 1 : 21 ; Tit 2 : 14 ; 1 Pet. 1 : 15, 16 ; Col. 3 : 10,
11; Phil. 3:9, 10.
6, You also fetch your own destruction from all the
providences and works of God. When you think cf
his eternal fore-knowledge and decrees, it is to harden
you in your sin, or possess your minds with quarrel-
ling thoughts, as if his decrees might spare you the
labor of repentance and a holy life, or else were the
cause of sin and death. If he afflict you, you repine;
if he prosper you, you the more forget him, and are
the more backward to the thoughts of the life to come.
If the wicked prosper, you forget the end thai will set
all reckonings straight, and are ready to think it is as
good to be wicked as godly ; and thus you draw your
death from all.
7. And the like you do fiom all the creatures and
mercies of God to you. He giveth them to you as
the tokens of his love and furniture for his service,
and you turn them against him, to the pleasing of
142 A CALL TO Doct. 7
year flesh. You eat and drink to please your appe-
tite, and not for the glory of God, and to enable you
to perform his work. Your clothes you abuse to
pride ; your riches draw your hearts from heaven ;
(Phil. 3 : 18;) your honors and applause .puff you up ;
if you have health and strength, it makes you more
secure, and forget your ena. Yea, other men's mercies
are abused by you to your hurt. If you see their ho-
nors and dignity, you are provoked to envy them ; if
you see their riches, you are ready to covet them ; if
you look upon beauty, you are stirred up to lust ; and
it is well if godliness itself be not an eye-sore to you.
8. The very gifts that God bestoweth on you, and
the ordinances of grace winch he hath instituted for
his church, you turn to sin. If you have better parts
than others, you grow proud and self-conceited ; if you
have but common gifts, you take them for special
grace. You take the bare hearing of your duty for
so good a work, as if it would excuse you for not obey-
ing it. Your prayers are turned into sin, because you
(i regard iniquity in your hearts," (Psalm 66 : 18,)
and depart not from iniquity when you call on the
name of the Lord. 2 Tim. 2 : 19. Your " prayere
are abominable, because you turn away your ear
from hearing the law," (Prov. 28 : 9,) and are more
ready to offer the sacrifice of fools, thinking you do
God some special service, than to hear his word and
obey it. Eccles. 5:1.
9. Yea, the persons that you converse with, and all
their actions, you make the occasions of your sin and
destruction. If they live in the fear of God, you hate
them. If they live ungodly, you imitate them ; if the
wicked are many, you think you may the more boldly
follow them ; if the godly be few, you are the more
Doet. 7. THE UNCONVERTED. 143
emboldened to despise them. If they walk exactly,
you think they are too precise ; if one of them fall in
a particular temptation you stumble and turn away
from holiness because that others are imperfectly
holy ; as if you were warranted to break yout ^fie^a
because some others have by their heedlessness [strata*
ed a sinew, or put out a bone. If a hypocrite discover
himself, you say, " They arc all alike," and think
yourselves as honest as the best. A professor can
scarce slip into any miscarriage, but because he cuts
his finger you think you may boldly cut your tl iroats.
If ministers deal plainly with you, you say they rail.
If they speak gently or coldly, you either sleep under
them, or are little more affected than the seats you
sit upon. If any errors creep into the church, some
greedily entertain them, and others reproach the
Christian doctrine for them, which is most against
them. And if we would draw you from any ancient
rooted error, which can but plead two, or three, or six,
or seven hundred years' custom, you are as much
offended with a motion for reformation as if you were
to lose your life by it, and hold fast old errors, while
you cry out against new ones. Scarce a difference
can arise among the ministers of the Gospel, but you
will fetch your own death from it ; and you will not
hear, or at least not obey, the unquestionable doctrine
of any of those that agree not with your conceits. One
vviil not hear a minister because he saith the Lord's
prayer ; and another will not hear him because he
doth not use it. One will not hear them that are for
episcopacy ; and another will not hear them that are
against it. And thus I might show it you in many
other cases, how you turn all that comes near you 10
your own destruction ; so clear is it that the ungodly
144 A CALL TO Doct. 7.
are self- destroyers, and that their perdition is of
themselves.
Methinks now, upon the consideration of what is
said, and the review of your own ways, you should
bethink you what you have done, and be ashamed
and deeply humbled to remember it. If you be not, I
pray you consider these following truths :
1. To be your own destroyers is to sin against the
deepest principle in your natures, even the principle
of self-preservation. Every thing naturally desireth
or inclineth to its own felicity, welfare, or perfection,
and will you set yourselves to your own destruction?
When you are commanded to love your neighbors as
yourselves, it is supposed that you naturally love your-
selves; but if you love your neighbors no better than
yourselves, it seems you would have all the world to
be damned.
2. How extremely do you cross ycur own inten-
tions ! 1 know you intend not your own damnation,
even when you arc procuring it ; you think you are
but doing good to yourselves, by gratifying the de-
sires of your flesh. But, alas, it is but as a draught
of cold water in a burning lever, or as the scratching
cf an itching wild-fire, which incrcaseth the disease
and pain. If indeed you would have pleasure, profit,
or honor, seek them where they are to be found, and
do not hunt after them in the way to hell.
3. What pity is it that you should do that against
yourselves which none else on earth or in hell can do!
If all the world were combined against you, or all the
devils in hell were combined against you, they could
not destroy you without yourselves, nor make you sin
but by your own consent : and will you do that against
yourselves which no one else can do ? You have hate-
Doc«- 7 THE UNCONVERTED. 145
ful thoughts of the devil, because he is your enemy,
and endeavoreth your destruction ; and will you be
worse than devils to yourselves 7 Why thus it is with
you, if you had hearts to understand it : when you
run into sin, and run from godliness, and refuse to
turn at the call of God, you do more against your own
souls than men or devils could do besides ; and if you
should set yourselves and bend your wits to do your-
selves the greatest mischief, you could not devise to
do a greater.
4. You are false to the trust that God hath reposed
in you. He hath much intrusted you with your own
salvation ; and will you betray your trust ? He hath
e.et you, with all diligence, to keep your hearts ; and
is this the keeping of them ? Prov. 4 : 23.
5. You do even forbid all others to pity you, when
you will have no pity on yourselves. If you cry to
God in the day of your calamity for mercy, mercy ;
what can you expect, but that he should thrust you
away, and say, " Nay, thou wouldst not have mercy
on thyself; who brought this upon thee but thy own
wilfulness V And if your brethren see you everlast-
ingly in misery, how shall they pity you that were
your own destroyers, and would not be dissuaded?
6. It will everlastingly make you your own tor-
mentors in hell, to think that you brought yourselves
wilfully to that misery. O what a piercing thought
it will be for ever to think with yourselves that this
was your own doing ! that you were warned of this
day, and warned again, but it would not do ; that you
wilfully sinned, and wilfully turned away from God !
that you had time as well as others, but you abused
; you had teachers as well as others, but you re-
fused their instruction; you had holy examples, but
Box. CaM. l3
HG A CALL TO DOct 7
you did not imitate them j you were offered Christ,
and grace, and glory, as well as ethers, but you had
more mind of your fleshly pleasures ! you had a price
in your hands, but you had not a heart to lay it out.
Prow 17 : 16. Can it fail to torment you to think ot
this your present folly ? O that your eyes were open
to see what you have done in the wilful wronging ol
your own souls ! and that you better understood these
words of God. Prov. 8 : 33, 30, " Hear instruction
and be wise, and refuse it not. Blessed is the man
that heareth me, watching daily at my gates, wait-
ing at the posts of my doors : for whoso findeth me
findeth life, and shall obtain favor of the Lord. But
he that sinneth against me, wrongeth his own soul.
All they that hate me love death."
And now I am come to the conclusion of this work,
my heart is troubled to think how I shall leave you,
lest after this the flesh should still deceive you, and
the world and the devil should keep you asleep, and I
should leave you as I found you, till you awake in
hyll. Though in care of your poor souls, I am afraid
of this, as knowing the obstinacy of a carnal heart;
yet I can say with the prophet Jeremiah, (17 : 10,)
"I have not desired the woful day, thou Lord know-
est." 1 have not, with James and John, desired thai
" fire might come from heaven" to consume them that
refused Jesus Christ. Luke, 9 : 54. But it is the pre-
venting of the eternal fire that 1 have been all this
while endeavoring : and O tlvat it had been a need-
less work ! That God and conscience might have
been as willing to spare me this labor as some of you
couid have been. Dear friends, I am so loth that you
should he in everlasting fire, and be shut out of hea-
DoctT. T UE UNCONVERTED. 147
ven, if it be possible to prevent it, that I shall once
more ask you, what do you now resolve ? Will you
turn, or die ? I look upon you as a physician on his
patient, in a dangerous disease, that saith to him,
*' Tbcugli you are far gone, take but this medicine,
and forbear but those lew things that are hurtful to
you, and I dare warrant your life; but if you will not
do this you are but a dead man." "What would you
think of such a man, if the physician, and all the
friends he hath, cannot persuade him to take one me-
dicine to save his life, or to forbear one or two poison-
ous things that would kill him? This is your case.
As lar as you are gone in sin, do but now turn and
come to Christ, and take his remedies, and your souls
shall live. Cast up your deadly sins by repentance,
and return not to the poisonous vomit any more, and
you shall do well. But yet, if it were your bodies
that we had to deal with, we might partly know
what to do for you. Though you would not consent,
yet you might be held or bound while the medicine
were poured doAvn your throats, and hurtful things
might be kept from you. But about your souls it can-
not be so ; we cannot convert you against your wills.
There is no carrying madmen to heaven in fetters.
You may be condemned against your wills, because
you sinned with your wills; but you cannot be saved
against your wills. The wisdom of C4od has thought
meet to lay men's salvation or destruction exceed-
ingly much upon the choice of their own will, that
no man shall come to heaven that chose not the way
to heaven; and no man shall come to hell, but shall
be forced to say, " I have the thing I chose, my own
will did bring me hither." Now, if I could but get you
to be willing, to be thoroughly, and resolvedly, and
148 A CALL TO Do"- 7
habitually willing, the work were more than half
done. And alas ! must we lose our friends, and must
they lose their God, their happiness, their souls, for
want of this ? O God forbid ! It is a strange thing
to me that men are so inhuman and stupid in the
greatest matters, who in lesser things are civil and
courteous, and good neighbors. For aught I know, I
have the love of all, or almost all my neighbors, so
far, that if I should send to any man in the town, or
parish, or country, and request a reasonable courtesy
of them, they would grant it me ; and yet when I
come to request of them the greatest matter in the
world, for themselves, and not for me, I can have no-
thing of many of them but a patient hearing. I know
not whether people think a man in the pulpit is in
good earnest or not, and means as he speaks ; for I
think I have few neighbors, but, if I were sitting fa-
miliarly with them, and telling them what I have
seen and done, or known in the world, they them-
selves shall see and know in the world to come, they
would believe me, and regard what I say ; but when
I tell them, from the infallible word of God, what they
themselves shall see and know in the world to come,
they show, by their lives, that they do either not be
lieve it or not much regard it. If I met any one oi
them on the way, and told them yonder is a coal-pit,
or there is a quicksand, or there are thieves lying in
wait for you, I could persuade them to turn by ; but
when I tell them that satan lieth in wait for them,
and that sin is poison to them, and that hell i3 not a
matter to be jested with, they go on as if they did not
hear me. Truly, neighbors, I am in as good earnest
with you hi the pulpit as I am in my familiar die-
course ; and if ever you will regard me, I beseech
Doct 7. THE UNCONVERTED. 149
you let it be here. I think there is not a man of you
all, but, if my own soul lie at your wills, you would
be willing to save it, though I cannot promise that
yoM would leave your sins for it. Tell me, thou
drunkard, art thou so cruel to me, that thou wouldst
not forbear a few cups of drink, if thou knewest :'ct.7. THE UNCONVERTED. 151
pricked in their hearts, and said, " Men and brethren,
what shall we do ?" How may we come to be truly
converted ? We are willing, if we did but know our
duty. God forbid that we should choose destruction
by refusing conversion, as hitherto we have done.
If these be the thoughts and purposes of your
hearts, I Gay of you as God did of a promising peo-
ple, (Deut. 5 : 28, 29,) " They have well said all that
they have spoken : O that there was such a heart in
ihem, that they would fear me, and keep all my
commandments always !" Your purposes are good :
O that there were but a heart in you to perform these
purposes ! And in hope hereof I shall gladly give you
direction what to do, and that but briefly, that you
may the easier remember it for your practice.
Direction I. — If you would be converted and
saved, labor to understand the necessity and true na-
ture of conversion ; for what, and from what, and to
what, and by what it is that you must turn.
Consider in what a lamentable condition you are
till the hour of your conversion, that you may see it
is not a state to be rested in. You are under the guilt
of all the sins that ever you committed, and under
the wrath of God, and the curse of his law ; you are
bond slaves to the devil, and daily employed in his
work against the Lord, yourselves, and others ; you
are spiritually dead and deformed, as being devoid of
the holy life, and nature, and image of the Lord.
You are unfit for any holy work, and do nothing that
is truly pleasing to God. You are without any pro-
mise or assurance of his protection, and live in con-
tinual danger of his justice, not knowing what hour
you may be snatched away to hell, and most certain
152 A CALL TO Doet. 7
to be lost if you die in that condition ; and nothing
short of conversion can prevent it. Whatever civili-
ties or amendments are short of true conversion, will
never procure the saving of your souls. Keep the
true sense of this natural misery, and so cf the neces-
sity of conversion on your hearts.
And then you must understand what it is to be
converted ; it is to have a new heart or disposition,
and a new conversation.
Quest. 1. For what must we turn?
Answ. For these ends following, which you may
attain: 1. You shall immediately be made living
members of Christ, and have an interest in him. and
be renewed after the image of God, and be adorned
with all his graces, and quickened with a new and
heavenly life, and saved from the tyranny of Satan,
and the dominion of si n,and be justified from the curse
of the law, and have the pardon of all the sins oi
your whole lives, and be accepted of God, and made
his sons, and have liberty with boldness to call him
Father, and go to him by prayer in all your needs,
with a promise of acceptance; you shall have the
Holy Ghost to dwell in you, to sanctify and guide
you ; you shall have part in the brotherhood, commu-
nion, and prayers of the saints; you shall be fitted
for God's service, and be freed from the dominion of
sin, and be useful, and a blessing to the place where
you live; and shall have the promise of this life, and
that which is to come: you shall want nothing that
is truly good for you, and your necessary alliictiona
you will be enabled to bear ; you may have seme
taste of communion with God in the Spirit, especially
in all holy ordinances, where God prepareth a feast
tbr your souls ; you shall be heirs of heaven while
Doct. 7. THE UNCONVERTED. 153
you live or earth, and may foresee by faith the ever-
lasting glory, and so may live and die in peace ; and
you shall never be so low but your happiness will be
incomparably greater than your misery.
How precious is every one of these blessings, which
I do but briefly name, and which in this life you may
receive !
And then, 2. At death your souls shall go to Christ,
and at the day of judgment both soul and body shall
be glorified and justified, and enter into your Master's
joy, where your happiness will consist in these par-
ticulars :
1. You shall be perfected yourselves ; your mortal
bodies shall be made immortal, and the corruptible
shall put on incorruption ; you shall no more be hun-
gry, or thirsty, or weary, or sick, nor shall you need
to fear either shame, or sorrow, or death, or hell ; your
souls shall be perfectly freed from sin, and perfectly
fitted for the knowledge, and love, and praises of the
Lord.
2. Your employment shall be to behold your glori-
fied Redeemer, with all your holy fellow citizens of
heaven, and to see the glory of the most blessed God,
and to love him perfectly, and be beloved by him, and
to praise him everlastingly.
3. Your glory will contribute to the glory of the
New Jerusalem, the city of the living God, which is
more than to have a private felicity to yourselves.
4. Your glory will contribute to the glorifying of
your Redeemer, who will everlastingly be magnified
and pleased in that you are the travail of his soul,
and this is more than the glorifying of yourselves.
5. And the eternal Majesty, the living God, wiil
oe glorified in your glory, both as he is magnified by
154 A CALL TO D«x* 1
j^our praises, and as lie communicatelh of liis glory
unci goodness to you, and as he is pleased in you, and
in the accomplishment of his glorious work, in the
glory of the New Jerusalem, and of his Son.
All this the poorest beggar of you that is converted
shall certainly and endlessly enjoy.
II. You see for what you must turn : next you
must understand from what you must turn ; and thij
is, in a word, from your carnal self, which is the end
of all the unconverted : — from the flesh that would be
pleased before God, and would still be enticing you ; —
from the world, that is the bait ; and from the devil,
that is the angler for souls, and the deceiver. And so
from all known and wilful sins.
III. Next you must know to what end you must
turn ; and that is, to Gcd as your end ; to Christ as
the way to the Father; to holiness as the way ap-
pointed you by Christ: and to the use of all the helps
and means of grace afforded you by the Lord.
IV. Lastly; you must know by what you must
turn ; and that is by Christ, as the only Redeemer
and Intercessor; and by the Holy Ghost, as the
Sanctifier; and by the word, as Ids instrument or
means; and by faith and repentance, as the means
and duties on your part to be performed. All this ia
of necessity.
Direction II. — If you will be converted and saved,
be much in serious secret consideration. Inconside-
rareness undoes the world. Withdraw yourselves olt
into retired secrecy-, and there bethink you of the
end why you were made, of the life you have lived,
of the rime you have lost, the sins you have commit-
ted ; of the love, and sufferings, and fulnesc of Christ ;
Pod. 7. THE UNCONVERTED. ,55
ol the danger you are in ; of the nearness of dcaih
and judgment j of the certainty and excellency of the
joys of heaven ; and of the certainty and terror of the
torments of hell, and the eternity of both; and of the
necessity of conversion and a holy life. Absorb your
hearts in such considerations as these.
Direction III. — If you will be converted and saved,
attend upon the word of God, which is the ordinary
means. Read the Scripture, or hear it read, and
other holy writings that do apply it j constantly
attend on the public preaching of the word. As God
will light the world by the sun, and not by himself
without it, so will he convert and save men by hia
ministers, who are the lights of the world. Acts,
m : 17, 13. Matt. 5 : 14. When he had miraculously
humbled Paul, he sent Ananias to him, (Acts, 9 : 10,)
and when he had sent an angel to Cornelius, it was
but to bid him send lor Peter, who must tell him what
to believe and do.
Direction IV.— Betake yourselves to God in a
course of earnest constant prayer. Confess and la-
ment your former lives, and beg his grace to illuminate
and convert you. Beseech him to pardon what is past,
and to give you his Spirit, and change your hearts
and lives, and lead you in his ways, and save you
from temptation. Pursue this work daily, and be not
weary of it.
Direction V. — Presently give over your known
and wilful sins. Make a stand, and go that way no
farther. Be drunk no more, but avoid the very occa-
sion of it. Cast away your lusts and sinful pleasures
156 A CALL TO l**l '
with detestation. Curse, and swear, and rail no more;
and if you have wronged any, restore, as Zaccheus
did; if you will commit again your old sins, what
blessing can you expect on the means for conversion ?
Direction VI. — Presently, if possible, change youf
company, if it hath hitherto been bad ; not by lbr-
saking your necessary relations, but your unneces-
sary sinful companions; and join yourselves with
those that fear the Lord, and inquire of them the
way to heaven. Acts, 9 : 19, 20. Psalm 15 : 4.
Direction VII. — Deliver up yourselves to the Lord
Jesus, as the physician of your souls, that he may
pardon you by Ins blood, and sanctify you by his
Spirit, by his word and ministers, the instruments oi
the Spirit. He is the way, the truth, and the life ,
there is no coming to the Father but by him. John,
14 : 6. Nor is there any other name under heaven
by which you can be saved. Acts, 4 : 12. • Study,
therefore, Ins person and natures, and what he hath
done for you, and what he is to you, and what he
will be, and how he is fitted to the full supply of all
your necessities.
Direction VIII. — If you mean indeed to turn and
live, do it speedily, without delay. If you be not will-
ing to turn to-day, you are not willing to do it at alL
Remember, you are all this while in your blood, un-
der the guilt of many thousand sins, and under God : s
wrath, and you stand at the very brink of hell ; there
is but a step between you and death : and this is not
a case for a man that is well in his wits to be quiet in.
Up therefore presently, and fly as for your lives, as
OocC 7. THE UNCONVERTED. 157
you would be gone out of your house if it were ali on
fire over your head. O, if you did but know in what
continual danger you live, and what daily unspeak-
able loss you sustain, and what a safer and sweeter
life you might live, you would not stand trilling, but
presently turn. Multitudes miscarry that wilfully de-
lay when they are. convinced that it must be done.
Your lives are short and uncertain ; and what a case
are you in if you die before you thoroughly turn ! Ye
have staid too long already, and wronged God too
long. Sin getteth strength while you delay. Your
conversion will grow more hard and doubtful. You
have much to do, and therefore put not all off to the last,
lest God forsake you, and give you up to yourselves,
and then you are undone for ever.
Direction IX. — If you will turn and live, do it un-
leservedly, absolutely, and universally. Think not
to capitulate with Christ, and divide your heart be-
tween him and the world ; and to part with some sins
and keep the rest ; and to let that go which your flesh
can spare. This is but self-deluding; you must in
heart and resolution forsake all that you have, or else
you cannot be his disciples. Luke, 14 : 26, 33. If you
will not take God and heaven for your portion, and
lay all below at the feet of Christ, but you must needs
also have your good things here, and have an earthly
portion, and Gal and glory are not enough for you ;
it is vain to dream of salvation on these terms ; for it
will not be. If you seem never so religious, if yet it
be but a carnal righteousness, and if the flesh's pros-
perity, or pleasure, or safety, be still excepted in your
devotedness to God, this is as certain a way to death
as open profaneness, though it be more plausible.
Rax. Call 14
158 A CALL TO Doct. 1
DiREeriON X. — If you will turn and live, do it re-
solvedly, and stand not still deliberating, as if it were
a doubtful case. Stand not wavering, as if you were
uncertain whether God or the flesh be the better mas-
ter, or whether sin or holiness be the better way, or
whether heaven or hell be the better end. But away
with your former lusts, and presently, habitually,
fixedly resolve. Be not one day of one mind, and the
next day of another ; but be at a point with all the
world, and resolvedly give up yourselves and all you
have to God. Now, while you are reading, or hear-
ing this, resolve ; before you sleep another night, re-
solve ; before you stir from the place, resolve ; before
satan have time to take you off* resolve. You never
turn indeed till you do resolve, and that with a firm
unchangeable resolution.
And now I have done my part in this work, that
you may turn to the call of God, and live. What will
become of it I cannot tell. I have cast the seed at
God's command ; but it is not in my power to give
the increase. I can go no further with my message ;
I cannot bring it to your heart, nor make it work ; I
cannot do your parts for you to entertain it and con-
sider it ; nor can I do God's part, by opening your
heart to entertain it ; nor can I shew heaven or hell
to your sight, nor give you new and tender hearts. If
1 knew what more to do for your conversion, I hope I
should do it.
But O thou that art the gracious Father of spirits,
thou hast sworn thou delightest not in the death of
the wicked, but rather that they turn and live ; deny
Doet 7 THE UNCONVERTED. 15*J
not thy blessing to these persuasions and directions,
and suffer not thine enemies to triumph in thy sight,
and the great deceiver of souls to prevail against thy
Son, thy Spirit, and thy Word ! O pity poor uncon-
verted sinners, that have no hearts to pity or help
themselves I Command the blind to see, and the
deaf to hear, and the dead to live, and let not sin and
death be able to resist thee. Awaken the secure, re-
solve the unresolved, confirm the wavering ; and let
the eyes of sinners, that read these lines, be next em-
ployed in weeping over their sins, and bring them to
themselves, and to thy Son, before their sins have
brought them to perdition. If thou say but the word,
these poor endeavors shall prosper to the winning ol
many a soul to their everlasting joy; and thine ever-
Luting glory. — Aw^n.
THE
DYIJfG THOUGHTS
REV. RICHARD BAXTER.
ABRIDGED BY
BENJAMIN FAWCETT, M. A.
PUBLISHED ST THE
AMERICAN TRACT SOCIETY
NO. ISO NASSAU STREET, NEW- YORK.
D. Fatshaw, Printer.
u^s*:
PREFACE
COMPILER OF THIS ABRIDGMENT.
In the following pages the reader will find none
of the triumphs peculiar to martyrdom, nor any of
those ecstasies which have distinguished some par-
ticular Christians on their dying beds. Some extra-
ordinary cases rather excite our joyful surprise, than
are patterns for our imitation.
The " Dying Thoughts " of Mr. Baxter chiefly
present to our view what every Christian may attain,
and what it is the highest interest as well as the in-
dispensable duty of every Christian to aspire after.
See here his doubts and fears in the prospect of eter-
nity; though he had spent a long life in exemplary
holiness, and in great nearness to God and heaven.
See his jealousies over his own heart, and anxious
concern to discover his sincerity ; together with his
sober appeals and earnest attention to every dictate
of reason and Scripture, in order to establish his
mind and conscience in a well grounded peace. See,
also, his unwearied striving with God and his own
goul to have his grace in vigorous exercise. All
these are well known ingredients of the Christian
temper ; and therefore tend, not to perplex and dis-
courage, but to counsel, strengthen, and comfort
serious readers, while they discern, in one of Mr.
Baxter's exalted attainments, the same conflicts,
complaints, and desires, which fill their own breasts.
It is observed of Lord William Russell, who
died a martyr fcr the liberty of his country, that a
little before his death, by a trusty messenger, he
sent Mr. Baxter his hearty thanks for his Dying
Thoughts, "which," says he, "have made me better
acquainted with the other world than I was before ;
and have not a little contributed to my support and
relief, and to the fitting me for what I am to go
through."
Though the Dying Thoughts w r ere written about
forty years after the Saints' Rest, yet both are evi-
dently built on the same principles, and are animated
by the same spirit. And let it suffice to add, that
the abridgment of both is conducted in the same
manner.
B. Fawcett.
CONTENTS.
CHAPTER L
WHAT THERE IS DESIRABLE IN THE PRESENT LIFE , . . F. 7
The vanity of raan as mortal. The author's design to speak only to him-
■elf ; with a general plan of tho work. The apostle's happiness whe-
ther in living or dying. The present life is desirable, 1. to please God ;
2. to secure our own salvation ; 3. to do good to others. Minding the
life to come is not the whole of religion The Old Testament saints
duly regarded the present life. The author is thankful for present
mercies to himself, his friends, and country ; especially for his useful-
ness in the church. He desires to improve the remainder of life, and
rejoices in his happy situation.
CHAPTER II.
THE NECESSITY AND REASONABLENESS OF BELIEVING THAT PIOUS
SEPARATE SPIRITS ARE WITH CHRIST 21
I. Such faith is necessary, 1. to ascertain the design of life; 2. to excite
to holiness; 3. to make us know, value, and improve our mercies ; 4.
and to comfort us under sufferings. II. Such faith is reasonable, be-
cause, 1. the soul is immortal; 2. this immortality is the dictate of na-
ture; 3. every man ought to seek happiness; 4. men and brutes differ
in the knowledge of God and futurity; 5- God is a just governor; 6.
and there is a gospel revelation : also because, 7. of God's regard to
prayer; 8. the ministration of angels; 9. Satan's temptations; 10. and
especially the sanctifying influences of the Holy Spirit. The author
inculcates these considerations upon himself, in order to strengthen his
own faith.
CHAPTER III.
WHAT IT IS TO DEPART AND TO BE WITH CHRIST .... 43
I. To be with Christ includes, !. his presence ; 2. union to him ; 3. com-
munion with him, and with his glorified saints. II. In order to be with
Christ, we must depart, 1. from the body; 2. from former bodily en-
joyments ; and, 3. from the more rational pleasures of learning, friend-
ship, means of grace, and acquaintance with worldly affairs. The
1*
author has no fear that the church will want him. Desires chiefly to
submit to a separation from the body, und laments his soul's attach*
ruent to flesh and sense.
CHAPTER IV.
WHY IT IS FAR BETTER TO BE WITH CHRIST 66
It is far better, considering, 1. our preparation for it, by the Father's
love, the Son's purchase, and the Sjiirit's influences ; by God's word,
ordinances, and providences: and by various other means. 2. It is the
end of all our preparations. 3. It perfects our knowledge of God and
his works; of Christ, and redemption by him ; of heaven and Scripture;
of Providence, of ourselves, of our fellow-creatures, and of our enemies,
sins, and dangers. 4. It perfects our will, conforming it to the will of
God, and fixing it in his love. The author triumphs in the prospect of
such happiness ; traces it. from God's love as the fountain ; through the
love of Christ as the channel ; and through angels and saints as subor-
dinate channels. 5. It perfects also our activity in doing good, particu.
larly in praising God and Christ, and in beneficence to inferior crea-
tures
CHAPTER V.
THE AUTHOR BREATHES AFTER WILLINGNESS TO DEPART, AND TO
BE WITH CHRIST 99
Lamenting the ineffioacy of his convictions, he begs divine teaching ;
argnes against his doubts and fears ; desires a heavenly temper ; then
excites his faith, viewing its support from reason, from experience, and
pleading the promises. 2. He next excites his hope ; views its prepa-
rations, and pleads it in prayer. 3. He also excites his love ; considers
its excellencies ; prays for its increase ; contemplates the perfection of
heavenly love; is jealous of his own love ; enumerates the evidence! oi
God's love, and prays for its full discovery.
DYING THOUGHTS.
PHILIPPIANS, 1 : 23.
For I am in a strait betwixt two, having a desire to cZo
part, and to be with Christ ; which is far better.
CHAPTER I.
What there is desirable in the present life.
"Man that is born of a woman is of few days
and full of trouble : he cometh forth like a flower,
and is cut down : he fleeth also as a shadow, and
continueth not." " And dost thou open thine
eyes upon such an one, and bringest me into judg-
ment with thee ?" As a watch when it is wound
up, or as a candle newly lighted ; so man, newly
conceived or born, begins a motion which inces-
santly hastes to its appointed period. And as an
action, or the time of it, is nothing when it is past ;
so vain a thing would man be, and so vain is life,
were it not for the hopes of a more durable life
with which this is connected. But those hopes,
and the means for supporting them, do not only
distinguish a believer from an infidel, but a man
from a beast. When Solomon describes the dif-
ference only in respect to time and the things of
time, he well observes, that one event happening
to both, shows that both are vanity. And Paul
says of Christians, " If in this life only we have
8 WHAT THERE IS DESIRABLE [Chap. i.
hope, we are of all men most miserable." Though
even in this life, as related to a better, and as we
ourselves are exercised about things of a higher
nature than the concerns of a temporal life, we
are far happier than the men of the world.
I am intending to speak to none but myself, and
therefore (supposing the meaning of the text to be
duly ascertained) shall only observe what is use-
ful to my own heart and practice. In this chapter
I will consider — What there is desirable in the pre-
sent life : then show, chapter second — The neces-
sity and reasonableness of believing that pious
separate spirits are with Christ : next explain,
chapter third — What it is to depart, and to be with
Christ: and chapter fourth — Why it is far better
to be with him. I will conclude chapter fifth with
expressing — My concern that I myself may be will-
ing to depart, and to be with Christ.
It was a happy state into which grace had brought
the apostle, who saw so much of what was not only
tolerable, but greatly desirable, both in living and
dying. " For him to live was Christ ;" that is, to
do the work and serve the interest of Christ : for
him " to die was gain ;" that is, would be his own
interest and reward. His strait was not, whether
it would be good to live, or good to depart, be-
cause both were good ; but he doubted which of
the two was more desirable. Nor was it his mean-
ing to bring his own interest and Christ's into com-
petition with each other. By Christ, or the inte-
rest of Christ, he means his serving the churches
Chap. 1.] IN THE PRESENT LIFE. 9
of Christ upon earth. But he knew that Christ
had an interest also in his saints above, and could
raise up more to serve him here. Yet, because he
was to judge by what appeared, and saw that such
were much wanted upon earth, this turned the
scales in his choice ; and therefore, in order to
serve Christ in the edification of his churches, he
was more inclined, by denying himself, to have
his reward delayed ; at this same time well know-
ing that the delay of his reward would tend to its
increase. Here let me observe, " That even in
this world, short of death, there is some good so
much to be regarded, as may justly prevail with
believers to prefer it before the present hasting of
their reward." I rather note this, that no temp-
tation may carry me into the extreme of taking
nothing but heaven to be worth minding; and so
even sinfully cast off the world, on pretence of
mortification and a heavenly life. Not that any
thing on earth is better than heaven, or is in itself
to be preferred before heaven. The end, as such,
is better than the means, and perfection better
than imperfection. But the present use of the
means may be sometimes preferred before the
present possession of the end. And the use of the
means for a higher end, may be preferred before
the present possession of a lower end. Every
thing has its season. Planting, sowing, and build-
ing are not so good as reaping, fruit-gathering,
and dwelling; but in their season they must be
first done.
10 WHAT THERE IS DESIRABLE [Chap. I.
But let me inquire, What there is so desirable
in this present life ? The answer is obvious : for,
1. While this present life continues, the will of
God is fulfilled, who will have us upon earth for
a season ; and that is best which God wills.
2. The life to come depends upon this present
life; as the life of adult age depends upon infan-
cy ; or the reward upon the work ; or the prize
of racers or soldiers upon their running or fight-
ing ; or the merchant's gain upon his voyage.
Heaven is won or lost on earth; the possession
is there, but the preparation is here. Christ will
judge all men in another state, as their works
have been in this. First, " Well done, good and
faithful servant ;" then, " Enter thou into the joy
of thy Lord." " I have fought a good fight, I have
finished my course" must go before the crown
of righteousness " which the Lord the righteous
Judge shall give." All that we ever do for salva-
tion must be done here. It was on earth that Christ
himself wrought the work of our redemption, ful-
filled all righteousness, became our ransom, ant!
paid the price of our salvation ; and here also must
we do our part. The bestowing of the reward is
God's work, who, we are sure, will never fail.
Here is no room for the least suspicion of his fail-
ing in any thing he undertakes ; but the danger
and fear is of our own miscarrying, lest we be not
found capable of receiving what God will certain-
ly give to all that are fit to receive. To distrust
God is heinous sin and folly ; but to distrust our-
Chap. I.] IN THE PRESENT LIFE. 11
selves is highly reasonable. So that if we will
make sure of heaven, it must be by " giving all
diligence to make our calling and election sure"
upon earth. If we fear hell, we must fear our be-
ing prepared for it. And it is great and difficult
work we have to do upon earth ; as, for instance,
to be cured of all damning sin; to be born again;
to be pardoned and justified by faith ; to be united
to Christ, made wise to salvation, renewed by his
Spirit, and conformed to his likeness ; to over-
come all the temptations of the world, the flesh,
and the devil ; to perform all our duties toward
God and man ; " with the heart to believe in Christ
unto righteousness, and with the mouth to make
confession unto salvation ; also to " suffer with
Christ, that we may reign with him ; and be faith-
ful to death, that we may receive the crown of
life." Thus on earth must we " so run that we
may obtain."
3. We must labor to do good to many; and
therefore we have greater work to do on earth
than merely securing our own salvation. We are
intrusted with our Master's talents for his service,
to do our best in our places, to propagate his
truth and grace, to edify his church, honor his
cause, and promote the salvation of as many souls
eis we can. All this is to be done on earth, if we
would secure the end of all in heaven.
It is then an error, though but few are guilty
of it, to think that all religion lies in minding only
the life to come, and in disregarding all things in
12 WHAT THERE IS DESIRABLE [Chap. L
this present life. All true Christians must sen-
ously mind both the end and the means of attain-
ing it. If they believingly mind not the end, they
will never be faithful in the use of the means ; it
they be not diligent in using the means, they will
never obtain the end. Heaven must have our.
highest esteem, and our habitual love, desire, and
joy ; but earth must have more of our daily thoughts
for present practice. A man that travels to the
most desirable home, has an habitual desire to it
all the way; but his present business is his jour-
ney, and therefore his horse, inns and company,
his roads and his fatigues, may employ more of
his thoughts, and talk, and action, than his home.
I have often wondered to find David, in the
Psalms, and other saints before the coming of
Christ, express so great a sense of the things of
this present life, and say so little of another; ma-
king so much account of prosperity, dominion,
and victories on the one hand, and of persecution
and the success of enemies on the other hand.
But I consider that it was not for mere personal
and carnal interest, but for the church of God,
and for his honor, word, and worship ; for they
knew, if things go well with us on earth, they will
be sure to go well in heaven ; if the militant church
prosper in holiness, there is no doubt but it will
triumph in glory. Satan does much of his damn-
ing work by men, as his instruments ; so that if we
escape their temptations, we escape much of our
danger. When idolaters prospered, Israel was
Chap. I.J tN THE PRESENT LIFE* 13
tempted to idolatry. Most follow the powerful
nnd prosperous side. And therefore, for the glory
uf God, and for our own everlasting salvation, we
must, while upon earth, greatly regard our own,
and much more the church's welfare. Indeed, if
earth be desired only for earth, and prosperity be
loved only to gratify the flesh, it is the certain
mark of damning carnality and an earthly mind.
But to desire peace and prosperity for the sake
of souls, the increase of the church, and the honor
of God, that " his name may be hallowed, his king-
dom come, and his will be done on earth as it is
in heaven," accords with the highest and most sa-
cred discharge of duty.
" And now, O my soul ! be not unthankful for
the mercies of this present life. This body is so
nearly united to thee, that it must needs be a great
help or hinderance. Had it been more afflicted,
it might have been a discouraging clog; like a
tired horse in a journey, or an ill tool to a work-
man, or an untuned instrument in music. A sick
or a bad servant in a house is a great trouble, and
much more a bad wife : but thy body is nearer to
thee than either of these could be, and will be
more of thy concern. Yet if it had been more
strong and healthful, sense and appetite would
have been strong ; and the stronger thy lusts the
greater would have been thy danger, and much
more difficult thy victory and salvation. Even
weak senses and temptations have too often pre-
vailed How knowest thou then what stronger
2 Dying Thoughts.
14 WHAT THERE IS DESIRABLE [Chap. 1,
might have done ? When I see a thirsty man in a
fever, or dropsy ; and especially when I see strong
and healthful youth bred up in fullness and among
temptations, how they are mad in sin_, violently
carried to it, bearing down the rebukes of God
and conscience, parents and friends, and all re-
gard to their own salvation ; tins tells me how
great a mercy I had, even in a body not liable to
their case. Also, many a bodily deliverance has
been of great use to my soul, renewing my time,
and opportunity, and strength for service, and
bringing frequent and fresh reports of the love of
God. If bodily mercies were not of great use to
the soul, Christ would not so much have showed
his saving love as he did, by healing all manner
of diseases. Nor would God promise us a resur-
rection of the body, if a suitable body did not pro-
mote the welfare of the soul.
" I am obliged to great thankfulness to God for
the mercies of this life which he hath showed to
my friends. That which promotes their joy should
increase mine. 1 ought to ' rejoice with them that
rejoice.' Nature and grace teach us to be glad
when our friends are well and prosper ; though all
this must be in order to better things than bodily
welfare.
" Nor must I undervalue such mercies of this
life as belong to the land of my nativity. The
want of them is part of God's threatened curse ;
and * godliness has a promise of the life that now
is, and of that which is to come, and so is profita-
Chap. I.J m THE PRESENT LIFE. 15
ble unto all things.' When God sends on a land
the plagues of pestilence, war, persecution, and
famine, especially a famine of the word of God, it
is a great sin to be insensible of them. If any shall
say, ' While heaven is sure, we have no cause to
accuse God, or to cast away comfort, hope, or
duty,' they say well. But if they say, ' Because
heaven is all, we must make light of all that be-
falls us on earth,' they say amiss. Pious and pub-
lic-spirited men, who promote the safety, peace,
and true prosperity of the commonwealth, do
thereby very much befriend religion and men's
salvation, and are greatly to be loved and honored
by all. Let me therefore be thankful for the pre-
servation from enemies, the restraint of persecu-
tion, the concord of Christians, and increase of
godliness, in this land, and especially that the
Gospel is continued in it.
" Be particularly thankful, O my soul ! that God
hath made any use of thee for the service of his
church on earth. My God, my soul for this doth
magnify thee, and my spirit rejoiceth in the re-
view of thy great undeserved mercy. O what am
I, whom thou tookest up from the dunghill, or
low obscurity, that I should live myself in the
constant relish of thy sweet and sacred truth, and
with such encouraging success communicate it to
others ! that I may say, now my public work
seems ended, that these forty-three or forty-four
years I have no reason to think that ever I la-
bored in vain ! O wit!* what gratitude must I look
16 WHAT THERE IS DESIRABLE [Chap. 1
upon all places where I lived and labored ; but,
above all, that place which had my strength !* I
bless thee for the great numbers of them gone to
heaven, and for the continuance of piety, humility,
concord, and peace among them. Also for all
that by my writings have received any saving
light and grace. O my God, let not my own heart
be barren while I labor in thy husbandry to bring
others unto holy fruit ! Let me not be a stranger
to the life and power of that saving truth which
I have done so much to communicate to others !
O let not my own words and writings condemn
me as void of that divine and heavenly nature and
life which I have said so much of to the world !
" Stir up then, O my soul, thy sincere desires,
and all thy faculties, to do the remnant of the work
of Christ appointed thee on earth, and then joy-
fully wait for the heavenly perfection in God's
own time. Thou canst truly say, * To me to live
is Christ.' It is his work for which thou livest.
Thou hast no other business in the world. But
thou doest this work with a mixture of many over-
sights and imperfections, and too much troubles!
thy thoughts with distrust about God's part, who
never fails. If thy work be done, be thankful for
what is past, and that thou art come so near the
port of rest. If God will add any more to thy days,
serve him with double alacrity. The prize is al-
most within sight. Time is swift and short. Thou
hast told others that ' there is no working in the
* Kidderminster.
Chap. I.] IN THE PRESENT LIFE. 17
grave,' and that it must be ' now or never.' Dream
not, because Christ's righteousness was perfect,
that God will save the wicked, or equally reward
the slothful and the diligent. As sin is its own
punishment, holiness is much of its own reward.
Whatever God appointed thee to do, see that thou
do it sincerely, and with all thy might. If sin dis-
pose men to be angry because it is detected, dis-
graced, and resisted ; so that God be pleased, their
wrath should be patiently borne, who will shortly
be far more angry with themselves. I shall not be
hurt when I am with Christ, by the calumnies ot
men on earth ; but the saving benefit will, by con-
verted sinners, be enjoyed everlastingly. Words
and actions are transient things, and being once
past, are nothing ; but the effect of them on an im-
mortal soul may be endless. All the sermons that
I have preached are nothing now; but the grace
of God on sanctified souls is the beginning of eter-
nal life. It is an unspeakable mercy to be thus
employed sincerely and with success ; and there-
fore I had reason all this while to be in Paul's
strait, and make no haste in my • desires to de-
part.' The crown will come in its due time; and
eternity is long enough to enjoy it, how long so-
ever it be delayed. But if I will do that which
must obtain it for myself and others, it must be
quickly done, before my declining sun be set. O
that I had no worse causes of my unwillingness
yet to die, than my desire to do the work of life
for my own and other men's salvation, and to
d 2 +
18 WHAT THERE 19 DESIRABLE (.Chap. 1.
* finish my course with joy, and the ministry ]
have received of the Lord!'
" As it is on earth I must do good to others, so
it must be in a manner suited to their earthly state.
Souls are here closely united to bodies, by which
they must receive much good or hurt. Do good
to men's bodies, if thou wouldest do good to their
souls. Say not, Things corporeal are worthless
trifles, for which the receivers will be never the
better. They are things that nature is easily sen-
sible of, and sense is the passage to the mind and
will. Dost thou not find what a help it is to thyself,
to have at any time any ease and alacrity of body ;
and what a burden and hinderance pains and cares
are ? Labor then to free others from such burdens
and temptations, and be not regardless of them.
If thou must ' rejoice with them that rejoice, and
weep with them that weep/ promote then thy
own joy by helping theirs, and avoid thy own sor-
rows in preventing or curing theirs. But, alas !
what power has selfishness in most ! How easily
do we bear our brethren's pains and reproaches,
wants and afflictions, in comparison of our own !
How few thoughts and how little cost and labor
do we use for their supply, in comparison of what
we do for ourselves ! Nature indeed teaches us to
be sensible of our own case ; but grace tells us
that we should not make so great a difference as
we do, but should love our neighbor as ourselves.
" And now, O my soul, consider how merciful-
ly God has dealt with thee, that thy strait should
Chap. 1.] IN THE PRESENT LIFE. 19
be between two conditions so desirable. I shall
either die speedily, or stay yet longer upon earth ;
whichever it be, it will be a merciful and com-
fortable state. That it is ' desirable to depart, and
be with Christ,' I must not doubt, and shall here-
after more copiously consider. And if my abode
on earth yet longer be so great a mercy as to be
put into the balance against my present posses-
sion of heaven, surely it must be a state which
obliges me to great thankfulness to God and com-
fortable acknowledgment : nor should my pain, or
sickness, or sufferings from men, make this life on
earth unacceptable while God will continue me in
it. Paul had his thorn in the flesh, the messenger
of Satan to buffet him, and suffered more from
men than I have done ; and yet he * gloried in his
infirmities, and rejoiced in his tribulations,' and
was ' in a strait betwixt' living and dying; yea,
rather chose to live yet longer. Alas ! the strait
of most men is between the desire of life for flesh-
ly interest, and the fear of death as ending their
felicity; between a tiring world and body, which
make them weary of living, and the dreadful pros-
pect of future danger, which makes them afraid of
dying. If they live, it is in misery; if they must
die, they fear greater misery : whether they look
behind or before them, to this world or the next,
fear and trouble is their lot. Yea, many serious
Christians, through the weakness of their trust in
God, live in this perplexed strait, weary of living
and afraid of dying, continually pressed between
20 WHAT THERE IS DESIRABLE, &c. [Chap. I
grief and fear. But Paul's strait was between two
joys, which oi' them he should desire most. And
if that be my case, what should much interrupt
my peace or pleasure? If I live, it is for Christ,
for his service, and to prepare for my own and his
everlasting felicity ; and should any suffering make
me impatient with such a work, and such a life ?
If I die presently, it is my gain ; God, who ap-
points me my work, limits my time ; and surely
his glorious reward can never be unseasonable, or
come too soon, if it be the time that he appoints.
When I first engaged myself to preach the Gospel,
I reckoned, as probable, but upon one or two
years, and God has made it above forty-four. And
what reason have I to be unwilling now, either to
live or die? God's service has been so sweet to
me that it has overcome the trouble of constant
pains or weakness of the flesh, and all that men
have said and done against me. How much the
following exceeds this pleasure, I am not now able
to conceive. There is some trouble in all this plea-
sant work, from which the soul and flesh would
rest. And * blessed are the dead which die in the
Lord ; yea, saith the Spirit, that they may rest
from their labors, and their works do follow them.'
O my soul, what need has this kind of strait to
trouble thee ? Leave God to his own work, and
mind that which is thine. So live that thou may-
est say, ' Christ liveth in me ; and the life which I
now live in the flesh, I live by the faith of the
Son of God, who loved me, ar.«l gave himself for
Chap. II.] PIOUS SEPARATE SPIRITS. 2 J
me.' Ther, as thou hast lived in the comfort of
hope, thou shalt die in the comfort of vision and
enjoyment. And when thou canst say of God,
* Whose I am, and whom I serve ;' that thou may-
est boldly add, ' I know whom I have believed,
and into his hands I commit my departing spirit, "
CHAPTES II.
The necessity and reasonableness of believing that pi-
ous separate spirits are with Christ.
The subject suggests to my thoughts — the ne-
cessity of believing that the souls of the godly,
when departed hence, shall be with Christ — and
the reasonableness of such a faith. We are else-
where assured, that " we shall be with him, where
he is;" and to be with him can mean no less than
a state of communion, and a participation of hap-
piness. To believe such a state of happiness for
departed pious souls, must appear, upon conside-
ration, to be both necessary and reasonable.
I. The necessity of believing that pious sepa-
rate spirits are with Christ, appears by consider-
ing, that, without this belief— we shall be uncer-
tain concerning the design of life — we shall lose
the most powerful motives to a holy life — we can
neither know, estimate, nor improve our mercies—
nor can we bear our sufferings with comfort.
22 PIOUS SEPARATE SPIRITS [ C haP- H
1. We shall be uncertain concerning the design
of life. It is allowed, that the right end of life is
to please God. But I must desire to please God
better than I do in this imperfect state>, I must de-
sire to please him perfectly. And our desires of
our ultimate end must have no bounds. God has
made the desire of our own happiness so necessa-
ry to the soul of man, that it cannot be separated
from our desire to please him. Therefore, both
in respect to God and to our own happiness, we
must believe that he is the everlasting " rewarder
of them that diligently seek him." If we knew
not whether God will turn our pleasing him to our
loss, or to our having no gain by pleasing him,
this would hinder our love to him, and our trust
and joy in him ; and consequently hinder the cheer-
fulness, sincerity, and constancy of our obedience
Had we no certainty what God will do with us
we must have some probability and hope before
we can be entirely devoted to his service. How
can a man pitch upon an uncertain end? If he
waver so as to have no end, he can use no weans ;
he lives not as a man, but as a brute. Or if he
pitch upon a wrong end, he will but make work
for repentance.
2. We shall lose the most powerful motives to
a holy life. Indeed, goodness is desirable for itself;
but the goodness of means is their iitness for the
end. We have here abundance of hinderances,
temptations, and difficulties, which must be over-
come. Our natures are diseased, and greatly in-
Chap. U.J ARE WITH CHRIST. 23
disposed to the most necessary duties ; and will
they ever be discharged, if the necessary motives
be not believed ? Our duties to God and man may
cost us our estates, liberties, and lives. The world
is not so happy as commonly to know good men
from bad, or to encourage piety and virtue, or to
forbear opposing them. And who will let go his
present welfare without some hope of better as a
reward ? Men do not use to " serve God for
naught," or while they think it will be their loss
to serve him. A life of sin will not be avoided
for inferior motives. When lust and appetite in-
cline men strongly and constantly to their respec-
tive objects, what shall sufficiently restrain them,
except the motives from things external ? If sin
so overspread the earth, notwithstanding all the
hopes and fears of a life to come, what would it
do if there were no such hopes and fears ?
3. We can neither know, estimate, nor improve
our mercies. — God gives us all the mercies of this
life as helps to an immortal state of glory, and as
earnests of it. Sensualists know not what a soul
is, nor what soul-mercies are, and therefore know
not the just value of all bodily mercies ; but take
up only with the carcass, shell, or shadow, instead
of the life of their mercies. No wonder they are
so unthankful for God's mercies, when they know
not the real excellency of them.
4. Nor can we bear our present sufferings with
comfort, without the hope of living with Christ. —
What should support and comfort me under my
24 PIOUS SEPARATE SPIRITS [Chap. It
bodily languishings and pains, my weary hours,
and daily experience of the vanity and vexation
of all things under the sun, had I not a prospect
of the comfortable end of all? I, that have lived
in the midst of great and precious mercies, have
all my life had something to do to overcome the
temptation of wishing that I had never been born ;
and had never overcome it, but by the belief of a
blessed life hereafter. We should be strongly
tempted, in our considerate moments, to murmur
at our Creator, as dealing worse by us than by
the brutes ; if we must have had all those cares,
and griefs, and fears, by the knowledge of what
we want, and the prospect of death and future
evils, which they are exempted from, and had not
withal the hope of future felicity to support us.
Seneca had no better argument to silence such
murmurers, than to tell them, " If this life have
more evil than good, and you think God does you
wrong, you may remedy yourselves by ending it
when you will." But that could not cure the re-
pinings of nature, when weary of the miseries of
life, and yet afraid of dying. No wonder that so
many fancied that souls were punished in these
bodies for something done in a pre-existent state.
" O how contemptible a thing is man," says Sen-
eca, " unless he lifts up himself above human
things." Therefore, says Solomon, when he had
tried all sensual enjoyments, •• I hated life, be-
cause the work that is wrought under the sun is
grievous unto me ; for all is vanity and vexation
of spirit."
Chap. Il.J ARE WITH CHRIST. 35
II. As for the reasonableness of believing
that pious separate spirits are with Christ — I have
often thought, whether an implicit belief of it may
not be better than searching into its nature, and
trying what can be said against it. I have known
many godly women who never disputed the mat-
ter, but served God comfortably to a very old age,
and who lived many years in such a cheerful rea-
diness and desire for death as few studious men
ever attain to. This no doubt was the divine re-
ward of their unwavering confidence and trust in
the promises through Christ. On the contrary,
as doubts and difficulties are apt to present them-
selves to an inquisitive mind, they must be an-
swered ; for if we reject them unanswered, we
give them half the victory over us ; and a faith
that is not upheld by such evidence of truth as
reason can discern and justify, is often joined with
much doubting, which men dare not confess, but
do not therefore overcome ; and the weakness of
such a faith may tend to enfeeble all the graces
and duties which should be strengthened by it.
Who knows how soon a temptation from Satan,
or infidels, or from our own dark hearts, may as-
sault us, which will not be overcome without clear
evidence? Yet many that try, and reason, and
dispute most, have not the stronger faith. Indeed,
there is a wide difference between that light which
discovers the thing itself, and a mere artificial
kind of knowledge, to form arguments and answer
objections. Unlearned persons, who have little
3 Dying Thoug hla.
26 PIOUS SEPARATE SPIRITS [Chap. IL
of the latter may have more of the former, even
that teaching from God which reaches the heart
as well as the understanding. And who does not
rind it necessary to pray hard for this divine
teaching? When I can prove the truth of the
word of God, and of the life to come, with the
most convincing evidence of reason, I feel my
need to cry daily to God to " increase my faith,"
and to give me that light which may sanctify the
soul and reach the end. Nevertheless, this effec-
tual teaching ordinarily supposes that which is ar-
tificial. Unlearned Christians are convinced, by
good evidence, that God's word is true, and his
rewards sure : though they cannot state that evi-
dence, or conceive of it without some confusion.
With respect to curious and needless inquiries
beyond what is levealed, it is a believer's wisdom
implicitly to trust his soul to Christ, and to fear
that vain, vexatious knowledge, which is selfish,
and savors of a distrust of God, and is that sin,
and fruit of sin, which the learned world too lit-
tle fears. That " God is the rewarder of them
that diligently seek him," and that holy souls
shall be in blessedness with Christ, I am con-
vinced by the following concurrent evidences, en
which my soul raises its hopes: — The immortal-
ity of the soul — the belief of it naturally implant-
ed in all men — the duty of all men to seek after
future happiness — the difference between men and
brutes, concerning the knowledge of God and fu-
turity — the justice of God, as the governor of the
Chap. II. J ARE WITH CHRIST 27
world — divine revelation — God's hearing and an
swering prayer — the ministration of angels — the
temptations of Satan, and especially the sancti-
fying operations of the Spirit of God.
1. The soul of man is immortal — and there-
fore, if good, cannot be for ever in a bad condi-
tion. An immortal spirit is " a distinct, self-
conscieus, invisible being, endowed with natural
powers of never-ceasing action, understanding
and will, and which is neither annihilated nor de-
stroyed by separation of parts." Such is the soul
of man. If in this flesh our spirits were not in-
active and useless, we have no reason to think
that they will be so hereafter, and that for ever.
Though by the light of nature we may know the
immortality of souls, yet without supernatural
light we know not what manner of action they
will have in their separate state. It satisfies me,
that God will not continue their noblest powers
in vain ; and how those powers shall be exercised
is known to him; and this his word tells us more
than nature. All things considered, there is no
reason to fear that souls shall lose their activity,
though they change their manner of action : and
so it is naturally certain that they are immortal
And if holy souls are so far immortal, their holi-
ness must prove their happy immortality. This
the most just and holy God will certainly secure
to those whom he makes holy.
2. The belief of the soul's immortality is na-
turally implanted in all men. — Almost all pagan
28 PIOUS SEPARATE SPIRITS [Chap. 11.
nations at this day, as well as the Mahommedans,
believe it. As for the cannibals and savages,
whose understandings are least improved, they are
rather ignorant of it than disbelieve it. Though
some philosophers denied it, they were every way
inconsiderable : though many others were doubt-
ful, it was only a certainty which they professed
to want, and not a probability. Most of the apos-
tates from Christianity, beside those philoso-
phers who have been its violent opposers, fully
acknowledged it. Julian was so persuaded of it,
that with a view to it he exhorted his priests and
the rest of his subjects to great strictness of life,
and to see that the Christians did not exceed them.
Indeed, few of those that affect, like the Sad-
ducees, to disbelieve it, are able to free them-
selves from the fears of future misery ; but, with
all their efforts, conscience still troubles them.
And whence should all this be in man, and not in
beasts, if man had no more cause for hopes and
fears than they?
3. God has made it every man's duty to seek
after future happiness as the one thing needful,
and therefore there must certainly be such a
happiness for them that truly seek it. Some be
lieve a state of future retribution, as Christians
Mahommedans, and most heathens. Others think
it is uncertain, yet very probable. And to others
it is also uncertain, though they rather think it
untrue. Now all these ought to seek after it, and
make it their chief care and labor; for natural rea-
Chap. II. J ARE WITH CHRIST. 29
son requires every man to seek that which is best
with the greatest diligence, and assures us that a
probability or possibility of future everlasting
happiness is better, and more worthy to be sought,
than any thing attainable in this present life. As
the will of man necessarily desires happiness, it
must'desire that most which is best, and which is
known to be so. In this life there is nothing cer-
tain for an hour. It is certain that the longest
life is short. It is certain that time and sensual
pleasure, when past, are nothing, and no better
than if they had never been. It \s also certain
that they are dissatisfying while we possess them ;
for carnal pleasure is no sweeter to a man than
to a beast, and to a beast is unattended with fear
of death, or any misery after death; nor has the
beast any labors, sufferings, or trials, in order to
obtain a future happiness, or avoid a future mis-
ery. Beside, it is self-evident, from the perfec-
tions of God, and from the nature of his works
that he does not make it man's natural duty 10
care and labor most for that which is not, or to
seek what is not to be attained, If so, the duty
of man would result from deceit and falsehood;
and God would govern the world by a lie, and
not by power, wisdom, and love ; and the better
any man was, and the more he did his duty, he
would be only the more deluded and miserable ;
and the more wicked and unbelieving any man
was, the wiser and happier would he be. But all
this is contrary to the perfections and works of
d 3*
30 PIODS SEPARATE SPIRITS [Chap. 11
God ; for he makes nothing in vain, nor can lie
lie : much less will he make holiness itself, and
all that duty and work of life which reason obli-
ges all men to perform, to be not only vain, but
pernicious.
4. The difference between men and brutes with
respect to the knowledge of God and futurity,
shows that they differ as much in their hopes.
Man knows that there is a God by his works ; and
that this God is our Lord, our ruler, and end ;
and that we naturally owe him all our love and
obedience ; and that it is not the manner, even of
good men, ever to suffer their most faithful ser-
vants to be losers by their fidelity, or to set them
upon laboring in vain. Man also knows that his
own soul is immortal, and therefore must be well
or ill for ever, and that this ou?ht to be cared for.
And why should God give man all this knowledge
more than the brutes, if man is designed for no
more happiness than brutes? Every wise man
makes his work fit for its design ; and will not
God do so? If God was not perfectly wise, he
would not be God. Therefore to deny man's fu
ture hopes, is to deny God himself.
5. The justice of God as the governor of the
world, infers a slate of future retribution. If
God did not govern man by laws, judgment, and
executions, there would be no proper law of na-
ture, and man would have no proper duty, nor
be in sin or fault. But experience tells us that
God morally governs the world ; and his right to
Chap. II.J ARE WITH CHRIST 31
do so is unquestionable. If God was not the ru-
ler of the world, the world would have no univer-
sal laws; for no man is the universal ruler; nor
are kings, and other supreme powers, utterly law-
less and ungoverned. And if God be a ruler, he
is just ; else he is not so good as he requires earth-
ly princes to be. But how is God a righteous ru-
ler, if he draws all men to him by deceit? if he
obliges them to seek and expect a reward which
he will never give? if he makes man's duty his
misery 1 if he requires man to labor in vain ? if he
suffer the wicked to persecute and kill his ser-
vants,, without punishing the one and gloriously
recompensing the other, in a future state?
6. The gospel revelation is the clear founda-
tion of our faith and hope. God has not left us
to the mere light of nature. " Christ has brought
life and immortality to light." One greater
than an angel was sent from heaven to tell us what
is there, and which is the way, and to secure our
hopes. He has conquered death, and entered be-
fore us, as our captain and forerunner, into the
everlasting habitations. He has " all power in
heaven and earth, and all judgment is commit-
ted to him." All his word is full of promises of
our future glory at the resurrection. Nor are we
without assurance that the departing soul at death
enters upon a state of joy and blessedness, as ap-
pears by the promise to the penitent thief on the
cross ; — the parable of the rich man and Lazarus ;
— Christ's telling the sadducees that God ; " is not
32 PIOUS SEPARATE SPIRITS [Chap. II
the God of the dead, but of the living;" — the
translation of Enoch and Elijah, and the appear-
ance of Moses with Elijah on the mount of trans-
figuration; our Lord's arguing, that "they who
Kill the body are not able to kill the soul:" —
his "commending his spirit into his Father's
hands," and its being in paradise, while his body
was in the grave ; — his promising, " Where I am,
there shall also my servant be," &c. — Stephen's
seeing heaven opened, and his praying, "Lord
Jesus receive my spirit;" — our being "come to
the spirits of just men made perfect;" — Paul's de-
siring to depart, and to be with Christ, which is
far better, and to be absent from the body, and
present with the Lord; — the blessedness of the
dead who die in the Lord; — the disobedient spi-
rits being in prison, and the cities of Sodom and
Gomorrah suffering the vengeance of eternal fire ;
— also Christ's saying, "When ye fail, (that is,
leave this world,) ye shall be received into e'er
lasting habitations."
7. God's hearing and answering prayer in this
life, assures his servants that he is their true ;md
faithful Savior. How often have I cried to him
when there appeared to be no help in second
causes; and how frequently, suddenly, and mer-
cifully, has he delivered me ! Such extraordinary
changes, beyond my own and others' expectations,
while many plain-hearted, upright Christians, by
fasting and prayer, sought God on my behalf,
have abundantly convinced me of a special provi-
Chap. II.] ARE WITH CHRIST. 33
dence, and that God is indeed a hearer of prayer.
I have also seen wonders done for others by prayer
more than for myself: though I and others are too
much like those who " cried unto the Lord in
their trouble, and he saved them out of their dis-
tresses ; but they forgot his works, and his won-
ders that he showed them." And what were all
those merciful answers, but the fruits of Christ's
power, faithfulness, and love, the fulfilling of his
promises, and the earnest of the greater blessing
of immortality, which the same promises entitle
me to ?
8. The ministration of angels is also a help to
my belief of immortality with Christ. — " They
have charge over us, — encamp round about us, —
bear us up in their hands, — joy in the presence of
God over our repentance, — and are all ministering
spirits, sent forth to minister to the heirs of sal-
vation. — As our angels, they always behold the
face of our Father which is in heaven. — When
the Son of man shall come in his glory, all the
holy angels shall come with him, and he shall
send them forth, and they shall sever the wicked
from among the just." Not only of old did they
appear to the faithful as messengers from God, but
many mercies does God give to us by their min-
istry. And that they are now so friendly and
helpful to us, and make up one society with us,
greatly encourages us to hope that we are made
for the same region, employment, and converse.
They were once in a life of trial, though not on
34 PIOUS SEPARATE SPIRITS [Chap. II
earth; and having overcome, they rejoice in our
victory. The world above us is not uninhabited,
nor beyond our capacity and hope ; but we are
come to the city of the Jiving God, and to an in
numerable company of angels.
9. Even Satan himself by his temptations has
many ways cherished my hopes of immortality
There are {e\v men, I think, that observe what
masses within them, but have had some experience
of such inward temptations, as show that the au-
thor of them is an invisible enemy, and assure us
that there are diabolical spirits, which seek man's
misery by tempting him to sin, and consequently
that future happiness or misery must be expected
by us all.
10. More especially the sanctifying operations
of the Spirit of God, are the earnest of heaven,
and the sure prognostic of our immortal happi-
ness. It is a change of grand importance to man,
to be renewed in his mind, his will, and life. It
repairs his depraved faculties. It causes man to
live as man, who was degenerated to a life too much
like the brutes. Men are slaves to sin till Christ
makes them free. " Where the Spirit of the Lord is
there is liberty." If" the love of God shed abroad
in our hearts," be not our excellence, health, and
beauty, what is ? " That which is born of the flesh
is flesh, and that which is born of the Spirit, is
spirit. " Without Christ" and his Spirit, " we can
do nothing." Our dead notions and reason, though
we see the truth, have not power to overcome
Chap. II.] ARE WITH CHRIST. 3j>
temptations, nor raise up man's soul to its origi-
nal end, nor possess us with the love and joy-
ful hope of future blessedness. It were better for
us to have no souls, than have our souls void of
the Spirit of God. — Heaven is the design and end
of this important change. What is our knowledge
and faith, but to know and believe that heaven
consists in the glory and love of God there ma-
nifested, and that it was purchased by Christ, and
given by his covenant? What is our hope, but
" the hope of glory," which we through the Spirit
wait for? What is our love, but a desire of com-
munion with the blessed God, begun here, and
perfected hereafter? What Christ teaches and
commands, he works in us by his Spirit. He
sends not his Spirit to make men craftier than
others for this world, but " wiser to salvation,"
and more holy and heavenly. " The children of
this world are in their generation wiser than the
children of light." Heavenly mindedness is the
special work of the Spirit. In producing this
change, the Spirit overcomes all opposition from
the world, the flesh, and the devil. Christ first
overcame the world, and teaches and causes us
to overcome it, even in its flatteries and its frowns,
" Our faith is our victory." Whether this victory
be easy and honorable to the Spirit of Christ, let
us appeal to our experience of the wickedness of
the world, and of our own weakness and falls.
None can do this work on the soul of man, but
God, Not the most learned and holy teachers, of
36 PIOUS SEPARATE SPIRITS [Chap.
the wisest and most affectionate parents, or
greatest princes. Evil angels neither can, nor v
do it. Good angels do nothing toward it, but
obedient ministers of God. We cannot quicki
illuminate, or sanctify ourselves ; and though
have some power, both conscience and experien
testify, that we have nothing but " what we ha
received," — Christ promised his Sp'rit to all tr
believers, to be in them as his advocate, agei
seal, and mark ; and indeed the Spirit here, a
heaven hereafter, are the chief of his promise
That this Spirit is given to all true believers,
evident by the effects of it. They have enr
affections, and lives, different from the rest of ma
kind : they live upon the hope of a better life, a
their heavenly interest overrules all the opposi
interests of this world ; in order to which th
live under the conduct of divine authority, and
obey and please God is the great business of t*
lives. The men of the world discern this diflt
ence, and therefore hate and oppose them becau
they find themselves condemned by their heaven
temper and conversation. Believers are conscio
of this difference ; for they desire to be better, a:
to trust and love God more, and to have more
ihe heavenly life and comforts; and when th<
infirmities m«ake them doubt of their own since
ty t they would not change their governor, rul
or hopes, for all the world ; and it is never
well and pleasant with them, as when they c
trust and love God most; and in their worst a
Jhap. II. J ARE WITH CHRIST. 37
'eakest condition they would fain be perfect,
ndeed, whatever real goodness is found among
nen, it is given by the same Spirit of Christ : but
t is notorious, that, in heavenly mindedness and
irtue, no part of the world is comparable to seri-
es Christians. This Spirit, Christ also expressly
•romised, as the means and pledges, the first-fruits
nd earnest, of the heavenly glory ; and, therefore,
t is a certain proof that we shall have such a glo*
y. He that gives us such a spiritual change,
vrhich in its nature and tendency is heavenly ; he
hat sets our hopes and hearts on heaven, and
urns the endeavors of our lives toward future
dessedness, and promised this preparatory grace
s the earnest of that felicity, may well be trusted
o perform his word in our complete, eternal glory.
And now, O weak and fearful soul ! why should-
st thou draw back, as if the matter was doubtful?
not thy foundation firm? Is not the way of life,
hrough the valley of death, made safe by him
hat conquered death ? Art thou not yet delivered
rom the bondage of thy fears ? Hast thou not
ong ago found in thee the motions and effectual
>perations of this Spirit ? And is he not still re-
iding and working in thee, as the agent and wit-
less of Christ ? If not, whence are thy groanings
ifter God, thy desires to be nearer to Lis glory,
o know him and love him more? Whence came
ill the pleasure thou hast had in his sacred truth,
ind ways, and service? Who subdued for thee
hy folly, pride, and vain desires ? Who made it
4 Dying Thoughts.
38 PIOUS SEPARATE SPIRITS [Chap. II.
thy choice to sit at the feet of Jesus, and hear his
word, as the better part, and count the honors
and preferments of the vvorid but dung and dross ?
Who breathed in all those rea x uests thou hast sent
up to God? Overvalue not corrupt nature, it
brings forth no such fruits as these. Remember
what thou wast in the hour of temptation, how
small a matter has drawn thee to sin. Forget not
the days of thy youthful vanity. Overlook not
the case of thy sinful neighbors, who, in the
midst of light, still live in darkness, and hear not
th»e loudest calls of God. Is it no work of Christ's
Spirit that has made thee to differ? Thou hast
nothing to boast of, and much to be humbled and
also to be thankful for. Thy holy desires are,
alas ! too weak ; but they are holy. Thy love
has been too cold ; but it is the most holy God
whom thou hast loved. Thy hopes have been too
low ; but thou hast hoped in God, and for his hea-
venly glory. Thy prayers have been too dull and
interrupted ; but thou hast prayed for holiness and
heaven. Thy labors have been too slothful ; but
thou hast labored for God and Christ, and the
good of mankind. Though thy motion was too
weak and slow, it has been God-ward, and there-
tore it is from God. O bless the Lord, not only
lor giving thee his word, and sealing it with un-
controled miracles, but also for frequently and
remarkably fulfilling his promises, in the answer
of thy prayers, and in great deliverance of thyself
upd of many others; and that he has by regenera-
Chap. II.J ARE WITfc CHRIST. 39
tion been preparing thee for the light of glory!
And wilt thou yet doubt and fear, against all this
evidence, experience, and foretaste?
I think it no needless labor to confirm my soul
in the full persuasion of the truth of its immortal
nature, and of a future life of joy or misery, and
of the certain truth of the Christian faith. I can
no more doubt the being and perfections of God,
than whether there be an earth or a sun. Chris-
tianity is only known by revelation, which is so
attested externally to the w r orld, internally to holy
souls, as makes faith a ruling, victorious, and com-
fortable principle. But the soul's immortality and
future reward is known in some measure by the
light of nature, and more perfectly by revelation.
When I consider the great unlikeness of men's
hearts and lives to such a belief as we all profess,
I cannot but fear, that not only the ungodly, but
most that truly hope for glory, have a far weaker
belief of the soul's immortality, and the truth of
the gospel, than they are apt to imagine. Can I
be fully persuaded of the future rewards and pun-
ishments of souls, and that we shall be judged
hereafter as we have lived here, without despising
all the vanities of the world, and setting my heart
with resolution and diligence to a holy, heavenly
fruitful life? Who could stand trifling, as most
men do, at the door of eternity, that verily believed
his immortal soul must be shortly there ? Though
such a one had no certainty of his own salvation,
he would nevertheless search and try, watch and
40 PI0U3 SEPARATE SPIRITS [Chap. II.
pray, and spare no care, cost, or labor, to make
all sure. If a man once saw heaven and hell,
would he not afterward exceed the most resolute
believer ? I confess there is much weakness of
faith in things unseen, even where there is since-
rity. But where there is little diligence for the
world to come, I must think there is but little be-
lief of it, and that such persons are not aware how
much they secretly doubt the truth of it. Most
complain of the uncertainty of their title to salva-
tion, and very little of their uncertainty whether
there be a heaven and a hell. Whereas a hearty
persuasion of the latter, would do more to con-
vince them of the former than long examinations,
and many marks of trial. It would, indeed, con-
found faith and reason, if in the body we had as
clear and lively apprehensions of heaven and hell
as sight would occasion ; nor is the soul fit, while
in the body, to bear such a sight. But yet there
is an overruling seriousness, to which the soul
must be brought by a firm persuasion of future
things. And he that is careful and serious for
this world, and looks after a better only as a se-
condary object, must give me leave to think that
he believes but as he lives, and that his doubting
of a heaven and hell is greater than his belief.
O then, for what should my soul more pray,
than for a clearer and stronger faith? " I believe;
Lord help my unbelief!" I have many thousand
times groaned to thee under litis burden of remain-
ing darkness and unbelief: 1 have many thousand
Chap. II. J ARE WITH CHRIST. 41
times thought of the evidences of Christianity;
and of the necessity of a lively, powerful, active
faith. I have cried to thee night and day, ' Lord,
increase my faith !' I have written and spoken
that to others, which might be most useful to my-
self, and render my faith more like sense. Yet,
Lord, how dark is this world ! What a dungeon
is flesh ! How little clearer are my perceptions of
things unseen, than they were long ago ! Is no
more growth of them to be expected? Does the
soul no more increase in vigorous perception,
when the body no mors increases in the vigor
of sensation ?• Must I sit down with so slow a
measure, when I am almost there, where faith is
changed for sight? O let not a soul, that is driv-
en from this world, and weary of vanity, and can
think of little else but immortality, that seeks and
cries both night and day for the heavenly light,
and fain would have some foretaste of glory, and
some more of the first-fruits of the promised joys,
— let not such a soul either long, or cry, or strive
in vain ! Punish not my former grieving of thy
Spirit, by deserting a soul that cries for thy grace*
so near its great and inconceivable change ! Let
me not languish in vain desires, at the door of
hope ; nor pass with doubts and fears from this
vale of misery ! Which should be the season of
triumphant faith, and hope, and joy, if not when
I am entering on the world of joy? O thou, that
hast left us so many words of promise, * that our
joy may be full : send, O send the Comforter* for
d 4*
42 PIOUS SEPARATE SPIRITS | ChapJI.
without his heavenly beams, after a thousand
thoughts and cares, it will still be night and win-
ter with my soul !"
But I fear a distrust of God and my Redeemer
has had too great a hand in my desires after a
more distinct knowledge than God ordinarily gives
to souls in flesh. I know that I should implicitly,
absolutely, and quietly commit my soul into my
Redeemer's hands; for a distrustful care of the
soul, as well as the body, is our great sin and mis-
ery. Yet we must desire that our knowledge and
belief may be as distinct as divine revelations are.
We can love no farther than we know; and the
more we know of God and glory, the more we
shall love, desire, and trust. If I may not be
ambitious of too sensible and distinct foretastes
of things unseen, yet I must desire and beg the
most fervent love of them of which I am capable,
that my soul may not pass with distrust and terror,
but with suitable triumphant hopes, to everlasting
pleasures. " O Father of lights, who givest wis-
dom to them that ask, shut not up this sinful soul
in darkness ! Leave me not to grope in unsatisfied
doubts, at the door of celestial light ! Deny me
not now the lively exercise of faith, hope, and
love, which are the stirrings of the new creature,
the dawnings of eternal day, and the earnest of the
promised inheritance I" Though, like Cicero's,
after reading Plato's book on immortality, our
doubts return, and our fear interrupts and weakens
our desires and joys ; yet I find that it is chiefly
Chap. III. J ARE WITH CHRIST. 43
an irrational fear, occasioned by the darkness of
the mind, the greatness of the change, the dreadful
majesty of God, and man's natural aversion to
death, even when reason is fully satisfied that such
fear is consistent with certain safety. Were I on
the top of a castle or steeple,, fastened by the \
strongest chains, or guarded by the surest battle-
ments, I could not possibly look down without
fear; and so it is with our prospeetinto the life to
come. If, therefore, my soul sees undeniable evi-
dence of immortality, and is able by irrefragable
arguments to prove a future blessedness ; if I am
convinced that divine promises are true, and trust
my soul and all my hope upon them ; then nei-
ther my averseness to die, nor my irrational fear
of entering upon eternity, can invalidate the rea-
sons of my hope, or prove the unsoundness of my
faith, but only the weakness of it. " Why are ye
fearful, O ye of little faith ?" was Christ's just re-
proof to his disciples. A timorous heart needs to
be chided, by saying, " Why art thou cast down,
O my soul? and why art thou disquieted within
me? Hope thou in God," &c»
CHAPTER XII
What it is to depart, and to be with Christ.
Having proved that faith and hope have a cer-
tain future happiness to expect, the text directs
44 WHAT IT IS TO DEPART, [Chap. Ill .
me next to consider,— What it is to be with Christ;
and — What it is to depart, in order to be with him.
I. To be with Christ, includes — Presence with
him, — Union to him, and — Participation of his
happiness.
1. The presence of Christ, which piousseparate
spirits shall enjoy, must refer to his Godhead as
well as to his human soul and body. We shall
be present with the divine nature of Christ, as
manifested in and by his glory. He teaches us to
pray, " Our Father, which art in heaven," because
in heaven the Father gloriously shines forth to-
holy souls. The soul of man is eminently said
to be in the head, because there it understand*
and reasons; and not in the foot or hand, though
it be also there. As we look a man in the face
when we talk to him, so we look up to heaven
when we pray to God. Though " in God we live,
and move, and have our being," both as the God
of nature and grace, yet by the works and splen-
dor of his glory he is eminently in heaven, man-
ifesting himself there by some created glory; for
his essence is the same every where. We shall
be present with the human nature of Christ, both
soul and body. But here our present narrow
thoughts must not too boldly presume to deter-
mine the difference between Christ's glorified bo-
dy and his flesh upon earth ; nor where his glo-
rified body is nor how far it extends; nor where-
in his soul and his glorified body differ, seeing it
Ch£p. III.] AND TO BE WITH CHRIST. 45
Is called a spiritual body. We can conceive no
more of such a body than that it is pure, in
corruptible, invisible to mortal eyes, and fitted to
he most perfect state of the soul. Nor need we
wonder how a whole world of glorified bodies can
all of them be present with the one body of Christ;
for as the solar beams are so present with the air
that none can discern the difference of the places
which they possess, and a world of bodies are pre-
sent with them both; so may all our bodies, with-
out any confusion, be present with Christ's body.
% The union to Christ, which pious separate
spirits shall also enjoy, must be like that of sub-
jects to their king ; but how much more we know
not. The more spiritual, pure, and noble any na-
tures are, the more inclination they have to union.
Such instances of union, as the vine and branches,
the head and members, are of extensive import ;
yet being but similitudes, we cannot determine
how extensive. Far be it from us to think that
Christ's glorified body is of such an earthly com-
position, and of such a limited extent as it was
here ; for then, as his disciples and a iew more
were present with him, while the rest of the
world were absent and had none of his company,
so it would be in heaven. But all true believers,
from the creation to the end of the world, as well
as a Paul, shall " be with Christ, and see his glo-
ry." And though there will be different degrees
of glory, as there have been of holiness, yet none
in heaven are at such a distance from Christ as
not to enjoy the felicity of his presence.
16 WHAT IT IS TO DEPART, [Chap. Ill
3. We shall also have communion with the di-
vine and human natures of Christ; both which
shall be the felicitating objects of perfect knowledge
and holy love to the separate spirits,, before the
resurrection. The chief part of this communion
will consist in Christ's communications to the
soul. As the whole creation is more dependent on
God than the fruit on the tree, or plant on the
earth, or the members on the body, so God uses
second causes in his communications to inferior
natures ; and it is more than probable that Christ's
human nature is the second cause of communica-
ting both grace and glory, both to man in the bo-
dy and to the separate soul. As the sun is both
the cause and object of sight to the eye, so is
Christ to the soul. For as God, so the Lamb is
the light and glory of the heavenly Jerusalem,
and in his light they chall have light. Though
Christ shall give up the kingdom to the Father,
so that God maybe " all in all," and his creatures
be fully restored to his favor, and a healing gov-
ernment for recovering lapsed souls to God shall
be no more needed; yet surely he will not cease
to be our Mediator, the church's head, and the
channel of everlasting light, life, and love to all
his members. As " we now live because he lives,'
like the branches in the vine; and as the Spirit
that now quickens, enlightens, and sanctifies us,
is first the Spirit of Christ before it is ours, and
is communicated from God through him to us; so
will it be in the state of glory: there our union
Chap. Ill*] AND TO BE WITH CHRIST- 47
and communion with him will be perfected, and
not destroyed or diminished. As it would be ar-
rogance to think we shall be above the need and
use of Christ and his communications ; so, I doubt
not, we shall ever have use for one another, as is
plainly intimated by " sitting down with Abraham,
Isaac, and Jacob, in the kingdom of God ;" by be
ing " in Abraham's bosom ;" by " sitting at Christ's
right and left hand in his kingdom ;" by being
" made ruler over ten cities;" and by joining with
those that "sing the song of Moses and of the Lamb "
And certainly if I be " with Christ," I shall be
with all them that are with Christ, even with all
the heavenly society. Our mortal bodies must
have so much room, that the earth is little enough
for all its inhabitants. So narrow is our capacity
of communion here, that those of the antipodes,
or on the opposite side of the earth, are almost
as strange to us as if they were in another world.
What strangers are we to those of another king-
dom, county, or parish, and even of another house.
But we have great cause to think, by many scrip-
tural expressions, that our heavenly union and
communion will be nearer and more extensive,
and that all the glorified shall know each other.
It is, I confess, a pleasant thought to me, and
greatly helps my willingness to die, to think that
I shall go to all the holy ones, both Christ, and
angels, and pious separate spirits. They are each
of them better and more amiable than I am. Ma-
ny are better than one, and the perfect whole
48 WHAT IT IS TO DEPART. [ Chap. Ill,
than a sinful part, and the New Jerusalem is the
glory of the creation. God has given me a love
to all that are holy, for their holiness ; and a love
to the work of love and praise, which they con-
tinually and perfectly perform ; and a love to his
celestial habitation, to his glory shining there.
My old acquaintance with many a holy person
gone to Christ, makes my thoughts of heaven the
more familiar to me. O how many of them could
I name ! And it is no small encouragement to
one that is to enter upon an unseen world, to
think that he goes no untrodden path, nor enters
into a solitary or singular state ; but follows all
that, from the creation to this day, have passed by
death into endless life. O how emboldening to
consider that I am to go the same way, and to
the same place and state, with all the believers
and saints that have ever gone before me !
II. But I must " depart before I can thus " be
with Christ." I must particularly depart — from
this body — from all its former delights — and also
from more rational pleasures belonging to the
present life and world.
1. I must depart from this body. Here these
eyes must see no more, this hand move no more,
these feet walk no more, this tongue speak no
more. As much as I have loved, and over-loved
this body, I must leave it to the grave. There
must it lie and rot in darkness, as a neglected and
loathsome thing. This is the fruit of sin, and Ha-
Chap. 1II.1 AND TO BE WITH CHRIST. 49
ture would not have it so. But it is only my shell,
my tabernacle, my clothing, and not my soul itself.
It is only a dissolution ; earth to earth. It is but
an instrument laid by, when all its work is done ;
a servant dismissed, when his service is enced ;
as I cast by my lute when I have better employ-
ment. It is but as flowers die in autumn, and
plants in winter. It is but a separation from a
troublesome companion, and putting off a shoe
that pinched me. Many a sad and painful hour,
many a weary night and day, have I had. What
cares and fears, what griefs and groans, has this
body cost me ! Alas ! how much of my precious
time has been spent to maintain, please, or repair
it ! Often have I thought that it cost me so dear
to live, yea, to live a painful weary life, that were
it not for the higher ends of life, I had little rea-
son to be much in love with it, or be loth to leave
it. To depart from such a body, is but to remove
from a sordid habitation. I know it is the curious
wonderful work of God, and not to be despised
or unjustly dishonored, but admired and well
used ; yet our reason wonders that so noble a
spirit should be so meanly housed, for we must
call it " our vile body." To depart from such a
body, is but to be " loosed from the bondage of
corruption," from the clog and prison of the soul.
That body, which was a fit servant to the soul of
innocent man, is now become as a prison. And
further, to depart from such a body, is but to be
separated from an accidental enemy, and one of
5 Dying Thoughts.
50 WHAT IT IS TO D I. PART, | Chap. Ill
our greatest and most hurtful enemies ; not, in-
deed, as the work of our Creator, but as the effect
of sin. What could Satan, or any other enemy
of our souls, have done against us without our
flesh? What is it but the interest of this body
that stands in competition with the interest of
God and our souls? What else do the profane
sell their heavenly inheritance for, as Esau his
birthright? W'hat else is the bait of ambition,
covetousness, and sensuality ? What takes up
the thoughts and cares which we should lay out
upon things spiritual and heavenly, but this body
and its life ? What steals away men's hearts from
the heavenly pleasures of faith, hope, and love,
but the pleasures of this flesh ? This draws us to
sin, and hinders us from and in our duty. Were
it not for bodily interests and temptations, how
much more innocent and' holy might I live! I
bhould have nothing to care for, but to please
God and be pleased in him, were it not for the
rare of this bodily life. What employment should
my will and love have but to delight in God, and
love him and his interest, were it not for the love
of the body and its concerns? By this the mind
is darkened, the thoughts diverted, our wills cor-
rupted, our heart and time alienated from God,
our guilt increased, our heavenly desires and hopes
destroyed ; life is made unholy and uncomfortable,
and death terrible. God and souls are separated,
and eternal life is neglected and in danger of be-
ing utterly lost. I know that in all this the sin-
Chap. III.] AND TO BE WITH CHRIST. 51
fol soul is tiie chief cause and agent : but is not
bodily interest its temptation, bait, and end ? Is
not the body, and its life and pleasure, the chief
illuring cause of all this sin and misery? And
shall I take such a body to be better than heaven,
or refuse to be loosed from so troublesome a yoke-
fellow, and separated from so burdensome and
dangerous a companion?
2. I must depart from all the former pleasures
of this body. I must taste no more sweetness in
meat or drink, in rest or action, or any such thing
as now delights me. Houses and lands, goods and
Wealth must all be left; and the place where I live
must know me no more. All I labored for, or
took delight in, must be no more to me than if
they had never been. But consider, O my soul!
Thy former pleasures are already past. Thou
losest none of them by death, for they af'e all lost
before; unless immortal grace has made them im-
mortal by sanctifying them. All that death does
to them is to prevent the repetition of them upon
earth. Is not the pleasure which .we lose by death
common to every brute? Meat is as sweet to
them, and ease as welcome, and appetite as vehe-
ment. Why then should it seem hard to us to
lose that, when God pleases, which we deprive
the brutes of at our pleasure ? If we are believ-
ers, we only exchange these delights of life for
the greater delights of a life with Christ; a com-
fort which our fellow-creatures the brutes have
sot Are not the pleasures of life usually embit*
52 WHAT IT IS TO DEPART, [Chap. I1L
tered with such pain that they seldom counter-
vail the attending vanity and vexation? It is true,
nature desires life under sufferings that are tolera-
ble, rather than die: but that is not so uuch from
the sensible pleasure of life, as from mere natural
inclination to life, which God has implanted in us
Do we not willingly interrupt these pleasures eve-
ry night, when we betake ourselves to sleep? To
say that rest is my pleasure is but to say, that my
daily labors and cares are so much greater than
my waking pleasures, that I am glad to lay by
both together. If we can thus be content every
night to die, as it were, to all our waking plea-
sures, why should we be unwilling to die to them
all at once ? — If they be forbidden pleasures
which you are unwilling to leave, those must be
left before you die, otherwise you had better
never have been born. Every wise and godly
man casts them off with detestation. Indeed, the
same cause which makes men unwilling to live a
holy life, has a great hand in making them unwil-
ling to die — even because they are loath to leave
the pleasures of sin. If the wicked be converted,
he must be gluttonous and drunken no more; he
must live in pride, vanity, worldly-mindedness,
and sensual pleasures no more; and therefore he
draws back from a holy life, as it were from death
itself. But what is this to those who "have mor-
tified the flesh with the affections and lusts?"
Consider also, that these forbidden pleasures are
the great impediments both of our holiness and
Chap. III. J A!*D TO BE WITH CHRIST. 53
of our truest pleasures. One of the reasons why
God forbids them, is because they hinder us from
better; and if, for our own good, we must forsake
them when we turn to God, we should therefore
be the more willing to die, in order to be free from
the danger of them ; and especially since death
will transmit us to infinitely greater pleasures.
3. I must also depart from the more rational
pleasures which I have enjoyed in this body ; as,
for instance, from my present studieSi which are
delights far above those of sensual sinners. But
let me consider — how small is our knowledge
compared with our ignorance! How little does
the knowledge of the learned differ from the
thoughts of a child ! As trifles are the matter of
childish knowledge, so artificial words and forms
make up more of the learning of the world than
is commonly understood. God, and the life to
come, are little better known by the learned, and
often much less than by many of the unlearned.
Of how little use is it to know what is contained
in many hundred volumes that fill our libraries,
and have given their authors the name of virtuosi;
not for their having the virtue to live to God, or
overcome temptations from the flesh and the world,
and secure their everlasting hopes ! Much of our
reading and learning, alas! does us more harm
than good. Many a precious hour is lost in them,
that should be employed in higher pursuits. To
many, I fear, it is as unholy a pleasure as others
take in thinking of lands and honors; only the
54 WHAT IT IS TO DEPART, [Chap. Ill
more dangerous for being the less suspected. I
know the knowledge of natural things is valuable,
and may be sanctified, and made some way useful
to my highest e-nds, and I would be at any ex-
pense to procure more. But I must earnestly
pray, "May the Lord forgive me the hours that
I have spent in reading things less profitable, for
the sake of pleasing a mind that would fain know
every thing, instead of spending them for the in-
crease of holiness in myself and others." Yet I
must thankfully acknowledge to God, that "from
my youth he taught me to begin with things of
the greatest weight, and to refer most of my other
studies thereto, and to spend my days under the
motives of necessity and profit to myself, and
those that were committed to me." I would have
men most relish that learning in their health
which they will find sweetest in sickness, and
when near to death. And, alas ! how expensive
a vanity is this knowledge! Though it little dif-
fers from a pleasant dream, yet to attain a little
excellency in it, how many laborious days and
weeks must it cost us! "Much study is a weari-
ness of the flesh, and he that increaseth know-
ledge inereaseth sorrow." What painful diseases
and loss of bodily ease and health has it occa-
sioned me! What envy and opposition has it ex-
posed me to! And should a man be loath to die
for fear of leaving such troublesome, costly learn-
ing and knowledge? Let me especially consider
that we shall certainly have a nobler sweeter, and
Chap. III. J AND TO BE WITH CHRIST. 55
more extensive knowledge than is here attainable*
Love never fails, and we can love no more than
we know : " But prophecies shall fail ; tongues
shall cease ; knowledge," such as we now have,
"shall vanish away. When I was a child I spake
as a child, I understood as a child, I thought as a
child ; but when I became a man I put away child-
ish things. For now we see through a glass dark-
ly, but then face to face ; now I know in part, but
then shall I know, even as also I am known ;" for
though my knowledge will not be like that of the
blessed God, it will be like that of holy spirits.
In order for a physician to describe the disease of
his patient, he needs much reading and close in-
quiry ; and after all, he goes much upon conjec-
tures, and his knowledge is mixed with many un-
certainties and mistakes ; but when he opens his
corpse his knowledge is more full and true, and
obtained with greater ease and speed. A coun-
tryman knows the town, fields, and rivers, plants,
and animals, where he dwells, with ease, pers-
picuity, and certainty, when mere geographical
knowledge is liable to many mistakes. So the
sight of God and heaven will deserve the name of
wisdom, while our present glimpse is but philoso-
phy or the love of wisdom. We should not, there-
fore, fear death, for fear of losing our knowledge;
but rather long for the world of glorious light,
that we may get out of this darkness, into easy,
joyful, and satisfying knowledge.
Friendship is one of the more rational plea-
5(5 WHAT IT 13 TO DEPART, [Chap; UL
sures enjoyed in this body, and from which I must
depart. He that believes not that there are far
more and better friends in heaven than there are
on earth, believes not, as he ought, that there is a
heaven. Our friends here are wise ; but they are
also unwise. They are faithful, but partly un-
faithful. They are holy, but, alas ! too sinfuh
They have the image of God, but it is blotted and
dishonored by their faults. They do God and his
church much service: but they also do too much
for Satan, even when they intend the honor of
God. They promote the Gospel; but they also
hindei it by their weakness and ignorance, their
selfishness, pride, and passion, their divisions and
contentions. They are our helpers and comfort-
ers ; but how often are they also our hinderance,
trouble, and grief: in heaven they are perfectly
wise, and holy, and faithful; and there is nothing
in them, nor done by them, but what is amiable
to God and man. With our faithful friends we
have here a mixture of those that are useless and
burdensome, or hypocritical and malicious. But in
heaven there are none but the wise and holy ; no
hypocrites, no burdensome neighbors, no treache-
rous, oppressive, or persecuting enemies. Christ
loved his disciples, his kindred, and all mankind,
and took pleasure in doing good to all ; and so did
his apostles; but how poor a recompense had he
or they from any but from God ! Christ's M breth-
ren believed not on him." Peter denied him.
"All his disciples forsook him and fled.' 1 And
Chap. III.] AND TO BE WITH CHRIST. 57
what then could be expected from others 1 No
friends have a perfect suitableness to each other ;
and those inequalities that are nearest to us are
most troublesome. So various and contrary are
our apprehensions, interests, educations, our tem-
pers, inclinations, and temptations, that instead of
wondering at the discord and confusions of the
world, we may rather admire the providence of
God which maintains so much order and concord.
The greatest crimes that have been charged upon
me, have been those things which I thought to be
my greatest duties ; and for those parts of my obe-
dience to God and my conscience which cost me
dearest, and where I pleased my flesh least, I
pleased the world least. And is this tumultuous,
militant world, a place that I should be loath to
leave 1
I must depart from all the means of grace,
though more precious to me than all earthly en-
joyments. Shall! love the name of heaven better
than heaven itself? Is not the possession of glory
better than the promise of it? If a light and
guide through the wilderness be good, surely the.
glorious end must be better. It hath pleased God
that all tMngs on earth, even the sacred Scriptures,
should bear the marks of our state of imperfec-
tion. Imperfect persons were the penmen. Im-
perfect human language is the conveyance. Hea-
ven will not, to perfect spirits, be made the occa-
sion of so many errors and controversies as the
Scriptures are to us im perfect mortals. Yea, heaven
58 WHAT IT IS TO DEPART, [Chap. HI,
is the more desirable, because there I shall betiei
understand the Scriptures than here I can evei
hope to do. To leave my Bible, and to go to the
God and heaven which the Bible reveals, will be
no otherwise my loss than to leave the picture for
the presence of my friend. As for mere human
writings and instructions, the pleasure of my mind
is much abated by their great imperfection; and
why should I think that my own are blameless?
I must for ever be thankful for the holy instruc-
tions and writings of others, notwithstanding hu-
man frailty ; and so must I be thankful that God
hath made any use of my own for the good of souls
and the edification of his church. But how many
alloys are there to such comforts ? If good men
and good books or sermons make the world seem
over-lovely, it will be the mercy of God to abate
the temptation. When we are dead to the love of
the godly themselves, of learning, books, and or-
dinances, so far as they serve a selfish interest
and tempt our hearts from heavenly aspirations ;
then indeed "the world is crucified to us, and we
.to it."
Of all things, a departing soul has least cause
to fear losing the knowledge of worldly affairs.
If the sun gives light and heat to the earth, why
should I think that blessed spirits have no acquain-
tance with earthly concerns ? From the top of a
hill I can see more than from below ; and shall I
know less of earth from heaven than I do now ?
It is unlikely that my capacity will be so little, or
Chap. III. J AND TO BE WITH CHRIST. 59
that Christ and all the angels will be so strange to
me as to give me no notice of things so interesting
to my God and Redeemer, to the holy society of
which I am member, and to myself as a member
of that societ)-. Spirits are most active and of
quick and powerful communication. They need
not send letters, nor write books, nor lift up a
voice. And as activity, so unity is greatest where
there is most perfection. Their knowledge, love
and joy will be one. My celestial advancement,
therefore, will be no diminution, but an inconceiv-
able increase, of my desirable knowledge of things
on earth. If, indeed, I shall know less of things
below, it will be because the knowledge of them
is a part of vanity and vexation, which have no
place in heaven. I need not be afraid to hear any
more of bloody wars, desolated countries, dissi-
pated churches, persecuted Christians, silenced
preachers, party conflicts, contentious divines, cen-
sorious professors of religion, with the cries of
the poor, or the endless complaints of the melan-
choly.
Nor need I fear what other men are pleased to
suggest, that the church will want me. Is it I,
or God, that must choose his servants, and cut
out their work ? Am I doing God's work, or my
own! If God's, must not he say what, and when,
and how r long ? And will not his will and choice
be best? If I believe not this, how do I take him
for my God? Does God, or I, know best w r hat
v is yet to be done, and who is fittest to do it? —
60 WHAT IT IS TO DEPART, [Chap. III.
What am I to those more excellent persons who
in all ages God hath taken out of the world?
Have not many servants of Christ died in their
youth, who were far more likely to win souls and
glorify God than I am, or ever have been? And
shall I, at seventy-six years of age, after such a
life of unspeakable mercies, and after almost fifty-
three years of comfortable help in the service of
my Lord, be now afraid of my reward, and shrink
at the sentence of death, and still be desirous to
stay here, under pretence of farther service ?
We know not what is best for the church, as God
does. The church and the world are not ours,
but his: not our desires, therefore, but his will
must measure out its mercies. Nothing ever lay
so heavy on my heart as the sin and misery of
mankind, and to think how much of the world
lies in folly and wickedness. And for what can
I so heartily pray, as for the world's recovery ?
And it is his will that I should show a holy and
universal love, by praying, " Let thy name be
hallowed ; Thy kingdom come; Thy will be done
on earth, as it is in heaven." Yet, alas ! how un-
like is earth to heaven ! What sin and ignorance,
confusion and cruelties, reign and prosper here!
Without a wonderful change, even by a general
miracle, how little hope appears that ever these
prayers should be answered ? Indeed, it makes
us better to desire that others may be better ; and
God seems to permit the ignorance and confusion
of this world, to help us the more to value and
Chap. III.] AND TO BE WITH CHRIST. til
desire the world of light, love, and order. If I
am any way useful to the world, undeserved mer-
cy hath made me so, for which I must be thank-
ful; how long I shall be so, is not my business to
determine, but my Lord's. As God will be served
and pleased by a wonderful variety of animals and
vegetables, so he will by their successive gene-
rations. If one flower fall or die, others in future
summers shall arise from the same root. God
will have other generations to succeed us; let us
thank him that we have had our time. And could
we without selfishness love others as ourselves,
and God as God, it would comfort us at death to
have others survive us, and the world continue,
and God still be God, and be glorified in his works.
Love would say, " I shall live in my successors ;
I shall more than live in the life of the world;
and most of all, in the eternal life and glory of
God." Nor will God try us with too long a life
of temptations, lest we should grow too familiar
where we should be strangers, and be utterly
strangers to our home. No wonder the world was
ready for a deluge, by a deluge of sin, when men
lived six, seven, eight, or nine hundred years.
Had our great sensualists any hope of living so
long, they would be like incarnate devils ; there
would be no dwelling near them for the godly.
Nor will God tire us with too long a life of af-
flictions. And shall we grudge at the wisdom
and goodness which shortens them? Though ho-
ly duties be excellent and delightful, yet the weak
Q Dying Thoughts.
62 WHAT IT IS TO DEPART, [Chap. II*
ness of the flesh makes us liable to weariness, and
abates the willingness of the spirit. By our wea-
riness and complaints, our fears and groans, we
seem to think this life too long; and yet when
we should yield to the call of God, we draw back
as if we would have it to be everlasting.
" Willingly submit, then, O my soul ! It is not
thyself, but this flesh, that must be dissolved ; this
troublesome, vile, and corruptible flesh. Study
thy duty, work while it is day, and let God choose
thy time ; and willingly stand to his disposal.
"When I die, the Gospel dies not — the church dies
not — the praises of God die not — the world dies
not; but perhaps it will grow better, and those
prayers be answered which seemed to be lost;
and perhaps some of the seed I have sown will
spring up when I am dead. If my end was to do
good, and glorify God ; when good is done, and
God is glorified, though I were annihilated, is not
my end attained ?" " Lord, let thy servant depart
in peace," even in thy peace, " which passeth all
understanding," and which Christ, the Prince of
peace, gives, and which nothing in the world can
take away ! " O give me that peace which suits
a soul who is so near the harbor, even the world
of endless peace and love ! Call home this soul
by the encouraging voice of love, that it may joy-
fully hear, and say, It is my Father's voice ! Invite
it to thee by the heavenly messenger! Attract it
by the tokens and foretastes of love ! The mes-
sengers that invited me to the feast of grace, com-
Chap III.] AND TO BE WITH CHRIST. 6&
pelled me to come in without constraint; thy ef-
fectual call made me willing. And is not glory
better than the grace which prepares for it? Shall
I not more willingly come to- the celestial feast I
What was thy grace for, but to make me desirous
of glory and the way to it? Why didst thou dart
down tby beams of love, but to make me love
thee, to call me up to- the everlasting centre?
Was not the feast of grace as a sacrament of the
feast of glory? Did I not take it in remembrance
of my Lord till he come? Did not he that told
me, ' All things are ready,' tell me also, that 'He
is gone to prepare a place for us, and that he
will have us to be with him and see his glory?'
They that are given him, and drawn to him, by
the Father on earth, do come to- Christ;., give now r
and draw my departing soul to my glorified Head I
As I have glorified thee on earth in the measure
of thy grace bestowed upon me,, pardon- the sin^
by which I have offended thee, and glorify me in<
the vision ami participation of my Redeemer's
glory! Come, Lord Jesus, come quickly, with
fuller life, and light, and love, into this too dead r
and dark, and disaffected soul, that with joyful
willingness it may come unto thee !
" Willingly depart, O lingering soul ! — it is from
a Sodom ; though there be righteous Lots in it*
they are not without their sad blemishes. Hast
thou so often lamented the general blindness and>
wickedness of the world, and art thou loath to
kave it for a better? How often wouldest thou
64 WHAT IT IS TO DEPART, [Chap. Ill
have rejoiced to see but the dawning of a day of
universal peace and reformation ! And wouldest
thou not see it, where it shines in perfect beauty?
Hast thou prayed and labored so hard to have the
pleasure of a light at midnight; and is it not thy
desire to behold the sun itself? Will the things
of heaven please thee no where but on earth,
where they are least and weakest? Away, away!
Vindictive flames are ready to consume this sinful
world. Sinners are treasuring up wrath against
the day of wrath. Look not then behind thee.
Away from this unhappy world ! * Press toward
the mark, looking for and hastening unto the
coming of the day of God.' — As this world has
used thee, so it would still do. When thou hast
fared best in it, no thanks to it but to God. It
thou hast had manifold deliverances and preser-
vations, and hast been fed with angels* food, love
not the wilderness, but thy heavenly guide, pro-
tector, and deliverer. Does God in his great
mercy make pain and feebleness the harbingers
of death, and wilt thou not understand their busi-
ness? Wouldest thou dwell with thy beloved bo-
dy in the grave, where it will rot in loathsome
darkness? If not, why should it now, in its pain-
ful languor, seem to thee a more pleasing habita-
tion than the glorious presence of thy Lord ? In the
grave it will be at rest, nor at the night wish, O
that it were morning, nor in the morning say
When will it be night? And is this a dwelling
fit for thy delight? Patience in it, while God will
Chap. HI.J, AND TO BE WITH CHRIST. 65
so try thee, is thy duly : but is such patience a
better and sweeter life than rest and joy?"
But, alas! how deaf is flesh to reason! I have
reason enough to be willing to depart,, e vera mucb
more willing than I am. O that I could be as
willing a* reason convinces me I ought to be !
Could I love God as much as I know I ought to
love him, then I should desire to depart and to be
with Christ as much as I know I ought to desire
it. But death must be a penalty,- even where it is
again; and therefore it must meet with some
unwillingness. Because we willingly sinned, we
must unwillingly suffer. All the' faith and reasorr
in the world will not make death to be no penalty,
and therefore will not take away all unwillingness.
No man ever reasoned or believed himself into a
love of pain and death, as such. But since the
gain is- unspeakably greater than the pain and
loss, therefore faith and holy reason may make
our willingness greater than our unwillingness,
And our hope and joy than our fear and sorrow.
" Come then, my soul, and think believingly what
is best for thee, (whieh will be the subject of the
next chapter,) and wilt thou not love and desire
that most which is certainly best 1"
6*
66 WHY IT IS FAR BETTER [Chap. IV
CHAPTER IV.
IVhy it is far better to be icith Christ.
To say or hear that it is far better to be with
Christ, is not enough to make us willing. If I
firmly believe that it is best for me, I shall then
desire it. And have I not reason to believe it?
Let me seriously consider, for my full conviction
—by what means I am preparing for this happi-
ness — how this happiness is the end for which I
am preparing — >and how it will perfect my know-
ledge, will, and activity in doing good.
1. The means by which I dm preparing to be
with Christ, abundantly show that it is far better
to be with him. As for instance, that is best for
pie which my heavenly Father's love designs and
chooses for my good. I hope I shall never dare
to say or think that he is mistaken, or that I could
have chosen better for myself. Many a time hath
the wise and good will of God crossed my foolish
rebellious will, and afterward I have perceived it
was best. It is not an enemy nor a tyrant that
made me, preserves me, or calls me hence. The
more I have tried him, the better I have found him.'
Had I better obeyed his ruling will, how happy
had I been I And is not his disposing and reward-
ing will as good? Should I not die till myself or
any of my dearest friends would have it, would
this rejoice me? O foolish, sinful! soul, is it not
Chap. IV.] fO BE WiTH CHRIST. 6?
far better \o be at God's choice thai: my own or
any man's "Be of good cheer thee, O my soul!
it is thy Father's voice that calls thee hence— -his
voice that called thee into being, and out of a state
of sin and death, and bade thee live unto him — that
called thee so often from the grave, forgave thy
sins, renewed th) r strength, restored thee to the
comforts of his house and service, and hath so
graciously led thee through this howling wilder-
ness almost to the si^ht of the promised land.
And wilt thou not willingly go when such infinite
love calls thee ? Art thou not desirous of his pre-
sence ? Art thou afraid to go to him who is the
only cure of thy fears ? What was it but this glo-
ry to which he elected thee? — not to the riches
and honors of this world, or to the pleasures of
the flesh, but chose thee in Christ to an inheritance
in glory? If God chose thee to blessedness, refuse
it not thyself, nor behave like a refuser." That is
my best state which my Savior purchased, and
promised as best. As he bought me not with sil-
ver and gold, so neither did he live and die to
make me rich and great in the world. Who have
more of these than they that have least of Christ?
Is it heaven that cost so dear a price as his me-
rits, sacrifice, and intercession ? Is that the end
of so wonderful a design of grace, and shall I now
be unwilling to receive the gift ? That is best for
me, for which God's holy Spirit is preparing me*
He is not persuading me from day to day to love
the world, but to come off from it, and to set my
08 WRY IT IS PAR BETTER [Chap. IV
heart upon things above. And would I now undo
all, or cross and frustrate all his operations? Has
grace been so long preparing me for glory, and
shall I be loath to take possession of it? If I am
not willing, I am not yet sufficiently prepared.
If heaven be not better for me than earth, God's
word and ordinances have been all in vain. Sure-
ly that is my best, which is the gift of the better
covenant; which is secured to me by so many
sealed promises ; to which I am directed by so
many sacred precepts, doctrines, and examples ;
and for which I have been called to hear and read,
meditate, watch, and pray. Was it fleshly inte-
rest or a longer life of worldly prosperity which
the gospel covenant secured to me, which the sa-
craments and Spirit sealed to me, which the Bible
was- written to direct me to, which ministers
preached to me, which my books were written
for, and for which I prayed and served God ? Or
was it not for his grace on earth and glory in hea-
ven ? And is it not better for me to have the end
of these means, than lose them and my hopes?
Why havelused them, if I would not attain their
end? That is my best state to which all God's
fatherly providences tend. All his sweeter mer-
cies and sharper corrections are to make me par-
taker of his holiness, and lead me to glory in the
way in which my Savior and all his saints have
gone before me. All things work together for the
toest to me, by preparing me for that which is best
indeed. Both calms and storms are to bring me
Chap. 1V.J TO BE WITH CHRIST. 09
to this harbor; if I take them but for themselves
and for this present life, I mistake them, un thank-
fally vilify them, and lose their end, life, and
sweetness. Every word and work of God, every
day's mercies and changes look at heaven and in-
tend eternity. God leads me no other way ; if I
follow him not, I forsake my hope in forsaking
him ; if I follow him, shall I be unwilling to be
at home and arrive at the end of all this way?
Certainly that is best for me which God requires
rne principally to value, love, and seek. If my
business in the world be only for the things of the
world, how vain a creature is man, and how little
is the difference between waking and sleeping, life
and death ! And is it my duty to seek heaven with
all the fervor of my soul and diligence of my life,
and is it not best to find it? — That must needs be
best for me, for the sake of which all other things
must be forsook. It is folty to forsake the better
for the worse ; but Scripture, reason and con-
science tell me that all this world should be for-
saken for the least hope of heaven, w r hen it comes
in competition. A possible everlasting glory should
be preferred before a certainly perishing vanity.
I am sure this life will shortly be nothing to me,
and therefore it is nothing now. And must I for-
sake all for my everlasting hopes, and yet be un-
willing to enter on the full possession ? That is
like to be our best which is our most mature state.
Nature is ever tending toward perfection. Every
fruit is best when it is ripe. And does God cause
70 WHY IT IS FAR BETTER [Chap. IV
saints to grow to greater ripeness only to be use-
less? It is not credible. "Our souls return to
God that gave them ;" and though he needs them
not, he puis them to such heavenly uses as their
maturity fits them for. Since love has ripened me
for itself, shall I not willingly drop into its hand?
That is like to be best which has been most es-
teemed and desired by the wisest and holiest in all
ages, and which all men at death allow to be best.
No men are usually worse than those who have no
belief or hope of a life to come. And none are
so holy, just, and sober, so charitable to others,
and so useful to mankind, as those who firmly be-
lieve and hope for a state of immortality. And
shall I fear such a state ? — And is not that my best
state which most displeases my greatest enemies ?
I need not say how much Satan does to keep me
and other men from heaven ; and in-order to that,
how he tempts us with worldly honor, pleasure,
and wealth. Satan would not have me get to hea-
ven, and shall I also be unwilling? All these things
tell me that it is best to be with Christ.
2. As the end of all my preparation, it must be
far better for me to be with Christ. Is not dwell-
ing with God in glory far better than in this sinful
world 1 He that is our beginning is our endi
For our end all means are used : and the end at-
tained is the rest of souls. How often has my
soul groaned under a sense of distance, darkness,
and alienation from God ! How often has it looked
up and panted: after him, and said, "As the ban
Chap. IV, J TO BE WITH CHRIST. 71
panteth after the water-brooks, so panteth my soul
after thee, O God. My soul thirsteth for God, for
the living God ; when shall I come and appear
before God? Whom have I in heaven but thee?
and there is none upon earth that I desire beside
thee. It is good for me to draw near to God."
Wo to me if I dissembled: if not, why should
my soul draw back ? Is it because death stands in
the way? And is not my passage secured by the
love of my Father, and the resurrection and in-
tercession of my Lord? Can I see the light of
heavenly glory in this darksome shell and womb
of flesh ? All creatures are more or less excellent
and glorious, as God communicates most of him-
self to them. They are said to be nearest to him
that have the noblest natures. Therefore to be as
near as my nature was intended to approach, is
but to attain the end and perfection of my nature.
As I am now under the government of his officers
on earth, so I expect to be in heaven. If the law
was given by angels, and the angel of God was
in the burning bush, and the angel conducted the
people through the wilderness, and yet all these
things are ascribed to God ; much more near and
glorious will the divine government be in heaven.
Here I am made, ruled, and sanctified for the good
of many, as above my own. I am sure I must be
finally for my glorified Redeemer ; and that he
who is the first will be the ultimate cause. In this
respect I shall be as near to him as comports with
,the rank and order of my nature.. It is the honor
TZ WHY IT IS FAR BETTER [Chap. IV |
of a servant to have an honorable master, and to
be appointed to the most honorable work. My
advancement will be ultimately for God, and in
such services as are suitable to my spiritual and
heavenly state. Activity will be my perfection
and my rest. Though now I know not fully what
service I must do, I know it will be good, and
suitable to the blessed state I shall be in. It is
not all the use and work of my soul now to care
for my body, nor will it be hereafter. Though I
shall not always have a body, I shall always have
a God, and a Savior, and a world of fellow-crea-
tures ; and when I shine not in the lantern, nor see
as in a glass, 1 shall yet see face to face. To ful-
fill God's will here would be the fulfilling of my
own. I am sure my soul shall live, and that it
shall live to God, and that I shall fulfill his blessed
will ; and so far as I am pleased in doing it, it will
be my felicity. The soul's regular love to the
body illustrates the love of Christ to his church,
and to every member. Herein my Savior excels
me in powerful faithful love, He will save me
better from pain and death than I can save my
body, and will more, inseparably hold me to him-
self. If it pleases my soul to dwell in such a
house of clay, how much more will it please my
glorified Lord to dwell with his glorified body,
the church triumphant, and to bless each member
of it! It would be a kind of death to Christ to
\>c separated from his body. And will he take
iiicQiiiparablv greater pleasure in me for ever thai*
TO BE WITH CHRIST. 73
w y soul does in my body ? O then let me long to
be with him ! Though I am naturally loath to be
absent from the body, let rne not be willingly ab-
sent from the Lord ! And though I would not be
unclothed, had not sin made it necessary, let me
" groan to be clothed upon with my heavenly habi-
bitation," to become the delight of my Redeemer,
and to be perfectly loved by love itself! The love
and delight of my glorified Head must be my feli-
city. I shall be loved as a living spirit, and not as
a thing dead and insensible. If I must rejoice here
with them that rejoice, shall I not rejoice to have
my Lord rejoice in me and in all his glorified
ones ? Union will make his pleasure to be much
my own. It will fitly be said by him, " Enter thou
into the joy of thy Lord." The heavenly society
also will joyfully- welcome a holy soul. If now
" there is joy in the presence of the angels of God
over one sinner that repenteth," what will there
be over a perfect glorified soul? If cur " angels "
there " behold our Father's face," how glad will
they be of our company ! And will not love and
union make their joy my own ? Surely that will
be my best condition which angels and blessed
spirits will be best pleased with; and in that in
which they most rejoice, I shall most rejoice
myself.
3. It is far better for me to be with Christ, as
thereby my knowledge will be perfected.' A soul
that is with Christ is more likely to know Christ
and the Father in him, than a soul that is present
'7 " Dying Thoughts.
74 WHY IT IS FAR BETTER [Chap. IV.
with the body and absent from the Lord. What
less can promise of being with him signify ? How
much more excellent will intuitive or immediate
knowledge be, than our present artificial know-
ledge ? There will be no expensive labor in get-
ting it. It will have no mixture of dark and be-
wildering uncertainty and ambiguity when it is
acquired. It will be perfectly free from those
contentions which so much rob the ingenious of
their time, destroy their love, hinder their minds
from ascending to God and heavenly things, and
fill the church with sects and parties. Nor will it
leave any of that dissatisfaction so common among
the learned, while they have only the shadow of
knowledge, licking but the outside of the glass,
and leaving the wine within untasted. What an
excellency will there be in each of the objects of
this immediate knowledge! As for instance, I
shall know God better. If an angel from heaven
came down on earth to tell us all of God that we
would know, who would not turn his back on li-
braries and universities, to go and discourse with
such a messenger ? For one hour's talk with him
what travel should I think too far, what cost too
great? But here we must only have such intima-
tions as will exercise faith, excite desire, and try
us under the temptations of the world and the flesh.
The light of glory is to reward the victory ob-
tained by the conduct of the light of grace. God
in great mercy even here begins the reward.
k They that *• follow on to know the Lord ' usually
Chap. IV.] TO BE WITH CHR13T. 75
find such increase of light, not consisting in vain
notions, but in the quickening and comforting
knowledge of God, as greatly encourages them,
and draws them still on to seek more. If the
pleasure the mind has in common knowledge
makes men spend successive years in traversing
sea and land, or in turning over multitudes of te-
dious volumes; who then upon earth can possibly
conceive how great a pleasure it will be for a glo-
rified soul to see the Lord ? All the pleasure I
shall have in heaven in knowing any of the works
of God, will be in my beholding God himself, his
being, wisdom, love, and goodness, in those works ;
lor he is the life and glory of them all. " Blessed
are the pure in heart, for they shall see God."
And doubtless it will be no small part of my de-
light to know the universe better. It is exceed-
ingly pleasant to know the least particle of the
works of God. With what diligence and delight
have men endeavored to anatomize a body, yea, a
small part of a carcass, for to know and describe
worms and insects, plants and minerals ! But no
man ever yet perfectly knew the nature and uses
of the least of them. If, indeed, we clearly saw
the nature and connection of every creature in sea
or land, what a delightful spectacle would this
spot of the creation be ! How much more to see
the whole creation! And I shall have as much
of this as I shall be capable of; the wonders of
God's works shall raise my soul in admiring joy-
ful praise for ever. We have desires after such
76 WHY IT IS FAR BETTER [Chap. IV
knowledge in our present dark and infant state,
for " the works of the Lord are great, sought ou f
of all them that have pleasure therein." As these
desires are of God, as he hath made his works to
be known for his glory, and as it is little that is
known of them by mortals, therefore they are
known by them in heaven, who are fitted to im-
prove that knowledge to his praise. If Christ, the
wisdom of God will teach me the true philosophy
how to love God and please him in all things here,
I shall quickly in heaven be a perfect philosopher.
Satan tempted Christ by " showing him all the
kingdoms of the world, and the glory of them,"
promising to " give him all if he would wor-
ship him ;" but God will show me more than Satan
could show, and give me more of that which is best,
than Satan could give.
Nor will it be the least of my felicity in heaven,
that I shall better know Jesus Christ, and all the
mystery of our redemption by him. O beatifying
knowledge ! to know him, " in whom are hid all
the treasures of wisdom and knowledge !" To
know the mystery of his eternal Godhead, of his
created nature, and of the union of both, and to
see God's wonderful design and gracious work,
m him, laid open to our clearest view ! Then all
the dark texts concerning his person, offices, and
works, will be fully understood. All those strange
and difficult things which were the great exercise
and honor of faith, will then be plain. Difficulties
will no more be Satan's advantage, to tempt us
Chap. IV.] TO BE WITH CHRIST. 77
ro unbelief or doubiing. The sight of the glory
of my Lord will be my glory. If now, " though
we see not Christ, yet believing, we love him, and
rejoice in him with joy unspeakable and full of
glory;" what love and joy will the everlasting
sight of our blessed Head excite there in the souls
of all the glorified ! I shall better (O how much
better!) "know the heavenly Jerusalem, the tri-
umphant Church, the blessed angels and glorified
saints." What a sight, what a joyful sight will
death show me, by drawing aside the vail ! or ra-
ther the Lord of life, by turning death to my ad-
vantage ! As I now know the several rooms in
my house, so shall I then know the " many man-
sions " which, Christ says, " are in his Father's
house." If Nehemiah and the pious Jews rejoiced
so much at seeing the walls of Jerusalem repaired,
and others at the rebuilding the temple, O what
a joyful sight shall I have of the heavenly Jeru-
salem ! I know that angels now love us, minister
unto us, rejoice in our good, and are themselves
far more holy and excellent creatures than we
are; it is therefore my comfort to think that I
shall better know them, and live in near and per-
petual acquaintance and communion with them,
and bear my part in the same choir in which they
preside. And when I think how sweet one wise
and holy companion has been to me here on earth,
and how lovely his graces have appeared ; what
a sight will it be, when we shall see the millions
of •' the spirits of just men made perfect," shining
d 7*
"8 WHY IT IS FAR BETTER (Chap. IV.
with Christ in perfect wisdom and hoHness ! It
this world was full of wise, just, and holy persons,
how lovely would it be! If one kingdom consist-
ed of such, it would make us loath ,to die and
leave such a country, were it not that the more
the beauty of goodness appears, the more the per-
fection of it is desired It is pleasant to me to
pray in hope that earth may be made more like
heaven, which is now become so like hell : but
when I shall see the society perfected in number,
holiness, and glory, employed in the high and
joyful praises of Jehovah, — the glory of God and
the Lamb shining on them, and God rejoicing
over them as his delight, and myself partaking of
the same — that will be the truly blessed day. And
why does my soul, imprisoned in flesh, no more
desire it? — I shall better understand all the word
of God. Though I shall not have the use for it I
now have in this life of faith, yet I shall see more
of God's wisdom and goodness, love, mercy, and
justice appearing in it, than ever man on earth
could do. As the creatures, so the Scriptures
are perfectly known only by perfect spirits. I
shall then know how to solve all doubts, reconcile
all seeming contradictions, and expound the hard-
est prophecies. That light will show me the ad-
mirable method of those sacred words where dark
minds now suspect confusion. How joyfully shall I
then praise my God and Savior for giving his church
so clear a light to guide them through this dark-
some wilderness, and so sure a promise to sup
Chap. IV.] TO BE WITH CHRIST. 79
port them till they are come to life eternal ! How
joyfully shall I bless him, who, by that immortal
seed, regenerated me to the hope of glory, and
ruled me by so holy and just a law !
In that world of light I shall better understand
God's works of providence. The wisdom and
good of them is little understood in small par-
cels. It is the union and harmony of all the parts
which displays the beauty of them. And no one
can see the whole together but God, and they that
see it in the light of his celestial glory. Then I
shall clearly know why God prospered the wicked,
and so much afflicted the righteous ; why he set
up the ungodly, and put the humble under their
feet ; why he permitted so much ignorance, pride,
lust, oppression, persecution, falsehood, and other
sins in the world ; why the faithful are so few ,
and why so many kingdoms of the world are left
in heathenism, Mahometanism, and infidelity. I
shall know why I suffered what I did, and how
many great deliverances I had, and how they were
accomplished. All our misinterpretations of Cod's
works and permissions will then be rectified, and
all our controversies about them be at an end.
Among all these works I shall especially know
more of the nature and excellency of God's mer-
cies. The lively sense of love and mercy makes
lively Christians abound in love to God, and in
mercy to others ; but the enemy of God and man
labors to obscure and diminish our views of di-
mwo love and mercy. Ingratitude is great misery,
80 WHY IT IS FAR BETTER. [Chap. IV.
as gratitude is true pleasure. "We now receive
thousands of mercies which we undervalue. But
when I come to the state and work of perfect gra-
titude, I shall perfectly know all the mercies ever
received by myself, by my neighbors and friends,
by the church, and the world. Mercies rernem-
bered must be the matter of our everlasting thanks,
and we cannot be perfectly thankful for them
without a perfect knowledge of them. The worth
of Christ and all his grace of the Gospel, and of
all divine ordinances and church privileges, of our
books and our friends, our health, and all the con-
veniences of our lives, will be better understood
in heaven than the most holy and thankful Chris-
tian ever understood them here. Then shall I be
much better acquainted with myself. I shall know
the nature of souls and the way of their operations,
and how the Spirit of God works upon them, and
how that Spirit is sent from Christ to work upon
them. I shall know what measure of grace I my-
self had, and how far I was mistaken concerning
it. I shall know more of the number and great-
ness of my sins, and of my obligation to pardon-
ing and healing grace. Yes, I shall know more
of my body as the habitation of my soul, and how
far it helped or hindered me, and what were all
its diseases, and how wonderfully God supported,
preserved, and often delivered me. I shall also
far better know my fellow creatures. The good
and bad, the sincere and hypocrites, will there be
discerned. Actions that were here thought hon-
Chap. IV.] TO BE WITH CHRIST. SI
orable, will then be found to be odious and unjust:
and wickedness will no more be flattered or ex-
tenuated. Many a good and holy work which
was reproached as criminal, will there be justified,
honored and rewarded. Once more, I shall bet-
ter know from what enemies, sins and dangers I
was here delivered; what stratagems of Satan, and
his instruments God defeated; how many snares
I escaped; and how great is my deliverance by
Christ from the wrath to come. All this know-
ledge will thus be advanced to my glorified soul,
beyond my present conceptions ; and is it not there-
fore far better to be with Christ?
4. It is far better for me to be with Christ, for
the sake of having my will perfected. The will
is to the soul what the heart is to the body. My
greatest evil is there, and there will be my greatest
good. Satan did most against it, and God will
do most for it. When I am with Christ my will
no more will be tied to a body, which is now the
grand snare and enemy of my soul, by drawing my
love and care, my fears and sorrows, to itself, and
turning them from my highest interest. There
my will shall not be tempted by a world of infe-
rior good ! nor shall meat and sleep, possessions
and friends, be my snares and dangers ; nor shall
the mercies of God be the tempter's instruments ;
nor shall I have the flatteries or frowns of tyrants ;
nor will bad company infect or divert me ; nor the
errors of good men seduce me ; nor the reputation
of the wise and learned draw me to imitate them
82 WHY IT IS FAR BETTER Chap. IV.j
in any sin. There will be none of Satan's solici-
tations to pervert my will.
My will shall there be better than here, as it
shall have nothing- in it displeasing to God — no
sinful inclination, no striving against God's Spirit,
no grudging at any word or work of God, nor
any principle of enmity or rebellion left. There
it shall have no inclination to injure my neighbor,
or to do any thing against the common good ; and
there it shall have nothing in it opposite to itself;
no more " law of my members warring against
the law of my mind;" no more contrariety be-
tween sense and reason ; but all will be unity and
peace within.
There Christ will have perfectly sanctified my
will, and made it conformable to his own, and to
his Father's will. This is at least his meaning,
when he prays, " that all his disciples may be
one, as thou, Father, art in me, and I in thee,
that they also may be one in us, that they may
be one, even as we are one." I shall love and will
the same that God loves and wills. And how can
the will of man have greater honor ? Assimilation
to an earthly king is honorable ; but much more to
angels ; but most of all to be like God. Indeed,
here the divine image in us, is, in its degrees, a con-
formity to the will of God. But, alas, how many
thousand wishes and desires have we had which
are against the will of God ! We shall have the
full impression of God's will in heaven, as face
answers to face in a glass, or the wax to the seal,
Chap. IV.] TO BE WITH CHRIST. 83
or the finger of the clock to the motion within,
or as the echo to the voice. I shall desire and
never be disappointed. I shall have as much love
and joy as I wish. Before I desire any thing, I
shall know whether it be God's will or not, and
therefore shall never wish any thing that shall
uot be accomplished. Yea, my will shall be my
enjoyment ; for it shall not be the desire of what
I want, but a complacency in what I possess. I
shall want nothing. I shall thirst no more. Rightly
is the will itself called love. My will shall be full
of perfect joy, when enjoying love and pleasure
will be my will. Thus shall I have within myself
a spring of living waters. My will shall be con-
firmed and fixed in this conformity to the will of
God. Nc*.v, b^th understanding and will are so
lamentably mutable, that, farther than God pro-
mises to uphold us, we know not one day what
we shall think, judge, or will the next. But when
love becomes our fixed nature, we shall be no
more weary of loving, than the sun of shining.
God himself will be the full and everlasting object
of my love. Perfect joyful complacency in God
is the heaven which I desire and hope for. In
God there is all that love can desire for its full
everlasting feast. The nature of man's will is to
love good, as good. God, who is infinitely good
in himself, will be that most suitable good to me.
He has all in himself that I need or can desire.
There is nothing for love to cleave to, either
above him, beyond him, or without him. He is
84 WHY IT IS FAR BETTEH. [Chop. IV.
willing to be beloved by me. He disdains not my
love. He might have refused such affections as
have so often embraced vanity and filth. But
he commands my love, and makes it my greatest
duty. He invites and entreats me, as if he were
a gainer by my happiness. He seeks to me to
seek to him, and is both the first and most earnest
suitor. He that so valued my cold imperfect love
to him on earth, will not reject my perfect love
in heaven. And he is near to me, not a distant
God out of my reach, nor unsuitable to my love.
Blind unbelievers may dream that he is far off;
but even now he is as nigh to us as we are to
ourselves. When he would sanctify us to love
him, he brings us nigh to himself in Christ. Here
we see him in his works and word ; and there we
shall see him in all the perfect glory of his works,
and shall delightfully love that glorious perfection
of the universe, even the image of God in all the
world. I shall especially love the holy society,
the triumphant universal church, consisting of
Christ, angels, and saints. God himself loves
them more than his inferior works, and my love,
according to its measure, will imitate his.
" Think here, O my soul, how sweet thy con-
dition will be, to love the Lord Jesus, thy glorified
head, with perfect love ! When the glory of God,
which shines in him, will feast thy love with full
and everlasting pleasure ! The highest created
perfection of power, wisdom, and goodness, re-
fulgent in him, will not permit thy love to cease
Chap. IV.] TO BE WITH CBRIST. 85
or abate its fervor. When thou shalt see in the
glorified church the precious fruits of Christ's re-
deeming grace and love; and when thou shalt see
ihyself possest of perfect happiness by his love
5.0 thee, and shalt remember what he did for thee,
and in thee, here on earth ; how he ' called thee
with a holy calling;' how he 'washed thee in
his blood from all thy sins ;' how he kindled in
ihee desires after glory ; how he renewed thy na-
ture ; how he instructed, guided, and preserved
thee from sins, enemies and sufferings ; all this
will constrain thee everlastingly to love him.
Think, also, O my soul, how delightful it will be
*o love those angels who most fervently love- the
Lord ! They will be lovely to thee, as they have
loved thee; and more as they have been lovei
of the church and of mankind ; but far more a
they are so many refulgent stars which continu
ally move, and shine, and burn, in perfect love tc
their Creator. O blessed difference between tha*
amiable society and this dark, distracted, wicked
world ! There I shall see or hear no evil, no mix-
ture of folly or pollution ; no false doctrine ; no
bad example; no favoring wickedness; no ac-
cusing goodness, nor hurtful violence; but holy
powerful, active love will be all, and do all, as
their very nature, life, and work. And is not a
day with them better than a thousand here ? And
with holy angels I shall also love holy souls that
are made like them, and joined w r ith them in the
same society. All their infirmities are there put
g Dying Thoughts.
86 WHY IT IS FAR BETTER [Chap. IV.
off, and they also are spirits made up of holy life,
and light, and love. When I think with what
fervent love to God, to Jesus Christ, and to one
another, they will be perfectly united there, grieve
and blush, my soul, that they should be here
so disaffected and divided. The imperfect image
of God upon them is amiable, but through their
remaining pride, error, and uncharitableness, it is
hard to live with some of them in peace. O how
delightful will that communion of saints be where
perfect love shall make them one ! Forget not,
my soul, how sweet God has made the course of
my pilgrimage by the fragrance and usefulness of
his servants' graces ! How sweet have my bosom
friends been ! How sweet the neighborhood of
the godly ! How sweet their holy assemblies,
their writings, conference, and prayers ! What
then will it be to live in perfect love with perfect
saints in heaven for ever, and with them perfectly
to love the God of love !"
As the act and object of love will constitute my
future felicity, I shall not be the fountain of my
own delights, but my receiving from the love of
God and his creatures shall be sweeteT to me than
my own activity. All love is communicative, but
none compared with God's. Whatever good is
done in the world it is done by love. Therefore
parents care and provide for children. Therefore
my house and table are not neglected, nor my
books and learning forgot, nor my friends des-
pised, nor my life itself thrown away. If a man
Chap. IV.] TO BE WITH CHRIST. 87
love not his country, posterity, and the common
good, he will be as a drone in the hive. And if
created love be so necessary, so active and com-
municative, much more will be the infinite love of
the Creator. His love is now the life of nature
in the living, the life of holiness in the saints, and
the life of glory in them that are glorified. In
this love I and all the saints shall dwell for ever-
more. And if I dwell in love, and love in me,
surely I shall " ever drink of the rivers of plea-
sure." Had I a great, wise, and good friend, that
did for me the hundredth part of what God does,
how dearly should I love him! "Think then,
think believingly, seriously, constantly, O my
soul, what a life thou shalt live for ever in the pre-
sence and bosom of infinite eternal Love ! He now
shineth on me by the sun, and on my soul by the
Sun of righteousness, but it is as through the cre-
vices of my darksome habitation ; but then he will
shine on me, and in me, openly, and with the full-
est streams and beams of love." God is the same
God in heaven as on earth, but I shall not be the
same man. Here the windows of my soul are not
open to his light ; sin has raised clouds, and con-
sequently storms, against my comforts. The en-
trances to my soul by the straits of flesh and sense
are narrow, and they are made narrower by sin
than they were by nature. Alas, how often would
Love have spoken comfortably to me, and I was
not at home to be spoken with, but abroad among
a world of vanities ; or was not at leisure, or was
88 WHY IT 13 FAR BETTER [Chap. IV.
asleep, and not willing to be awaked ! How of-
ten would Love have come in and dwelt with me,
and I have unkindly shut him out ! How often
would he have freely entertained me in secret, but
I had some trifling company or business that I
was loath to leave! When his table has been
spread for me, and Christ, grace, and glory offered
to me, how has my appetite been gone, or dull !
He would have been all to me, if I would have
been all for him. But in heaven I shall have none
of those obstructions. All old unkindness and in-
gratitude will be forgiven. I shall then be wholly
separated from the vanity which here deceived me.
I shall joyfully behold the open face and attend
the charming voice of glorifying Love, and de-
lightfully relish his celestial provisions. No
disease will corrupt my appetite. No sluggishness
will renew my guilty neglects. " The iove of
the Father, the grace of the Son, and the com-
munion of the Holy Spirit" will triumph over
all my folly, deadness, and disaffection ; and my
God-displeasing and self-undoing averseness and
enmity will be gone for ever. " Study this hea-
venly work of love, O my soul ! These are not
dead or barren studies. It is only love that can
relish love and understand it. Here the will has
its taste. What can poor carnal worldlings know
of glorious love, who study it without love? What
sounding brass or tinkling cymbals are they that
preach of God, and Christ, and heavenly glory,
without love ! But gazing on the face of love in
Chap. IV. I TO BE WITH CHRIST. 89
Christ, tasting its gifts, contemplating its glorious
reign, is the way to kindle the sacred fife in
thee. The burning-glass must be turned directly
to the sun, in order to its setting any thing on
fire. A holy love, like that in heaven, must be
studiously fetched from heaven, and be kindled
by the foresight of what is there, and what we
shall be there for ever. Faith must ascend and
look within the vail. Thou, my soul, must not live
a stranger to thy home and hopes, to thy God
and Savior. The fire that must warm thee is in
heaven, and thou must come near it, and open
thyself to its influence, if thou wilt feel its pow-
erful efficacy. It is night and winter with carnal
minds, when it is day and summer with those
that set their faces heavenward."
But in heaven God will make use of second
causes even in communicating his love and glory.
There the Lord Jesus Christ will not only be the
object of our delightful love, but his love to us
will be as the vital heat and motion of the heart
to all the members, the root of our life and joy.
Did his tears for a dead Lazarus make men say,
11 Behold how he loved him !" What then will the
reviving beams of heavenly life make us say of
that love which fills us with the pleasures of his
presence, and turns our souls into joy itself?
" Believe, O my soul, thy Savior's love, that thou
mayest have a foretaste of it, and be fit for com-
plete enjoyment. Let thy believing be so much
of thy daily work, that thou mayest say, "he dwells
90 WHY IT IS FAR BETTER [Chap. IV.
in thy heart by faiih," and "lives in thee," and
that thy " life in the flesh " is not a fleshly ] ife f
but '' by the faith of the Son of God, who loved
thee, and gave himself for thee." Look upon the
sun, and think with thyself how its motion, light
and heat are communicated to millions of crea-
tures all over the earth and in the seas. What if
all these beams of light and heat were proportion-
able beams of perfect knowledge, love and joy ! If
all the creatures under the sun received from it as
much wisdom, love and joy, as they have of light,
heat and motion, what a blessed worid would it
be, even a heaven upon earth ! Thus will the
Sun of glory send forth life, light, and joyful love
on all the heavenly inhabitants. Therefore now
begin to live upon the influence of his grace, that
thou mayest have his name and mark. He has
not bid me seek his grace in vain. He more than
bids me seek and ask. He teaches me to pray
He makes my prayers, and writes them on my
heart. He gives me desires, and he loves to have
me importunate with him, and is displeased with
me that I will ask and have no more. How then
comes my soul to be yet so fond of this wretched
flesh and world, and so backward to go home and
dwell with Christ? Alas! a taste of heaven on
earth is too precious to be cast away upon such as
have long grieved and quenched the Spirit, and
are not, by diligent and patient seeking, prepared
to receive it. My conscience remembers the fol-
lies of my youth, and many a later odious sin, and
Chap. I V.J TO EE WITH CHRIST. 91
tells me, that if heaven were quite hid from my
sight, and I should never have a glimpse of the
face of glorious eternal Love, it would be just. 1
look upward from day to day, and, better to know
my God and my home, I cry to him daily, " My
God, my hopes are better than all the possessions
of this world ; far better than all the pleasures ot
sin ! Thy gracious looks have often revived me,
and thy mercies have been unmeasurable to my
soul and body. But O how far am I short of
what, even forty years ago, I hoped sooner to have
attained ! Where is " the peace that passeth all
understanding," which should keep my heart and
mind " through Christ Jesus ?" Where is the see-
ing, longing, and rejoicing faith? Where is that
pleasant familiarity with Christ in heaven, that
would make a thought of them sweeter than the
thoughts of friends, health, or all the prosperity
and pleasure of this world ? Do those that " dwell
in God, and God in them," and have their " hearts
and conversations in heaven," attain no more
clear and satisfactory perceptions of that blessed
state than I have yet attained ? Is there no live-
lier sense of future joys % No sweeter foretaste ?
nor fuller silencing of doubts and fears? Alas!
how many of thy servants are less afraid to go to
a prison than to their God.; and had rather be ban-
ished to a land of strangers, than sent to heaven!
Must I, that am called thy child, and an heir of
lieaveo, and a co-heir with Christ, have no more
a^fpiaintan-ce with my glorified Lord, and no more
92 WHY IT IS FAR BETTER [Chap IV
love to thee, who art my portion, before 1 go
hence? Shall I have no more of the heavenly
life, and light, and love? Alas! I have scarce
enough in my meditations, or prayers, or sermons,
to denominate them heavenly. And must I go
hence, so like a stranger, to my home? Wilt
thou take strangers into heaven, and know them
there as thine, who know thee no better here?
O my God, vouchsafe a sinner yet more of the
Spirit of thy Son, who came to earth to call up
earthly minds to God, and to open heaven to all
believers! What do I beg so frequently, so ear-
nestly, for the sake of my Redeemer, as the Spi-
rit of life and consolation, to show me the recon-
ciled face of God, and unite all my affections to
my glorified Head, and draw up this dark drowsy
soul to love, and long to be with thee ?"
/ Alas ! though those are my daily groans, how
little do I ascend ! I dare not blame the God of
love, nor my blessed Savior, nor the Sanctifier and
Comforter of souls. Undoubtedly the cause is
my sinful resistance of the Spirit, my unthankful
neglects of grace and glory. But mercy can for-
give; grace can overcome; and may I not hope
for such a victory before I die ? " Lord, I will lie
at thy doors and pour out my complaints before
thee! Thou hast told us how kindly the dogs
licked the sores of a Lazarus that lay at a rich
man's gate; thou hast commended the good Sa-
maritan for taking care of a wounded man; thou
sayest, " Blessed are the merciful ;" thou com-
Chap. IV.j TO BE WITH CHRIST. 93
mandest us, " Be merciful, as your heavenly Father
is merciful ;" and shall I wait at thy doors in vain 1
Give me the wedding garment, without which I
shall but dishonor thy feast. Thou hast command-
ed me to rejoice, and how fain would I in thia
obey thee ! O that I had more faithfully obeyed
thee in ruling my senses, my thoughts, my tongue,
and in the diligent improvement of all my talents ;
then I might more easily have rejoiced. Lord,
help my love and joy ! How can I rejoice in death
and darkness ? I hoped I was long since " transla-
ted from the kingdom of darkness, and delivered
from the power of the prince of darkness, and
brought into that light which is the entrance of
the inheritance of saints ; and yet, alas ! darkness
is still my misery. There is light round about me
in thy word and works, but darkness is within me.
And if my eye be dark, the sun will be no sun to
me. What is my unbelief but the darkness of
my soul? Lord Jesus, scatter all these mists! O
thou Sun of righteousness, make thy way into
this benighted mind. O send thy advocate to si-
lence every temptation against thy truth and thee,
to prosecute thy cause against thy enemies and
mine, and to witness my sonship and salvation !
I know, my Lord, heaven is not far from me. no,
not a day nor an hour's journey to a separate soul.
How quick is the communion of my eyes with the
distant sun ! And couldestthou not show me hea-
ven in a moment? Is not faith a seeing grace ? If,
animated by thee, it can see the invisible God in
94 WHY IT IS FAR BETTER [Chap. IV.
the unseen world, the " New Jerusalem, the innu-
merable company of angels, and the spirits of just
men made perfect; without thee, it can do no-
thing," and is nothing. Forgive all my sins, and
remove this film that sin hath gathered, and my
enlightened soul will see thy glory ! I know this
vail of flesh must also be rent before I shall see
thee with open face, and know my fellow-citizens
above, as I am known. It is not heaven on earth
I am asking, but that I may see it from mount Ne-
bo, and have the pledge and the first fruits! and
that my faith and hope may kindle love and desire,
and make me run my race with patience, and live
and die in the joy which becomes an heir of hea-
ven ! But if my faith on earth must not increase,
let it make me the more weary of this dungeon,
and more fervently wish for the day when all my
desires shall be satisfied, and my soul be filled
with thy light and love !"
And in subordination to Christ I shall also be a
receiver in heaven from angels and saints. If an-
gels are greatly useful to me here, much more will
they be there, where I shall be more capable of
receiving from them. It will be no more diminu-
tion to the honor of Christ to make use of my
fellow-creatures to my joy there than it was here.
How gloriously will God shine in the glory of the
blessed ! how delightful will it be to see their per-
fection in wisdom, holiness, and love ! They will
love incomparably better than our dearest friends
on earth can, who can only pity us in our pains,
Chap. IV.] TO BE WITH CHRIST. &5
and go weeping with our corpses to the grave ;
but the friends above will joyfully convoy or wel-
come our souls to their triumphant society. What
a glorious state will it be, when all the love of an-
gels and saints in full perfection shall be so united
as to make one love to one God, and to each other,
as made one in Christ ! We little know how great
a mercy it is here, to be commanded to love our
neighbors as ourselves ; and much more to be ef-
fectually taught of God to love one another. Did
we all live in such unfeigned love, earth would re-
semble heaven. " Go, then, go willingly, O my
soul ! love joins with light to draw up thy desires.
Art thou a lover of wisdom, holiness, and love,
and wouldest thou not be united to the wise and
holy, who are made up of love? Art thou a hater
of discords and divisions on earth, and wouldest
thou not be where all the just are one ? Is not
thy body, while kept together by an uniting soul,
in a better state than when it is to be crumbled
into lifeless dust? and does not death creep on
thee by a gradual dissolution? Away, then, from
this incoherent state ! The farther from the centre,
the farther from unity. It is now thy weakness
and imperfection which makes thee so desirous
that thy house, thy land, thy clothes, thy books,
yea, thy knowledge and grace, should be thine,
and thine only. How much more excellent if thou
couldest say that all these, like the light of the
sun, are mine, and every one's as well as mine !
In heaven, thy knowledge, thy glory and felicity
96 WHY IT IS FAR BETTER [Chap. I V |
shall be thine, and other's as well as thine. The
knowledge, goodness and glory of all that perfect I
society shall be thine as far as thy capacity ex- |
tends. Then hasten upward, O my soul, with thy
most fervent desires, and breathe after that state
with thy strongest hopes, where thou shalt not be
rich and see thy neighbors poor ; nor be poor
while they are rich; nor be well while they are
sick; nor sick while they are well !" Communion,
as it constitutes the very being of the city of God,
will be part of every one's felicity, and none will
have the less for the participation of the rest. This
celestial communion of saints in one holy church,
above what is here attainable, is now an article of
our belief ; but believing will soon end in seeing
and enjoying.
5. It is also far better for me to be with Christ,
that I may have a perfect activity in doing good.
There are good works in heaven, and far more
and better than on earth. There will be more life
and power for action ; more love to God and one
another, to excite to action ; more likeness to God
and Christ in doing good, as well as being good ;
more union with the beneficent Jesus, to make us
also beneficent ; and more communion, by each
contributing to the welfare of the whole, and shar-
ing in their common returns to God. What the
heavenly works are we must perfectly know when
we come thither. " We shall join with the whole
society," as the Scriptures particularly describe,
M in giving thanks and praise to God and our Re-
Cfaap. IV.] TO BE WITH CHRIST. 97
deemer." All passions earnestly desire to be free
ly exercised, especially our holy affections of love,
joy, and admiration of Almighty God. In express-
ing such affections, we naturally desire communion
with many. Methinks, when we are singing the
praises of God in great assemblies with joyful and
fervent spirits, I have the liveliest foretaste of hea-
ven upon earth, and could almost wish that our
voices were loud enough to reach through all the
world, and to heaven itself. Nor could I ever be
offended with the sober and seasonable use of in-
strumental music to help to tune my soul in so
holy a work. Nothing comforts me more in my
greatest sufferings, nor seems more fit for me while
I wait for death, than singing psalms of praise to
God, nor is there any exercise in which I had ra-
ther end my life. Should I not then willingly go
to the heavenly choir, where God is praised with
perfect love, and joy, and harmony 1 Had I more o'.
a praising frame, of soul I should long no more for
that life of praise. I never find myself more will •
ing to be there than when I most joyfully speak
or sing the praises of God. Though the "deac.
praise not God in the grave, nor dust celebrate
him ;" yet living souls in heaven do it joyfully,
while their fleshly clothing turns to dust. " Lord,
tune my soul to thy praises now, that sweet expe-
rience may make me long to be where I shall do
it better ! Wherever there is any excellent music,
I see men naturally flock to it and hear it with
delight Surely: had I once heard the heavenly
q Dying Thoughts.
98 WHY IT IS FAR BETTER [Chap. IV.
choir, I should echo to their holy songs, and think
ft the truest blessedness to bear my part. My God,
it is the inward melody of thy Spirit, and my own
conscience, that must tune me for the heavenly
melody. O speak thy love first to my heart, and
then I shall joyfully speak it to others, and shall
ardently seek after communion better than that of
sinful mortals ! Though my sins make a sad dis-
cord in my present songs, I hope my sighs and
tears for sin have had the honor of thine accep-
tance, who despiseth not a contrite soul. But if
thy Spirit will sing and speak within me, and help
me against the jarring murmur of my unbeliev-
ing heart and pained flesh, I shall then offer
thee what is more suitable to thy love and grace. I
confess, Lord, that daily tears and sighs are not un-
suitable to the eyes and voice of so great a sinner,
now under thy correcting rod. But 'he that offer-
eth praise glorifies thee;' and is not this the 'spirit-
ual sacrifice, acceptable through Christ, for which
we are made priests to God V I refuse not, Lord,
to lie in tears and groans when thou requirest it, nor
do thou reject those tears and groans; but, O give
me better, that I may have better of thine own to
offer thee, and so prepare me for the far better which
I shall find with Christ!"
Probably God makes glorified spirits the agents
of his beneficence to inferior creatures. Where he
bestows on any the noblest endowments, we see he
makes most use of such for the benefit of others.
Christ tells us we shall be like, or equal to the an-
Chap. V.] TO BE WITH CHRIST. 99
gels, who are evidently the ministers of God for the
good of his people in this world. The apostle
says, " the saints shall judge the world" and 'an-
gels ;" intimating that devils and damned spirits
shall be subjected to the saints. But if there were
no more for us to do in heaven, but with perfect
knowledge, love, and joy to hold communion with
God and all the heavenly society, it is enough to
excite, in a considerate soul, the most fervent de-
sires to be at home with God.
CHAPTER V.
The author breathes after willingness to depart and
to be with Christ.
I am convinced that it is far better to depart and
to be with Christ, than to be here. But this con-
viction alone will not excite such desires in my
soul. They are opposed by a natural aversion to
death, which sin has greatly increased ; by the re-
mains of unbelief, which avails itself of our dark-
ness in the flesh and our too great familiarity with
this visible world ; and also by the want of our
more lively foretaste of heaven. What must be
done to overcome this opposition'? Is there no
remedy? Yes, there is a divine teaching, by which
we must learn "so to number our days, that we
may apply our hearts unto wisdom." When we
100 WILLINGNESS TO DEPART, [Chap. V.
have read and heard, spoken and written the
soundest truth and strongest arguments, we still
know as if we knew not, and believe as if we be-
lieved not, unless God powerfully impresses the
same things on our minds, and awakens our souls
to feel what w T e know. Since we fell from God,
the communion between our senses and under-
standing, and also between our understanding and
our will and affections, is violated, and we are di-
vided in ourselves by this schism in our faculties.
All men may easily know that there is an almigh-
ty, omniscient, omnipresent, eternal, and perfectly
holy and good God, the maker, preserver, and go-
vernor of all, who deserves our whole trust, love,
and obedience; but how little of this knowledge is
to be perceived in men's hearts or lives ! All
men know that the world is vanity, that man must
die, that riches cannot then profit, that time is pre-
cious, and that we have but little time to prepare
for eternity ; but how little do men seem to have
of the real knowledge of these plain truths ! In-
deed, when God comes in with his powerful awak-
ening light and love, then those things appear
as different as if we were beginning to know
them. All my best reasons for our immortality
are but as the new-formed body of Adam before
" God breathed into him the breath of life :" and
he only can make them living reasons. To the
Father of lights I must therefore still look up,
and for his light and love I must still wait. I must
learn both as a student and a beggar. When I
Chap. V] AND TO BE WITH CHRTST. 101
have nought and thought a thousand times, I must
beg thy blessing, Lord, upon my thoughts. The
eye of my understanding will be useless or vexa-
tiois to me without thy illuminating beams. O
shine the soul of thy servant into a clearer know-
ledge of thyself and kingdom, and love him into
more divine and heavenly love, and he wili then
willingly come to thee!
Why should I, by the fears of death, strive
against the common course of nature, and against
my only hopes of happiness? Is it not "appoint-
ed unto men once to die?" Would 1 have God
make sinful man immortal upon earth? When we
are sinless, we shall be immortal. The love of life
was given to teach me to preserve it with care and
use it well, and not to torment myself with the con-
tinual foresight of death. If it be the misery after
death that is feared, what have I to do but to re-
ceive the free reconciling grace which is ojFered
me from heaven to save me from such misery,
and to devote myself totally to him who has pro-
mised, " Him that cometh to me, I will in nowise
cast out?''' Had I studied my duty, and remem-
bered that I am not my own, and that my times
are in God's hands, I had been quiet from these
fruitless fears. Had my resignation and devoted-
ness to God been more absolute, my trust in hirn
w r ould have been more easy. "But, Lord, thou
knowest that I would fain be thine, and wholly
thine, and that to thee I desire to live: therefore
let me wholly trust thee with my soul."
D 0*
102 willi?:gness to depart, (_Chap. V.
Why should I have any remaining doubt of the
future state of pious separate spirits 1 My Savior
has entered into the holiest, and has assured me
that "there are many mansions in his Father's
house," and that when we are "absent from the
body," we shall be " present with the Lord."
Who can think that all holy souls that have gone
hence from the beginning of the world, have been
deceived in their faith and hope ? and that all
those whose hope was only in this life have been
in the right? Shall I not abhor every suggestion
that contains such absurdities? Wonderful, that
Satan can keep up so much unbelief in the world,
while he must make men fools in order to make
them unbelievers and ungodly !
That my soul has no more lively foretastes of
heaven, arises from those many willful sins by
which I have quenched the Spirit, and from the
soul'^ imprisonment in the flesh. This, O this is
the misery and burden of my soul ! Though I
can say, I love God's truth and grace, his work
and servants; yet that I have no more ardent and
delightful love of heaven, where his loveliness will
be more fully opened to my soul, is my sin, cala-
mity, and shame. If I did not see that it is so with
other of the servants of Christ as well as myself,
I should doubt whether affections so dispropor-
tionate to my profession did not imply an unsound
faith. It is strange that one who expects quickly
to see the glorious world, and enter the holy celes-
tial society, should not be more joyfully affected
Chap. V.] AND TO BE WITH CHRIST. 103
with such hopes ! and that 1 should think so much
of the pain and perishing of the flesh, though it
be the common way to such an end ! O hateful
sin, that has so darkened and corrupted souls as
to indispose them for their only expected happi-
ness ! What did man, when he forsook the love
and obedience of his God ? How just that this
flesh should be our prison, which we are for ma-
king our home ! How mournful, that there is no
more grace and holiness, knowledge of God and
communion with him in this world ! that so few are
saints, and those few so very imperfect ! that while
the sun shines on all the earth, the Sun of righte-
ousness shines on so small a part of it ! He that
made us capable of holy and heavenly affections,
gave us not that capacity in vain. Yet, alas ! how
little of God and glory enters into the hearts of
men ! When recovering light shines upon us,
how unthankfully do we entertain it ! We cannot
have the conduct and comfort of it while we shut
our eyes and turn away. And though God give to
the best not so much of it as they desire, it is an
unspeakable mercy, that in this darksome world we
may but hear of a better world, and may seek it
in hope. We must not grudge in our prison to be
denied such a presence of our king, and such plea-
sures of the kingdom, as innocent and free sub-
jects ha^e. Hope of pardon, and of a speedy de-
liverance, are great mercies to malefactors. And
if my want of the knowledge and love of God, and
of joyful communion with the heavenly society,
104 YVILLIXGNE3S TO DEPART, [Chap. V.
be my prison, and as the suburbs of he", should
it not make me long for the day of my redemption,
and the glorious liberty of the sons of God? My
sincere desires of deliverance, and of holiness and
perfection, are my evidences that I shall obtain
them. As the will is the sinner, so the obstinate
continuance of a will to sin is the cause of con-
tinued sin. So far as God makes us willing to be
delivered from sin, so far we are delivered, and
our imperfect deliverance is the way to more. If
pains make me groan for ease, and sickness for
health, why should not my remains of ignorance,
unbelief, and alienation from God, excite my de-
sire after the day of mv salvation ? As it is the
nature of my sin to draw down my heart from God
and glory; so it is the nature of my faith, hope,
and love, to raise my heart toward heavenly per-
fection ; not to desire death, but that which is be-
yond it. And have I been so many years in the
school of Christ, learning both how to live and
die, praying for this grace, and exercising it against
this sinful flesh ; and after all, shall I not find flesh
more powerful to draw me downward, than faith,
hope, and love, to carry my desires up to God?
fi O God, forbid ! O thou that freely gavest me
thy grace, maintain it to the last against its ene-
mies, and make it finally victorious ! It came from
thee ; it has been preserved by thee ; it is on thy
side, ;md wholly for thee ; without it I had lived
as a beast, and should die more miserably thin a
bea»t; ii is thbis image that thou lovest; it is z
Chap. V.] AND TO BE WITH CHRIST. 105
divine nature and a heavenly beam. What will a
soul be without it, but a dungeon of darkness, and
dead to holiness and heaven ? Without it who
shall pkad thy cause against the devil, world, and
flesh ? Without thy glory, earth is but earth ; and
without thy grace, earth would be a hell. O rather
deny me the light of the sun than the light of thy
countenance ! Less miserable had I been without
life or being, than without thy grace. Without
thine and my Savior's help, I can do nothing.
I could not pray or learn without thee ; I never
could conquer a temptation without thee ; and can
I die, or be prepared to die, without thee ? I shall
but say, as Thomas of Christ, I know not whither
my soul is going, and how can I know the way ?
My Lord having loved his own which were in the
world, he loved them unto the end. He even com-
mended and rewarded those that had continued
with him in his temptations. Thou lovest fidelity
and perseverance in thy servants; and wilt thou
forsake a sinner in his extremity, who consents to
thy covenant, and would not forsake thee? My
God, I have often sinned against thee; but thou
knowest I would fain be thine. I can say with
Paul, thou art the " God whose I am, and whom
I serve;" and O that I could serve thee better! To
serve thee is but to receive thy grace, and use it for
my own and other's good, and thereby please and
glorify thee. I have nothing to do in this world
but to seek and serve thee. I have nothing to do
with my tongue but to speak to thee, and for thee;
106 WILLINGNESS TO DEPART, [Chap. V.
and with my pen, but to publish thy glory and thy
will. What have I to do with all my reputation
and influence over others, but to increase thy
church, and propagate thy holy truth -and service?
What have I to do with my remaining time, even
these last and languishing hours, but to look up
unto thee, and wait for thy grace and thy salvation ?
O pardon all my carnal thoughts, all my unthank-
ful treatment of thy grace and love, and all my
willful sins against thy truth and thee ! Under the
terrors of the law thou didst even proclaim thyself
" The Lord, the Lord God, merciful and gracious,
long-^uflering, and abundant in goodness and truth ;
keeping mercy for thousands, forgiving iniquity,
transgression, and sin." And is not "the grace of
our Lord Jesus Christ" revealed in the Gospel for
our more abundant faith and consolation ? My
God, I know I can never be sufficiently confident
of thy au-sufflcient power, wisdom, and good
ness. When I have said, "Will the Lord cast oft
for ever? and will he be favorable no more ? Is
his mercy clean gone for ever? Doth his promise
foil for evermore? Hath God forgotten to be gra-
cious? Hath he in anger shut up his tender mer-
cies ?"' Conscience has replied, This is mine in-
firmity, I never wanted comfort for want of mercy
in thee, but for want of faith and holiness in my-
self. And hast thou not mercy also to give me
that faith and holiness? My God, all is of thee
and through thee, and to thee; and when I have
the felicity, the glory of all for ever will be thine.
Chap. V.] AND TO BE WITH CHRIST. 107
None that trust in thy nature and promise shall
be ashamed. If I can live and die trusting in thee,
surely I shall not be confounded.
Why then should it seem a difficult question how
my soul may willingly leave this world and go to
Christ in peace ? The same grace which regen-
erated me, must bring me to my desired end. " Be-
lieve and trust thy Father, thy Savior, and thy
Comforter. Hope for the joyful entertainments of
the promised blessedness ; and long by love for
nearer divine union and communion. Thus, O my
soul, mayest thou depart in peace/'
1. Believe and trust the promise of God. How
sure is it, and how suitable to his love, to the na-
ture of our souls, and to the operations of every
grace ! " Why, O my soul, art thou so vainly so-
licitous to have clear, distinct conceptions of the
celestial world ? When thou art possessed of a
better state, thou shalt know it as a possessor ought
to do ; for such a knowledge as thou lookest after
is part of the possession. Thy Savior and his
glorified saints are possessors. His knowledge
must now be thy chief satisfaction. Seek not vain-
ly to usurp his prerogative. Wouldest thou be a
God and Savior to thyself? Consider how much
of the fall there is in this selfish desire to be as God,
in knowing that which belongs not to thee to
know. Thou knowest that there undoubtedly is
a God of infinite perfection, " and that he is a re-
warder of them that diligently seek him." Labor
more to know thy duty to this God, and absolutely
108 WILLINGNESS TO DEPART, LChap. V.
trust him as to the particulars of thy reward.
Thou didst trust thy parents to provide thee food
and raiment, and didst implicitly obey them. Thou
hast trusted physicians to give thee medicines,
without inquiring after every ingredient. If a pi-
lot undertake to carry thee to the Indies, thou canst
trust his conduct without knowing either the ship
or how to govern it, or the way, or the place tc
which thou art conveyed. And must not thy God
and Savior be trusted to bring thee safe to heaven un
less he will satisfy all thy inquiries ? The command
to be "careful for nothing," and to "cast all thy
care on God, who careth for thee," obligeth thee
in all things that are God's part. To dispose of
a departing soul is God's part. O how much evil
is there in this distrusting, self-providing care)
Be not "cast down," O departing soul, nor by un-
belief " disquieted within me. Trust thou in God,"
for soon shall experience teach thee to "praise
him," who is " the health of my countenance, and
my God."
How clearly does reason command me to trust
him, absolutely and implicitly to trust him, and to
distrust myself? He is essential, infinite perfec-
tion, wisdom, power, and love. There is nothing
to be trusted in any creature but God working
in it, or by it. I am altogether his own, by right,
by devotion, and by consent. He is the giver
of all good to every creature, as freely as the
wn gives its light ; and shall we not trust the sun
to shine ? He is my Father, and has taken me
Chap. V.J AND TO BE WITH CHRIST. 109
into his family, and shall I not trust my heavenly
Father? He has given me his Son, as the greatest
pledge of his love, and " shall he not with him
also freely give me all things?" His Son pur-
posely came to reveal his Father's unspeakable
Jove, and shall I not trust him who has proclaimed
his love by such a messenger from heaven ? He
has given me the Spirit of his Son, even the Spirit
of adoption, the witness, pledge, and earnest of hea-
ven, the seal of God upon me, " holiness to the
Lord," and shall I not believe his love and trust
him ? He has made me a member of his Son, and
will he not take care of me, and is not Christ to
be trusted with his members ? I am his interest,
and the interest of his Son, freely beloved and
dearly bought, and may I not trust him with his
ireasure? He has made me the care of angels,
who rejoiced at my repentance, and shall they
lose their joy or ministration? He is in covenant
>vith me, and has " given me many great and pre-
cious promises," and can he be unfaithful? My
Savior is the forerunner, who has entered into the
iioliest, and is there interceding for me, having
first conquered death to assure us of a future life,
and ascended into heaven, to show us whither we
must ascend, saying to his brethren, " I ascend to
my Father and your Father, to my God and your
God ;" and shall I not follow him through death,
and trust such a guide and captain of my salvation?
He is there to " prepare a place for me, and wi!3
receive me unto himself," and may I not confi-
10 Dying Thoughts.
110 WILLINGNESS TO DEPART, [Chap. V
dently expect it ? He told a malefactor on tiie
cross, " To-day shalt thou be with me in paradise,''
to show bel : eving dinners what they may expect.
His apostles 2nd other saints have served him on
earth with all these expectations. " The spirits
of just men made perfect" are now possessing
what I hope for, and I am a " follower of them
who through faith and patience inherit the promis-
ed" felicity ; and may I not trust him to save me,
who has already saved millions 1 I must be at the
divine disposal, whether I will or not ; and how-
ever I vex my soul with fears, and cares, and sor-
rows, I shall never prevail against the will of God
which is the only rest of souls. Our own wills
have undone us, and are our disease, our prison,
and our dealh, till they are brought over to the
will of God ; and shall J die, distrustfully striving
against his will, and preferring my own before it?
What abundant experience have I hai. of God's
fidelity and love, and after all shall I not trust
him ? His undeserved mercy gave me being, chose
my parents, gave them affectionate desires for my
real good, taught them to instruct me early in his
word, and educate me in his fear ; made my habi-
tation and companions suitable, endowed me with
a teachable disposition, put excellent books into
my hands, and placed me under wise and faithful
schoolmasters and ministers. His mercy fixed me
in the best of lands, and in the best age that land
had seen. His mercy early destroyed in me u.]
great expectations from the world, taught me to
Chap. V.J AND TO BE WITH CHRIST. Ill
bear the yoke frcm ray youth, caused me rather
to groan under my infirmities, than struggle with
powerful lusts, and chastened me betimes, but did
not give me over unto death. Ever since I was
at the age of nineteen, great mercy has trained
me up in the school of affliction, to keep my slug-
gish soul awake in the constant expectation of my
change, to kill my proud and worldly thoughts,
and to direct all my studies to things the most ne-
cessary. How has a life of constant but gentle
chastisement urged me to " make my calling and
election sure," and to prepare my accounts, as one
that must quickly give them up to God! The face
of death, and nearness of eternity, convinced me
what books to read, what studies to prosecute,
what companions to choose; drove me early into
the vineyard of the Lord, and taught ine to preach
as a dying man to dying men. It was divine love
and mercy which made sacred truth so pleasant to
me that ray life, under all my infirmities, has been
almost a constant recreation. How far beyond
my expectation has a merciful God encouraged
me in his sacred work, choosing every place of
my ministry and abode to this day, without my
own seeking, and never sending me to labor in
vain! How many are gone to heaven, and how
many are in the way, through a divine blessing
on the word which in weakness I delivered ! Ma-
ny good Christians are glad of now and then an
hour to meditate on God's word, and refresh them-
selves in his holy worship, but God has allowed
112 WILLINGNESS TO DEPART, [Cnap. V.
and called me to make it the constant business
of my life. In my library I have profitably and
pleasantly dwelt among the shining lights, with
which the learned, wise, and holy men of all ages
have illuminated the world. How many comfor-
table hours have I had in the society of living
saints, and in the love of faithful friends! How
many joyful days in solemn worshiping assemblies
where the Spirit of Christ has been manifestly
present, both with ministers and people ! How
unworthy was such a sinful worm as I, who never
had any academical helps, nor much from the
mouth of any teacher, that books should become
so great a blessing to me, and that God should
induce or constrain me, quite beyond my own
intentions, to provide any such like helps for
others ! How unworthy that God should use me
above forty years in so comfortable a work as
pleading and writing for love, peace, and concord ;
and with so much success ! What mercy had I,
amidst the calamities of a civil war, to live two
vears in safety at Coventry, a city of defence, and
in the heart of the kingdom ! When I afterward
saw the effects of human folly, and fury, and of
God's displeasure, in the ruin of towns and coun-
tries, and in the fields covered with carcasses of
the slain, how mercifully was I preserved and
brought home in peace I And O how great
was the mercy showed me in a peacable, humble,
unanimous people, so numerous, so exemplary,
and who to this day maintain their integrity and
Chap. Vj AND TO BE WITH CHRIST. 113
concord, when, for thirty-one years, I have been
forced to remain at a distance from them ! What
a mercy, when I might not speak by voice to any
single congregation, to be enabled to speak by
writings to many, and to have the plainest writings
attended with success, and some of them sent to
preach in foreign lands and languages ! Though
I have been sent to the common jail for my ser
vice and obedience to God, yet he has there kept
me in peace, and soon delivered me : and how of-
ten has he succored me when nature and art have
failed ! How he has cured my consumptive coughs,
stopped my flowing blood, eased my pained
Hmbs, and upheld an emaciated skeleton ! I have
had fifty years added to my days, though I ex-
pected not to live one of them : and what strange
deliverances have been wrought for me, upon the
importunate requests of many hundreds of my
praying friends ! How have I been kept in ordi-
nary health and safety, when the raging pestilence
came near my habitation and consumed an hun-
dred thousand citizens ! And how was my dwell-
ing preserved, when I saw London, the glory of
the land, in flames! — These, and many more, arc
my experiences of that wonderful mercy which
has measured my pilgrimage, and filled up my
days. Never did God break his promise with
me. Never did he fail me, or forsake me. And
shall I now distrust him at last?
"To thee, O Lord, as to *a faithful Creator,' I
commit my soul. I know that thou art ■ the faith-
d' 10*
114 WILLINGNESS TO DEPART, [Chap. V
fal God, which keepeth covenant and mercy with
1 hem that love thee and keep thy commandments.
Thou art faithful, who hast called me to the fel-
lowship of thy Son Jesus Christ our Lord.* Thy
faithfulness has saved me from temptation, and
kept me from prevailing evil, and will k preserve
my whole spirit, and soul, and body, unto- the com-
ing of Christ.' It is in faithfulness thou hast af-
flicted me, and shall I not trust thee to save me ? * It
is thy faithful saying, that thy elect shall obtain
the salvation which is in Christ Jesus, with eter-
nal glory ; for if we be dead with him, we shall
also live with him ; if we suffer, we shall also
reign with him.' — To thee, O my Savior, I commit
my soul ; it is thine by redemption, thine by co-
venant; it is sealed by thy Spirit, and thou hast
promised not to lose it. Thou wast 4 made like
unto thy brethren, that thou mightest be a mer-
ciful and faithful high priest in things pertaining
to God, to make reconciliation for our sins.' By
thy blood we have boldness to enter into the ho-
liest, by a new and living way consecrated for us.
*?ause me to 4 draw near with a true heart, in full
ssurance of faith.' Thy name is faithful and true.
True and faithful are all thy promises. Thou
hast promised rest to weary souls that come to
thee. I ana weary of suffering, sin, and flesh:
weary of my darkness, dullness, and distance.
Whither should I look for rest, but home to my
ueavenly Father and thee? I am but a bruised
reed, but thou wilt not break me. I am but gmok-
Chap. V.] AND TO BE WITH CHRIST. 115
ing flax, but thou wilt not quench what thy grace
hath kindled. Thou, in whose name the nations
trust, ■ wilt bring forth judgment unto victory.*
The Lord redeemeth the souls of his servants,
and none of them that trust in him shall be deso-
late. I will wait on thy name, for it is good ; I
trust in the mercy of God for ever and ever. The
Lord is good, a strong hold in the day of trouble,
and he knoweth them that trust in him. Sinful
fear brings a snare, but whoso putteth his trust in
the Lord, shall be safe. fr Blessed is the man that
maketh the Lord his trust. Thou art my hope,
O Lord God, thou art my trust from my youth.
By thee have I been holden up from the womb \
my praise shall be continually of thee. Cast me
not off in the time of old age, forsake me not when
my strength faileth. O God ! thou hast taught me
from my youth, and hitherto have I declared thy
wondrous works. Now also, when I am old and
gray-headed, O God, forsake me not. Mine eyes-
are unto thee, O God the Lord! in thee is my
trust, leave not my soul destitute. I had fainted
unless I had believed ta see the goodness of the
Lord in the land of the living/ even where they
that live shall die no more." The sun may cease
to shine on man, and the earth to- bear us ; but
God will never cease to be faithful to his promises.
Blessed be the Lord, who has commanded me so
safe and quieting a duty as to trust in him, and
east all my cares upon him who has promised to
care for me!
110 WILLINGNESS TO DEPART, [Ch«p. V-
2. Hope also for the salvation of God. Hope
is the ease, yea, the life of our hearts, which would
otherwise break, and even die within us. Des-
pair is no small part of hell. God cherishes hope,
as he is the lover of souls. Satan, our enemy,
cherishes despair, when his more usual way of
presumption fails. Hope anticipates salvation, as
fear does evil. It is the hypocrite's hope that pe-
rishes ; and all who hope for durable happiness on
earth must be deceived. But " happy is he that
hath the God of Jacob for his help, whose hope
is in the Lord his God, which made heaven and
earth, which keepeth truth for ever/' Wo to
me " if in this life only I had hope. But the right-
eous hath hope in his death And hope maketh
not ashamed. Blessed is the man that trustelh in
the Lord, and whose hope the Lord is." " Lay
hold, then, O my soul, ' upon the hope set before
thee ;' it is thy sure and steadfast anchor, without
which thou wilt be as a shipwrecked vessel. Thy
foundation is sure, even God himself. Our faith
and hope are both in God. Christ dwells ui our
hearts by faith, is in us the hope of glory. By this
hope, better than the law of Moses could bring,
we draw nigh unto God. We hope for that we
see not, and with patience wait for it. We are
saved by hope. It is an encouraging grace, it ex-
cites our diligence and helps to full assurance
urto the end. It is a desiring grace, and is an
earnest to obtain the glory hoped for. It is a
comforting grace, for 'the Gud of hops fills us
Chap. V.] AND TO BE WITH CHRIST. 117
with all joy and peace in believing, that we may
abound in hope through the power of the Holy
Ghost.' Shake off despondency, O my soul, and
' rejoice in hope of the glory of God.' Believe in
hope, though dying flesh would tell thee that it
is against hope."
What blessed preparations are made for our
hope! " God has confirmed it by two immutable
things," his promise and his oath. " His abun-
dant mercy hath begotten us again unto a lively
hope, by the resurrection of Christ, to an inheri-
tance incorruptible, and undefiled, and that fadeth
not away, reserved in heaven for us." Grace
teacheth us, that " denying ungodliness and world-
ly lusts, we should live soberly, righteously, and
godly in this present world ; looking for that bless-
ed hope, and the glorious appearing of the great
God and our Savior." We are " renewed by the
Holy Ghost, and justified by grace, that we should
oe made heirs according to the hope of eternal
ife. The eyes of our understanding are enlight-
ened, that we may know what is the hope of his
calling, and what the riches of the glory of this in-
heritance in the saints. The hope which is laid
ip for us in heaven, hath, through the Gospel,
brought life and immortality to light. Having
hope toward God, we exercise ourselves to have
always a conscience void of offence, and serve
vjrod day and night. For an helmet, we put on
the hope of salvation. Death is not to us as to
others which have no hope. Our Lord Jesus Christ
118 WILLINGNESS TO DEPART, [Chap. V-
and God, even our Father, hath loved us, and hath
given us everlasting consolation and good hope
through grace, to comfort our hearts and estab-
lish us in every good word and work. We must
hold fast the rejoicing of the hope iirm unto the
end, and continue in the faith grounded and set-
tled, and not be moved away from the hope of the
Gospel." " And now, Lord, what wait I for? my
hope is in thee. Uphold me according to thy
word, that I may live, and let me not be ashamed
of my hope. Though our iniquities testify against
us, yet, O Lord, the Hope of Israel, the Savior
thereof in time of trouble, be not as a stranger,
leave us not. We have been showed the praises
of the Lord and his w T onderful works, that we
might set our hope in God. Remember the word
unto thy servant, upon which thou hast caused me
to hope. If thou, Lord, shouldest mark iniquities,
O Lord, who shall stand ? But there is forgive-
ness with thee, that thou mayest be feared. I
wait for the Lord, my soul doth wait, and in his
word do I hope. Let Israel hope in the Lord,
for with the Lord there is mercy, and with him
is plenteous redemption. The Lord taketh plea-
sure in them that fear him, in those that hope in
his mercy. Though my flesh and heart faileth,
God is the strength of my heart. The Lord is my
portion, saith my soul, therefore will I hope in
him. The Lord is good unto them that wait for
him, to the soul that seeketh him. It is good that
a man should both hope and quietly wait for the
ohap. V.] AND TO BE WITH CHRIST. 119
Balvation of the Lord. It is good for a man that
he bear the yoke in his youth, and that he keep-
eth silence, and putteth his mouth in the dust, if
so be there may be hope."
God needs not natter such worms as we are,
nor promise us what he never means to perform.
He has laid the rudiments of our hope in a nature
capable of desiring, seeking and thinking of an-
Dther life. He has called me, by grace, to actual
desires and endeavors, and has vouchsafed some
fore-tastes. I look for no heaven but the perfec-
tion of divine life, light, and love in endless glory
with Christ and his saints, and this he has already
begun in me. And shall I not boldly hope, when
I have capacity, the promise, and the earnest and
foretaste ? Is it not God himself that caused me
to hope ? Was not nature, promise, and grace
from him? And can a soul miscarry and be de-
ceived that departs hence in a hope of God's own
producing and encouraging? " Lord, I have liv-
ed in hope, I have prayed, labored, suffered, and
waited in hope, and by thy grace I will die in
hope ; and is not this according to thy word and
will ? And wilt thou cast away a soul that hopes
in thee by thine own command and operation ?"
Had wealth, and honor, and continuance on earth,
or the favor of man, been my reward and hope
my hope and I had died together. Were this our
best, how vain were man ! but the Lord liveth,
and my Redeemer is glorified, and intercedes for
me : and the same Spirit is in heaven who is in
120 WILLINGNESS TO DEPART, LChap. V
my heart, as the same sun is in the firmament and
in my house. The promise is sure to all Christ's
seed ; for millions are now in heaven who once
lived and died in hope ; they were sinners once, as
I now am ; they had no other Savior, sanctifier,
or promise than I now have. " Confessing that
they were strangers and pilgrims on the earth,
they desired a better country, that is, a heavenly,"
where they now are. And shall I not follow them
in hope, who have sped so well ? " Then, O my
soul, hope unto the end. Hope in the Lord, from
henceforth and for ever. I will hope continually,
and will yet praise him more and more. My
mouth shall show forth his righteousness and sal-
vation. The Lord is at my right hand, I shall not
be moved. Therefore my heart is glad, and my
glory rejoiceth, my flesh also shall rest in hope.
God hath showed me the path of life ; in his pre-
sence is fullness of joy, at his right hand there are
pleasures for evermore."
3. What then remains, but that in faiih and hope
I love my God, my Savior, my Comforter, the glo-
rious society, and my own perfection in glory,
better than this burden of flesh, and this howling
wilderness? How odious is that darkness and un-
belief, that unholiness and disaffection, that dead-
ness and stupidity, which makes such love seem
hard and unsuitable ! Is it unsuitable or hard for
the eye to see the light or the beauties of crea-
tion, or for a man to love his life or health, his fa-
ther or his friend ? What should be easier to a
Chap. V.] AND TO BE WITH CHRIST. 121
nature that has rational love, than to love him
who is love itself? He that loveth all, and gives
to all a capacity to love, should be loved by all ;
and he that hath especially loved me, should es-
pecially be loved by me.
Love desires to please God, and therefore to be
in the most pleasing state, and freed from all that
is displeasing to him ; which is not to be hoped for
on earth. It desires all suitable nearness, acquain-
tance, union, and communion. It is weary of dis-
tance and alienation. It takes advantage of every
notice of God to renew and exercise these desires.
Every message and mercy from God is fuel for
love, and, while we are short of perfection, stirs
up our desires after more of God. The soul is
where it loves. If our friends dwell in our hearts
by love; and if fleshly pleasures, riches, and hon-
or dwell in the hearts of the voluptuous, covetous,
and proud ; surely God and Christ, heaven and ho-
liness, dwell in the heart which loves them fervent-
'y. And if heaven dwell in my heart, shall I not
desire to dwell in heaven? Would divine love
more plentifully pour itself upon my heart, how
flasy would it be to leave this flesh and world !
Death and the grave would be but a triumph for
victorious love. It would be easier to die in peace
and joy, than to go to rest at night after a fa-
tiguing day, or eat when I am hungry. A little
love has made me willingly study, preach, write,
and even suffer ; and would not more love make
me willingly go to God? Shall the imagination
11 Dyin? Thoughts.
122 WILLlNGNESb TO DEPART, (Chap. V.
of house, gardens, walks, libraries, prospects,
CONTENTS.
Chapter I. — His early life and conversion. — His fa-
ther — early vices — the Bible and religious books
blessed in his conversion — his early studies — fee-
ble health — spiritual conflicts— sources of comfort
— death of his mother — desire to be useful. . . V
Chapter II. — His ordination and first public engage-
ments. — Preaches at Dudley — removes to Bridg-
north — and then to Kidderminster 21
Chapter III. — His labors, trials, and success at Kid-
derminster. — Benefit of previous trials — branded
as a traitor — hardly escapes with life — leaves Kid-
derminster and preaches to soldiers at Coventry —
becomes chaplain of a regiment under Cromwell —
failure of his health — writes the Saints' Rest — re-
turns to Kidderminster, and remains fourteen
years — character of his labors — acts as a physi-
cian — success of his ministry — various means of
usefulness employed — his "Reformed Pastor" —
is consulted by Cromwell — writes his " Call to the
Unconverted," and other works 25
Chapter IV. — His engagements after leaving Kidder-
minster. — Visits London — preaches to parliament
— interview wiiL Uie king — attempts to reconcile
4 CONTENTS.
the conflicting parties — declines a bishopric — for-
bidden to return to Kidderminster— his interest in
missions to the Indians — writes to Eliot — great con-
cern for the conversion of the world — further un-
successful attempts at reconciliation — is accused of
sedition — preaches in London — not allowed to ad-
dress his people at Kidderminster— is ejected, with
2,000 others, by the "Act of Uniformity " — his mar-
riage — the plague and fire in London — preaches in
his own house — acquaintance with Judge Hale. .
Chapter V. — His persecution, trials, and death. — Is
apprehended and cast into prison, where he is kept
in great peace — is offered preferment by the king
of Scotland — reasons for declining it — is licensed
to preach again, under restrictions — preaches in
London — writes the " Poor Man's Family Book,"
and other works — great success in preaching — in-
terrupted by persecutions— death of Mrs. Baxter —
feeble health and further persecutions — commences
a :< Paraphrase of the New Testament" — is char-
ged with sedition for writing it— mock trial before
Lord Chief Justice Jeffries— is two years impr>-
soned — Matthew Henry's description of his pa-
tience — he is released from prison — preaches in
his own house — last sickness — death
Chapter VI. — His person, views of himself, and ge-
neral character. — His person — his survey of his
own character, showing the changes from his ear-
lier to his riper years — character of his prayers —
of his sermons — his works — his bodily sufferings —
love to souls — walk with God. . . .
. . 123
NOTE.
The life of this eminent servant of God, abound-
ing with striking incidents, and adapted to be use-
ful to all, is published nearly in the present form
by the Religious Tract Society in London. Some
corrections of obscure phraseology and antique style
are here made, without altering the character of the
narrative. The reader will be struck with his extra-
ordinary reliance on the efficacy of prayer ; his abun-
dant labors as a pastor ; the rudeness, ignorance, and
persecuting spirit of the age in which he lived ; his
burning zeal for the spread of the Gospel at that
early period of modern missions ; the great variety of
works he was enabled to write, though in a very low
state of health ; and the wonderful extent to which
the powers of the mind may be kept up by the ha- •.
bitual exercise of them, even amid the multiplied
infirmities of old age.
A more full account of the man, comprising a
description of his voluminous writings, may be found
by \he student in " Baxter's Life and Times, by Rev,
William Orme ■ " 2 vols, octavo.
LIFE OF
REV. RICHARD BAXTER.
CHAPTER I.
HIS EARLY LIFE AND CONVERSION.
Richard Baxter was born at Rowton, Shropshire,
(England,) on the 12th of November, 1615. He resided
in that village with his maternal grandfather till he
was nearly ten years of age, when he was taken home
to live with his parents at Eaton Constantine, in the
same county. His father, he says, " had the competent
estate of a freeholder, free from the temptations of po-
verty and riches; but having been addicted to gaming
in his youth, as was also his father before him, it was
so entangled by debts, that it occasioned some excess
of worldly cares before it was freed."
The father of Richard Baxter, about the time cf his
son's birth, became seriously impressed with the im-
portance of divine truth, and appears to have subse-
quently become a sincere follower of the Redeemer.
His conversion was effected chiefly through the instru-
mentality of reading the Scriptures. He had but few
opportunities of attending on other means of grace.
Many of the pulpits were occupied by ministers igno-
8 LIFE OF BAXTER.
rant of the truth as it is in Jesus ; and those who preach-
ed the Gospel in its purity were, for the most part, so
despised and contemned, that it required no small share
of moral courage to attend on their ministry. Convert-
ed himself, he became anxious for the salvation of his
only son. He directed the attention of his youthful
charge to the sacred Scriptures, whence he had himself
derived so much benefit. Nor were his instructions
and efforts altogether vain. Baxter thus ingenuously
confesses his early sins and convictions, in his history
of his own life and times :
" At first my father set me to read the historical parts
of Scripture, which, suiting with my nature, greatly
delighted me ; and though all that time I neither un-
derstood nor relished much the doctrinal part and mys-
tery of redemption, yet it did me good, by acquainting
me with the matters of fact, and drawing me on to love
the Bible, and to search by degrees into the rest.
" But though my conscience would trouble me when
I sinned, yet divers sins I was addicted to, and often
committed against my conscience; which, for the warn-
ing of others, I will here confess, to my shame.
" 1. I was much addicted, when I feared correction,
to lie, that I might escape.
" 2. I was much addicted to the excessive gluttonous
eating of apples and pears, which, I think, laid the foun-
dation of that weakness of my stomach which caused
the bodily calamities of my life.
" 3. To this end, and to concur with naughty boys
that gloried in evil, I have often gone into other men's
orchards, and stolen their fruit, when I had enough at
home.
" 4. I was somewhat excessively addicted to play,
and that with covetousness for money.
LIFE OF BAXTER. y
(i 5. I was extremely bewitched with a love of ro-
mances, fables, and old tales, which corrupted my affec-
tions and wasted my time.
" 6. I was guilty of much idle foolish chat, and imi-
tation of boys in scurrilous foolish words and actions,
though I durst not swear.
" 7. I was too proud of the commendations of my
instructors, who all of them fed my pride, making me
seven or eight years the highest in the school, and
boasting of me to others ; which, though it furthered
my learning, yet helped not my humility.
" 8. I was too bold and irreverent towards my pa-
rents.
" These were my sins, with which, in my childhood,
conscience troubled me for a great while before they
were overcome."
His convictions gathered strength, although occa-
sionally resisted. The temptations to neglect religion
were strong and powerful. The reproach cast on his
father and others, who, for their desire and pursuit of
holiness, were contemptuously designated " Puritans,"
proved for a season a stumbling-block in his path. Still,
however, the reflecting mind of the son led him to dis-
cern the difference between the conduct of his father
and that of his calumniators, and to conclude that there
was more of reason and truth in a life of holiness, than
in a life of impiety and rebellion against the majesty
of heaven. He says :
" In the village where I lived, the Reader read the
common prayer briefly ; and the rest of the day, even
till dark night almost, except eating time, was spent
in dancing under a may-pole and a great tree, not far
from my father's door, where all the town met toge-
ther: and though one of my father's own tenants was
10 LIFE OF BAXTER.
the piper, he could not restrain him not break the
sport; so that we could not read the Scripture in our
family without the great disturbance of the taber and
pipe, and noise in the street !* Many times my mind
was inclined to be among them, and sometimes I broke
loose from my conscience and joined with them ; and
the n)pre I did it, the more I was inclined to it. But
when I heard them call my father ' Puritan,' it did
much to cure me and alienate me from them; for I
considered that my father's exercise of reading the
Scripture was better than theirs, and would surely be
judged better by all men at the last; and I considered
what it was, for which he and others were thus derided.
When I heard them speak scornfully of others, as Pu-
ritans, whom I never knew, I was at first apt to believe
all the lies and slanders wherewith they loaded them ;
but when I heard my own father so reproached, and
perceived that drunkards were the most forward in the
reproach, I perceived that it was mere malice. For my
father never objected to common prayer or ceremonies,
nor spoke against bishops, nor ever so much as prayed
but by a book or form, being unacquainted then with
any that did otherwise. But only for reading Scripture
when the rest were dancing on the Lord's day, and for
praying by a form out of the end of the common
prayer book, in his house, and for reproving drunkards
and swearers, and for talking sometimes a few words
of Scripture, and about the life to come, he was reviled
commonly by the name of Puritan, Precisian, and Hy-
pocrite; and so were the godly ministers that lived in
the country near us, not only by our neighbors, but by
"These profanations of the Lord's day were authorised and
encouraged by the royal proclamation, called the Hook of
fcports, set forth A. I). ifilS.— See Life of Bishop Hall, p. 36.
LIFE OF BAXTER. 11
the common talk, of the multitude all about us. By this
observation I was fully convinced that godly people
were the best; and those that despised them, and lived
in sin and pleasure, were a malignant, unhappy sort of
people ; and this kept me out of their company, except
now and then, when the love of sports and play en-
ticed me."
When about fifteen years of age, " it pleased God,"
he writes, " of his wonderful mercy, to open my eyes
with a clearer insight into the concerns and case of my
own soul, and to touch my heart with a livelier feel-
ing of things spiritual than ever I had found before."
While under this concern, a poor man in the town
lent his father an old torn book, entitled "Bunny's
Resolutions." " In reading this book," he observes,
" it pleased God to awaken my soul, and show me the
folly of sinning, and the misery of the wicked, and the
inexpressible weight of things eternal, and the neces-
sity of resolving on a holy life, more than I was ever
acquainted with before. The same things which I
knew before, came now in another manner, with light,
and sense, and seriousness to my heart."
" Yet, whether sincere conversion began now, or be-
fore, or after, I was never able to this day to know; for
I had before had some love to the things and people
that were good, and a restraint from sins, except those
forementioned ; and so much from most of those, that
I seldom committed them, and when I did, it was with
great reluctance. And, both now and formerly, I knew
that Christ was the only mediator by whom we must
have pardon, justification, and life; but I had little
lively sense of the love of God in Christ to the world
or me, or of my special need of him !"
" About this time it pleased God that a poor pedlar
12 LIFE OF BAXTER
came to the door with ballads and some good boo
and my father bought of him Dr. Sibbs' 'Bruised ReC
This, also, I read, and found it suited to my taste, a
seasonably sent me ; which opened more the love ll
God to me, and gave me a livelier apprehension of tn
mystery of redemption, and of my obligations to Jes;>
Christ."
" After this, we had a servant who had a little pit
of Mr. Perkins' works, ' Of Repentance,' and tlr
' Art of living and dying well,' and the ' Governmt '
of the Tongue ;' and the reading of that did furtfc'O
inform me, and confirm me. And thus, without «
and all to whom his influence would reach. The fac «
ties afforded, in the present day, for the disseminata) '-.
religious knowledge are truly astonishing ; and amt^
others, the efforts of Religious Tract Societies, w 2
their millions of publications, should not be overlook c
LIFE OF BAXTER. 13
my will arise in the last day, and acknowledge that
sir conversion was effected by means of these publi-
itions. Nor is it the least advantage of these instilli-
ng, that they afford an opportunity to persons in the
molest circumstances to be instrumental in doing
od to their fellow-creatures. They can give a Tract°
nigh they cannot deliver a discourse ; they can send
Tract where they cannot visit in person ; they can
culate books where they cannot engage in religious
iversation. In the formation of Baxter's earlyreli-
us opinions and character, we see the instrumen-
ty of a laborer, a pedlar, and a servant employed,
e sovereignty of God is clearly seen in the agents
i means of salvation. " His wisdom is unsearch-
b, and his ways are past finding out." " To God
y wise, be all the glory."
Saxter's early education was greatly neglected. His
fessed teachers were either incompetent to their
:, or suffered him to be occupied rather as he chose
1 according to any regular plan. Notwithstanding
neglect and irregularity, he made considerable
?ress. He rose superior to every difficulty, and in
time became qualified to enter the university. He
persuaded, however, not to enter college, but to
ue his studies under the direction of Mr. Wick-
, chaplain to the council at Ludlow Castle. Beino-
xtend throughout eternity.
In connection with this statement of Baxter's labors
and sue ;ss, some notice may be taken of his work
entitled the " Reformed Pastor," written expressly to
arouse the attention and excite the efforts of the Chris-
tian ministry to the great work in which he himself
had so successfully engaged. His reverend brethren
had witnessed the astonishing results of his pastoral
engagements, and were anxious to make some efforts
to accomplish among their own people similar results.
A day of fasting and prayer was appointed by them-
selves at Worcester, before entering on their untried
labors, and Baxter was requested to preach on the oc-
casion. He prepared his sermon, but his illness pre-
vented his preaching. He therefore enlarged his ser-
mon into a treatise, and published it. Concerning this
work he says :
" I have very great cause to be thankful to God for
the suecess of that book, as hoping many thousand
souls are the better for it, in that it prevailed with
many ministers to set upon that Work which I there
exhort them to, Even from beyond the seas I have
had letters of request to direet them how they might
promote that work, according as that book had con-
vinced them that it was their duty, If God would but
reform the ministry, and set them on their duties
zealously and faithfully, the people would certainly
be reformed. AH churches either rise or fall as the
ministry rise or fall, not in riches and worldly gran-
deur, but in knowledge, zeal, and ability for their
work."
Many and just encomiums have been passed on this
work. "In the whole compass of divinity there is
54 LIFE OF BAXTER.
scarcely any thing superior to it, in close pathetic
appeals to the conscience of the minister of Christ,
upon the primary duties of his office." The editor of
a recent edition justly says, " Of the excellence of
this work it is scarcely possible to speak in too high
terms. For powerful, pathetic, pungent, and heart-
piercing address, we know of no work on the pastoral
care to be compared with it. Could we suppose it to
be read by an angel, or by some other being possessed
of an unfallen nature, the argumentation and expostu-
lations of our author would be felt to be altogether
irresistible: and hard must be the heart of that minis-
ter who can read it without being moved, melted, and
overwhelmed : hard must be his heart, if he be not
roused to greater faithfulness, diligence, and activity
in winning souls to Christ. It is a work worthy of be-
ing printed in letters of gold. It deserves, at least, to
be engraven on the heart of every minister. I cannot
help suggesting to the friends of religion that they
could not, perhaps, do more good at less expense, than
by presenting copies of this work to the ministers of
Christ throughout the country. They are the chief
instruments through whom good is to be effected in
any country. How important, then, must it be to stir
them up to holy zeal and activity in the cause of
the Redeemer ! A tract given to a poor man may be the
means of his conversion; but a work, such as this,
presented to a minister, may, through his increased
faithfulness and energy, prove the conversion of mul-
titudes."
In addition to Baxter's numerous ministerial and
pastoral labors, he was consulted by persons of all
classes and professions on the various subjects connect-
ed with church and state, which at that period were-
LIFE OF BAXTER. 55
hotly and fiercely agitated. His pacific disposition, and
his desire to promote universal concord among all re-
ligious parties, were generally known. Hence his ad-
vice was eagerly sought by all. This must have occu-
pied no small portion of his time, and caused him no
little anxiety. He gives a curious account of his being
consulted by Cromwell, and his preaching before him.
" At this time Lord Broghill and the Earl of Warwick
brought me to preach before Cromwell, the protector,
which was the only time that ever I preached to him,
save once long before, when he was an inferior man
among other auditors. I knew not which way to pro-
voke him better to his duty, than by preaching on 1
Cor. 1 : 10, against the divisions and distractions of
the church, and showing how mischievous a thing if
was for politicans to maintain such divisions for their
own ends, that they might fish in troubled waters, and
keep the church, by its divisions, in a state of weakness,
lest it should be able to offend them: and to show the
necessity and means of union. But the plainness and
nearness, I heard, was displeasing to him and his cour-
tiers; yet they bore with it.
"A while after, Cromwell sent to speak with me;
and when I came, in the presence only of three of his
chief men, he began a long and tedious speech to me
of God's providence in the change of the government,
and how God had owned it, and what great things had
been done at home and abroad, in the peace with Spain
and Holland, &e. When he had wearied us all with
speaking thus slowly about an hour, I told him it was
too great condescension to acquaint me so fully with
all these matters which were above me, but that we
took our ancient monarchy to be a blessing, and not
an evil to the land* and humbly craved his patience^
56 LIFE OF BAXTER.
that I might ask him how England had ever forfeited
that blessing, and unto whom the forfeiture was made?
I was led to speak of the species of government only,
for they had lately made it treason by a law to speak
for the person of the king. Upon that question he was
awakened into some passion, and told me it was no for
feiture, but God had changed it as pleased him ; and
then he let fly at the parliament, which thwarted him ;
and especially by name at four or five of those mem-
bers who were my chief acquaintance ; and I presumed
to defend them against his passion ; and thus four or
five hours were spent,
"A few days after, he sent for me again, to hear my
judgment about liberty of conscience, which he pre-
tended to be most zealous for, before almost all his pri-
vy council, where, after another slow, tedious speech
of his, I told him a little of my judgment."
Baxter was also consulted by various private indivi-
duals on cases of conscience, which he was requested
to solve. To these he lent a willing ear, and adminis-
tered suitable advice ; or he replied to them in suitable
and interesting letters. This must have occupied his
time considerably. Besides, during his residence at
Kidderminster, and while pursuing his indefatigable
labors among his flock, he wrote and published nearly
sixty different works, many of them quarto volumes of
considerable size. Among these may be specially enu-
merated, in addition to those already noticed, his "Call
to the Unconverted,"* his "Treatise on Conversion,"
"On Self-denial," on "Crucifying the World," on
" Peace of Conscience," &c. &c. &c.
These herculean labors seem incredible. But for the
•Published by the American Tract Society.
LIFE OF BAXTER. 57
existence of the works themselves, his own declara-
tions, and the concurring testimony of his several bio-
graphers, it would have been deemed impossible that,
with his enfeebled health and incessant pain, he could
have accomplished so much in so short a time.
His own account of his general labors shows at once
his piety and devotedness, his spirit and energy, his
zeal and perseverance. He remarks :
" But all these my labors, except my private con-
ferences with the families, even preaching and prepar-
ing for it, were but my recreations, and, as it were, the
work of my spare hours; for my writings were my
chief daily labor, which yet went the more slowly on,
that I never one hour had an amanuensis to dictate to,
and especially because my weakness took up so much
of my time. For all the pains that my infirmities ever
brought upon me, were never half so grievous an afflic-
tion to me as the unavoidable loss of my time which
they occasioned."
His treatise on " Self-denial" originated in his deep
conviction of the "breadth,. and length, and depth of
the radical, universal, odious sin of selfishness." Un-
der this conviction he preached a series of sermons on
the subject, and, at the urgent entreaty of his friends,
he published them in the form they now assume. He
says that the work " found better acceptance than
most of his others, but yet prevented not the ruin of
church and state, and millions of souls by that sin."
Previous to this he had published his work on " Con-
version." This he says " was taken from plain sermons
which Mr. Baldwin had transcribed out of my notes.
And though I had no leisure, in this or other writings,
to take much care of the style, nor to add any orna-
ments, or citations of authors, I thought it might better
58 LIFE OF BAXTER.
pass as it was, than not at all ; and that i the author
missed of the applause of the learned, yet the book
might be profitable to the ignorant, as it proved,
through the great mercy of God."
Apologizing for the plainness and earnestness of his
manner, he observes, " The commonness and the great-
ness of men's necessity commanded me to do any thing
that I could for their relief, and to bring forth some
water to cast upon this fire, though I had not at hand
a silver vessel to carry it in, nor thought it the most fit.
The plainest words are the most profitable oratory in
the weightiest matters. Fineness is for ornament, and
delicacy for delight ; but they answer not necessity,
though sometimes they may modestly attend that which
answers it. Yea, when they are conjunct, it is hard for
the necessitous hearer or reader to observe the matter
of ornament and delicacy, and not to be carried from
the matter of necessity ; and to hear or read a neat, con-
cise, sententious discourse, and not to be hurt by it;
for it usually hinders the due operation of the matter,
keeps it from the heart, stops it in the fancy, and makes
it seem as light as the style. We use not compliments
when we run to quench a common fire, nor do we call
men to escape from it by an eloquent speech. If we
see a man fall into fire or water, we regard not the man-
ner of plucking him out, but lay hands upon him as we
can, without delay."
Baxter's "Call to the Unconverted" was made re-
markably useful. He says. " The occasion of this was
my converse with Bishop Usher, while I was at Lon-
don, who, much approving my method or directions
for peace of conscience, was importunate with me to
write directions suited to the various states of Chris-
tians and also against particular sins. I reverenced the
LIFE OF BAXTER. 59
man, but disregarded these persuasions, supposing I
could do nothing but what was done as well or better al-
ready. But when he was dead, his words went deeper
to my mind, and I purposed to obey his counsel] yet
so as that to the first sort of men, the ungodly, I thought
vehement persuasions meeter than directions only.
And so for such I published this little book, which
God has blessed with unexpected success beyond all
the rest that I have written, except the Saints' Rest.
In a little more than a year there were about twenty
thousand of them printed by my own consent, and
about ten thousand since, besides many thousands by
stolen impressions, which men stole for lucre's sake.
Through God's mercy I have had information of al-
most whole households converted by this small book,
which I set so light by. And as if all this in England,
Scotland, and Ireland were not mercy enough to me,
God, since I was silenced, has sent it over on his mes-
sage to many beyond the seas ; for when Mr. Eliot had
printed the Bible in the Indian language, he next
translated this my ' Call to the Unconverted, 3 as he
wrote to us here."
In addition to its usefulness mentioned by Baxter
himself, Dr. Bates relates an instance of six brothers
being converted at one time by this invaluable book.
To this work, multitudes now in glory, and many ad-
vancing thither, stand indebted for their first serious
impressions. Urged by its awful denunciations, they
have fled from the " city of destruction ;" they have
sought refuge at the cross of Calvary. Like the preach-
ing of John, it awakens, alarms, and terrifies, that it
may lead to peace, holiness, and glory, through Christ.
Among other methods of doing good, Baxter adopt-
ed the plan which is now so generally employed, of
60 LIFE OF BAXTER.
publishing small tracts, broadsheets, or handbills. He
published various broadsheets, and had them affixed
to walls and public buildings, that the attention of pas-
sengers might be arrested, and that those who had no
leisure for larger works, or were indisposed to pur-
chase treatises, might be informed, edified, and saved.
This plan he adopted with great success during the
raging of the plague.
This was certainly the most active, useful, and im-
portant period of his life. His labors subsequently to
this were of a more chequered, desultory, and less ob-
vious character. Their results, though undoubtedly
great, inasmuch as he labored with the same zeal, pie-
ty, and devotedness as heretofore, yet could not be
perceived so manifestly as when his efforts were con-
centrated in one spot, and were superintended by his
untiring pastoral vigilance. The time of persecution
for conscience' sake was at hand. He therefore, in
common wiih multitudes of his brethren, was obliged
to labor in such places, and on such occasions only, as
the providence of God pointed out. But these labors
were not in vain, for, as in days of old, they " that
were scattered abroad, went every where preaching
the word."
CHAPTER IV.
HIS ENGAGEMENTS AFTER LEAVING KIDDERMINSTER.
Baxter had acquired great celebrity, both as a
preacher and writer. He was known, moreover, to be
LIFE OF BAXTER. 61
*n ardent friend to civil and ecclesiastical peace.
Hence he was frequently consulted on these subjects,
iiot only by ministers, but by the higher powers. On
various occasions he went to London, and it would
seem chiefly on business relating both to the church
and the nation. Early in April, 1660, he left Kidder-
minster, and reached London on the 13th of that
month. The reason of his leaving is not stated, but it
appears evidently to have been in connexion with the
state of public affairs.
It was a saying of Baxter's, that we are " no more
choosers of our employments than of our successes."
The truth of this observation he was now especially
called to verify by his own experience. On reaching
London he was consulted on the subject of the (king's)
•' Restoration." This event he, in common with multi-
aides of his brethren, was desirous, of seeing accom-
plished.
The new parliament appointed a day of fasting and
prayer, and required Baxter to preach before them on
the occasion. This occurred the day before the bill
was passed for the return of the exiled monarch.
Shortly after he was called to preach a thanksgiving
sermon, on Monk's success, at St. Paul's, before the
lord mayor and aldermen. Neither of the sermons ap-
pear to have given entire satisfaction. His moderate
views displeased partizans of all sides : some charged
him with sedition ; others with vacillation and tempo-
rizing in politics. He was, however, a friend to the
king, and rejoiced in the prospect of his restoration.
He used all his efforts to promote its accomplishment.
When king Charles was restored, amid the general
acclamations of the nation, several of the Presbyterian
ministers were made chaplains in ordinary to him,
Q Baxter, Life.
62 LIFE OF BAXTER.
among whom was Baxter. His certificate of appoint-
ment to the office is dated June 26, 1660. Various con-
ferences were held by Baxter and his friends, to pro-
mote a union between episcopacy and presbyterianism.
A meeting was held on the subject, in the presence of
Charles, at which Baxter was the chief speaker. His
address on the occasion is distinguished alike by its
piety and fidelity. He was desirous of promoting and
securing the religious liberties of the people, and of
preventing those measures which he perceived were
contemplated to remove many of the most holy and
zealous preachers from their flocks. The following
passage from his address to the king shows the efforts
that had been made to preserve the Gospel ministry
during the commonwealth, and his desire that, under
the dominion of their rightful monarch, the same in-
valuable privilege might be preserved.
" I presumed to tell him (his majesty) that the peo-
ple we spake for were such as were contented with an
interest in heaven, and the liberty and advantages of the
Gospel to promote it; and if this were taken from them,
and they were deprived of their faithful pastors, and
liberty of worshipping God, they would consider them-
selves undone in this world, whatever plenty else they
should enjoy ; and the hearts of his most faithful sub-
jects, who hoped for his help, would even be broken ;'
and that we doubted not but his majesty desired to
govern a people made happy by him, and not a broken-
hearted people, that considered themselves undone by
the loss of that which is dearer to them than all the
riches of the world. And I presumed to tell him that
the late usurpers that were over us, so well understood
their own interest, that, to promote it, they had found
this way of doing good to be the most effectual means,
LIFE OF BAXTER. 63
and had placed and encouraged many thousand faith-
ful ministers in the church, even such as detested
their usurpation. And so far had they attained their
' ends hereby, that it was the principal means of their
interest in the people, and the good opinion that any
had conceived of them ; and those of them that had
taken the contrary course, had thereby broken them-
selves to pieces. Wherefore I humbly craved his ma-
jesty's patience that we might have the freedom to re-
quest of him that, as he was our lawful king, in whom
all his people, save a few inconsiderable persons, were
prepared to centre, as weary of their divisions, and
glad of the satisfactory means of union in him, so he
would be pleased to undertake this blessed work of
promoting their holiness and concord ; for it was not
faction or disobedience which we desired him to in-
dulge. And that he would never suffer himself to be
tempted to undo the good whieh Cromwell or any
other had done, because they were usurpers that did
it ; or discountenance a faithful ministry because his
enemies had set them up. But that he would rather
outgo them in doing good, and opposing and rejecting
the ignorant and ungodly, of what opinion or party
soever. For the people whose cause we recommended
to him, had their eyes on him as the officer of God,
to defend them in the possession of the helps of their
salvation ; whieh, if he were pleased to vouchsafe
them, their estates and lives would be cheerfully of
fered to his service."
" The king gave us not only a free audience, but as
gracious an answer as we could expect ; professing his
gladness to hear our inclinations to agreement, and his
resolution to do his part to bring us together ; and that
it must not be by bringing one party over to the other,
64 LIFE OF BAXTER.
but by abating somewhat on both sides, and meeting
in the midway ; and that, if it were not accomplished,
it should be of ourselves, and not of him : nay, that he
was resolved to see it brought to pass, and that he
would draw us together himself: with some more to
this purpose. Insomuch that old Mr. Ash burst out
into tears with joy, and could not forbear expressing
what gladness this promise of his majesty had put into
his heart."
Proposals of agreement were submitted to the king
and his advisers, but without effect. Subsequently to
this, Baxter was offered a bishopric by the lord chan
cellor; but this, for various reasons, he declined. He
did not consider it " as a thing unlawful in itself,"
but he thought he " could better serve the church
without it." In the letter in which he declines epis-
copal honors, he begs of the lord chancellor that he
might be allowed to preach to his old charge at Kid-
derminster. He says : ■
"When I had refused a bishopric, I did it on such
reasons as offended not the lord chancellor; and there-
fore, instead of it, I presumed to crave his favor to re-
store me to preach to my people at Kidderminster
again, from whence I had been cast out, when many
hundreds of others "were ejected upon the restoration
of all them that had been sequestered. It was but a
vicarage ; and the vicar was a poor, unlearned, igno-
rant, silly reader, that little understood what Chris-
tianity and the articles of his creed did signify : but
once a quarter he said something which he called a
sermon, which made him the pity or laughter of the
people. This man, being unable to preach himself,
kept always a curate under him to preach. Before the
M'ars, I had preached there only as a lecturer, and he
LIFE OF BAXTER. 65
was bound in a bond of £500 to pay me £60 per
annum, and afterwards be was sequestered, a3 is be-
fore sufficiently declared. My people were so dear to
me, and I to them, that I would have been with them
upon the lowest lawful terms. Some laughed at me
for refusing a bishopric, and petitioning to be a read- .
ing vicar's curate. But I had little hopes of so good a
condition, at least for any considerable time."
His application, however, proved unsuccessful ; for
arrangements could not be made between the patron
and the chancellor respecting the removal of the old
vicar, who retained the charge of four thousand souls,
though utterly incompetent for his important duties,
and Baxter was left without a charge.
Though not permitted to return to his eharge, he
nevertheless exerted himself in various ways to pro-
mote the glory of God and the good of souls. His at-
tention was, at this period, drawn to the subject o
missions among the North American Indians. Elio*
the "Apostle of the Indians," and his assistants, hai
effected much good among the roving tribes of Ame-
rica. Cromwell had entered warmly into the cause,
and ordered collections to be made in every parish
for the propagation of the Gospel, in those regions.
Funds were raised, a society was formed and incor-
porated, and much good was effected. At the " Resto-
ration," some parties, inimical to the truth, endeavor-
ed to destroy the institution, and to appropriate the
funds to other objects. Baxter, assisted by others, ex-
erted himself to prevent this spoliation j and by his
influence at court, succeeded in securing the property,
End in restoring the society to its original design.
For his exertions he received a letter of thanks from
the Governor of New England, and another from the
L. B. 6*
66 LIFE OF BAXTER.
venerable Eliot. The latter informs Baxter of his in-
tention to translate the " Call to the Unconverted" in-
to the Indian language, but waited for his permission,
his counsel, and his prayers. To this letter Baxter re-
plied. A few extracts from his reply will show the in-
terest that both he and many others felt in the cause
of missions in those troublous times.
" Reverend and much honored brother, — Though
our sins have separated us from the people of our love
and care, and deprived us of all public liberty of preach-
ing the Gospel of our Lord, I greatly rejoice in the
liberty, help, and success which Christ has so long
vouchsafed you in his work. There is no man on earth
whose work I think more honorable than yours. To
propagate the Gospel and kingdom of Christ in those
dark parts of the world, is a better work than our ha-
ting and devouring one another. There are many here
that would be ambitious of being your fellow-laborers,
but that they are informed you have access to no
greater a number of the Indians than you yourself and
your present assistants are able to instruct. An hono-
rable gentleman, Mr. Robert Boyle, the governor of the
corporation for your work, a man of great learning and
worth, and of a very public universal mind, did motion
to me a public collection, in all our churches, for thr
maintaining of such ministers as are willing to go
hence to you, while they are learning the Indian lan-
guages and laboring in the work, as also to transport
them. But I find those backward that I have spoken
to about it, partly suspecting it a design of those that
would be rid of them; (but if it would promote the
work of God, this objection were too carnal to be re-
garded by good men;) partly fearing that, when the
LiEE OF BAXtER. $7
money is gathered, the work may be frustrated by the
alienation of it, but this I think they need not fear so
far as to hinder any ; partly because they think there
will be nothing considerable gathered, because the peo-
ple that are unwillingly divorced from their teachers
will give nothing to send them farther from them, but
specially because they think, on the aforesaid grounds,
that there is no work for them to do if they were with
you. There are many here, I conjecture, that would
be glad to go any where, to Persians, Tartars, Indians,
or any unbelieving nation, to propagate the Gospel,
if they thought they could be serviceable ; but the de-
fect of their languages is their great discouragement.
The industry of the Jesuits and friars, and their suc-
cesses in Congo, Japan, China, &c. shame us all, save
you. I should be glad to learn from you how far your
Indian tongue extends; how large of populous the
country is that uses it, if it be kfiown ; and whether it
reach only to a few scattered neighbors, who cannot
themselves convey their knowledge far because of
other languages. We very much rejoice in your hap-
py work, the translation of the Bible, and bless God
that hath strengthened you to finish it. If any thing
of mine may be honored to contribute in the least
measure to your blessed work, I shall have great cause
to be thankful to God, and wholly submit the altera-
tion and use of it to your wisdom."
The state of the heathen appears to have occupied
the thoughts of Baxter through the whole course of
his ministry. Numerous allusions and references to
the subject are found in his writings. In the preface
to his work entitled the " Reasons of the Christian
Religion," he states that his desire to promote " the
conversion of idolaters and infidels to God and the
68 LIFE OF BAXTER.
Christian faith," was one of the reasons which prompt
ed him to write that work. " The doleful thought that
five parts of the world were still heathens and Moham-
medans, and that Christian princes and preachers did
no more for their recovery," awakened the most pain-
fuljmxiety and distress in his mind. In his work, " How
to do Good to Many," &c. he asks, " Is it not possible,
at least, to help the poor ignorant Armenians, Greeks,
Muscovites, and other Christians, who have no print-
ing imong them, nor much preaching and knowledge;
ann for want of printing, have very few Bibles, even
for their churches or ministers? Could nothing be
done to get some Bibles, catechisms, and practical
books printed in their own tongues, and given among
them? I know there is difficulty in the way; but
money, and willingness, and diligence, might do some-
thing. Might not something be done in other planta-
tions, as well as in New-England, towards the conver-
sion of the natives there? Might not some skillful,
zealous preachers be sent thither, who would promote
serious piety among those of the English that have toe
little &( it, teach the natives the Gospel, and our plant-
ers how to behave themselves so as to win souls tc
Christ?"
How powerfully affecting, and yet how truly appli-
cable, even at the present hour, is the following pas-
sage, contained in his life! — "It would make a believ-
er's heart bleed, if any thing in the world will do it,
to think that five parts in six of the world are still
heathens, Mohammedans, and infidels, and that the
wicked lives of Christians, with fopperies, ignorance,
and divisions, form the great impediment to their con-
version ! to read and hear travelers and merchants
teii that the Banians, and other heathens in Hindostan
LIFE OF BAXTER. 69
Cambaia, and many other lands, and the Mohamme-
dans adjoining to the Greeks, and the x\byssinians,
&c. do commonly fly from Christianity^ and say, 'God
will not save us if we be Christians, for Christians are
drunkards, and proud, and deceivers,' &c. and that
the Mohammedans and many heathens have more,
both of devotion and honesty, than nominal Christians
that live among them ! O wretched men, calling them-
selves after the name of Christ ! that are not content
to damn themselves, but thus lay stumbling-blocks
before the world ! It were better for these men that
they had never been born !
At the close of his life, and on the near approach of
eternity, his mind was deeply interested on this im-
portant subject. The unbounded benevolence of his
heart is poured forth in the following extract from his
solemn review of his own character, made in his last
days:
" My soul is much more afflicted with the thoughts
of the miserable world, and more drawn out in desire
of their conversion, than heretofore. I was wont to
iook but little farther than England in my prayers, as
not considering the state of the rest of the world : or,
if I prayed for the conversion of the Jews, that was
almost all. But now. as I better understand the case
of the world, and the method of the Lord's prayer, so
there is nothing that lies so heavy upon my heart as
the thought of the miserable nations of the earth. It
is the most astonishing part of all God's providence
to me, that he so far forsakes almost all the world, and
confines his special favor to so few; that so small a
part of the world has the profession of Christianity,
in comparison of heathens, Mohammedans, and infi-
dels I and that, among professed Christians, there are
70 LIFE OF BAXTER.
so few that are saved from gross delusions, and have
any competent knowledge ; and that among those
there are so few that are seriously religious, and truly
set their hearts on heaven. I cannot be affected so
much with the calamities of my own relations, or of
the land of my nativity, as v/ith the case of the hea-
then, Mohammedan, and ignorant nations of the earth.
No part of my prayers is so deeply serious as that for
the conversion of the infidel and ungodly world, that
God's name may be sanctified, and his kingdom come,
and his will be done on earth, as it is in heaven. Nor
was I ever before so sensible what a plague the divi-
sion of languages was, which hinders our speaking to
them for their conversion ; nor what a great sin ty-
ranny is, which keeps out the Gospel from most of
the nations of the world. Could we but go among
Tartars, Turks, and heathens, and speak their lan-
guage, I should be but little troubled for the silencing
of eighteen hundred ministers at once in England, nor
for all the rest that were cast out here, and in Scot-
land and Ireland. There being no employment in the
world so desirable in my eyes, as to labor for the win-
ning of such miserable souls, which makes me greatly
honor Mr. John Eliot, the apostle of the Indians in
New-England, and whoever else have labored in such
work."
Baxter almost despaired of the conversion of the
world. The obstacles to missionary enterprise were
at that time insurmountable. " He that surveys the
present state of the earth," writes Baxter to his friend
Eliot, " and considers that scarcely a sixth part is
Christian, and how small a part of them have much
of the power of godliness, will be ready to think that
Christ has called almost all his chosen, and is ready
LIFE OF BAXTER. 71
to forsake the earth, rather than that he intends us
such blessed days as we desire." But " what hath
God wrought !" How great the change in the state of
religion, both at home and abroad, since the days of
Baxter! Persecution has fled; religion has revived;
the missionary spirit has been enkindled ; prayer has
been offered ; money has been contributed ; commerce
has presented facilities for introducing the Gospel into
all parts of the earth ; wide and effectual doors have
been opened ; missionaries have gone forth to the help
of the Lord against the mighty, and great success has
attended their labors : so that we are evidently ap-
proaching nearer to the period when the proclamation
shall be made, " The kingdoms of this world are be-
come the kingdoms of our Lord, and of his Christ ;
and he shall reign for ever and ever."
About this period the celebrated " Savoy Confer-
ence" was held. The object was to effect a reconcilia-
tion between the different religious parties, that they
might be united in one common profession of Chris-
tianity. At this conference Baxter took a prominent
part. He was sincerely desirous for the peace of the
church, and that an accommodation should ensue.
For this purpose he submitted various propositions,
but without effect : and, after some weeks' delibera-
tion, the conference was broken up, without the least
hope or possibility, under existing circumstances, of
reconciliation. Baxter was charged by hi» antagonists
with " speaking too boldly, and too long ;" but this he
accounted not a crime, but a virtue. " I thought it,"
says he, "a cause I could cheerfully suffer for; and
should as willingly be a martyr for charity as for faith."
This was the last public and authorized attempt to
promote peace and unity by argument and persuasion.
72 LIFE OF BAXTER.
Thenceforward other measures were tried 10 effect so
desirable an object, and, most unhappily, the diver-
gence of the parties became greater than ever.
From the termination of the " Savoy Conference,"
the case of the dissidents became more trying and per-
plexing. They were calumniated and charged with
preaching sedition, or with forming plot3 against the
government. Baxter, whose loyalty was unimpeach-
able, and whose ruling passion was a desire for peace,
whose very soul was love, appears to have been parti-
cularly marked as an object for the shafts of calumny*
He says : " So vehement was the endeavor in court,
city, and country, to make me contemptible and odi-
ous, as if the authors had thought that the safety either
of church or state did lie upon it, and all woUiM have
been safe if I were but vilified and hated. So that any
stranger that had but heard and seen all this, would
have asked, What monster of villany is this man? and
what is the wickedness that he is guilty of? Yet was
I never questioned to this day before a magistrate.
Nor do my adversaries charge me with any personal
wrong to them ; nor did they ever accuse me of any
heresy, nor much contemn my judgment, nor ever ac-
cuse my life, but for preaching where another had been
sequestered that was an insufficient reader, and for
preaching to the soldiers of the parliament ; though
none of them knew my business there, nor the service
that I did them. These are all the crimes, besides my
■writings, that I ever knew they charged my life with."
' ; Though no one accused me of any thing, nor spake
a word to me of it, being (they knew I had long been)
near a hundred miles off, yet did they defame me all
over the land, as guilty of a plot ; and when men were
taken up and sent to prison, in other countries, it wa»
LIFE OF BAXTER. 73
said to be for Baxter's plot : so easy was it, and so ne-
cessary a thing it seemed then, to cast reproach upon
my name."
During the two years of his residence in London,
previous to his final ejectment, Baxter preached in va-
rious places, as opportunities presented themselves.
He says : K Being removed from my ancient flock
n Worcestershire, and yet heing uncertain whether I
•night return to them or not, I refused to take any
ather charge, but preached up and down London, for
nothing, according as I was invited. When I had done
thus above a year, I thought a fixed place was better,
and so I joined with Dr. Bates, at St. Dunstan's in the
West, in Fleet-street, and preached once a week, for
which the people allowed me some maintenance. Be-
bre this time I scarcely ever preached a sermon in
'he city.
" The congregations being crowded, was that which
orovoked envy to accuse me ; and one day the crowd
drove me from my place. In the midst of a sermon at
Dunstan's church, a little lime and dust, and perhaps
a piece of a brick or two, fell down in the steeple or
belfry, which alarmed the congregation with the idea
ihat the steeple and church were falling ; and indeed,
m their confusion and haste to get away, the noise of
;he feet in the galleries sounded like the falling of the
Stones. I sat still in the pulpit, seeing and pitying their
terror ; and, as soon as I could be heard, I entreated
.heir silence, and went on. The people were no sooner
quieted, and got in again, and the auditory composed,
but a wainscot bench, near the communion-table, broke
with the weight of those who stood upon it ; the nois°
renewed the fear, and they were worse disordered tnaa
before ; so that one old woman was heard, at the church
7 Baxter, Life.
74 LIFE OF BAXTER.
door, asking forgiveness of God for not taking the first
warning, and promising, if God would deliver her this
once, she would take heed of coming thither again.
When they were again quieted I went on. But tne
church having before an ill name, as very old, and rot-
ten, and dangerous, it was agreed to pull down all the
roof and repair the building, which is now much more
commodious.
" While these repairs were made I preached out my
quarter at Bride's church, in the other end of Fleet-
street; where the common prayer being used by the
curate before sermon, I occasioned abundance to be
at common prayer, who before avoided it. And yet
accusations against me still continued.
" On the week days, Mr. Ashurst, with about twent*'
more citizens, desired me to preach a lecture in Milk
street, for which they allowed me forty pounds per an
num, which I continued near a year, till we were al.
silenced. And at the same time I preached once every
Lord's day at Blackfriars, where Mr. Gibbons, a judi-
cious man, was minister. In Milk-street I took money
because it came not from the parishioners, tut stran-
gers, and so was no wrong to the minister, Mr. Vincent
a very holy, blameless man. But at Blackfriars I nevei
took a penny, because it was the parishioners who
called me, who would else be less able and ready to
help their worthy pastor, who went to God by a con-
sumption, a little after he was silenced. At these two
churches I ended the course of my public ministry,
unless God cause an undeserved resurrection."
" Shortly after our disputation at the Savoy, I went
to Rickmansworth, in Hertfordshire, and preached:
there but once, upon Malt. 22 : 12, ' And he was speech-
less f where I spake not a word that was any nearer
LIFE OF BAXTER. 75
kin to sedition, or that had any greater tendency to
provoke them, than by showing ' that wicked men,
and the refusers of grace, however they may now have
many things to say to excuse their sins, will at last be
speechless before God." Yet did the bishop of Wor-
cester tell me, when he silenced me, that the bishop
of London had showed him letters from one of the
hearers, assuring him that I preached seditiously: so
little security was any man's innocency to his reputa-
tion, if he had but one auditor that desired to get fa-
vor by accusing him.
" Shortly after my return to London I went into
Worcestershire, to try whether it were possible to have
any honest terms from the reading vicar there, that I
might preach to my former flock; but when I had
preached twice or thrice, he denied me liberty to preach
any more. I offered him to take my lecture, which he
was bound to allow me, under a bond of five hundred
pounds, but he refused it. I next offered him to be his
curate, and he refused it. I next offered him to preach
for nothing, and he refused it. And lastly, I desired
leave but once to administer the Lord's supper to the
people, and preach my farewell sermon to them, but
he would not consent. At last I understood that he was
directed by his superiors to do what he did. But Mr.
Baldwin, an able preacher whom I left there, was yet
permitted.
"At that time, my aged father lying in great pain
of the stone and strangury, I went to visit him, twen-
ty miles further. And while I was there Mr. Baldwin
came to me, and told me that he also was forbidden to
preach. We both returned to Kidderminster."
" Having parted with my dear flock, I need not say
with mutual tears, I left Mr Baldwin to live privately
76 LIFE OF BAXTER.
among them, and oversee them in my stead, and visit
them from house to house; advising them, notwith-
standing all the injuries they had received, and all the
failings of the ministers that preached to them, and
the defects of the present way of worship, that yet they
should keep to the public assemblies, and make use of
such helps as might be had in public, togethei with
their private helps."
The great crisis, which was foreseen by many, had
now arrived. The parliamentary attempt to promote
ecclesiastical peace, by the " Act of Uniformity," de-
manding an oath of absolute subjection to every requi-
sition of the church, ended :n the ejectment of two
thousand of the best and holiest ministers in the land
from their livings and labors. Baxter determined on
not taking the oath, and hence relinquished public
preaching as soon as the act was passed, and before it
came into operation. His reason for so doing, he states
to be, that as his example was looked to by many
throughout the country, it might be known that he
could not conform.
In the earlier period of his ministry Baxter had re-
solved not to enter into the married state, that he might
pursue his pastoral and ministerial labors with less
anxiety and interruption. After his ejectment, how-
ever, having no public charge, and seeing little pros-
pect of ever being able to resume his ministerial en-
gagements, he deemed himself at liberty, and lhat ii
would conduce to his comfort, to be united in the bonds
of matrimony. He married Miss Charlton, a lady who,
though much younger than himself, proved to be in
every respect a suitable partner for this eminent saint.
His marriage excited much curiosity and remark
throughout the kingdom ; and " I think," he observes,
LIFE OF BAXTER. 77
" the king's marriage was scarce more talked of than
mine." He and his wife lived a very unsettled life;
being obliged, on account of persecutions, frequently
to remove from one place of residence to another.
He says : " Having lived three years and more in
London since I left Kidderminster, but only three
quarters of a year since my marriage, and finding it
neither agree with my health or studies, the one being
brought very low, and the other interrupted, and all
public service being at an end, I betook myself to live
in the country, at Acton, that I might set myself to
writing, and do what service I could for posterity, and
live, as much as possibly I could, out of the world.
Thither I came, 1663, July 14, where I followed my
studies privately in quietness, and went every Lord's
day to the public assembly, when there was any preach-
ing or catechising, and spent the rest of the day with
my family, and a few poor neighbors that came in ;
spending now and then a day in London. And the
next year, 16C-*, I had the company of divers godly
faithful friends that tabled with me in summer, with
whom I solaced myself with much content."
" On March 26, being the Lord's day, 1685, as I was
preaching in a private house, where we received the
Lord's supper, a bullet came in at the window among
us ; and passed by me, and narrowly missed the head
of a sister-in-law of mine that was there, and hurt
none of us ; and we could never discover whence it
came.
"In June following, an ancient gentlewoman, with
her sons and daughter, came four miles In her coach,
to hear me preach in my family, as out of special re-
spect to me. It happened that, contrary to our cus-
tom, we let her knock long at the door, and did not
78 LIFE OF BAXTER.
I
open it; and so a second time, when slic had gone
away and came again; and the third time she came,
we had ended. She was so earnest to know when she
might come again to hear me, that I appointed her a
time But before she came, I had secret intelligence,
from one that was nigh her, that she came with 8
heart exceeding full of malice, resolving, if possible,
to do me what mischief she could by accusation; and
so that danger was avoided."
The " plague of London " now burst forth with tre-
mendous fury, on which Baxter thus remarks:
"And now, after all the breaches on the churches,
the ejection of the ministers, and impenitency under
all, wars, and plague, and danger of famine began all '
at once on us. War with the Hollanders, which yet
continues; and the driest winter, spring, and summer
that ever man alive knew, or our forefathers men-
tion of late ages; so that the grounds were burnt, like
the highways, where the cattle should have fed ! The
meadow grounds, where I lived, bare but four loads of
hay, which before bare forty. The plague has seized
on the most famous and most excellent city in Chris-
tendom, and at this time eight thousand die of all
diseases in a week. It has scattered and consumed
the inhabitants, multitudes being dead and fled. The
calamities and cries of the diseased and impoverished
are not to be conceived b)^ those that are absent from
them ! Every man is a terror to his neighbor and him
self; for God, for our sins, is a terror to us all. O ! how
is London, the place which God has honored with his
Gospel above all the places of the earth, laid in low
horrors, and wasted almost to desolation by the wrath
of God, whom England hath contemned ; and a God-
hating generation are consumed in their sins, and the
LIFE OF BAXTER. 79
righteous are also taken away, as from greater evil yet
to come."
" The number that died in London alone was about
a hundred thousand. The richer sort removing out of
the city, the greatest blow fell on the poor. At first, so
few of the most religious were taken away, that, ac-
cording to the mode of too many such, they began to
be purled up, and boast of the great difference which
God made ; but quickly after, they all fell alike. Yet
not many pious ministers were taken away : I remem-
ber but three, who were all of my own acquaintance.
' : It is scarcely possible for people that live in a time
of health and security, to apprehend the dreadfulness
of that pestilence ! How fearful people were, thirty
or forty, if not a hundred miles from London, of any
thing that they bought from any mercer's or draper'
shop ! or of any goods that were brought to them ! or
of any person that came to their houses ! How they
would shut their doors against their friends ! and if a
man passed over the fields, how one would avoid an-
other, as we did in the time of wars ; and how every
man was a terror to another ! O how sinfully un-
thankful are we for our quiet societies, habitations,
and health !"
Many of the ejected ministers seized the opportunity
of preaching in the neglected or deserted pulpits, and
in the public places of resort, to the terror-stricken in-
habitants of London, and blessed results followed.
" Those heard them one day often, that were sick the
next, and quickly died. The faae of death so awakened
both preachers and hearers, that preachers exceeded
themselves in fervent preaching, and the people crowd-
ed constantly to hear them ; and all was done with
such great seriousness that, through the blessing of
80 LIFE OF BAXTER.
God, many were converted from their carelessness,
impenitency, and youthful lusts and vanities ; and re-
ligion took such a hold on the people's hearts as could
never afterwards be loosed."
When the plague reached Acton, in July, Mr. Bax-
ter retired to Hampden, in Bucks, where he continued
with his friend Mr. Hampden till the following March.
The plague, he says, " having ceased on March 1st fol-
lowing, I returned home, and found the churchyard
like a ploughed field with graves, and many of my
neighbors dead ; but my house, near the churchyard,
uninfected, and that part of my family which I left
here, all safe, through the great mercy of God."
Scarcely had the plague ceased its ravages before
ihe great fire commenced its destructive career in Lon-
don. Churches in great numbers were destroyed in the
general conflagration. The zealous, though silenced
watchmen, ventured, amid the ashes of a ruined city,
to urge the inhabitants to flee from the " wrath to
come," and to seek, in their impoverished condition,
; ' the unsearchable riches of Christ."
The distress occasioned by these calamities was
great. " Many thousands were cast into utter want and
beggary, and many thousands of the formerly rich
were disabled from relieving them." To the friends ot
Christ in London, the silenced ministers in the coun-
try had been accustomed to look for assistance in their
distresses. By these providences their resources were
in a measure dried up. But, though enduring dread-
ful privations, few, if any, were suffered to perish
through want. Baxter says :
<; Whilst 1 was living at Acton, as long as the act
against conventicles was in force, though I preached
to my family, few of the town came to hear me, part-
LIFE OF BAXTER. 81
ly because they thought it would endanger me, and
partly for fear of suffering themselves, but especially
because they were an ignorant poor people, and had
no appetite for such things. But when the act was
expired, there came so many that I wanted room ; and
when once they had come and heard, they afterwards
came constantly ; insomuch that in a little time there
was a great number of them that seemed very serious-
ly affected with the things they heard ; and almost all
the town, besides multitudes from Brentford and the
neighboring places, came."
He attended the services of the church, and between
the interval of service preached in his own house to
as many as chose to corne. This gave umbrage to the
minister. " It pleased the parson," says Baxter, "that
I came to church, and brought others with me; but
he was not able to bear the sight of people's crowding
into my house, though they heard him also ; so that,
though he spoke kindly to me, and we lived in seem-
ing love and peace while he was there, yet he could
not long endure it. And when I had brought the peo-
ple to church to hear him, he would fall upon them
with groundless reproaches, as if he had done it pur-
posely to drive them away; and yet thought that my
preaching to them, because it was in a private house,
did all the mischief, though he never accused me of
any thing that I spake. For I preached nothing but
Christianity and submission to our superiors, faith, re-
pentance, hope, love, humility, self-denial, meekness,
patience, and obedience,"
During his residence at Acton, Baxter became ac-
quainted with Lord Chief Justice Hale, who occupied
the house adjoining his own. With his simplicity, in-
tegrity, piety, and learning, he was delighted and
82 LIFE OF BAXTER.
charmed. He denominates him " the pillar of justice
the refuge of the subject who feared oppression, and
one of the greatest honors of his majesty's govern-
ment." His lordship, too, appears to have been equal-
ly interested in the character of his neighbor. His
avowed esteem and respect for the despised noncon-
formist was a means of encouraging and strengthen-
ing the hands of Baxter. " When the people crowded
in and out of my house to hear, he openly showed me
such great respect before them at the door, and never
spake a word against it, as was no small encourage-
ment to the common people to go on ; though the
other sort muttered that a judge should seem so far to
countenance that which they took to be against the
law."
CHAPTER V.
HIS PERSECUTIONS, TRIAL, AND DEATH.
At length Baxter's preaching at Acton could no
longer be connived at. Information was laid against
him, and a warrant was issued for his apprehension.
He was taken before two justices of the peace. "When
I came," he writes, " they shut out all persons from
the room, and would not give leave for any one per-
son, no, not their own clerk or servant, or the consta-
ble, to hear a word that was said between us. Then
they told me that I was convicted of keeping conven-
ticles contrary to law, and so they would tender me
LIFE OF BAXTER. 83
the Oxford oath. I desired my accusers might come
face to face, and that I might see and speak with the
witnesses who testified that I kept conventicles con-
trary to the law, which I denied, as far as I under-
stood law ; but they would not grant it. I pressed that
I might speak in the hearing of some witnesses, and
flot in secret; for I supposed that they were my judges,
*nd that their presence and business made the place
a place of judicature, where none should be excluded,
or at least some should be admitted. But I could not
prevail. Had I resolved on silence, they were resolved
to proceed ; and I thought a Christian should rather
submit to violence, and give place to injuries, than
stand upon his right, when it will give others occasion
to account him obstinate. I asked them whether I
might freely speak for myself, and they said yea ; but,
when I began to speak, still interrupted me, and put
me by. But, with much importunity, I got them once
to hear me, while I told them why I took not my
meeting to be contrary to law, and why the Oxford
act concerned me not, and they had no power to put
that oath on me by the act ; but all the answer I could
get was, 'That they were satisfied of what the)^ did.'
And when, among other reasonings against their
course, I told them, though Christ's ministers had, in
many ages, been men esteemed and used as we now
are, and their afilicters had insulted over them, the .
providence of God had still so ordered it that the
names and memory of their silencers and afflicters
have been left to posterity for a reproach, insomuch
that I wondered that those who fear not God, and
care not for their own or the people's souls, should
yet be so careless of their fame, when honor seems so
great a matter with them. To which Ross answered,
S4 LIFE OF BAXTER.
that he desired no greater honor to his name, than
that it should be remembered of him that he did this
against me, and such as I, which he was doing."
The result of this interview was, that Baxter was
fully committed, for six months, to the New Prison,
Clerkenwell. He begged that his liberty might be
granted till the following Monday ; but as he would
not promise not to preach on the intervening Lord's
day, his request was denied.
The inhabitants of Acton were grieved at the loss of
their neighbor, and the more so, as the incumbent of
the parish was the means of his imprisonment. " The
whole town of Acton were greatly exasperated against
the dean when I was going to prison, insomuch that
ever since they abhorred him as a selfish persecutor.
Nor could he devise to do more to hinder the success
of his (seldom) preaching there. But it was his own
choice: 'Let them hate me, so they fear me.' And so
I finally left that place, being grieved most that Satan
had prevailed to stop the poor people in such hopeful
beginnings of a common reformation, and that I was
to be deprived of the exceeding grateful neighborhood
of the Lord Chief Justice Hale, who could scarce re-
frain tears when he heard of the first warrant for my
appearance.
"My imprisonment was, at present, no great suf-
fering to me, for I had an honest jailer, who showed
me all the kindness he could. I had a large room,
and the liberty of walking in a fair garden; and my
wife was never so cheerful a companion to me as in
prison, and was very much against my seeking to be
released ; and she had brought so many necessaries,
that we kept house as contentedly and as comfortably
as at home, though in a narrower room ; and I had
LIFE OF BAXTER. 85
the sight of more of my friends in a day, than I had
at home in half a year."
Efforts were made, by his friends, to procure his re-
lease, which, in consequence of some informalities hi
his commitment, were successful. His reflections on
his imprisonment show his piety and submission.
"While I stayed in prison, I saw somewhat to
blame myself for, and somewhat to wonder at others
for, and somewhat to advise my visitors about.
" I blamed myself that I was no more sensible of
*,he spiritual part of my affliction; such as the inter-
ruption of my work among the poor people from whom
I was removed, and the advantage Satan had got
against them, and the loss of my own public liberty,
for worshiping in the assemblies of God's people.
"I marvelled at some who suffered more than I, as
Mr. Rutherford, when he was confined to Aberdeen,
that their sufferings occasioned them such great joys
is they express ; which surely was from the free grace
of God, to encourage others by their example, and not
mat their own impatience made them need it much
more than at other times. For surely so small a suf-
fering needs not a quarter of the patience which
many poor nonconforming ministers, and thousands
of others need, that are at liberty ; whose own houses,
through poverty, are made far worse to them than my
prison was to me.
"I found reason to entreat my Acton neighbors
not to let their passion against their parson, on my
account, hinder them from a due regard to his doc-
trine, nor from any of the duty which they owed him ;
and to blame some who aggravated my sufferings,
and to tell them that I had no mind to fancy myself
hurt before I felt it. I used, at home to confine my-
g Baxter, Life.
86 LIFE OF BAXTER.
self voluntarily almost as much. I had ten-fold more
public life here, and converse with my friends, than
I had at home. If I had been to take lodgings at Lon-
don for six months, and had not known that this
had been a prison, and had knocked at the door and
asked for rooms, I should as soon have taken this
which I was put into, as most in town, save only for
the interruption of my sleep.
" I found cause to desire of my brethren, that, when
they suffered, they wouid remember that the design of
Satan was more against their souls than their bodies ;
that it was not the least of his hopes to destroy the
love due to those by whom they suffered ; to render
our superiors odious to the people ; and to make us
take such a poor suffering as this for a sign of true
grace, instead of faith, hope, love, mortification, and a
heavenly mind ; and that the loss ef one grain of love
was worse than a long imprisonment. Also that it
much more concerned us to be sure that we deserve
not suffering, than that we be delivered from it j and
to see that we wrong not our superiors, than that they
wrong not us; seeing we are not near so much hurt
by their severities as we are by our sins. Some told
me that they hoped this would make me stand a little
further from the prelates and their worship than I had
done. To whom I answered, that I wondered that
they should think that a prison should change my
judgment. I rather thought now it was my duty to
set a stricter watch upon my passions, lest they should
pervert ir»y judgment ?nd carry me into extremes in
opposition to those who afflicted me. If passion made
me lose my love, or my religion, the loss would be
my own. And truth did not change because I was
in a jail."
LIFE OF BAXTER.
87
His time was now chiefly occupied in writing and
publishing various works on controversial and experi-
mental divinity, and in making some attempts to pro-
cure a union between the Presbyterians and Indepen-
dents. He frequently conversed and corresponded
with Dr. Owen on this subject. Owen requested Bax-
ter to draw up a scheme of agreement. This scheme
Owen attentively considered, but could not adopt.
Baxter's attempts to unite all parties satisfied none.
Baxter, with a few others of the nonconformists, de-
fended the practice of occasional attendance and com-
munion in the parish churches where the Gospel was
preached. It was, in consequence, currently reported
at this time, that he had actually conformed. He was
offered preferment in Scotland by the king. A mitre,
a professor's gown, or a surplice, was presented to his
choice. But he declined accepting his majesty's offer.
His refusal is contained in his letter to the Earl of Lau-
derdale, through whom the offer was presented.
" My Lord, — Being deeply sensible of your lord-
ship's favors, and in special of your liberal offers for
my entertainment in Scotland, I humbly return you
my very hearty thanks. But these considerations for-
bid me to entertain any hopes or further thoughts of
" such a remove :
" 1. The experience of my great weakness and de-
cay of strength, and particularly of this last winter's
pain, and how much worse I am in winter than in
summer, doth fully persuade me that I should live but
a little while in Scotland, and that in a disabled, use-
less condition, rather keeping my bed than the pulpit.
" 2. I am engaged in writing a book, which, if I
could hope to live to finish, is almost all the service
88 LIFE OF BAXTER.
that I expect to do God and his church more in the
world — a Latin Methodus Theologice; and I can hard-
ly hope to live so long, it requiring near a year's labor
more. Now, if I should go and spend that one half
year, or year, which should finish that work, in tra-
vel, and the trouble of such a removal, and then leave
my intended work undone, it would disappoint me of
the ends of my life ; for I live only for work, and there-
fore should remove only for work, and not for wealth
and honor, if ever I remove.
" 3. If I were there, all that I could hope for were
liberty to preach the Gospel of salvation, and especially
in some university among young scholars. But I hear
that you have enough already for this work, that are
like to do it better than I can.
" 4. I have a family, and in it a mother-in-law, eighty
years of age, of honorable extraction and great worth,
whom I must not neglect, and who cannot travel. And
it is to such a one as I, so great a business to remove
a family, and all our goods and books so far, as deters
me from thinking of it, having paid so dear for remo-
vals these eight years as I have done, and being but
yesterday settled in a house which I have newly taken,
and that with great trouble and loss of time.
' c All this concurs to deprive me of this benefit of
your lordship's favor. But, my lord, there are other
fruits of it, which I am not altogether hopeless of re-
ceiving. When I am commanded to pray for kings,
and all in authority, I am allowed the ambition of this
preferment, which is all that ever I aspired after : ' to
live a quiet and peaceable life, in all godliness and
honesty.'
" I am weary of the noise of contentious revilers
and have often had thoughts to go into a foreign land.
LIFE OF BAXTER. 89
if I could find any, where I might have a healthful air
and quietness, that I might but live and die in peace.
When I sit in a corner, and meddle with nobody, and
hope the world will forget that I am alive, court, city,
and country is still filled with clamors against mej
and when a preacher wants preferment, his way is to
preach or write a book against the nonconformists,
and me by name. So that the press and pulpits of
some, utter bloody invectives against myself, as if my
peace were inconsistent with the kingdom's happiness.
And never did my eyes read such impudent untruths,
in matter of fact, as these writings contain ; and they
cry out for answers and reasons of mj T nonconformi-
ty, while they know the law forbids me to answer
them unlicensed. I expect not that any favor or jus-
tice of my superiors should cure any of this. But a
few things I would desire :
" 1. If I might but be heard to speak for myself, be-
fore I be judged by them, and such things be believed.
For to contemn the judgment of my rulers is to dis-
honor them.
" 2. If I might live quietly to follow my private study,
and might once again have the use of my books, which
I have not seen these ten years, still paying for a room
in which they stand at Kidderminster, where they are
eaten with worms and rats, having no security for my
quiet abode in any place long enough to encourage me
to send for them. And if I might have the liberty that
every beggar has, to travel from town to town ; I mean,
but to London, to oversee the press, when any thing
of mine is licensed for it. And,
" 3. If I be sent to Newgate for preaching Christ's
Gospel, (for I dare not sacrilegiously renounce my call-
ing, to which I am consecrated,) that I may have the fa-
L. B. 8*
90 LIFE OF BAXTER.
vor of a better prison, where I may but walk and write.
" These I should take as very great favors, and ac-
knowledge your lordship my benefactor, if you pro-
cure them. For I will not so much injure you as to
desire, or my reason as to expect, any greater things ;
no, not the benefit of the law. I think I broke no law
in any of the preachings which I am accused of; and
I most confidently think that no law imposes on me
the Oxford oath, any more than any conformable mi
nister; and I am past doubting the present mittimus
for my imprisonment is quite without law. But if
the justices think otherwise now, or ai any time, I
know no remedy. I have yet a license to preach pub-
licly in London diocess, under the archbishop's own
hand and seal, which is yet valid for occasional ser-
mons, though not for lectures or cures ; but I dare not
use it, because it is in the bishop's power to recall it.
Would but the bishop, who, one would think, should
not be against the preaching of the Gospel, not recall
my license, I could preach occasional sermons, which
would absolve my conscience from all obligations to
private preaching. For it is not maintenance that I ex-
pect; I have never received a farthing for my preach-
ing, to my knowledge, since May 1, 1662. I thank God
I have food and raiment without being chargeable to
any man, which is all that I desire, had I but leave to
preach for nothing, and that only where there is a no-
torious necessity. I humbly crave your lordship's par
don for this tediousness, and again return you my very
great thanks for your great favors; remaining, &c.
" June 24, 1670. Richard Baxter."
He says : " On October 11, 1672, I fell into a dan-
gerous fit of sickness, which God, in his wonted mer
LIFE OF BAXTER. 91
cy, in time so far removed as to return me to some
capacity of service.
" I had till now forborne, for several reasons, to seek
a license for preaching from the king, upon the tole-
ration. But when all others had taken theirs, and
were settled in London and other places, as they could
get opportunity, I delayed no longer, but sent to seek
one. on condition I might have it without the title of
Independent, Presbyterian, or any other party, but
only as a. nonconformist. And before I sent, Sir Thomas
Player, chamberlain of London, had procured it me
without my knowledge or endeavor. I had sought
none hitherto.
" 1. Because I was unwilling to be, or seem any
cause of that way of liberty, if a better might have
been had, and therefore would not meddle in it.
" 2. I lived ten miles from London, and thought it
not just to come and set up a congregation there, till
the ministers had fully settled theirs, who had borne
the burden there in the times of the raging plague and
fire, and other calamities, lest I should draw away
any of their auditors, and hinder their maintenance.
" 3. I perceived that no one, that ever I heard of
till mine, could get a license, unless he would be en-
titled in it, a Presbyterian, Independent, or of some
sect.
" The 19th of November was the first day, after ten
years' silence, that I preached in a tolerated public
assembly, though not yet tolerated in any conseci^ated
church, but only, against law, in my own house.
" Some merchants set up a Tuesday's lecture in
London, to be kept by six ministers at Pinner's Hall,
allowing them twenty shillings a piece each sermon,
of whom they chose me to be one."
92 LIFE OF BAXTER.
" January 24, 1G72-3, I Degan a Friday lecture at
Mr. Turner's church in New-street, near Fetter-lane,
with great convenience and God's encouraging bless-
ing ; but I never took a penny of money for it of any
one. And on the Lord's days I had no congregation
to preach to, but occasionally to any that desire me,
being unwilling to set up a church and become the
pastor of any, or take maintenance, in this distracted
and unsettled way, unless further changes shall mani-
fest it to be my duty. Nor did I ever yet administer
the Lord's supper to any one person, but to my old
flock at Kidderminster."
"On February 20th I took my house in Bloomsbury,
in London, and removed thither with my family; God
having mercifully given me three years' great peace
among quiet neighbors at Totteridge, and much more
health and ease than I expected, and some opportuni-
ty to serve him."
In this situation he continued for some time, em-
ploying his flying pen and his unwearied efforts to pro-
mote the peace of the churches and to instruct and
bless mankind. In April, 1674, he writes, " God has
so much increased my languishing, and laid me so
low, that I have reason to think that my time on earth
will not be long. And O how good has the will of God
proved hitherto to me ! And will it not be best at last?
Experience causes me to say to his praise, ' Great
peace have they that love his law, and nothing shall
offend them;' and though my flesh and heart fail, God
is the rock of my heart and my portion for ever.
" At this time came out my book called 'The Poor
Man's Family Book,' which the remembrance of the
great use of Mr. Dent's 'Plain Man's Pathway to
Heaven,' now laid by, occasioned me to write for
LIFE OF BAXTER. 93
poor country families, who cannot buy or read many
books."
Anxiously bent on doing good, and encouraged by
the reception and success his " Poor Man's Family
Book " met with, he prepared several other works for
the promotion and increase of family religion. He
justly believed that domestic piety was of the utmost
importance for the maintenance and progress of Chris-
tianity. To promote " household religion " he employ-
ed all his energies while at Kidderminster. In his u Re
formed Pastor," he urges ministers seriously to con
sider the subject. He says : "The life of religion, and
the welfare and glory, both of the church and state,
depend much on family government and duty. If we
suffer the neglect of this, we shall undo all. What are
we like to do ourselves for reforming a congregation,
if all the work be cast on us alone, and masters of fa-
milies neglect that necessary duty -of their own by
which they are bound to help us ? If any good be be-
gun by the ministry in any soul, a careless, prayerless,
worldly family, is likely to stifle it, or very much hin-
der it ; whereas, if you could but get the rulers of fa-
milies to do their duty, to take up the work where
you left it, and help it on, what abundance of good
might be done ! I beseech you, therefore, if you de-
sire the reformation and welfare of your people, do all
you can to promote family religion."
He prosecuted his Master's work with unwearied
zeal, though suffering great bodily affliction, and ex-
posed to much vexatious and embarrassing opposition.
He says : " Taking it to be my duty to preach while
toleration continues, I removed, the last spring, to
London, where my diseases, increasing this winter, a
constant head-ache added to the rest, and continuing
94 LIFE OF BAXTER.
strong for about half a year, constrained me to cease
my Friday's lecture, and an afternoon sermon on the
Lord's days in my house, to my grief; and to preach
only one sermon a week, at St. James's market-house,
where some had hired an inconvenient place. But i
had great encouragement to labor there, because of
ihe notorious necessity of the people ; it being the ha-
bitation of the most ignorant, atheistical, and popish
about London ; and because, beyond my expectation,
the people generally proved exceedingly willing, and
attentive, and tractable, and gave me great hopes of
much success."
" On July 5, 1674, at our meeting over St. James's
market-house, God vouchsafed us a great deliverance.
A main beam, before weakened by the weight of the
people, so cracked, that three times they ran in terror
out of the room, thinking it was falling ; but lemem-
bering the like at Dunstan's in the west, I reproved
their fear as causeless. But the next day, taking up
the boards, we found that two rents in the beam were
so great that it was a wonder of Providence that the
floor had not fallen, and the roof with it, to the de-
struction of multitudes. The Lord make us thankful !'
" It pleased God to give me marvellous encourage
ment in my preaching at St. James's. The crack having
frightened away most of the richer sort, especially thu
women, most of the congregation were young men,
of the most capable age, who heard with great atten
tion ; and many that had not come to church for many
years, manifested so great a change, (some papists
and divers others, returning public thanks to God foi
their conversion) as made all my charge and trou&la
easy to me. Among all the popish, rude, and ignoiaai
people who were inhabitants of those parts, we had
LIFE OF BAXTER. 95
scarcely any that opened their mouths against us, and
that did not speak well of the preaching of the word
among them ; though, when I came first thither, the
most knowing inhabitants assured me that some of
the same persons wished my death. Among the ruder
sort, a common reformation was noticed in the place,
in their conversation as well as in their judgments."
"The dangerous crack over the market-house at
St. James's, made many desire that I had a larger
safer place for meeting. And though my own dullness,
and great backwardness to troublesome business, made
me very averse to so great an undertaking, judging
that, it being in the face of the court, it would never
be endured, yet the great and incessant importunity
of many, out of a fervent desire of the good of souls,
constrained me to undertake it. And when it was
almost finished, in Oxendon-street, Mr. Henry Coven-
try, one of his majesty's principal secretaries, who had
a house joining to it, and was a member of parliament,
spake twice against it in the parliament ; but no one
seconded him."
"And that we might do the more good, my wife
urged the building of another meeting place in Blooms-
bury, for Mr. Reed, to be furthered by my sometimes
helping him : the neighborhood being very full of peo-
ple, rich and poor.
" I was so long wearied with keeping my doors shut
against them that came to distrain on my goods for
preaching, that I was induced to go from my house,
and to sell all my goods, and to hide my library first,
and afterwards to sell it. So that if books had been
my treasure, and I valued little more on earth, I had
been now without a treasure. About twelve years I
was driven a hundred miles from them j and when I
96 LIFE OF BAXTER.
had paid dear for the carriage, after two or three years
T was forced to sell them. And the prelates, to hinder
me from preaching, deprived me also of these private
comforts. But God saw that they were my snare. We
brought nothing into the world, and we must carry
nothing out.
" I was the more willing to part with goods, books,
and all, that I might have nothing to be distrained,
and so go on to preach. And accordingly removing
my dwelling to the new chapel which I had built, I
purposed to venture there to preach, there being forty
thousand persons in the parish, as is supposed, more
than can hear in the parish church, who have no place
to go to for God's public worship. So that I set not
up church against church, but preached to those that
must else have none, being unwilling that London
should turn atheists, or live worse than infidels. But
when I had preached there but once, a resolution was
taken to surprise me the next day, and send me for
six months to the common jail, upon the act for the
Oxford oath. Not knowing of this, it being the hottest
part of the year, I agreed to go for a few weeks into
the country, twenty miles off. But the night before I
should go, I fell so ill that I was induced to send to
disappoint both the coach and my intended compan-
ion, Mr. Silvester. And when I was thus fully resolved
to stay, it pleased God, after the ordinary coach hour,
that three men, from three parts of the city, met at my
house accidentally, just at the same time, almost to a
minute, of whom, if any one had not been there, I had
not gone, namely, the coachman again to urge me.
Mr. Silvester, whom I had put off, and Dr. Coxe, who
compelled me, and told me he would carry me into
the coach. It proved a special merciful providence of
LIFE OF BAXTER. 97
God ; for after one week of languishing and pain, I
had nine weeks greater ease than ever I expected in
this world, and greater comfort in ray work. My good
friend Richard Berisford, Esq. clerk of the exchequer,
whose importunity drew me to his house, spared no
cost, labor, or kindness for my health or service."
Baxter was now constantly harassed with informa-
tions, fines, and warrants of distress, but he bore them
111 with astonishing meekness and patience. He endea-
vored to convince and convert the informers and offi-
cers, who, on several occasions, came to apprehend
him. In some cases his exhortations were successful,
if not to their actual conversion, at least to induce them
to relinquish their persecuting practices.
A striking instance of his placable and forgiving dis-
position is given in the following extract. "Keting,
the informer, being commonly detested for prosecuting
le, was cast into jail for debt, and wrote to me to en-
deavor his deliverance, which I did ; and in his letters
says, 'Sir, I assure you I do verily believe that God
nas bestowed all this affliction on me because I was
o vile a wretch as to trouble you. And I assure you
i never did a thing in my life that has so much trou-
bled myself as that did. I pray God to forgive me. And
truly, I do not think of any that went that way to work,
lat ever God would favor with his mercy. And truly,
without great mercy from God, I do not think that
ver I shall thrive or prosper. And I hope you will be
leased to pray to God for me.' "
Baxter considered that the " vows of God were upon
him," and that he must continue to preach wherever
Divine providence opened a door for the purpose. His
obligations to God he considered superior to those by
which he was bound to obey the ordinances of man ■
q Baxter, Life.
98 LIFE OF BAXTER.
and therefore, though forbidden by law, and in despite
of persecution, he continued to preach the Gospel to
his ignorant and perishing countrymen.
He says: "Being driven from home, and having an
old license of the bishop's yet in force, by the counte-
nance of that, and the great industry of Mr. Berisford,
I had leave and invitation for ten Lord's days to preach
in the churches round about. The first that I preached
in, after thirteen years' ejection and prohibition, was
Rickmanworth, and after that, at Sarratt, at King's
Langley, at Chesham, at Charlfont, and at Amersham,
and that often twice a-day. Those heard who had not
come to church for seven years; and two or three
thousand heard, where scarcely a hundred were wont
to come ; and with so much attention and willingness,
as gave me very great hopes that I never spake to
them in vain. And thus soul and body had these spe-
cial mercies."
" When I had been kept a whole year from preach-
ing in the chapel which I built, on the 16th of April,
1676, I began in another, in a tempestuous time; such
was the necessity of the parish of St. Martin's, where
about 60,000 souls have no church to go to, nor any
public worship of God ! How long, Lord !"
" Being denied forcibly the use of the chapel which
I had built, I was forced to let it stand empty, and pay
thirty pounds per annum for the ground-rent myself,
and glad to preach for nothing, near it, at a chapel
built by another, formerly in Swallow-street, because
it was among the same poor people that had no
preaching."
Interruptions and informations were so numerous at
Swallow-street that he was obliged to discontinue his
labors there. " It pleased God to take away, by tor
LIFE OF BAXTER. 99
ment of the stone, that excellent faithful minister, Mr.
Thomas Wadsworth, in Southwark ; and just when I
was thus kept out at Swallow-street, his flock invited
me to Southwark, where, though I refused to be their
pastor, I preached many months in peace, there being
no justice willing to disturb us."
" When Dr. Lloyd became pastor of St Martin's in
the Fields, I was encouraged by Dr. Tillotson to offer
him my chapel in Oxendon-street for public worship,
which he accepted, to my great satisfaction, and now
there is constant preaching there. Be it by conformist
or nonconformists, I rejoice that Christ is preached."
His reputation, too, was assailed. He was charged
with uttering falsehood, and with the crime of mur-
der ! He was able, however, successfully to refute the
calumnies, and to confound his calumniators.
About this period, 1681, Baxter was called to endure
a severe and trying providence, in the death of his wife.
They had lived together nineteen years. She had been
his companion in tribulation ; his comforter in sorrow.
Animated by her piety and her influence, he had per-
severed in all his attempts to do good. But, now, in
the advance of life, in weakened health, in persecution,
and in no distant prospect of imprisonment, he was
left to pursue his journey alone. She died in the faith
and hope of the Gospel, June 17, 1681.
He still pursued his studies and his occasional labors.
" Having been for retirement in the country, from Ju-
ly till August 14, 1682, returning in great weakness, I
was able only to preach twice, of which the last was
in my usual lecture in New-street, and it fell out to be
August 24, just that day twenty years, that I, and near
two thousand more, had been by law forbidden to
preach any more. I was sensible of God's wonderful
100 LIFE OF BAXTER.
mercy that had kept so many of us twenty years in so
much liberty and peace, while so many severe laws
were in force against us, and so great a number were
round about us who wanted neither malice nor power
to afflict us. And so I took, that day, my leave of the
pulpit and public work, in a thankful congregation.
And it is like, indeed, to be my last.
" But after this, when I had ceased preaching, I
was, being newly arisen from extremity of pain, sud-
denly surprised in my house by a poor violent inform-
er, and many constables and officers, who rushed in
and apprehended me, and served on me one warrant
to seize on my person, for coming within five miles of
a corporation 5 and five more warrants^ to distrain for
a hundred and ninety pounds for five sermons. They
cast my servants into fears, and were about to take all
my books and goods, and I contentedly went with
them towards the justice to be sent to jail, and left my
house to their will. But Dr. Thomas Coxe. meeting
me, forced me in again to my couch and bed, and went
to five justices and took his oath, without my know-
ledge, that I could not go to prison without danger of
death. Upon that the justices delayed a day, till they
could speak with the king, and told him what the doc
tor had sworn ; and the king consented that the pre-
sent imprisonment should be forborne, that I might
die at home. But they executed all their warrants on
my books and goods, even the bed that I lay sick on,
and sold them all ; and some friends paid them as much
money as they were prized at, which I repaid."
" When I borrowed some necessaries I was never
the quieter; for they threatened to come upon me
again and take all as mine, whosesoever it was, which
they found in my possession. So that 1 had no reme-
LIFE OF BAXTER. 101
dy, but utterly to forsake my house, and goods, and
all, and take secret lodgings distant in a stranger's
house. But having a long lease of my own house,
which binds me to pay a greater rent than now it is
worth, wherever I go I must pay that rent.
" The separation from my books would have been
a greater part of my small affliction, but that I found
I was near the end both of that work and life which
needeth books, and so I easily let go all. Naked came
I into the world, and naked must I go out.
' : But I never wanted less what man can give, than
when men had taken all. My old friends, and stran-
gers to me, were so liberal, that I was constrained to
check their bounty. Their kindness was a surer and
larger revenue to me than my own.
" But God was pleased quickly to put me past all
fear of man, and all desire of avoiding suffering from
them by concealment, by laying on me more himself
than man can do. Their imprisonment, with tolera-
ble health, would have seemed a palace to me ; and
had they put me to death for such a duty as they per-
secute me for, it would have been a joyful end of my
calamity. But day and night I groan and languish un-
der God's just afflicting hand. As waves follow waves
in the tempestuous seas, so one pain and danger fol-
lows another in this sinful miserable flesh. I die daily,
and yet remain alive. God, in his great mercy, know-
ing my dullness in health and ease, makes it much
easier to repent and hate my sin, and loath myself,
and contemn the world, and submit to the sentence of
death with willingness, than otherwise it was ever like
to have been. O how little is it that wrathful enemies
can do against us, in comparison of what our sin and
the justice of God can do ! And how little is it that
L. B. 9*
102 LIFE OF BAXTER.
the best and kindest of friends can do for a pained
body or a guilty soul, in comparison of one gracious
look or word from God ! Wo be to him that has no
better help than man ; and blessed is he whose help
and hope is in the Lord."
" While I continued, night and day, under constant
pain, and often strong, and under the sentence of ap-
proaching death by an incurable disease, which age
and great debility yields to, I found great need of the
constant exercise of patience by obedient submission to
God ; aud, writing a small Tract of it for my own use,
I saw reason to yield to them that desired it might be
published, there being especially so common need of "
'obedient patience.' "
" Under my daily pains I was drawn to a work which
I had never the least thoughts of, and is like to be the
last of my life, to write a paraphrase on the New Tes-
tament. Mr. John Humphrey having long importuned
me to write a paraphrase on the Epistle to the Romans,
when I had done that, the usefulness of it to myself
drew me farther and farther, till I had done all. But
having confessed my ignorance of the Revelation, and
yet unwilling wholly to omit it, I gave but general
notes, with the reasons of my uncertainty in the great-
est difficulties, which I know will fall under the sharp
censure of many. But truth is more valuable than
such men's praises. I fitted the whole, by plainness,
to the use of ordinary families.
"After many times deliverance from the sentence
of death, on November 20, 1684. in the very entrance
of the seventieth year of my age, God was pleased so
greatly to increase my painful diseases, as to pass on
me the sentence of a painful death. But God turns it
to my good, and gives me a greater willingness to die
LIFE OF BAXTER. 103
than I once thought I should ever have attained. The
Lord teach me more fully to love his will and rest
therein, as much better than my own, that often strives
against it.
; ' A little before this, while I lay in pain and lan-
guishing, the justices of sessions sent warrants to ap-
prehend me, about a thousand more being also on the
list, to be all bound to good behavior. I thought they
would send me six months to prison for not taking the
Oxford oath, and dwelling in London, and so I refused
to open my chamber door to them, their warrant not
being to break it open. But they set six officers at my
study door, who watched all night, and kept me from
my bed and food ; so that the next day I yielded to
them, who carried me, scarce able to stand, to their
sessions, and bound me, in a four hundred pounds 5 bond,
to good behavior. I desired to know what my crime
was, and who were my accusers; but they told me it
was for no fault, but to secure the government in evil
times ; and that they had a list of many suspected per-
sons, who must do the like as well as I. I desired to
know for What I was numbered with the suspected,
and by whose accusation ; but they gave me good
words, and would not tell me. I told them I would
rather they would send me to jail than put me in cir-
cumstances to wrong others by being bound with me
in bonds that I was like to break to-morrow; for if
there did but five persons come in when I was praying,
they would take it for a breach of good behavior. They
told me not, if they came on other business unexpect-
edly, and not to a set meeting ; nor yet if we did no-
thing contrary to law, or the practice of the church.
I told them our innocency was not now any security
to us. If two beggar women did but stand in the street
104 LIFE OF BAXTER.
and swear that I spake contrary to the law, though
they heard me not, my bonds and liberty were at their
will; fori myself, lying on my bed, heard Mr. I. R.
preach in a chapel on the other side of my chamber,
and yet one Sibil Dash and Elizabeth Cappell swore
to the justices that it was another that preached; two
miserable poor women that made a trade of it, and had
thus sworn against very many worthy persons in Hack-
ney and elsewhere, on which their goods were seized
for fines. But to all this I received no answer. I must
give bond.
" But all this is so small a part of my suffering, in
comparison of what I bear in my flesh, that I could
scarce regard it ; and it is small in comparison of what
others suffer. Many excellent persons die in common
jails: thousands are ruined. That holy humble man,
Mr. Rosewell, is now under a verdict for death as a
traitor for preaching some words, on the witness and
oath of Hilton's wife, and one or two more women,
whose husbands live professedly on the trade, for which
he claims many hundred or thousand pounds. And not
only the man declares, but many of his hearers wit-
ness, that no such words were spoken, nor any that did
not become a loyal, prudent man.
"December 11, I was forced, in all my pain and
weakness, to be carried to the sessions-house, or else
my bond of four hundred pounds would have been
judged forfeited. And the more moderate justices, that
promised my discharge, would none of them be there,
but left the work to Sir William Smith and the rest,
who openly declared that they had nothing against
me, and took me for innocent, but yet I must continue
br.nna, lest others should expect to be discharged also,
which 1 openly refused. But my sureties would be
LIFE OF BAXTER. 105
bound, lest I should die in jail, against my declared
will, and so I must continue."
" January 17. I was forced again to be carried to the
sessions, and after divers days good words, which put
me in expectation of freedom, when I was gone, one
justice, Sir Deerham, said it was probable that
these persons solicited for my liberty that they might
come to hear me in conventicles ; and on that they
bound me again in a four hundred pounds' bond for
above a quarter of a year, and. so it is likely to be till
I die, or worse ; though no one ever accused me for
any conventicle or preaching since they took all my
books and goods above two years ago, and I, for the
most part, keep my bed."
His greatest trial was now hastening. His "Para-
phrase on the New Testament " gave great offence in
certain quarters, and was made the ground of a trial
for sedition.
The following account of this extraordinary trial and
its issue are given by Calamy, and in a letter from a
person who was present on the occasion :
" On the 28th of February Baxter was committed to
the King's-Bench prison, by warrant of Lord Chief
Justice Jefferies, for his ' Paraphrase on the New Tes-
tament,' which had been printed a little before, and
which was described as a scandalous and seditious
book against the government. On his commitment by
the chief justice's warrant, he applied for a habeas
corpus, and having obtained it, he absconded into the
country to avoid imprisonment, till the term approach-
ed. He was induced to do this from the constant pain
he endured, and an apprehension that he could not
bear the confinement of a prison.
" On the 6th of May, which was the first day of the
106 LIFE OF BAXTER.
term, he appeared in Westminster-Hall, and an infor-
mation was then drawn up against him. On the 14th
of May he pleaded not guilty to the information. On
the 18th of the same month, being much indisposed, it
was moved that he might have further time given him
before his trial, but this was denied him. He moved
for it by his counsel ; but Jefferies cried out, in a pas-
sion, ' I will not give him a minute's time more, to save
his life. We have had to do,' said he, ' with other
sorts of persons, but now we have a saint to deal with ;
and I know how to deal with saints as well as sinners.
Yonder,' said he, ' stands Oates in the pillory,' (as he
actually did at that very time in the new Palace Yard,)
' and he says he suffers for the truth, and so says Bax-
ter; but if Baxter did but stand on the other side of
the pillory with him, I would say, two of the greatest
rogues and rascals in the kingdom stood there.'
" On May 30, in the afternoon, Baxter was brought
to trial before the lord chief justice at Guild-hall.
Sir Henry Ashurst, who would not forsake his own
and his father's friend, stood by him all the while.
Baxter came first into court, and with all the marks
of sincerity and composure, waited for the coming of
the lord chief justice, who appeared quickly after, with
great indignation in his face.
" ' When I saw,' says an eye witness, ' the meek
man stand before the flaming eyes and fierce looks of
this bigot, I thought of Paul standing before Nero.
The barbarous usage which he received drew plenty
of tears from my eyes, as well as from others of the
auditors and spectators.
"Jefferies no sooner sat down than a short cause
was called and tried ; after which the clerk began to
read the title of another cause. * You blockhead,' said
LIFE OF BAXTER. 107
Jefleries, ' the next cause is between Richard Baxter
and the king :' upon which Baxter's cause was called.
" On the jury being sworn, Baxter objected to them,
as incompetent to his trial, owing to its peculiar na-
ture. The jurymen being tradesmen, and not scholars,
he alledged they were incapable of pronouncing wheth-
er his 'Paraphrase' was or was not according to the
original text. He therefore prayed that he might have
a jury of learned men, though the one-half of them
should be papists. This objection, as might have been
expected, was overruled by the court.
" The king's counsel opened the information at large,
with its aggravations. Mr. Pollexfen, Mr. Wallop, Mr.
Williams, Mr. Rotherham, Mr. Atwood, and Mr. Phipps,
were Baxter's counsel, and had been engaged by Sir
Henry Ashurst.
"Pollexfen then rose and addressed the court and
the jury. He stated that he was counsel for the pri-
soner, and felt that he had a very unusual plea to
manage. He had been obliged, he said, by the nature
of the cause, to consult all our learned commentators,
many of whom, learned, pious, and belonging to the
church of England too, concurred with Mr. Baxter in
his paraphrase of those passages of Scripture which
were objected to in the indictment, and by whose help
he would be enabled to manage his client's cause. 'I
shall begin,' said he, 'with Dr. Hammond: and, gen-
tlemen, though Mr. Baxter made an objection against
you, as not fit judges of Greek, which has been over-
ruled, I hope you understand English common sense,
and can read.' To which the foreman of the jury
made a profound bow, and said, ' Yes, sir.'
" On this the chief justice burst upon Pollexfen like
a furv. and told him he should not sit there to hear
108 LIFE OF BAXTER.
him preach. c No, my lord,' said Pollexfen, 'I am eoun
sel for Mr. Baxter, and shall offer nothing but what is
to the point.' 'Why, this is not,- said Jefferies, 'that
you cant to the jury beforehand.' ' I beg your lord-
ship's pardon,' said the counsel, 'and shall then pro-
ceed to business.' ' Come then,' said Jefferies, ' what do
you say to this count? read it, clerk:' referring to the
paraphrase on >Iark, 12 : 38-40. ' Is he not, now, an
old knave, to interpret this as belonging to liturgies?'
'So do others,' replied Pollexfen, 'of the church of
England, who would be loth so to wrong the cause of
liturgies as to make them a novel invention, or not to
be able to date them as early as the scribes and pha-
risees.' 'No, no, Mr. Pollexfen,' said the judge: 'they
were long-winded, extempore prayers, such as they
used to say when they appropriated God to themselves .
"Lord, we are thy people, thy peculiar people, thy
dear people." ' And then he clenched his hands and
lifted up his eyes, mimicking their manner, and run-
ning on furiously, as he said they used to pray. ' Pol-
lexfen,' said Jefferies, ' this is an old rogue, who has
poisoned the world with his Kidderminster doctrine.
Don't we know how he preached formerly, "Curse
ye Meroz ; curse them bitterly that come not to the
help of the Lord, to the help of the Lord against the
mighty." He encouraged all the women and maids
to bring their bodkins and thimbles to carry on their
war against the king, of ever blessed memory. An old
schismatical knave, a hypocritical villain!'
" Mr. Wallop said that he conceived the matter de-
pending being a point of doctrine, it ought to be re-
ferred to the bishop, his ordinary : but if not, he hum-
bly conceived the doctrine was innocent and justifiable,
setting aside the inucndos, for which there was no
LIFE OF BAXTER. 109
color, there being no antecedent to refer them to,
(i. e. no bishop or clergy of the church of England
named;) he said the book accused contained many
eternal truths: but they who drew the information
were the libellers, in applying to the prelates of t>e
church of England those severe things which were
written concerning some prelates who deserved the
characters which he gave. 'My lord,' said he, 'I hum-
bly conceive the bishops Mr. Baxter speaks of, as your
lordship, if you have read church history, must con-
fess, were the plagues of the church and of the world.'
"Mr. Rotherham urged 'that if Mr. Baxter's book
had sharp reflections upon the church of Rome by
name, but spake well of the prelates of the church of
England, it was to be presumed that the sharp reflec-
tions were intended only against the prelates of the
church of Rome.' The lord chief justice said, 'Baxter
was an enemy to the name and thing, the office and
persons of bishops.' Rotherham added, that Baxter
frequently attended divine service, went to the sacra-
ment, and persuaded others to do so too, as was cer-
tainly and publicly known; and had, in the very book
so charged, spoken very moderately and honorably of
the bishops of the church of England.'
" Baxter added, ' My lord, I have been so moderate
with respect to the church of England, that I have in-
curred the censure of many of the dissenters upon that
account.' 'Baxter for bishops!' exclaimed Jefferies,
' that is a merry conceit indeed : turn to it, turn to it.
Upon this Rotherham turned to a place where it is
said ' that great respect is due to those truly called to
be bishops among us; or to that purpose. 'Ay,' said
Jefferies, 'this is your Presbyterian cant; truly called
to ne bishops : that is himself, and such rascals, called
in Baxter, Life.
110 LIFE OF BAXTER.
to be bishops of Kidderminster, and other such place*.
Bishops set apart by such factious Presbyterians a»
himself: a Kidderminster bishop lie means. '
"Baxter beginning to speak again, Jefferies reviled
him; 'Richard, Richard, dost thou think we'll hear
thee poison the court? Richard, thou art an old fellow,
an old knave ; thou hast written books enough to load
a cart, every one as full of sedition, I might say trea-
son, as an egg is of meat. Hadst thou been whipped
out of thy writing trade forty years ago, it had been
happy. Thou pretendest to be a preacher of the Gospel
of peace, and thou hast one foot in the grave : it is
time for thee to begin to think what account thou in-
tendest to give. But, leave thee to thyself, and I set;
thou'lt go on as thou hast begun ; but, by the grace of
God, I'll look after thee. I know thou hast a mighty
party, and I see a great many of the brotherhood in
corners, waiting to see what will become of their
mighty don ; and a doctor of the party (looking at Dr.
Bates) at your elbow ; but, by the grace of Almighty
God, I'll crush you all. Come, what do you say for
yourself, you old knave? come, speak up ! What doth
he say? I am not afraid of you, for all the snivelling
calves you have about you:' alluding to some persons
who were in tears about Mr. Baxter. 'Your lordship
need not be,' said the holy man ; ' for I'll not hurt you.
But these things will surely be understood one day •
what fools one sort of protestants are made to perse-
cute the other!' And, lifting up his eyes to heaven, he
said, 'I am not concerned to answer such stuff; but
am ready to produce my writings for the confutation
of all this; and my life and conversation are known
to many in this nation.'
"Mr. Rotherham sitting down, Mr. Atwood began
LITE OF BAXTER. Ill
to show that not one of the passages mentioned in the
information ought to be strained to the sense which
was put upon them by the imiendos; they being more
natural when taken in a milder sense : nor could any
one of them be applied to the prelates of the church
of England, without a very forced construction. To
prove this, he would have read some of the text: but
.Tefferies cried out. ' You shan't draw me into a con-
venticle with your annotations, nor )~our snivelling
parson neither.' 'My lord,' said Mr. Atwood, 'that I
may use the best authority, permit me to repeat your
lordship's own words in that case.' 'No, you shan't,'
said he: 'you need not speak, for you are an author
already ; though you speak and write impertinently.'
Atwood replied, ' I can't help that, my lord, if my
talent be no better; but it is my duty to do my best
for my client.'
"Jefferies then w r ent on inveighing against what
Atwood had published ; and Atwood justified it as in
defence of the English constitution, declaring that he
never disowned any thing that he had written Jef-
feries several times ordered him to sit down; but he
still went on. 'My lord,' said he, 'I have matter of
law to urge for my client.' He then proceeded to cite
several cases wherein it had been adjudged that words
ought to be taken in the milder sense, and not to be
strained by inuendos. 'Well,' said Jefferies, when he
had done, ' you have had your say.'
"Mr. Williams and Mr. Phipps said nothing, for
they saw it was to no purpose. At last Baxter himself
said, ' My led, I think I can clearly answer all that is
laid to my charge, and I shall do it briefly. The sum
is contained in these few papers, to which I shall add
a little by testimony ' But he would not hear a word.
112 LIFE OF BAXTER.
At length the chief justice summed up the matter iu
a long and fulsome harangue. ' It was notoriously
known,' he said, ' there had been a design to ruin the
king and the nation. The old game had been renewed ;
and this person had been the main incendiary. He is
as modest now as can be ; but time was, when no man
was so ready at, " Bind your kings in chains, and your
nobles in fetters of iron ;" and, ' ; To your tents, O
Jsrael." Gentlemen, (with an oath,) don't let us be
gulled twice in an age.' And when he concluded, he
told the jury ' that if they in their consciences be-
lieved he meant the bishops and clergy of the church
of England in the passages which the information re-
ferred to, and he could mean nothing else, they must
find him guilty. If not, they must find him not guilty/'
"When he had done, Baxter said to him, ' Does your
lordship think any jury will pretend to pass a verdict
upon me upon such a trial?' 'I'll warrant you, Mr.
Baxter,' said he, ' don't you trouble yourself about that.'
" The jury immediately laid their heads together ai
the bar, and found him guilty. As he was going from
the bar, Baxter told the lord chief justice, who had
so loaded him with reproaches, and still continues
them, that a predecessor of his had had other thoughts
of him ; upon which he replied, ' that there was not
an honest man in England but what took him for a
great knave.' Baxter had subpoenaed several clergy-
men, who appeared in court, but were of no use to
him, through the violence of the chief justice. The
trial being over, Sir Henry Ashurst led him through
the crowd, and conveyed him away in his coach."
This is a faithful portrait of Jcfferies, who furnish-
ed Bunyan with the features of his chief justice, the
Lord Hategood. Can we be insensible to the mercies
1
LIFE OF BAXTER. 113
we enjoy in the very different administration of justice
in onr own times?
" On the 29th of June Baxter had judgment given
against him. He was fined five hundred marks, con-
demned to lie in prison till he paid it, and bound to
his good behavior for seven years. It is said that Jef-
feries proposed a corporal punishment, namely, whip-
ping through the city ; but his brethren would not ac-
cede to it. In consequence of which the fine and im-
prisonment were agreed to.
" Baxter being unable to pay the fine, and aware
that, though he did, he might soon be prosecuted again,
on some equally unjust pretence, went to prison. Here
he was visited by his friends, and even by some of the
respectable clergy of the church, who sympathised
with his sufferings and deplored the ^justice he re-
ceived. He continued in this imprisonment nearly
two years, during which he enjoyed more quietness
than he had done for many years before.
u An imprisonment of two years would have been
found very trying and irksome to most men ; to Bax-
ter, however, it does not appear to have pro /ed so pain-
ful, though he had now lost his beloved wife, who had
frequently before been his companion in solitude and
suffering. His friends do not appear to have neglected
or forgotten him. The following extract of a letter from
the well known Matthew Henry, presents a pleasing
view of the manner in which he endured bonds and
afflictions for Christ's sake. It is addressed to his fa-
ther, and dated the 17th of November, 1685, when
Baxter had been several months confined. Mr. Wil-
liams justly remarks, ' It is one of those pictures of
days which are past, which, if rightly viewed, p»a>
produce lasting and beneficial effects ; emotions of sa-
t. B. 10*
114 LIFE OF BAXTER.
cred sorrow for the iniquity of persecution, and ani-
mating praise that the demon in these happy days of
tranquillity is restrained, though not destroyed.'
" ' I went into Southwark, to Mr. Baxter. I was to
wait upon him once before, and then he was busy. 1
found him in pretty comfortable circumstances, though
a prisoner, in a private house near the prison, attended
by his own man and maid. My good friend Mr. Samuel
Lawrence went with me. He is in as good health as
one can expect ; and, methinks, looks better, and speaks
heartier, than when J. saw him last. The token you
sent he would by no means be persuaded to accept
(and was almost angry when I pressed it) from one
ejected as well as himself. He said he did not use to
receive ; and I understand since, his need is not great.
" We sat with him about an hour. He gave us some
good counsel to prepare for trials, and said the best
preparation for them was a life of faith and a constant
course of self-denial. He thought it harder constantly
to deny temptations to sensual appetites and pleasures,
than to resist one single temptation to deny Christ for
fear of suffering ; the former requiring such constant
watchfulness ; however, after the former, the latter will
be the easier. He said, we who are young are apt to
count upon great things, but we must not look for
them; and much more to this purpose. He said he
thought dying by sickness usually much mere painful
and dreadful than dying a violent death, especially
considering the extraordinary supports which those
have who suffer for righteousness' sake."
Various efforts were made by his friends to have his
fine remitted, which, after considerable delay, was ac-
complished.
11 On the 24th of November, 1686, Sir Samuel Astrey
LIFE OF BAXTER. 115
sent his warrant to the keeper of the King's Bench
prison to discharge Baxter. He gave sureties, how-
ever, for his good behavior, his majesty declaring, for
his satisfaction, that it should not be interpreted a
breach of good behavior for him to reside in London,
which was not inconsistent with the Oxford act. After
this release he continued to live some time within the
rules of the Bench ; till, on the 28th of February, 1687,
he removed to his house in the Charterhouse-yard ;
and again, as far as his health would permit, assisted
Mr. Sylvester in his public labors."
" After his injurious confinement," says his friend
Sylvester, in the funeral sermon which he preached
for Baxter, " he settled in Charterhouse-yard, in Rut-
landhouse, and bestowed his ministerial assistance gra-
tis upon me. Thereupon he attended every Lord's day
in the morning, and every other Thursday morning at
a weekly lecture. Thus were we yoked together in
our ministerial work and trust, to our great mutual sa-
tisfaction; and because his respects to me, living and
dying, were very great, I cannot but the more feel the
loss. I had the benefit and pleasure of always free ac-
cess to him, and instant conversation with him ; and
by whom could I profit more than by himself? So
ready was he to communicate his thoughts to me, and
so clearly would he represent them, as that I may truly
say, it was greatly my own fault if he left me not
wiser than he found me, at all times.
" After he had continued with me about four years
and a half he was disabled from going forth to his mi-
nisterial work; so that what he did he performed for
the residue of his life in his own hired house, where
he opened his doors, morning and evening, every day,
to all that would come to join in family worship with
116 LIFE OF BAXTER.
him; to whom he read the Holy Scriptures, from
whence he ' preached the kingdom of God, and taught
those things which concern the Lord Jesus Christ,
with all confidence, no man forbidding him,' Acts,
28 : 30, 31, even as one greater than himself had done
before him. But, alas, his growing diseases and in-
firmities soon forbade this also, confining him first to
his chamber, and after to his bed. There, through
pain and sickness, his body wasted ; but his soul abode
rational, strong in faith and hope, preserving itself in
that patience, hope, and joy, through grace, which
gave him great support, and kept out doubts and fears
concerning his eternal welfare."
He still labored with his pen. Even on the very
borders of eternity he was desirous to improve the fleet-
ing moments. " He continued to preach," Dr. Bates
observes, in his funeral discourse, "so long, notwith-
standing his wasted, languishing body, that the last
time he almost died in the pulpit. Not long after, he
felt the approaches of death, and was confined to his
sick-bed. Death reveals the secrets of the heart; then
words are spoken with most feeling and least affecta-
tion. This excellent man was the same in his life and
death ; his last hours were spent in preparing others
and himself to appear before God. He said to his
friends that visited him, ' You come hither to learn
to die; I am not the only person that must go this
way. I can assure you that your whole life, be it ever
so long, is little enough to prepare for death. Have a
care of this vain, deceitful world, and the lusts of the
flesh ; be sure you choose God for your portion, hea-
ven for your home, God's glory for your end, his word
for your rule, and then you need never fear but we
shall meet with comfort.' •
LIFE OF BAXTER. 1 17
i: Never was penitent sinner more humble, never was
a sincere believer more calm and comfortable. He ac-
knowledged himself to be the vilest dunghill worm
(it was his usual expression) that ever went to heaven.
He admired the divine condescension to us, often say-
ing, ' Lord, what is man ; what am I, vile worm, to the
great God !' Many times he prayed, ' God be merciful
to me a sinner,' and blessed God that this was left upon
record in the Gospel as an effectual prayer. He said.
' God may justly condemn me for the best duty I ever
did ; all my hopes are from the free mercy of God in
Christ.' which he often prayed for.
" After a slumber, he waked, and said, c I shall rest
from my labor.' A minister then present said, ' And
your works will follow you.' To whom he replied,
' No works; I will leave out works, if God will grant
me the other.' When a friend was comforting him
with the remembrance of the good many had receive'
by his preaching and writings, he said, ' I was but u
pen in God's hands, and what praise is due to a pen V
" His resignation to the will of God in his sharp
sickness was eminent. When extremity of pain con-
strained him earnestly to pray to God for his release
by death, he would check himself: ' It is not fit for me
to prescribe — when Thou wilt, what Thou wilt, how
Thou wilt.'
" Being in great anguish, he said, ' O, how unsearch-
able are His ways, and his paths past finding out ; the
depths of his providence we cannot fathom !' And to
his friends, ' Do not think the worse of religion for
what you see me suffer. 5
" Being often asked by his friends, how it was with
his inward man, he replied, ' I bless God I have a well-
grounded assurance of my eternal happiness, and great
1 18 LIFE OF BAXTER.
peace and comfort within.' Bnt it was his regret lliat
lie could not triumphantly express it, by reason of his
extreme pains. He said, ' Flesh must perish, and we
must feel the perishing of it ; and that though Jus judg-
ment submitted, yet sense would still make him groans?
" Being asked whether lie had not great joy from bis
believing apprehensions of the invisible state, he re-
plied, 'What else, think you, Christianity serves fori"
He said, the consideration of the Deity in his glory and
greatness was too high for our thought ; but the consi-
deration of the Son of God in our nature, and of the
saints in heaven, whom he knew and loved, did much
sweeten and familiarize heaven to him. The descrip-
tion of it, in Heb. 12:22-24, was most animating u>
him ; 'that he was going to the innumerable company
of angels, and to the general assembly and church of
the first-born, whose names are written in heaven;
and to God, the Judge of all, and to the spirits of just
men made perfect, and to Jesus the Mediator of the new
covenant, and to the blood of sprinkling that speaketh
better things than the blood of Abel.' That scripture,
he said, deserved a thousand thousand thoughts. 0,
how comfortable is that promise ; ' Eye hath not seen,
nor ear heard, neither have entered into the heart of
man, the things which God hath prepared for them
that love him.' At another time he said that lie found
great comfort and sweetness in repeating the words of
the Lord's prayer, and was sorry some good people
were prejudiced against the use of it, for there were all
necessary petitions for soul and body contained in it.
At other times he gave excellent counsel to young mi-
nisters that visited him ; earnestly prayed God to bless
their labors, and make them very successful in con-
verting souls to Christ ; expressed great joy in the
LIFZ OF BAXTER. 119
hope that God would do a great deal of good by them ;
and that they were of moderate, peaceful spirits.
" He often prayed that God would be merciful to
this miserable, distracted world ; and that he would
preserve his church and interest in it. He advised his
friends to beware of self-conceit, as a sin that was
likely to ruin this nation ; and said, 'I have written a
book against it, which I am afraid has done little good.'
Being asked whether he had altered his mind on con-
troversial points, he said, those that pleased might
know his mind in his writings ; and that what he had
done was not for his own reputation, but for the glory
of God.
"I went to him, with a very worthy friend, Mr. ?»Ia-
ther, of New-England, the day before he died; and
speaking some comforting words to him, he replied, ' I
have pain; there is no arguing against sense; but I
have peace, I have peace.' I said, you are now ap-
proaching your long-desired home ; he answered, ' I
believe, I believe.' He said to Mr. Mather, ' I bless
God that you have accomplished your business ; the
Lord prolong your life.' He expressed his great wil-
lingness to die ; and during his sickness, when the
question was asked, ' How he did V his reply was,
' Almost well.' His joy was most remarkable, when, in
his own apprehension, death was nearest ; and his spi-
ritual joy was at length consummated in eternal joy."
"As to himself, even to the last," says Mr. Sylvester,
" I never could perceive his peace and heavenly hopes
assaulted or disturbed. I have often heard him greatly
lament that he felt no greater liveliness in what ap-
peared so great and clear to him, and so very much
desired by him. As to the influence thereof upon his
spirit, in order to the sensible refreshment of it, he
120 LIFE OF BAXTER.
clearly saw what ground he had to rejoice in God j he
doubted not of his title to heaven, through the merits
of Christ. He told me he knew it would be well with
him when he was gone. He wondered to hear others
speak of their so passionately strong desires to die, and
of their transports of spirit when sensible of their ap-
proaching death, as he did not so vividly feel their
strong consolations. But when I asked him whether
much of this was not to be resolved into bodily con-
stitution, he said it might be so. The heavenly state
was the object of his severe and daily thoughts and
solemn contemplations; for he set some time apart
every day for that weighty work. He knew that nei-
ther grace nor duty could be duly exercised without
serious meditation. And as he was a scribe instructed
into the kingdom of heaven, so he both could and did
draw forth out of his treasures things new and old, to
his own satisfaction and advantage, as well as to the
benefit of others/'
" He had frequently, before his death, owned to me
his continuance in the same sentiments that he had ex-
hibited to the world in his polemic discourses, especial-
ly about justification, and the covenants of works and
grace, &c. And being asked, at my request, whether
lie had changed his former thoughts about those things,
his answer was, that he had told the world suffi-
ciently his judgment concerning them by words and
writing, and thither he referred men. And then lifting
up his eyes to heaven, he uttered these words, ' Lord,
pity, pity, pity the ignorance of this poor city.'
"On Monday, the day before his death, a great
trembling and coldness awakened nature, and extorted
strong cries for pity from Heaven ; which cries and
agony continued for some time, till at length he ceas-
LIFE OF BAXTER, 121
cd those ciies. and so lay in a patient expectation of his
change. And being once asked by his faithful friend
and constant attendant upon him in his weakness,
worthy and faithful Mrs. Bushel, his housekeeper,
whether he knew her or no, requesting some signifi-
cation of it if he did, he softly said, ' Death, death !'
And now he felt the benefit of his former preparations
for such a trying hour. And, indeed, the last words that
he spake to me, being informed that I was come to see
him, were these, 'O, I thank him, I thank him ;' and
turning his eyes to me, he said, ' The Lord teach you
to die.' "
" On Tuesday morning, about four o'clock, Decem-
ber 8th, 1691, he expired ; though he expected and de-
sired his dissolution to have been on the Lord's day
before, which, with joy, to me he called a high day, be-
cause of his desired change expected then by him."
A report was quickly spread abroad after his death,
that he was exercised on his dying bed with doubts
respecting the truths of religion, and his own personal
safety, which report Mr. Sylvester thus refutes :
" Of what absurdity will not degenerate man be
guilty! We know nothing here that could, in the
least, minister to such a report as this. I that was with
him all along, have ever heard him triumphing in his
heavenly expectation, and ever speaking like one that
could never have thought it worth a man's while to be,
were it not for the great interest and ends of godliness.
He told me that he doubted not but it would be best
for him, when he had left this life and was translated
to the heavenly regions.
" He owned what he had written, with reference to
(he things of God, to the very last. He advised those
that came, near him, carefully to mind their soul's con-
1 I Baxter, Life.
122 LIFE OF BAXTER
cerns. The shortness of time, the importance of eter-
nity, the worth of souls, the greatness of God, the
riches of the grace of Christ, the excellency and im-
port of an heavenly mind and life, and the great use-
fulness of the word and means of grace pursuant to
eternal piirposes, ever lay pressingly upon his own
heart, and extorted from him very useful directions
end encouragements to all that came near him, even
to the last ; insomuch that if a polemical or casuistical
point, or any speculation on philosophy or divinity,
had been but offered to him for his resolution, after
the clearest and briefest representation of his mind
which the proposer's satisfaction called for, he present-
ly and most delightfully fell into conversation about
what related to our Christian hope and work."
"Baxter was buried in Christ-church, London, where
the ashes of his wife and her mother had been deposit-
ed. His funeral was attended by a great number of
persons of different ranks, especially of ministers, con-
fv>rmists as well as nonconformists, who were eager
to testify their respect for one of whom it might have
been said with equal truth, as of the intrepid reformer
of the north, ' There lies the man who never feared
the face of man.'"
In his last will, made two years before his death, he
says, " I, Richard Baxter, of London, clerk, an un-
worthy servant of Jesus Christ, drawing to the end of
this transitory life, having, through God's great mercy,
the free use of my understanding, do make this my
last will and testament, revoking all other wills for-
merly made by me. My spirit I commit, with trust
and hope of the heavenly felicity, into the hands of
Jesus, my glorified Redeemer and Intercessor ; and,
by his mediation, into the hands of God my reconcil-
LIFE OF BAXTER. 123
ed Father, the infinite eternal Spirit, Light, Life, and
Love, most great, and wise, and good, the God of na-
ture, grace, and glory ; of whom, and through whom,
and to whom are all things ; my absolute Owner, Ru-
ler, Benefactor, whose I am, and whom I, though im-
perfectly, serve, seek, and trust; to whom be glory for
ever, amen. To him I render the most humble thanks,
that he hath filled up my life with abundant mercy,
and pardoned my sins by the merits of Christ, and
vouchsafed, by his Spirit, to renew me and seal me as
his own ; and to moderate and bless to me my long
sufferings in the flesh, and at last to sweeten them by
his own interest and comforting approbation." He
bequeathed his books to "poor scholars," and the resi-
due of his property to the poor.
CHAPTER VI.
HIS PERSON — VIEWS OF HIMSELF, AND GENERAL
CHARACTER.
Having proceeded to the grave, and committed his
" remains to their long and final resting-place, it will
be proper to present the views which were formed of
his character, both by himself and friends.
" His person," Mr. Sylvester states, " was tall and
slender, and stooped much; his countenance composed
and grave, somewhat inclining to smile. He had a
piercing eye, a very articulate speech, and his deport-
ment rather plain than complimental. He had a great
124 LIFE OF BAXTER.
command over his thoughts. His character answered
the description given of him by a learned man dis-
senting from him, after discourse with him ; that ' he
could say what he would, and he could prove what he
said.' »
Some few years before his death, Baxter took a mi-
nute and extensive survey of his own character, and
committed it to paper. From this paper ihe following
extracts are taken : —
" As it is soul-experiments which those that urge me
to this kind of writing expect I should especially com-
municate to others, and I have said little of God's deal-
ing with my soul since the time of my younger years,
I shall only give the reader what is necessary to ac-
quaint him truly what change God has made upon my
mind and heart since those earlier times, and wherein
I now differ in judgment and disposition from my for-
mer self. And, for any more particular account of
heart-occurrences, and God's operations on me, I think
it somewhat unsuitable to recite them ; seeing God's
dealings are much the same with all his servants in the
main, and the points wherein he varieth are usually so
small, that I think such not proper to be repeated. Nor
have I any thing extraordinary to glory in, which is
not common to the rest of my brethren, who have the
same Spirit, and are servants of the same Lord. And
the true reason why I do adventure so far upon the
censure of the world as to tell them wherein the case
is altered with me, is, that I may prevent young inex-
perienced Christians from being over-confident in their
first apprehensions, or overvaluing their first degrees
of grace, or too much applauding and following unfur-
nished inexperienced men, and that they may be in
some measure directed what mind and course of life to
LIFE OF BAXTER. 125
prefer, by the judgment of one that has tried both be-
fore them.
"The temper of my mind has somewhat altered
with the temper of my body. When I was young, I
was more vigorous, affectionate, and fervent in preach-
ing, conference, and prayer, than ordinarily I can be
now ; my style was more extemporary and lax, but by
the advantage of affection, and a very familiar moving
voice and utterance, my preaching then did more affect
the auditory than many of the last years before I gave
over preaching ; but yet what I delivered was much
more raw, and had more passages that would not bear
the trial of accurate judgments, and my discourses
had both less substance and less judgment than of late.
"In my younger years my trouble for sin was most
about my actual failings, in thought, word, or action ;
now I am much more troubled for inward defects, and
omission or want of the vital duties or graces in the
soul. My daily trouble is so much for my ignorance
of God, and weakness of belief, and want of greater
love to God, and strangeness to him and to the life to
come, and want of a greater willingness to die, and ot
a longing to be with God in heaven, — that I take not
some immoralities, though very great, to be in them-
selves so great and odious sins, if they could be found se-
parate from these. Had I all the riches of the world,
how gladly should I give them for a fuller knowledge,
belief, and love of God and everlasting glory ! These
wants are the greatest burdens of my life, which
often make my life itself a burden. And I cannot find
any hope of reaching so high in these while I am in
the flesh, as I once hoped before this time to have at-
tained ; which makes me the more weary of this sinful
l. b. a*
126 LIFE OF BAXTER.
world, which is honored with so little of the know
ledge of God.
" Heretofore I placed much of my religion in ten-
derness of heart, and grieving for sin, and penitential
tears ; and less of it in the love of God, and studying
his love and goodness, and in his joyful praises^ than
I now do. Then I was little sensible of the greatness
and excellency of love and praise, though I coldly
spake the same words in its commendation as I now
do. And now I am less troubled for want of grief and
tears, though I more value humility, and refuse not
needful humiliation ; but my conscience now looks at
love and delight in God, and praising him, as the height
of all my religious duties, for which it is that I value
and use the rest.
" My judgment is much more for frequent and seri-
ous meditation on the heavenly blessedness, than it
was in my younger days. I then thought that ser-
mons on the attributes of God and the joys of hea-
ven were not the most excellent ; and was wont to
say, ' Every body knows this, that God is great and
good, and that heaven is a blessed place ; I had rather
hear how I may attain it.' And nothing pleased me so
well as the doctrine of regeneration, and the marks of
sincerity, because these subjects were suitable to me in
that state ; but now I had rather read, hear, or medi-
tate on God and heaven, than on any other subject ; for
I perceive that it is the object that changes and elevates
the mind, which will be like what it most frequently
feeds upon ; and that it is not only useful to our com-
fort to be much in heaven in our believing thoughts,
but that it must animate all our other duties, and for
tify us against every temptation and sin j and that a
LIFE OF BAXTER. 127
man is no more a Christian indeed, than as he is
heavenly.
14 1 was once wont to meditate most on my own
heart, and to dwell all at home, and look little higher.
I was still poring either on my sins or wants, or exa-
mining my sincerity; but now, though I am greatly
convinced of the need of heart-acquaintance and em-
ployment, yet I see more need of a higher work ; and
that I should look oftener upon Christ, and God, and
heaven, than upon my own heart. At home I can find
distempers to trouble me, and some evidences of my
peace ; but it is above that I must find matter of de-
light and joy, and love and peace itself. Therefore I
would have one thought at home, upon myself and
sins, and many thoughts above, upon the high, and
amiable, and beatifying objects.
" Heretofore 1 knew much less than now, and yet
was not half so much acquainted with my ignorance.
I had a great delight in the daily new discoveries
which I made, and in the light which shined upon me,
like a man that comes into a country where he never
was before ; but I little knew either how imperfectly I
understood those very points, whose discovery so much
delighted me, nor how much might be said against
them, nor how many things I was yet a stranger to;
but now I find far greater darkness upon all things,
and perceive how very little it is that we know in com-
parison of that which we are ignorant of, and I have
far meaner thoughts of my own understanding, though
I must needs know that it is better furnished than it
was then.
" I now see more good and more evil in all men
than heretofore I did. I see that good men are not so
good as I once thought they were, but have more im-
128 LIFE OF BAXTER.
perfections ; and that nearer approach, and fuller trial,
doth make the best appear more weak and faulty than
their admirers at a distance think. And I find that few
are so bad as either their malicious enemies, or censo-
rious separating professors do imagine.
" I less admire gifts of utterance and bare profes-
sion of religion than I once did ; and have much more
charity for many, who, by the want of gifts, do make
an obscurer profession than they. I once thought that
almost all that could pray movingly and fluently, and
talk well of religion, were saints. But more observa-
tion has opened to me what odious crimes may con-
sist with high profession ; and I have met with divers
obscure persons, not noted for any extraordinary pro-
fession or forwardness in religion, but only to live a
quiet, blameless life, whom I have after found to have
long lived, as far as I could discern, a truly godly and
sanctified life ; only their prayers and duties were, by
accident, kept secret from other men's observation.
Yet he that, upon this pretence, would confound the
godly and the ungodly, may as well go about to lay
heaven and hell together.
" I am not so narrow in my special love as hereto-
fore. Being less censorious, and talking more than I
did for saints, it must needs follow that I love more as
saints than I did before.
" I am much more sensible how prone many young
professors are to spiritual pride and self-conceitedness.
and unruliness and division, and so to prove the grief
of their teachers, and firebrands in the church ; and
how much of a minister's work lies in preventing this,
and humbling and confirming such young inexperi-
enced professors, and keeping them in order in their
progress in religion.
LIFE OF BAXTER. 129
"I am more deeply afflicted for the disagreements
of Christians, than I was when I was a younger Chris-
tian. Except the case of the infidel world, nothing is
so sad and grievous to my thoughts as the case of the
divided churches ; and therefore I am more deeply
sensible of the sinfulness of those prelates and pastors
of the churches who are the principal cause of these
divisions. O how many millions of souls are kept by
them in ignorance and ungodliness, and deluded by
faction, as if it were true religion ! How is the conver-
sion of infidels hindered by them, and Christ and re-
ligion heinously dishonored !
" I am much less regardful of the approbation of
man, and set much lighter by contempt or applause,
than I did long ago. I am often suspicious that this
is not only from the increase of self-denial and humi-
lity, but partly from my being glutted and surfeited
with human applause; and all worldly things appear
most vain and unsatisfactory when we have tried them
most. But as far as I can perceive, the knowledge of
man's nothingness, and God's transcendent greatness,
with whom it is that I have most to do, and the sense
of the brevity of human things, and the nearness of
eternity, are the principal causes of this effect, which
some have imputed to self-conceitedness and mo-
roseness.
" I am more and more pleased with a solitary life ;
and though, in a way of self-denial, I could submit to
the most public life, for the service of God, when he
requires it, and would not be unprofitable that I might
be private ; yet, I must confess, it is much more pleas-
ing to myself to be retired from the world, and to have
very little to do with men, and to converse with God
and conscience, and good books.
130 LIFE OF BAXTER.
"Though I was never much tempted to the sin of
covetousness, yet my fear of dying was wont to tell
me that I was not sufficiently loosened from. the world.
But I find that it is comparatively very easy to me to
be loose from this world, but hard to live by faith
above. To despise earth is easy to me ; but not so easy
to be acquainted and conversant with heaven. I have
nothing in this world which I could not easily let go;
: at, to get satisfying apprehensions of the other world
: the great and grievous difficulty.
" I am much more apprehensive than long ago of
he odiousness and danger of the sin of pride: scarce
any sin appears more odious to me. Having daily
more acquaintance with the lamentable naughtiness
and frailty of man, and of the mischiefs of that sin,
and especially in matters spiritual and ecclesiastical,
I think, so far as any man is proud, he is kin to the
devil, and a stranger to God and to himself. It is a
wonder that it should be a possible sin, to men that
still carry about with them, in soul and body, sucli
humbling matter of remedy as we all do.
" I more than ever lament the unhappiness of the
nobility, gentry, and great ones of the world, who live
in such temptation to sensuality, curiosity, and wast-
ing of their time about a multitude of little things ; and
whose lives are too often the transcript of the sins of
Sodom — pride, fullness of bread, and abundance of idle-
ness, and want of compassion to the poor. And I more
value the life of the poor laboring man, but especially
of him that hath neither poverty nor riches.
u I am much more sensible than heretofore, of the
breadth, and length, and depth of the radical, univer-
sal, and odious sin of selfishness, and therefore have
written so much against it; and of the excellency and
LIFE OF BAXTER. 131
necessity of self-denial, and of a public mind, and of
loving our neighbor as ourselves.
" I am more and more sensible that most controver-
sies have more need of right stating than of debating ;
and if my skill be increased in any thing, it is in nar-
rowing controversies by explication, and separating
the real from the verbal, and proving to many con-
tenders that they in fact differ less than they think
they do.
" f am more solicitous than I have been about my
duty to God, and less solicitous about his dealings with
me, as being assured that he will do all things well,
acknowledging the goodness of all the declarations of
liis holiness, even in the punishment of man, and
knowing that there is no rest but in the will and good-
ness of God.
"Though my habitual judgment, and resolution,
and scope of life be still the same, yet I find a great
mutability as to actual apprehensions and degrees of
grace; and consequently find that so mutable a thing
as the mind of man would never keep itself, if God
were not its keeper.
"Thus much of the alterations of my soul, since
my younger years, I thought best to give the reader,
instead of all those experiences and actual motions and
affections which I suppose him rather to have expec-
ted an account of. And having transcribed thus much
of a life which God has read, and conscience has read,
and must further read, I humbly lament it, and beg
pardon of it, as sinful, and too unequal and unprofit-
able. And I warn the reader to amend that in his
own, which he finds to have been amiss in mine; con-
fessing, also, that much has been amiss which I have
not here particularly mentioned, and that I have not
132 LIFE OF BAXTER.
lived according to the abundant mercies of the Lord.
Cut what I have recorded, has been especially to per-
form my vows, and to declare his praise to all gen-
fiations, who has filled my days with his invaluable
favors, and bound me to bless his name for ever.
a But having mentioned the changes which I think
were for the better, I must add, that as I confessed
many of my sins before, so, I have been since guilty oJ
many, which, because materially they seemed small
have had the less resistance, and yet, on the review, do
trouble me more than if they had been greater, done
in ignorance. It can be no small sin which is com-
mitted against knowledge, and conscience, and deli-
beration, whatever excuse it have. To have sinned
whilst I preached and wrote against sin, and had such
abundant and great obligations from God, and made
so many promises against it, lays me very low; not
so much in fear of hell, as in great displeasure against
myself, and such self-abhorrence as would cause re-
venge against myself, were it not forbidden. When
(*od forgives me, I cannot forgive myself; especially
for any rash words or deeds, by which I have seemed
injurious, and less tender and kind than I should have
been to my near and dear relations, whose love abun
dantly obliged me; when such are dead, though we
never differed in point of interest, or any great matter,
every sour or cross provoking word which I gave them
makes me almost irreconcileable to myself.
" I mention all these faults that they may be a warn-
ing to others to take heed, as they call on myself for
repentance and watchfulness. O Lord, for the merits,
and sacrifice, and intercession of Christ, be merciful
to me a sinner, and forgive my known and unknown
sins!"
LIFE OF BAXTER. 133
Dr Bates has drawn a full-length portrait of the
character of his venerable friend in his funeral sermon,
from which some extracts will now be given.
"He had not the advantage of academical educa-
tion; but, by the Divine blessing upon his rare dex-
terity and diligence, his eminence in sacred knowledge
was such as few in the university ever arrive to."
ki Conversion is the excellent work of Divine grace:
the efficacy of the means is from the Supreme Mover.
But God usually makes those ministers successful in
that blessed work, whose principal design and delight
vs to glorify him in the saving of souls. This was the
reigning affection in his heart; and he was extraordi-
narily qualified to obtain his end.
"His prayers were an effusion of the most lively
melting expressions, growing out of his intimate ar-
dent affections to God : from the abundance of his
heart, his lips spake. His soul took wing for heaven,
and wrapped up the souls of others with him. Never
did I see or hear a holy minister address himself to
God with more reverence and humility, with respect
to his glorious greatness ; never with more zeal and
fervency, correspondent to the infinite moment of his
requests ; nor with more filial affiance in the Divine
mercy."
As a specimen of his prayers, two quotations from
his published writings may be given. Addressing the
Divine Spirit, he says, " As thou art the Agent and
Advocate of Jesus my Lord, O plead his cause effec-
tually in my soul against the suggestions of Satan and
my unbelief; and finish his healing, saving work, and
let not the flesh or world prevail. Be in me the resi-
dent witness of my Lord, the Author of my prayers,
the Spirit of adoption, the seal of God, and the earnest
J O Baxter, Life,
134 LIFE OF BAXTER.
of mine inheritance. Let not my nights be so long, and
my days so short, nor sin eclipse those beams which
have often illuminated my soul. Without these, books
are senseless scrawls, studies are dreams, learning is
a glow-worm, and wit is but wantonness, impertinence
and folly. Transcribe those sacred precepts on my
heart, which by thy dictates and inspirations are re-
corded in thy holy word. I refuse not thy help for
tears and groans ; but O shed abroad that love upon my
heart, which may keep it in a continual life of love.
Teach me the work which I must do in heaven ; re-
fresh my soul with the delights of holiness, and the
joys which arise from the believing hopes of the ever-
lasting joys. Exercise my heart and tongue in the
holy praises of my Lord. Strengthen me in sufferings;
and conquer the terrors of death and hell. Make me
the more heavenly, by how much the faster I am hast-
ening to heaven ; and let my last thoughts, words, and
works on earth, be most like to those which shall be
my first in the state of glorious immortality; where
the kingdom is delivered up to the Father, and God
will for ever be all, and in all ; of whom, and through
whom, and to whom, are all things, to whom be glo-
ry for ever. Amen."
Another specimen may be given from Baxter's con-
clusion of his work on the "Saints' Rest."
"O Thou, the merciful Father of spirits, the attrac-
tive of love, and ocean of delight ! draw up these dros-
sy hearts unto thyself, and keep them there till they
are spiritualized and refined ! Second thy servant's
weak endeavors, and persuade those that read these
lines to the practice of this delightful, heavenly work!
O ! suffer not the soul of thy most unworthy servant
to be a stranger to those joys which he describes to
LIEE OF BAXTER. 135
others ; but keep me, while I remain on earth, in daily
breathing after thee, and in a believing, affectionate
walking with thee. And, when thou comest, let me be
found so doing; not serving my flesh, nor asleep with
my lamp unfurnished, but waiting and longing for my
Lord's return. Let those who shall read these pages,
not merely read the fruit of my studies, but the breath-
ing of my active hope and love ; that if my heart were
open to their view, they might there read thy love
most deeply engraven with a beam from the face of
the Son of God ; and not find vanity, or lust, or pride
within, where the words of life appear without; that
so these lines may not witness against me ; but pro-
ceeding from the heart of the writer, may they be
effectual, through thy grace, upon the heart of the
reader, and so be the savior of life to both."
Dr. Bates says : " In his sermons there was a rare
union of arguments and motives to convince the mind
and gain the heart. All the fountains of reason and
persuasion were open to his discerning eye. There
was no resisting the force of his discourses, without
denying reason and Divine revelation. He had a mar-
vellous felicity and copiousness in speaking. There
was a noble negligence in his style; for his great mind
could not stoop to the affected eloquence of words: he
despised flashy oratory, but his expressions were clear
and powerful ; so convincing the understanding, so
entering into the soul, so engaging the affections, that
those were as deaf as adders who were not charmed
by so wise a charmer. He was animated by the Holy
Spirit, and breathed celestial fire, to inspire heat and.
jife into dead sinners, and to melt the obdurate in their
frozen tombs. Methinks I still hear him speak those
powerful words : ' A wretch that is condemned to die
136 LIFE OF BAXTER.
to-morrow cannot forget it: and yet poor sinners, that
continually are uncertain to live an hour, and certain
speedily to see the majesty of the Lord, to their incon-
ceivable joy or terror, as sure as they now live on
earth, can forget these things, for which they have
their memory ; and which one would think, should
drown the matters of this world, as the report of a
cannon does a whisper, or as the sun obscures the poor-
est glow-worm. wonderful stupidity of the unrenew-
ed soul ! O wonderful folly and madness of the ungod-
ly ! That ever men can forget— I say again, that they
can forget eternal joy, eternal wo, and the eternal God,
and the place of their eternal unchangeable abode?,
when they stand even at the door ; and there is but
that thin veil of flesh between them and that amazing
sight, that eternal gulf, and they are daily dying and
Htepping in."
To this may be added a quotation from a sermon
preached before the judges at the assizes : " Honora-
ble, worshipful, and well-beloved, it is a weighty em-
ployment that occasions your meeting here to-day.
The estates and lives of men are in your hands. But
it is another kind of judgment which you are all
hastening towards; when judges and juries, the ac-
cusers and the accused, must all appear upon equal
terms, for the final decision of a far greater cause.
The case that is then and there to be determined, is not
whether you shall have lands or no lands, life or no
life, in our natural sense ; but whether you shall have
heaven or hell, salvation or damnation, and endless life
of glory with God and the Redeemer, and the angels
of heaven, or an endless life of torment with devils
and ungodly men. As sure as you now sit on those
seats, you shall shortly all appear before the Judge of
LIFE OF BAXTER. 137
all the world, and there receive an irreversible sen-
tence to an unchangeable state of happiness or misery.
This is the great business that should presently call up
your most serious thoughts, and set all the powers of
your souls on work for the most effectual preparation ;
that, if you are men, you may acquit yourselves like
men, for the preventing of that dreadful doom which
unprepared souls must there expect. The greatest ot
your secular affairs are but dreams and toys to this.
Were you at every assize to determine causes of no
lower value than the crowns and kingdoms of the mo-
narchs of the earth, it were but as children's games to
this. If any man of you believe not this, he is worse
than the devil that tempteth him to unbelief; and let
him know that unbelief is no prevention, nor will put
off the day, or hinder his appearance ; but will render
certain his condemnation at that appearance,
" He that knows the law and the fact, may know be-
fore your assize what will become of every prisoner, if
the proceedings be all just, as in our case they will cer-
tainly be. Christ will j udge according to his laws ; know,
therefore, whom the law condemns or justifies, and
you may know whom Christ will condemn or justify.
And seeing all this is so, does it not concern us all to
make a speedy trial of ourselves in preparation for this
final trial 1 I shall, for your own sakes, therefore, take
the boldness, as the officer of Christ, to summon you to
appear before yourselves, and keep an assize this day
in your own souls, and answer at the bar of conscience
to what shall be charged upon you. Fear not the trial ;
for it is not conclusive, final, or a peremptory irrever-
sible sentence that must now pass. Yet slight it not ;
for it is a necessary preparative to that which is final
and irreversible."
L. B. 12*
i38 LIFE OF BAXTER.
After describing the vanities of the world, he bursts
forth : " What ! shall we prefer a mole-hill before a
kingdom? A shadow before the substance? An hour
before eternity ? Nothing before all things ? Vanity
and vexation before feMcity ? The cross of Christ hath
set up such a sun as quite darkeneth the light of
worldly glory. Though earth were something, if there
were no better to be had, it is nothing when heaven
standeth by."
Dr. Bates further remarks : " Besides, his wonderful
diligence in catechising the particular families under
his charge was exceeding useful to plant religion in
them. Personal instruction, and application of divine
truths, has an excellent advantage and efficacy to in-
sinuate and infuse religion into the minds and heart*
of men, and, by the conversion of parents and masters
to reform whole families that are under their imme
diate direction and government. His unwearied indus
try to do good to his flock, was answered by corres
pondent love and thankfulness. He was an angel in
their esteem. He would often speak with great com-
placence of their dear affections; and, a little before
his death, said, ' He believed they were more expres
sive of kindness to him, than the Christian converts
were to the apostle Paul, by what appears in his
writings.' "
" His books, for their number and the variety of mat-
ter in them, make a library. They contain a treasure
of controversial, casuistical, positive, and practical di
vinity. Of them I shall relate the words of one whose
exact judgment, joined with his moderation, will give
a great value to his testimony ; they are those of Dr.
Wilkins, afterwards bishop of Chester. He said that
Mr. Baxter had ( cultivated every subject he handled ;•
LIFE OF BAXTER. 139
and ' if he had lived in the primitive times, he had been
one of the fathers of the church,' and ' thr-t it was
enough for one age to produce such a person as Mr.
Baxter.' Indeed, he had such an amplitude in his
thoughts, such a vivacity of imagination, and such so-
lidity and depth of judgment as rarely meet in one
man. His inquiring mind was freed from the servile
dejection and bondage of an implicit faith. He adhered
to the Scriptures as the perfect rule of faith, and
searched whether the doctrines received and taught
were consonant to it. This is the duty of every Chris-
tian according to his capacity, especially of minis-
ters, and the necessary means to open the mind for
Divine knowledge, and for the advancement of the
truth."
" His books of practical divinity have been effectual
for more numerous conversions of sinners to God than
any printed in our time ; and while the church remains
on earth, will be of continual efficacy to recover lost
souls. There is a vigorous pulse in them that keeps the
reader awake and attentive. His book of the ' Saints'
Everlasting Rest,' was written by him when languish-
ing in the suspense of life and death, but has the sig-
natures of his holy and vigorous mind. To allure our
desires, he unveils the sanctuary above, and discovers
the glory and joys of the blessed in the Divine pre-
sence, by a light so strong and lively, that all the glit-
tering vanities of this world vanish in that comparison,
and a sincere believer will despise them, as one of ma-
ture age does the toys and baubles of children. To ex-
cite our fear he removes the skreen, and makes the
everlasting fire of hell so visible, and represents the
tormenting passions of the damned in those dreadful
colors, that, if duly considered, would check and
140 LIFE OF BAXTER.
control the unbridled licentious appetites of the most
sensual."
Baxter's practical writings alone occupy four pon-
derous folio, or twenty-two octavo volumes. If a com-
plete collection of his controversial and practical writ-
ings were made, they would occupy fully sixty volumes
of the same size. " His industry was almost incredible
in his studies. He had a sensitive nature, desirous of
ease, as others have, and faculties like others, liable to
tire ; yet such was the continual application of him-
self to his great work, as if the labor of one day had
supplied strength for another, and the willingness of
the spirit had supported the weakness of the flesh/'
His painful and incessant afflictions would have pre-
vented an ordinary man from attempting any thing ;
but he persevered with unwearied industry to the close
of his days. His life was occupied, too, in active labors.
In camps and at court, in his parish and in prison, at
home and abroad, his efforts were unremitting and
often successful.
Some idea of his sufferings may be formed from the
summary of his diseases given by his late biographer.
•' His constitution was naturally sound, but he was
always very thin and weak, and early affected with
nervous debility. At fourteen years of age he was
seized with the small-pox, and soon after, by improper
exposure to the cold, he was affected with a violent
catarrh and cough. This continued for about two years,
and was followed by spitting of blood and other phthi-
sical symptoms. He became, from that time, the sport
of medical treatment and experiment. One physician
prescribed one mode of cure, and another a different
one ; till, from first to last, he had the advice of no less
than thirty-six professors of the healing art. By their
LIFE OF BAXTER. L ■* 1
orders he took drugs without number, till, from ex-
periencing how little they could do for him, he for-
sook them entirely, except some particular symptom
urged him to seek present relief. He was diseased lite-
rally from head to foot ; his stomach flatulent and acidu-
lous ; violent rheumatic head-aches; prodigious bleed-
ing at the nose ; his legs swelled and dropsical, &c.
Iiis physicians called it hypochondria, he himself con-
sidered it pr&maHira senecttts, premature old age; so
that at twenty he had the symptoms, in addition to
disease, of fourscore ! To be more particular would
be disagreeable ; and to detail the innumerable reme-
dies to which he was directed, or which he employed
himself, would add little to the stock of medical know-
ledge. He was certainly one of the most diseased and
afflicted men that ever reached the full ordinary limits
of human life. How, in such circumstances, he was
capable of the exertions he almost incessantly made,
appears not a little mysterious. His behavior under
them is a poignant reproof to many, who either sink
entirely under common afflictions, or give way to
indolence and trifling. For the acerbity of his temper
we are now prepared with an ample apology. That
he should have been occasionally fretful, and impatient
of contradiction, is not surprising, considering the
state of the earthen vessel in which his noble and ac-
tive spirit was deposited. No man was more sensible
of his obliquities of disposition than himself : and no
man, perhaps, ever did more to maintain the ascend-
ancy of Christian principle over the strength and way-
wardness of passion."
The conviction that his time would be short, urged
him to prosecute his labors with unwearied assiduity.
Love to immortal souls, loo, exerted its powerful in-
142 LIFE OF BAXTER.
fluence. This "love to the souls of nun," says Dr
Bates, "was the peculiar character of his spirit. In
this he imitated and honored our Savior, who prayed,
died, and lives for the salvation of souls. All his na-
tural and supernatural endowments were subservient
to that blessed end. It was his meat and drink, the life
and joy of his life to do good to souls."
Disinterestedness formed no unimportant feature of
his character, and was strikingly marked in his refusal
of ecclesiastical preferment; his self-denying engage-
ments respecting his stipend at Kidderminster; his
gratuitous labors ; abundant alms-giving ; and the wide
distribution of his works among the poor and destitute.
So long as he had a bare maintenance he was content.
He rejoiced in being able to benefit others by his pro-
perty or his labors.
Fidelity to his Divine Master, and to his cause, was
conspicuous in all his engagements. He tendered his
advice, or administered his reproofs with equal faith-
fulness, whether in conrt or camp ; to the king or to
the protector ; before parliament or his parishioners;
in his conversation or his correspondence. He could
not suffer sin upon his neighbor ; and whatever he con-
ceived would be for the benefit of those concerned, that
he faithfully, and without compromise, administered.
In his preaching he " shunned not to declare the whole
counsel of God."
Dr. Bates remarks : " lie that was so solicitous for
the salvation of others, was not negligent of his own.
In him the virtues of the contemplative and active life
were eminently united. His time was spent in com-
munion with God, and in charity to men. He lived
above the world, and in solitude and silence conversed
with God. The frequent and seiious meditation ol
LIFE OF BAXTER. 143
eternal things was the powerful means to make his
heart holy and heavenly, and from thence his conver-
sation. His life was a practical sermon, a drawing ex-
ample. There was an air of humility and sanctity in
his mortified countenance ; and his deportment was be-
coming a stranger upon earth and a citizen of heaven."
The following passage from his interesting impor-
tant work, entitled " The Divine Life," may be con-
sidered as a portrait of his own spiritual character.
" To walk with God," he says, " is a phrase so high,
that I should have feared the guilt of arrogance in
using it, if I had not found it in the Holy Scriptures.
It is a phrase that imports so high and holy a frame
of soul, and expresses such high and holy actions, that
the naming of it strikes my heart with reverence, as if
I had heard the voice to Moses, 'Put off thy shoes
from off thy feet, for the place whereon thou standest
is holy ground.' Methinks he that shall say to me,
Come, see a man that walks with God, doth call me
to see one that is next unto an angel or glorified soul.
It is a far more reverend object in mine eye than ten
thousand lords or princes, considered only in their
earthly glory. It is a wiser action for people to run
and crowd together to see a man that walks with God,
than to see the pompous train of princes, their enter-
tainments, or their triumph. O, happy man that walks
with God, though neglected and contemned by all
about him! What blessed sights does he daily see!
What ravishing tidings, what pleasant melody does he
daily hear ! What delectable food does he daily taste!
He sees, by faith, the God, the glory which the blessed
spirits see at hand by nearest intuition ! He sees that
in a glass, and darkly, which they behold with open
face ! He sees the glorious majesty of his Creator, the
144 LIFE Of BAXTER.
eternal King, the Cause of causes, the Composer, Up-
holder, Preserver, and Governor of all worlds ! He be-
holds the wonderful methods of his providence; ane
what he cannot fully see he admires, and Waits foi
the time when that also shall be open to his view ! H<
sees, by faith, the world of spirits, the hosts that attenc
the throne of God ; their perfect righteousness, then
full devotedness to God ; their ardent love, their flam
ing zeal, their ready and cheerful obedience, their dig-
nity and shining glory, in which the lowest of them
exceed that which the disciples saw on Moses and
Elias, when they appeared on the holy mount and
talked with Christ ! He hears by faith the heavenly
concert, the high and harmonious songs of praise, the
joyful kriumphs of crowned saints, tne sweet comme-
morations of the things that were done and suffered
on earth, with the praises of Him that redeemed them
by his blood, and made them kings and priests unto
God. Herein he has sometimes a sweet foretaste of the
everlasting pleasures which, though it be but little, as
Jonathan's honey on the end okhis rod, or as the clus-
ters brought from Canaan intoflthe wilderness; yet is
more excellent than all the delights of sinners."
His character may be summed up in the words of
Mr. Orme : " Among his contemporaries there were
men of equal talents, of more amiable dispositions, and
of greater learning. But there was no man in whom
there appears to have been so little of earth, and so
much of heaven ; so small a portion of the alloy of hu-
manity, and so large a portion of all that is celestial.
He felt scarcely any of the attractions of this world,
but felt and manifested the most powerful affinity fur
the world to come."
END.
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He is long-suffering, 2 Pet. 3 :g f and abundant
in goodness, Ex. 34:6, giving his Son to be a
sacrifice for sinners, Rom. 5 : 8.
He feels every sorrow, Isa. 63:9, knows
every want, Luke 12:29, 30, and hears every
prayer, Luke 1 1 : 9-13, of those who look to him.
He is their guide, Psa. 32 : 8, support, Psa.
55 : 22, and strength, Isa. 40 : 28-731.
He pities like a father, Psa. 103 : 13, and com-
forts like a mother, Isa. 66: 13, but with a deeper
than a father's and mothers tenderness, Matt.
7: 11.; Isa. 49:15.
His love passes knowledge, Eph. 3:17-19;
for love is the very essence of his being, 1 John
4:8, 16.
With such a character he is indeed the blessed
God, 1 Tim. 1 :n, and the God of peace, Phil.
4:7,9-
To do his will is a privilege, Pro v. 3:17.
To wander from him is misery, Isa. 48 : 22.
To be in his presence is fulness of joy, Psa.
16:10.
MAN: AS IN GOD'S MIND. n
MAN.
i. WHAT HE WAS IN THE MIND OF GOD.
Such a God as the Scriptures reveal could
not be satisfied with a moral character unlike
his own. He testified this when he created
man in his own image, Gen. I 127. And the
Bible in its specific requirements of man knows
no other standard.
(1.) There are the "common virtues" that
have the general consent of man's moral sense.
God asks man to abstain from murder, adultery,
theft and false-witness, Matt. 19:16-19; to be
upright, Prov. n : 20, honest, Deut. 25 : 15 ;
Rom. 13:7, 8, truthful, Zech. 8 : 16, and tem-
perate, 1 Cor. 9:25; to be filial, Ex. 20:12,
courteous, 1 Pet. 3:8, and gentle, Jas. 3:17;
and withal to deliver the oppressed, relieve those
in want, Isa. 58:6, 7, and comfort the afflicted,
Jas. 1 :27.
(2.) But though a man say he has kept all
these from his youth up, Matt. 19:20, there is
12 GOSPEL TRUTH.
much yet lacking. God forbids envy, Jas. 3 : 16,
pride, Prov. 16 : 5, and covetousness, Ex. 20 : 17 ;
and requires lowliness, Phil. 2 : 3, patience,
1 Tim. 6: n f and that a man be blameless in
speech, Jas. 3 : 2. Christ interpreted the law as
reaching to the thoughts and intents of the
heart. Anger and impure desire rank as crim-
inal offences, Matt. 5 : 22, 28. A man must
be meek, Matt. 5 : 5, and forgiving, Matt.
6 : 12, 14, 15 ; he must do to others as he ought
to wish that they should do to him, Matt. 7:12;
graciously yield his rights, Matt. 5 : 38-42 ; and
love all men as himself, Matt. 22:39, even
when they despise and hate him, Matt. 5 : 44.
(3.) High as this divine standard necessarily
is already, the first and great commandment yet
remains : " Thou shalt love the Lord thy God
with all thy heart and with all thy soul and with
all thy mind," Matt. 22 : 36, 37. This is more
than to be moral or religious or orthodox, Matt.
5 : 20. God asks us at the very outset to become
as little children, Matt. 11:25; Luke 18:17,
and to understand and know him, Jer. 9 : 23, 24 ;
at the same time that we are to worship him
MAN: AS IN GOD'S MIND. i
o
only, Matt. 4: 10, and do his will as it is done
in heaven, Matt. 6: 10.
He would have every part of our life devoted
to himself, 1 Cor. 10:31 ; so that, without anxi-
ety for the future, Matt. 6 : 25-32, his kingdom
and righteousness shall always be first in our
thoughts, Matt. 6:33, 34.
Every man is called, further, to live upon
God's words, Matt. 4 : 4, and teach them to
others, Deut. 6:6-9 5 being led of the Spirit of
God, John 16:13; Rom. 8:14; Ex. 13:21, as
a stranger and pilgrim on the earth, Heb.
11 : 13-16, with his heart set on things in heav-
en, Matt. 6 : 19-21 ; Col. 3 : 2.
Blameless in every point, Jas. 2:10, in all
things like Jesus Christ, 1 Pet. 2:21-23; the
standard is summed up in this : to be holy as
God is holy, 1 Pet. 1:16.
With such a blessed character, itself a foun-
tain of good, man must have possessed uninter-
rupted communion with God, peace like a river
and joy unspeakable ; while the history of earth
would have been a page from that of heaven.
i4 GOSPEL TRUTH.
MAN.
2. WHAT HE IS.
When God created man in His own image,
with free-will, and entirely innocent, the door to
this blessed character was open to him. He
had but to obey and thus recognize his true re-
lation to God. He was also warned that dis-
obedience would involve death, Gen. 2:16, 17.
But he turned his back upon God and the char-
acter designed for him, by refusing to render
obedience and choosing the path of sin, Gen.
3 :6, 7. His free will set aside God's will and
became self-will. So human nature and free
will, when tested, proved to be a failure. Proba-
tion came in fact to an end ; and man, brought
into judgment before God, was sentenced, Gen.
3 : 16-19. From this point, probation as to
character is simply proving man to himself.
God accordingly began a twofold teaching : one
of history, in which man would learn by experi-
ence what he had become, and the other of
divine testimony.
MAN: IN HIS TOR Y. 1 5
(1.) WHAT MAX HAS SHOWED HIMSELF TO BE
IN HISTORY.
As we read the inspired history of man we
find a series of dispensations, in each of which
he is placed in different circumstances and suc-
cessively under new motives and influences,
suited to turn him from sin to God. We find
also that each dispensation ends in failure and
judgment. So that when we ask the results of
man's first disobedience, the historical answer is
that human nature is not only marred but ruin-
ed ; that man is not only erring but lost; that
the result is just what God said it would be, a
condition of complete alienation from Him, a
death in trespasses and sins. Let us follow this
history in detail.
(A) When man had failed in innocency and
had been judged before God, he entered on a
new probation that he might know himself. No
new commandment took the place of the one
that had been broken, but the promise of a Re-
deemer was given him, Gen. 3:15; and divine
instruction as to the way in which one may
stand before God forgiven and accepted, Gen.
16 GOSPEL TRUTH.
3:7, 21 ; 4:4; Heb. 11:4; Zech. 3:3-5 ; Rev.
7 : 14.* But the promise and the instruction
were in vain. Mankind went out from the pres-
ence of the Lord and began a Cain-like progress,
Gen. 4: 16-22, which is not yet at an end; for
mankind is still seeking to escape and forget the
curse by monuments to his own name, by the
acquisition of wealth, and by the inventions
which shall render life easy and joyous " without
God." The flood, Gen. 6 and 7, was accordingly
sent as God's testimony that the race — human
nature — had failed under promise and instruction,
as completely as it did in Eden. For " God saw
that every imagination of the thought of his heart
was only evil continually." Gen. 6:5, 11, 12.
(B.) Now a third opportunity was given to man.
To the miraculously saved family of eight per-
sons, who offered up the appointed sacrifice, God
gave the covenant of the bow in the cloud, the
* The recorded fact that Abel offered sacrifice "by faith,"
(and where there is no word to believe, there is no faith, Rom.
10 : 17,) God's dealing with Cain, and the scriptural use of
clothing ever after, clearly indicate that when Adam was cloth-
ed with skins, God taught him the way of salvation through the
death of a substitute, the bruising of the promised Redeemer.
MAN: IN HISTOR Y. 1 7
solemn lessons of the past, and an earth from
whose face dominant iniquity had been washed
away in the flood. Gen. 8 : 15 to 9 : 17. But all
was again in vain. The city and tower of Babel
were an attempted brotherhood of the race, leav-
ing out God as the centre of unity, and substitu-
ting instead an ideal of humanity, in which man
showed his godlessness and pride ; and God de-
clared man's failure in the judgment of the dis-
persion, Gen. ■ 1 1 : 3-9.
(C.) Next, one man of the race and his descend-
ants were chosen, that it might be seen what
a supernatural culture and special advantages
could effect, Geit. 12 : 1-3. Wonderful promises
were made and miracles wrought. But the his-
tory of this elect race shows a long succession
of obdurate rejections of God, Acts 7. The
heirs of the promises made to Abraham became
slaves and idol-worshippers in Egypt, Ezek.
20 : 5-8. Their deliverance from bondage did
not keep them from murmuring in the wilder-
ness, when on their way to the country God had
provided, Exod. 16 and 17; and the past experi-
ence of the race did not keep them from assu-
3
1 8 GOSPEL TRUTH,
ming their ability to do all that God could ask
of them, Exod. 19:8. Before there had been
time for even the utterance of His commands,
they were bowing before a golden calf, Exod. 32.
The early promise of a Redeemer and the in-
struction as to forgiveness were amplified to
them in a tabernacle and a ritual which spoke
of Christ in every part. The Angel of God's
presence in the cloud of glory met every want,
and led them to the very borders of the land of
promise. But by reason of unbelief they did not
enter in, Numb. 14; and for forty years they
were proved in the wilderness, Deut. 8 : 1-3.
Even after they were brought into their inherit-
ance, they rebelled against God under the suc-
cessive dispensations of Judges, Judg. 2 : 11-13,
19, of Kings, 2 Kings 17: 7-23 ; 2 Chron. 36: 15,
16, and of Prophets, Jer. 7 : 25-28. Every de-
liverance was followed by some new departure
from God. Under the Kingdom they became
divided against themselves. Nowhere in all lit-
erature are to be found such warnings, instruc-
tions, and expostulations as may be read in the
pages of the prophets. If intense appeals could
MAN: IN HISTOR Y. 19
move man to return to God, Israel must have
been brought into fellowship with Him. Finally
God sent his own Son, divinely attested, full of
grace and truth, in whom dwelt the fulness of
the Godhead bodily. He was God manifest in
the flesh to the chosen people. But even he
was hated, rejected, and slain,. Mark 12:1-8;
John 15 : 22-25. Thus the nation upon whom
God had centred all his testimonies, revelations,
and mighty deliverances, Isa. 1 : 1-6, constitu-
ting a miraculous culture the highest conceiva-
ble, proved the impossibility of educating human
nature back to God.
(D.) The profane history of other nations, and
the divine record of the result of leaving man to
himself, Rom. 1, tell the same story. Human
wisdom reached its highest stage in Greek cul-
ture, and organized power in the Roman Empire,
but they both rejected Christ, Acts 4:26, 27;
1 Cor. 1 : 23.
(E.) Since the day of Pentecost man has had
the testimony of the Spirit. It is His mission to
convince the world of sin, of righteousness, and
of judgment, and dwelling in the believer, to com-
2o GOSPEL TRUTH.
fort, teach, and guide, showing him the things
of Christ both present and to come, John 14: 16,
17; 16:7-14. Through Him is given to us a
revelation more complete, Eph. 3 -.5, and great-
er privileges, Gal. 4 : 1-7, than were possible
before. But prophecy warns us that the result
will show the human heart still unchanged, and
that this age will end, as each preceding age
has ended, in the rejection of God and consequent
judgment, Luke 17:26-30; 18:8; 21:34-36;
2 Thess. 2 : 3-12 ; 2 Tim, 3:152 Pet. 3 : 3, 4.
The testimony of man about himself is thus
historically unequivocal. Human nature, under
the strongest and most varied incentives, and
under a divine and most marvellous culture, has
shown no will to take a single step toward fel-
lowship with God ; but has, under every test,
turned away from God and toward evil.
(2.) god's testimony to what is in man.
The divine testimony has, from the first, ac-
companied man's manifestation of his own char-
acter in history. As we listen, let us keep in
mind the fact that God is love.
MAN: IN GOD'S TESTIMONY. 21
He is too truthful to deceive us, too loving to
be harsh with us.
If the testimony is unpalatable, it is only be-
cause the facts are dreadful.
If the unwelcome facts are pressed upon our
attention, it is only that we may find the deliv-
erance in God which cannot be found in our-
selves.
(A.) Upon the plane of man's relations to his
fellow-men, the testimony is that "from within
out of the heart of men proceed evil thoughts,
adulteries, fornications, murders, thefts, covet-
ousness, wickedness, deceit, lasciviousness, an
evil eye, blasphemy, pride, foolishness : all these
evil things come from within and defile the
man/'* Mark 7:21-23 cf. Rom. 3:12-17; Jas.
3:6, 8, 9. In addition to this description of
" humanity," we find among the works of the
flesh, " uncleanness, idolatry, witchcraft, vari-
ance, emulations, wrath, strife, seditions, here-
sies, drunkenness, revellings, and such like."
Gal. 5 : 19-21 ; Col. 3 : 5, 6. It is also written
* The Greek word translated "the man," as here used,
might aptly be rendered " humanity," or " mankind."
22 GOSPEL TRUTH.
as characteristic of men that they are disobedi-
ent, deceived, serving divers lusts and pleasures,
living in malice and envy, hateful and hating one
another, Tit. 3 : 3, and filling the world with cru-
elty, misery, and war, Psa. 74: 20; Rom. 3 : 16 ;
Jas. 4:2; and that they not only commit sin
themselves, but take pleasure in others who sin,
Rom. 1 : 32. In the full development of our
human nature, to be seen in the last days, men
are declared to be " lovers of their own selves,
boasters, unthankful, unholy, without natural
affection, truce-breakers, false accusers, inconti-
nent, fierce, despisers of those that are good, trai-
tors, heady, high-minded, lovers of pleasure more
than lovers of God, having the form of godliness
but denying the power thereof," 2 Tim. 3 : 1-5.
(B.) As regards their conduct towards God,
their Maker and rightful Ruler, men are de-
scribed as careless, Deut. 32:18; Psa. 10:4,
without reverence or love, Rom. 3:18; Prov.
1 : 29 ; John 5 : 42 ; Rom. 3:11, separated from
the life of God, Eph. 4:18, 19, and practically
infidels, Psa. 10:11, 13; Job 21:15, and athe-
ists, Psa. 14 : 1.
MAN: IN GOD'S TESTIMONY. 23
Nor is this. a mere passive state of estrange-
ment ; men are actively disobedient and rebel-
lious, Isa. 1:2; Col. 3:6; rejecting his appeals,
Prov. 1 : 24, 25, contemning his goodness, Rom.
2 : 1-4, and rising to the height of positive en-
mity toward him, Col. 1:21; Jas. 4 : 4.
(C.) We are further taught that sin has defiled
the very fountain of action, so that man's nature
is represented as evil. He is polluted from birth,
Psa. 58 : 3 ; 53 : 3 ; 51 : 5, carnal in his desires,
John 3:3-6, and hating the light, John 3:19,
20. He is set in unchangeable opposition to the
will of God, Rom. 8 : 7. He is the bond-slave
of sin, John 8 : 34 ; Rom. 6:16; 7 ; 14, deliver-
ing himself over into the control of Satan, Eph.
2:2; 1 John 3 :8-io; 5 : 19.
(D) Hence in his full-length portrait of the
inner and outer man, God declares that the ruin
is not partial, but affecting all departments of
his being, Isa. 1 14-6.
His whole head is sick, so that his mind is
blinded, 2 Cor. 4 : 4, his spiritual perception is
lost, 1 Cor. 2 : 14, his understanding is dark-
ened, Eph. 4: 18, his imagination is evil, Gen.
24 GOSPEL TRUTH.
6:5; Rom, 1:21, and his conscience defiled,
Tit. 1 : 15.
His will is obdurate, Eccles. 8:11; John 5 : 40,
and his heart is hard as a stone, Ezek. 11 : 19 ;
Zech. 7:12, and incurably wicked, Jer. 17:9.
His ears are dull and his eyes closed, Matt.
I3 :I 3 -I S- His mouth is given to evil, Psa.
50 : 19 ; 52 : 2, and his tongue to deceit, so that
his throat is like an open sepulchre, Rom. 3:13;
Jas. 3:8. His hands are unclean, Isa. 59:3;
Jas. 4:8, and his feet run to evil, Prov. 1 : 16;
Isa. 53 : 6.
(E.) Moreover, when Christ is presented to
men, their will is not to yield to his authority,
Luke 19:14; John 1:11, not to believe his
promises, John 16:9, and even to hate him,
John 15:24, 25.
(3.) THE CASE SUMMED UP.
Whether man writes his character in history
or God reads it from his heart, the result is the
same. Since its first choice of sin, human na-
ture in God's sight has nothing good in it, Rom.
7:18.
MAN: THE CASE SUMMED UP. 25
Men are lost, Luke 19 : 10.
Instead of being on probation, they are al-
ready condemned, John 3:18.
Their existence is a death whose activity is
before God only corruption in trespasses and
sins, Eph. 2:1; Rom. 7 : 24.
There is need to begin wholly afresh, with
new birth, John 3 : 3, and a new life, John 6:53.
Nor can any one who remains in his sins ac-
cuse God or excuse himself, John 15 :22 ; Rom.
1 : 20, because he abides in it of his own will,
John 5 : 40, and against every motive which love
could devise, Isa. 5 14.
Finally, this testimony of God is not excep-
tional, applying only to some individuals or sec-
tions of the race; it is a description of all men
as they are in germ, if not in full development,
Psa. 143 : 2 ; Prov. 27 : 19 ; Rom. 2 : 1 ; 3 : 19, 22,
23 ; John 2 : 25, as followed by John 3.
GOSPEL TRUTH.
MAN.
3. WHAT HE DESERVES.
God's estimate of sin and its sinfulness must
be intense. This is evident from his character,
from what he requires in man, and from his tes-
timony as to the condition into which man has
brought himself.
(1.) His feeling, accordingly, finds expression
in the strongest terms of abhorrence, Deut.
32 : 19. Sin is the abominable thing which he
hates, Jer. 44:4; Fro v. 15:9. It is exceeding
sinful, Rom. 7:13. His wrath abides on it, Psa.
7: 11 ; John 3:36.
(2.) But this feeling in no wise leads him to be
unduly severe. He declares the penalty to be
dictated by justice, Rom. 2:2, 5 ; Job 34 : 23.
He sees the enormity of sin, not merely in the
ruin it has wrought, but in its denial of his own
Godhead, Rom. 1:21, 23, 25 ; Psa. 50 : 21 ; Mai.
MAN: WHAT HE DESERVES. 27
3:8; Luke 20 : 14, its wilful lawlessness, 1 John
3 : 4, and its self-deification, Gen. 3:552 Thes.
2 : 3, 4-
Even if one does not feel the sinfulness of sin,
nor see that it deserves what the Bible teaches,
how can he assume to question the revelation?
Rom. 9 : 20. Plainly we are ignorant, Job 8 : 9,
our moral perceptions are dulled, Eph. 4 : 18, 19,
and the desire to acquit ourselves unfits us to
judge, Job 40 : 8. While God's greatness, Isa.
40 : 12-18, holiness, Isa. 6 : 3, righteousness, Psa.
145 : 17, and goodness, Rom. 11 133-36, espe-
cially as revealed in Jesus Christ, his Son, John
1 : 17, 18, should lead us to trust him implicitly,
Gen. 18 : 25 ; Rom. 3 : 4, giving all things 4nto
his hands, John 3:35; 5 : 27,
God's righteousness was not tarnished when
his love made a way of salvation, Rom. 3 : 26.
God's love will not be obscured when his right-
eousness is executed, Psa. 51:4.
Nor can we forget that it is the sinner who
brings the penalty upon his own head, Prov.
8 : 36, by rejecting God's counsels and warn-
ings, Isa. 1:18; Prov, 1 : 24, 25, by contempt of
2 8 GOSPEL TRUTH
his forbearance, Rom. 2 14, and by despising his
grace, Heb. 2:3; 10 : 29 ; 12 : 18-29.
(3.) God cannot, therefore, in any wise over-
look the guilt of sin, Hab. 1 : 13. His own
character compels him to his strange work of
judgment, Isa. 28:21. And the certainty of
punishment is specially testified in the passages
which declare God's forbearance and his wish
that none should perish, but that all should come
to repentance, Rom. 2 : 2-1 1 ; 2 Pet. 3 : 3-10.
No appeal, -therefore, to some vague mercy of
God will avail, Exod. 34 : 6, 7 ; Heb. 10 : 28, 29.
Sincerity cannot be accepted as a plea, Prov.
16 : 25. And no excuse can hide one from his
sin, Luke 12 : 2-5.
(4.) But next to the cross of Christ, only the
day of wrath and revelation of the righteous
judgment of God can give us his true estimate
of sin. In that day, Acts 17:31, Christ, to
whom all judgment is committed, John 5:22,
will raise the dead, John 5 : 28, 29, and cause
them to stand before his throne, Rev. 20 : 5, 6,
11-15.
While distinctions will be recognized, because
MAN: WHAT HE DESERVES. 29
men will be judged according to their deeds,
Rom. 2 : 6, according to their privileges, Rom.
2:12, and according to their light, Luke 12 : 47,
48, yet all unbelievers will be punished with
death, Rom. 6 123.
This death God defines to be separation from
the righteous, Luke 13:24-28, from Christ,
2 Thess. 1:9; John 7 : 34, and from heaven,
Rev. 21 : 27. It is described as outer darkness,
Matt. 8:12, the lake of fire, Rev. 20 : 15, a place
of torment, Matt. 24 : 5 1 ; Luke x6 : 23, 28 ; Rom.
2 : 9, which was prepared for the devil and his
angels, Matt. 25 141, 46; Rev. 20:10. More-
over, it is written of those condemned at this
last judgment, that their character will be final,
Rev. 22 : 11, and their destiny everlasting mis-
ery, Mark 9 : 43, 44 ; Luke 16 : 26 ; Rev. 14:11.
30 GOSPEL TRUTH.
SALVATION.
I. SALVATION FROM GOD.
From the dark sad record of man and his de-
sert, we turn again to the character of God.
With no resource in himself, there is salvation
for the sinner in the very Being against whom
he has rebelled. God has throughout been tes-
tifying that He was not willing that any should
perish, Ezek. 33:11; 2 Pet. 3:9; 1 Tim. 2 : 4.
He planned for salvation even before man
sinned, Eph. 1 .*4, 5 ; and afterward arranged all
history with a view to redemption, Acts 17 : 26,
27 ; Gal. 4:4. Though man has embraced no
opportunity to feel after God, yet God has been
seeking after man ever since the garden, Gen.
3 : 8, 9; Luke 19 : 10.
Man made no discovery of God, but God con-
tinually, by many messengers, and at last by his
Son, sent news of Himself, John 1:18; Heb.
1 : i-3.
SAL VAT10N FROM GOD. 3 1
He revealed his love, 1 John 4:9, and his
righteousness, Rom. 3:21-26, in divine harmo-
ny, Psa. 85 : 10, by the gift of his Son thjjt men
might not perish, John 3 : 16. He established
the law, Rom. 3:31, and condemned sin, Rom.
8 : 3, and in the very act brought salvation and
eternal life, John 5 : 24, and the privilege of sons
of God, Rom. 8 : 14-17, within reach of the low-
est and worst of sinners, Matt. 9:9-13; Luke
7 : 36-50.
Nor did he stop with the finished work upon
the cross, but has ever since been himself urging
men to accept salvation, 2 Cor. 5 : 18 to 6: 2,
For this the Holy Spirit has come, and is in
the world, John 16: 7-15.
For this the church is left on earth, John
17: 18; Acts 1 :8.
For this the Bible throbs with invitation and
entreaty, Isa. 55:1-3; Matt. 11:28, 29; Rev.
22:17.
All heaven is interested in the work, Luke
2:9-15; Eph. 3:10; 1 Pet. 1:12, while God
himself rejoices over one sinner that repenteth,
Luke 15.
32 GOSPEL TRUTH.
SALVATION.
2. SALVATION THROUGH CHRIST.
But the marvel grows unspeakably great by
the glad tidings of salvation, in that Son who
is "the mighty God," Isa. 9:6. The love God
had to us could not be valued by silver nor
gold, nor by any creature : nor could the salva-
tion he had devised for us be wrought by an-
other than himself. Only the Son, who came
from the bosom of the Father, could bring us
into sonship. To truly discern his Person is
itself salvation in all its completeness, John
1 : 1 1, 12; 3:14-16; 17:3; 20:31; Romans
10:8-10; 1 Cor. 12:3; 2 Cor. 3:18; 1 John
3:i-3; 5:l
(i.) CHRIST IS GOD
It is not therefore a dead dogma but a living
gospel that we read in the fact that Jesus was
Immanuel, Matt. 1 : 23, " God manifest in the
flesh," 1 Tim. 3 : 16. With adoring faith we see
that Christ from eternity was and is God, John
1:1, 2, the only begotten and coequal Son of
the Father, John 1:14; 5:23; 10:30; Phil.
SALVATION THROUGH CHRIST. 33
2 : 6, whose goings forth were from everlasting,
Micah 5 : 2, and whose throne is for ever and
ever, Heb. i :8-i2.
Christ is the Almighty, Rev. 1 : 5-8, Maker of
heaven and earth, the Lord of all, who upholds
all things, and for whom all things exist, John
1:3-5; Acts 10:36; Col. 1:16, 17; Heb.
1 : 1-3.
He is the unchangeable One, Heb. 13:8, who
knoweth all things, John 21:17.
He is present with every " two or three " gath-
ered in his name, Matt. 18:20, and with every
servant engaged upon his business, Matt. 28 :20.
(2.) CHRIST IS MAN.
This glorious Son of God,* who is God over
all blessed for ever, Rom. 9 : 5, for redemption's
sake, became man, John 1 : 14; Luke 1 : 31-35 ;
2: 11 ; Heb. 2 : 14-17.
* The forms of expression, ''children of," or "son of," in
Acts 4:36, Numb. 23:19, 2 Thess. 2:3, Eph. 2 : 2, 1 Thess.
5 : 5, etc., are used to describe what one is essentially.
Hence the scriptural titles, the "Son of God," the "Son of
man," instead of giving reason to question, actually assert,
Christ's essential Deity and essential humanity.
5
34 GOSPEL TRUTH.
He humbled himself to all the limitations of
a human life, Luke 2:51; Mark 6:3; Luke
9:58.
He took on him a human body, Heb. 10:5,
and was weary, John 4:6, and hungry, Matt.
21: 18.
His growth in stature was accompanied by a
growth in wisdom and favor with God, that
showed a human development of his mind and
character, Luke 2 : 46, 52.
Possessing a human soul, Mark 14 : 34, he had
personal friendships, John 11 : 5 ; 13:23; and
he, who groaned in spirit and wept with others,
John 11 133, 35, in his own great sorrow appeal-
ed to men for sympathy, Matt. 26 : 38-45. His
agony of soul, though it could not cause him to
falter in subjection to God, yet prostrated him
as a man, Luke 22 141-45.
Thus assuming a complete human nature in
order to be both high-priest and sin-offering,
Heb. 2: 17, he was in his person entirely with-
out sin — a sinless man, Luke 1 : 35 ; John 8 146 ;
14:30; 2 Cor. 5 :2i ; Heb. 4:15; 1 Pet. 2: 22;
I John 3:5.
SAL VATION THROUGH CHRIST. 35
He indeed returned to the glory he had with
the Father before the world was, John 17:5,
yet after he was raised from the dead, Luke
24 : 39-43 ; John 20 : 27, and when he ascended
on high, Acts 1:11, he was a man still, the
same Jesus.
Having passed through the heavens as our
forerunner, Heb. 6 : 20, he is now the sympathi-
zing Man, Heb. 4:14-16, at the right hand of
God as an intercessor, Heb. 9:24; 10:12, on
behalf of those whom he is not ashamed to call
his brethren, Heb. 2 : 11, 12.
Finally, when about to give his last message
to the churches, he even then revealed himself,
as "for evermore " alive from the dead, Rev.
1 : 13-18; while he is yet to be manifested be-
fore all the ransomed church of God, even in
the midst of the throne, still bearing the marks
of his crucifixion, a Lamb "as it had been slain,"
Rev. 5:6.
Thus the salvation which is from God is given
to men in a Saviour who is both God and man
in one person for ever. In his own person he
is able to stand for God among men and for
36 GOSPEL TRUTH.
men before God, divinely constituted to be a
Mediator, i Tim. 2:5; Heb. 12:24, cf. Gal.
3:20.
In Him the invisible God became visible and
tangible, 1 John 1 : 1-3 ; Matt. 11 127, 28; and
the sinner is not only drawn by the cords of a
man, but also in seeing and knowing Him, sees
and knows the Father also, John 14:7-9; for
in Him dwelleth the fulness of the Godhead
bodily, Col. 2 : 9.
But in him, on the other hand, God finds
the man in whom he can delight, Matt. 3 : 1 5—
17; Acts 2:22, and worthy to be exalted above
every name, Phil. 2:9; and in him, whosoever
will may find a second Adam, or head of the
race, through whom God can bestow righteous-
ness and life and incorruption in abounding
grace, even as through the first Adam we have
all been visited with sin and death, Rom.
5 : 12-20; 1 Cor. 15 :22, 45. While the surpass-
ing love and the treasures of wisdom and knowl-
edge which are wrapped in the fathomless marvel
of his person, will take the ages of eternity for
their unfolding, Eph. 3:19;. Col. 2:3; Eph. 2 : 7.
THE WORK OF CHRIST. 37
SALVATION.
3. THE WORK OF CHRIST.
But the climax of the marvel of Christ's in-
carnation and spotless life was his death. The
Son of God became man in order to offer him-
self a sacrifice for sin, John 1 : 1-29. He, who
knew no sin, voluntarily humbled himself, John
10:17, 18, to take the place of a sinner before
God's broken law, Phil. 2 : 5-8 ; Gal. 4:4; Mark
15 :28. The Prince of glory died in agony and
shame upon the cross, Luke 23 146; Heb. 12 : 2.
But beyond his shameful rejection by men,
Matt. 27 : 22-44, an d beyond all the torture of
his crucifixion, John 19 : 28, there was in his
death a fathomless depth of anguish, Matt.
27:45, 46, to be accounted for only by the
judicial act of a righteous God upon a sin-
bearer, Isaiah 53:6; Zech. 13 : 7. It is a re-
vealed fact that the spotless One was made sin,
2 Cor. 5:21; that the Beloved of God was made
a curse, Gal. 3:13.
But we need to distinguish (2 Tim. 2:15) be-
tween the relation of the death of Christ to the
38 GOSPEL TRUTH.
race, as offering to the world the gift of salva-
tion, and the value of that death to believers,
as bestowing redemption, forgiveness and right-
eousness.
(i.) AS SAVIOUR OF THE WORLD.
The death of Christ has a world-wide relation,
John 3 : 14-2 1 ; 4 : 42 ; 6 : 5 1 ; Titus 2:11. It
is written, " Behold the Lamb of God which ta-
keth away the sin of the world/' John 1 129. As
such he not only glorified God by his spotless
and unblemished manhood, but also by his death,
by which he magnified the law, Isa. 42 : 21, so
that the door to God's mercy is justly thrown
wide open. In this aspect of the atonement, to
use the phrases of one whose expositions of the
Word have been greatly blessed to Christians,
it was not a question of the persons or of the
sins which were to be forgiven, nor of God's
counsels of grace, Eph. 1:4, 5, for God has a
distinct portion in the death of Christ as meet-
ing all his claims — the claims of his nature, his
character, and his throne — in a world that has
disregarded them and dishonored him. And
THE WORK OF CHRIST. 39
thus, as "the Lord's lot," as "God's Lamb," all
aside from the fact that men are saved by it, he
has glorified God before the universe by this dis-
play of his love and righteousness. Thus did he
fulfil the types of the Lord's lot and the slain
bird, Lev. 16 : 8, 9, 15 ; 14 : 4-7.
He gave up all that he had to buy the field
which held the treasure, Matt. 13:44; which
"field is the world," Matt. 13:38. He was a
"ransom for all," 1 Tim. 2:4-6; "a propitia-
tion* not for our sins only but for the whole
world," I John 2:2.
Thus, whether men believe it or not, whether
men avail themselves of it or not, the great fact
is heralded of God to all the world, that there is
a mercy-seat, a meeting-place for God and sin-
ful man as such, upon which and before which
the blood of a perfect and ample atonement has
been sprinkled.
This accounts for the gospel statements that
are without limitations, such as that the Just
* Two different Greek words are translated " propitiation."
The "propitiation" in Rom. 3:25 is rendered "mercy-seat"
in Heb. 9:5; and upon it the "propitiation" or mercy offer-
ing of 1 John 2 : 2, and 4:10, has been sprinkled.
4 o GOSPEL TRUTH.
One suffered " for the unjust," i Pet. 3:18;
that Christ "died for the ungodly," Rom. 5:6;
that he came into the world " to save sinners,"
1 Tim. 1:15. There is therefore nothing in God
or in the sacrifice to hinder its universal accep-
tation, 1 Tim. 1:15; and God's "whosoever"
rings at the door of every man's conscience.
(2.) AS UNTO THE BELIEVER.
(A.) REDEMPTION.
This very gospel to the world is God's chosen
power to bring men to himself, 1 Pet. 3:18. To
it every man ought to give the assent of his
whole soul, because it is true. He who dis-
believes, thereby charges God with falsehood,
1 John 5:10; and remaining alienated from God
abides under condemnation, John 3:18, 36. He
who believes is at once in Christ Jesus made
nigh unto God by the blood of Christ, Eph.
2:13. Having taken his place as a sinner be-
fore the mercy-seat, in the light that shines
there he sees his own sin and the value of the
sacrifice as he never could before. Personally
confessing that he is one of those who like
THE WORK OF CHRIST 41
sheep have gone astray, he is also constrained
to see that he is one of those whose sins have
by a priestly act been laid upon Christ, Isaiah
53:6.
The second of the two parables in Matt.
13 : 44-46, now finds its counterpart to him in
Matt. 20 : 28 ; Eph. 5 : 25-27 ; Titus 2 : 14. In
these passages the purchase is not of a mere
privilege — that the Son of Man may seek for
treasure, Matt. 13 144, and the Father may seek
for worshippers, John 4 : 23 ; or that man as
such may come to God through a mediator,
1 Tim. 2 : 4-6 — but of the persons of believers,
1 Cor. 6 : 20; a finished transaction, 1 Pet. 1:18,
19; Rev. 5:9, by which they are redeemed
from under the curse and slavery of sin, Gal.
3:13; Rom. 7 : 14, 23 — 8 : 1, and have become
his purchased possession, Eph. 1 : 14, for his
exclusive service, Rom. 6 : 22 ; 12 : 1 ; 1 Cor.
10 : 31, and especial glory, Isa. 53:12; 2 Thess.
1 : 10-12 ; Jude 24. Instructed by these Scrip--
tures the believer comes to know with assurance
that he possesses the manifold benefits of the
one death of Christ as figured in the varied
G
42 GOSPEL TRUTH,
aspects of the many offerings given to Israel.
He should now apply to himself the family per-
sonal pronouns of the epistles, e. g. Rom. 4 : 25 ;
5:1; 1 Cor. 1 : 30 ; 2 : 9-16 ; 15 : 51-54 ; 2 Cor.
5 : 1-9, 18, 21 ; Gal. 2 120; Eph. 1 : 3-7; 2:4-10 ;
4:30; 5:2, 8; Col. 1 : 12, 13; 2:6, 7, 10;
3:1-5; Jas. 1:18; 1 Pet. 2 : 24 ; 1 John 1 : 7,
9; 3 : 1-3; 4: 10, 11, 16, 17; Rev. 1:5,6.
(b.) forgiveness.
Nothing of all that the believer possesses
through the death of Christ should be more
clearly discerned than that he now has the for-
giveness of sins, Eph. 4 : 32 ; Col. 3:13.
As the scapegoat typically took upon its head
" all the iniquities of the children of Israel, and
all their transgressions in all their sins," as con-
fessed by the high priest, so particularly also
has the Lord Jesus assumed upon himself all
the sins of these who come unto God by Him.
And even as the scapegoat was "let go" into
the wilderness never to be seen again ; as it
bore away its heavy load "into a land not inhab-
ited" — a land of separation, (margin,) a land
THE WORK OF CHRIST. 43
inaccessible (Septuagint) — so Christ also has
borne away the believer's iniquities into the
realm of God's forgetfulness. His transgres-
sions have been so let go and banished that in
God's sight he is entirely separated from all
that he has ever been and done, Lev. 16: 10,
21, 22; cf. Lev. 14:6, 7. Thus wonderfully do
even Old Testament types picture out the
riches of the grace according to which the be-
liever possesses the forgiveness of sins, Eph.
1:7.
All Scripture combines to set forth in figure
and statement its fulness and completeness.
" As far as the east is from the west, so far hath
he removed our transgressions from us," Psa.
103 : 12. He has cast our sins behind his back,
Isa. 38 : 17. He has buried them in the depths
of the sea, Micah 7 : 19. Their record is blotted
out, Isa. 43 : 25, and their remission is as abso-
lute as the cancelling of a debt which has been
settled by another, Matt. 6:12; Acts 10:43;
13:38, 39-
The scarlet, crimson stains which human
chemistry cannot bleach, are, through grace,
44 GOSPEL TRUTH,
washed white in the sight of God, Isa. I : 18;
i John 1:7; Rev. 7 : 14.
And since with God there is not even the
remembrance of his sins, every believer may,
through the blood of Jesus, draw near; yes, is
bidden of God to come, in the full assurance of a
present possession of forgiveness, Heb. 10: 17-
22. He has not to wait for it as a future inher-
itance ; it is his already, (note the tenses of Eph.
1 :7; 4 132 ; Col. 1 : 12-14; 3 : 13,) even though
he be a babe in Christ, 1 John 2:12.
(C) RIGHTEOUSNESS.
The forgiveness of the gospel is more than
deliverance from the penalty of the law. It is
" the forgiveness of sins." The gospel, accord-
ingly, goes on to declare that God is righteous
in the justification of him that believeth in
Jesus, Rom. 1 : 16, 17 ; 3 : 26.
As a sinner he is reckoned to have already so
died in the death of Christ for him, Rom. 6 : 3-
n; 7 : 4, 6, margin ; Gal. 2 : 19, 20 ; Col. 3:3;
1 Pet. 2 : 24, that in God's sight all that he was
and had done is entirely cleared from connec-
THE WORK OF CHRIST. 45
tion with him, 2 Cor. 5 : 14-18 ; 1 Pet. 4:1, 2 ;
1 John 3 : 5.
As redeemed unto God, the believer is now
absolutely His, John 17 : 2, 6, 10 ; 1 Cor. 6 : 19,
20; Gal. 1:4; Titus 2:14; so that God can
righteously do with him as love may dictate,
Eph. 1 : 3-6, and in unfettered grace exalt him
into union with his Son, John 17 : 21-23 \ l Cor.
1:9, and upon him, as risen from the dead,
lavish untold blessings, Eph. 2 : 4-10 ; 3 : 20,
21.
Christ in his death was not the "sin-offering"
and the " trespass-offering" only; he was also
for the believer all the "sweet-savor offerings,"
Lev. 1-3 ; Eph. 5 : 2 — " the offerings for accept-
ance"* — so that God is justified, in view of
the cross, in bestowing righteousness upon him
and in accepting him in the acceptableness of
Christ, 1 John 4:17; Eph. 5 : 29, 30 ; 1 Cor.
12: 12, 27; Col. 3:3, 4.
Accordingly, the righteousness which the be-
* The original Hebrew in Lev. 1 : 3, for "of his own volun-
tary will," should be rendered, "for his acceptance," and in
verse 4 is translated " accepted for him."
46 GOSPEL TRUTH.
liever has before God* is seen to be not by
works of the law, but apart from law, Rom.
3 : 19-21, 28; 4 : 3-6 ; 10 : 3-10; Gal. 2: 16, 19,
2 1 ; Phil, 3:9)2 Tim. 1:9; Heb. 11:4; Titus
3 : 5-7, and not even by the faith of the believer
as itself a good work, Rom. 3 : 24, but by the
blood of Christ, Rom. 5 :'g; Gal. 3 : 1-14, in the
work of redemption, Rom. 3 : 24 ; 4 : 23-25 ; 5:9,
10, 18, 19 ; 8 : 33, 34 ; 2 Cor. 5 : 18-21.
It is therefore entirely a righteousness from
God, Phil. 3:9; 1 Cor. 1 : 30 ; for the unworthy,
Rom. 3 124; 4:5, 16; 5 :6-io, 15, 16, 21 ; Gal.
2:21; Titus 3 : 3-7 ; by grace, unto all and upon
all who believe, Rom. 1:16, 17 ; 3 : 22 ; 5:1;
10:4, 10; Phil. 3 :g.
It is moreover justification in a person, and
not merely through a plan of redemption. It is
" in Christ " that we become the righteousness of
God, 2 Cor. 5:21; 1 Cor. 1 : 30 ; 1 Cor. 6:11;
Acts 13 .'39 ;f Gal. 2: 17 ;f Jer. 23 :6.
* James speaks of a righteousness by works which Abra-
ham had "before men," and which showed his righteousness
by faith to be real, not merely professed, and alive, not dead.
James 2 : 14-26 cf. Rom. 4 : 2.
f The "by him" and "by Christ" are literally "in him"
and "in Christ."
SAL VATION B Y GRACE. 47
The issue under the leading of the Spirit of
God, is in the works and fruits of righteousness,
Phil. 1 : 1 1 ; Rom. 7:6; 8:4; Gal. 5:23-25;
Eph. 5:9; Col. 1:6, 10; 3 : 5—17 ; Tit. 2 : 12-14;
1 John 2 : 29 ; 3:7; Rev. 7 : 14 with 19 : 8.
But what the believer is, as created after God
in the righteousness and holiness of truth, Eph.
4:24;- — what he is because Christ, of God, is
made unto him righteousness, 1 Cor. 1 : 30, can-
not be fully seen till resurrection, 1 John 3 :2.
4. SALVATION BY GRACE.
Plainly, since man is guilty, Rom. 3 : 19, lost,
Luke 19:10, condemned already, John 3:18,
and dead in trespasses and sins,^ Eph. 2:1;
Rom. 8:6, 7, there is nothing he can do to earn
salvation or commend himself to God. And as
plainly, since Christ came into the world to save
sinners, 1 Tim. 1:15, and finished the work
God gave him to do, John 17:4; 19:30, so that
he is able to completely save all who come unto
God by him, Heb. 7 : 25, there is no work the
sinner needs to do, no fitness he needs to seek,
in order that he may receive salvation.
48 GOSPEL TRUTH.
He has not to win God's love ; for God al-
ready loves him, as testified in the gift of his
Son, John 3 : 16; 1 John 4:9, 10.
The sinner has not to persuade God to be
merciful* and willing to save him ; God, already
more than willing to save, Ezek, 33:11; 2 Pet.
3:9; 1 Tim. 2:4, has been merciful, and is
beseeching him to accept salvation, 2 Cor. 5 : 20.
No emotions or experiences are to be sought,
to make it right for God to save the sinner,
Rom. 10: 3, 6-8 ; God has already made it right,
through the death of his Son, Rom. 3 : 19-26.
To a perfect offering nothing can be added,
Heb. 10: 1-18.
The sinner has no money or price of any sort
to pay, Isa, 55:1-3, for God has already pur-
chased salvation, that he may make it a free
gift, Rom. 5 : 1 5-1 8 ; 6:23; Eph. 2 : 8.
* The publican's prayer, Luke 18: 13, was literally "God
make a propitiation for me a sinner ;" and he was justified be-
cause he rested, not in anything connected with himself, but
in a propitiation which God should make, cf. Rom. 3 : 25. But
to now offer this prayer, instead of accepting the reconciliation
(Greek, propitiation) God has made, Heb. 2 : 17, is to ignore
the great fact of the Gospel, that Christ has died. See note
on propitiation, page 39.
SAL VA T10N B Y GRACE, 49
There is in salvation no mixture of grace and
works, God doing his part and we doing our
part, Rom. 4:4, 5; 11:6. God does all the
providing and giving, 2 Tim. 1:9, 10; Titus
3:3-7; the sinner, in order to salvation, can
only receive, 1 John 5 : 11-13.
The believer is, indeed, called to a holy life,
1 Pet. 1 :i5, 16; Eph. 4:17-24, and has much
to do for God because he is saved, Rom. 12:1;
1 Cor. 6:20; 15 : 10; 2 Cor. 5 : 14, 15 ; yet the sin-
ner, as an unbeliever, has nothing to do before
accepting Christ, John 6 :28, 29; Acts 16 : 30, 31.
He has not to wait for a favorable opportuni-
ty, for God declares that now is the accepted
time and the day of salvation, 2 Cor. 6:2;
Heb. 3:7, 8. All things are now ready, Luke
14:17.
As simply and really and immediately as one
accepts any gift, so simply and really and im-
mediately must the sinner accept the gift of
God, Rev. 22 : 17.
5o GOSPEL TRUTH.
5. SALVATION THROUGH REPENTANCE.
From the testimony already before us, no self-
reformation, no protracted agony of soul, no
mere sorrowing over sin, nor anything whatever
which the sinner works out for himself, need be
first experienced, before he can accept salvation
as the gift of God. Repentance, therefore, while
often accompanied by these and similar experi-
ences, must be something different, wrought in
the soul by receiving the facts of the gospel.
Accordingly repentance unto life, Acts 11:18,
is, in the Bible, that change of mind,* in which
* The Greek word for repentance, occurring in the New
Testament fifty-seven times, is literally an "after-mind." John
the Baptist preached to God's ancient people that change of
mind necessary to the reception of their promised Messiah,
Matt. 3 : 2, 3. Jesus preached to them that change of mind
which should accept him in his humiliation, Matt. 4:17, .23;
5 : 3, 10. Peter preached to them that change of mind which
should accept Him whom they had Crucified as both Lord and
Christ, Acts 2 : 36-38. In each case repentance was coming
into an after-mind.
Another word, occurring only five times in the Greek New
Testament, is translated in our version " repent," which strictly
means an " after-sorrow," and which may be simply " regret,"
as in 2 Cor. J :8 ; or maybe " remorse," as in Matt. 27 : 3, a
sorrow of the world which worked death, cf. 2 Cor. 7 : 10. But
REPENTANCE UNTO SALVATION 51
one, instructed by the gospel, acknowledges
the truth, 2 Tim. 2 : 25, concerning himself,
Isa. 6 : 5 ; Job 42 : 5, 6; Matt. 12 141, and con-
cerning God, Acts 17:23-25, 29, 30; so that,
forsaking his own ways and giving up his own
thoughts, Isa. 55:7-9; 2 Kings 5:11-14, he
comes to God through Christ, and believes the
gospel, Acts 20 : 21 ; Mark 1 : 14, 15 ; Luke
24 : 46, 47.
A man repents when, instead of justifying
himself, Luke 1.6 : 15, he turns and confesses his
sins, Luke 18:9-11, cf. Luke 7:29 and Psa.
51 : 3, 4 ; and instead of esteeming them lightly,
is convinced of their exceeding sinfulness, Rom.
7 : 7—13 ; and instead of making excuses, listens
to God's invitations, Luke 14:16-24; and in-
stead of doubting God's love, believes it, 1 John
4:16; and instead of rejecting God's gift, ac-
cepts it, 1 John 5 :9-i2.
A man repents when he turns from resting
upon anything in himself, because he sees noth-
this "after-sorrow," as in Matt. 21 * 29, 32, may also result in
the "repentance unto salvation'* that does not need to be
changed, 2 Cor. 7 : 10.
52 GOSPEL TRUTH.
ing there upon which he can rest, and begins to
rest entirely upon Christ, Luke 5:32; 1 Cor.
3:11; when, instead of bringing anything he
has done as an offering to God, he finds he has
done nothing worthy to be offered, and brings
only what Christ has done, Gen. 4 : 2-7, cf. Heb.
11:4; Gen. 22:8; John 1 : 29 ; Heb. 10 : 8-10,
18, 26 ;* when he suffers himself to be brought
home to God through the Shepherd's work,
through the gospel that has sought him out in
his sins, and through the fact that in the Fa-
ther s house there is bread enough and to spare,
Luke 15. See particularly verses 7, 10, 17.
It is therefore the goodness of God that leads
to repentance, Rom. 2:4; and repentance unto
life is turning to God in Christ, from self and
sin, " to servef the living and true God, and to
* The Greek in Heb. 10 : 18, 26 for "no more " offering, " no
more" sacrifice, has the force of "no different,'' "no addi-
tional " offering or sacrifice.
t While therefore reformation is not repentance, true; re-
pentance will always manifest itself in a life of service and
devotion to God, Matt. 3:8; Acts 26: 20.
It must further be remembered that repentance has been
here set forth only as related to the sinner's conversion. The
believer, in his advancing knowledge of the will of God, will
SAL VA TION THR O UGH FAITH. 53
wait for his Son from heaven," Acts 26:20;
1 Thess. 1 19, 10.
Accordingly the message which declares the
fulness of the work of Christ for sinners demands
an immediate repentance, to the acceptance of
the gospel, Mark 1 : 14, 15 ; Luke 24 \^j ; Acts
17:30.
6. SALVATION THROUGH FAITH,
(i.) REPENTANCE AND FAITH.
Repentance unto life, as thus set forth from
the Scriptures, plainly involves faith ; and faith
equally involves repentance. They are not
two separable acts of the soul, but so blended,
that faith is the very heart of repentance. Re-
pentance describes the turning from self as
well as the turning to God ; faith brings before
the mind especially the coming to God. Re-
pentance is the change of a man's mind from
the conviction and life which he holds by na-
ture, to the convictions and life wrought by the
gospel. Faith is his simple and hearty reception
be led again and again to repentance, which will also show
itself in a changed life, 2 Cor. 7 :8-n.
S4 GOSPEL TRUTH.
of the truth, the reliance upon Christ to which
the gospel has brought him.
(2.) FAITH IN GENERAL SAVING FAITH.
Accordingly, in the Bible, faith in general is
defined as " the assurance of things hoped for,
the conviction of things not seen/' Heb. 11 : 1,
Greek. In its simplest form it is belief in the
testimony of another, 1 John 5 :g, and comes by
hearing, Gal. 3:2; Rom. 10 : 17 ; Isa. 55:3. It
is taking God at his word, Rom. 4 : 20, 21.
The faith, therefore, that saves, Acts 16:30,
31, is no arbitrary requirement of God, to be
first fulfilled as a condition, entitling one to
receive eternal life, but is itself the very act of
receiving the salvation God has provided and
given, Eph. 2:8. It is the single act of taking
one's place behind the blood of the passover
lamb, which, though sprinkled upon the door-
posts and lintel, can be no protection to those
who remain outside its shelter, Exod. 12. It is
simply listening to the message of the gospel,
which, however true and widely proclaimed, can-
not produce any effect except it be heard, Isa,
FAITH IN GENERAL. 55
55:1-3; Matt. 13:9, 12-16. It is only receiv-
ing the light, which, however clearly it shines
from the uplifted Christ, cannot enlighten nor
heal one who keeps his eyes shut and face turned
away, Numb. 21 : 8, 9; John 3 : 14, 18-21 ; 12 : 32,
33/ 35> 36, 46-48. It is really drinking in the
water of life, which, however freely it flows,
can no otherwise quench the thirst, Isa. 55 : 1 ;
John 4: 14; 6:35; 7 : 37; Rev, 22 : 17. It is
merely taking in the seed which, however vital,
cannot spring up into life except it be honestly
received into the heart. Luke 8:5-15; John
6 : 63 ; 1 Pet. 1 : 23.
Thus salvation which is entirely by grace
must be by faith, Rom. 4 : 16 ; Eph. 2 : 5, 8 ; and
the faith essential to salvation, Luke 7:50; 8 : 48,
50 ; John 6 : 28, 29 ; Rom. 3 : 2 1-26 ; 5:1; 10:9,
10, instead of being an arbitrary requirement, is,
in the nature of things, necessary, just as a gift
can be accepted only through believing the tes-
timony of the giver when he declares that he
gives it, 1 John 5 :g-io.
56 GOSPEL TRUTH.
(3.) THE TESTIMONY TO BE BELIEVED.
The attention of the sinner must therefore be
directed, not to his own faith, or to any process
of his own mind, but to the testimony of God*
by which salvation is given.
God has declared man's need and sin and
danger in unmistakable terms. The very rec-
ord that testifies man's utter ruin, has declared
that there is salvation for him from God. God
has revealed his love in the gift of his Son. He
has made him to be an offering for sin. Seated
now in righteousness upon a throne of mercy,
he declares the way entirely open, and invites
the weary and sin-laden to come to him through
the Mediator he has provided. He proclaims
pardon for the unworthy through the death of
his Son. He declares that every one who comes
to him, through the sacrifice of the Lamb he
has himself provided, is for ever redeemed, for-
* To set forth this testimony in its various parts, separately
and at length, has been the endeavor in the preceding pages.
To them the reader is directed, in the testimony as summed up
in this and in the following section, for the Scripture referen-
ces to every sentence without one.
THE DECISIVE QUESTION, 57
given, and justified. He declares that every
one who believes this testimony, is at once in
possession of salvation. Behind every one of
these statements is the character of God who
cannot lie, Rom. 3:4; Titus 1 : 1-3 ; Heb.
6:16-18.
(4.) THE DECISIVE QUESTION.
Therefore the whole question now at issue
between God and the sinner, upon which his
possession of salvation hinges, is the hearty ac-
ceptance of these declarations as true, John
3:18; Mark 16: 15, 16.
Will he confess himself a sinner, lost and un-
done ? Will he open his eyes to the fact, that
God loves him and has salvation for him ? Will
he bow to the revelation that God, in the death
of Christ, has done everything requisite in order
to bestow salvation ? Will he accept it as a
reality, that God has given him His Son and
eternal life in Him, and be at peace with God ?
Will he see Jesus to be his Saviour ? and will
he, as reconciled to God, seeing that Jesus, His
own self, bore his sins in His own body on the tree,
5 8 GOSPEL TRUTH.
with his whole soul bow to Christ as his Lord,
who has redeemed him unto Himself, and to
whom his whole heart and life and service must
belong ?
At every step the single question is, will the
sinner take God at his word ?
If he receives the testimony, in believing,
Rom. 15 : 13, he enters into possession of salva-
tion and of all the blessings which flow from
Christ's death, John 3:16, 36; 5:24; 20:31;
Eph. 1 : 3-7 ; 1 John 5:1, 5, 12, and yet, in it
all, has simply set to his seal that God is true,
John 3:31-33.
(5.) WHAT UNBELIEF INVOLVES.
If he rejects the testimony, he does nothing
less than make God a liar, 1 John 5 : 10. In set-
ting aside God's words, Zech. 7:12; Acts. 26 : 28,
he denies his own sin and need, John 8 140-45 ;
Luke 18:11, 12, denies that Christ and his
death have any personal relation to him, Acts
13 : 45, 46, and denies that there is any gift of
salvation for him.
Shutting his eyes to the testimony that there
WHAT UNBELIEF IN VOL VES. 59
is none other name under heaven, given among
men, whereby he must be saved, Acts 4:12, that
other foundation can no man lay than that is
laid, which is Jesus Christ, 1 Cor. 3:11, that if
righteousness come by the law, Christ died in
vain, Gal. 2 :2i, that without shedding of blood
there is no remission of sins, Heb. 9:22, that
no man cometh unto the Father if not by Christ,
John 14:6; 1 Tim, 2:5, that into heaven shall
in no wise enter any whose names are not writ-
ten in the Lamb's book of life, Rev. 21 : 27, he
refuses to recognize Christ as his Saviour and
his Lord, John 1 :n ; Luke 20: 14, 15, rebels
against His word and authority,. Luke 19:14,
and persists in obdurate alienation from God
and enmity toward Him, John 5 : 40 ; Eph. 4:17-
19, and further makes God a liar by still hoping
to be happy.
Resisting all the messages of the Holy Spirit,
he does despite to His grace ; and unmoved by
the love of God, which at such inestimable cost
has sought to win him from his sin and bring
him to Himself, he tramples upon the Son of God
and puts him to an open shame, Heb. 6 :6; 10:29.
6o GOSPEL TRUTH.
Surely, as the Scripture itself declares, noth-
ing but the folly and madness, Gal. 3 : 1, which
suffers itself to be duped and blinded by Satan,
2 Cor. 4 : 2-4, nothing but ineradicable hatred
to God, John 7 :y ; 15:18, 19, 22-25, could per-
sist in such a course ; and he who does so must
abide under the wrath of God, John 3 : 36.
7. THE WORK OF THE HOLY SPIRIT IN REGEN-
ERATION.
God the Holy Spirit, Acts 5:3,4; Matt.
28 : 19; 2 Cor. 13 : 14 ; 1 Cor. 2 : 10, 11 ; 3 : 16,
the author of the Scriptures, 1 Cor. 2: 13, 14;
Acts 1:16; 28 : 25 ; Heb. 3:7; 9 : 7, 8 ; 10 : 15 ;
1 Pet. 1 : 10-12 ; 2 Pet. 1 : 21, is, at every step,
the author also of salvation, John 3:5; 7 : 37-
39; 15:26; 16:7-15; 14:16,17,26; 1 Cor.
12:3; 2 Cor. 3 : 18 ; Rom. 8:11.
Himself unseen, He is behind every declara-
tion of the gospel, energizing and vitalizing the
Word, John 6:63; Acts 2:4; 4:31; 1 Peter
1 : 12, 22.
He designedly remains invisible, that Christ
alone may be held up before the unbeliever and
REGENERATION. 61
revealed in the believer, John 14:17; 15:26;
16: 13-15 ; Rom. 5 : 5 ; 1 Cor. 12 : 3—1 1 ; 1 John
4:i3.
The testimony of the necessity of the new
birth is used in the Scripture, not to turn the
eye from the work of Christ to any working of
the Spirit within the heart, but to take from ev-
ery man the last vestige of a hope that he may
be saved through any goodness or self develop-
ment of his own, John 3 : 1-8 ; cf. Rom. 8 : 5-9.
The sinner is, by Christ himself, turned from
the process of the new birth and directed to look
at the cross, John 3 : g— t 5 ; 12 : 32, 33.
In being born anew he has consciously to do,
not with the Spirit himself, but with the words
of the Spirit by whom he is begotten, John 6 : 63 ;
1 Pet. 1 : 23 ; Jas. 1:18; 2 Pet. 1 : 4. Thus the
word itself, which the Spirit uses, is a helper in
the new birth, John 3 : 5, the water of the Word,
Psa. 119:9 ; John 13 :6-io; 15:3; Eph. 5 125-
27 ; Titus 3 : 5, the water of life, Isa. 55 : 1-3,
10, 1 1 ; John 4 : 10-14, which is the word of life,
John 5 :24 ; 20 : 31 ; Acts 10:22, 43 ; 11 : 14;
2 Tim. 3 : 15. And he who sets aside the testi-
62 GOSPEL TRUl^H.
mony of the Word, therein rejects Christ and
resists the Holy Spirit, Gen. 6:3 ; Acts 7:51.
Even as in the material creation the Spirit
brooded over chaos, and life was created by the
Word that spoke light, Gen. 1 : 1-3, 11, 24, 27;
Job 33 '.4; John 1:3-5; 12:46-50; 2 Cor. 4:6;
so the Spirit has come into and is brooding over
a ruined world, energizing the words which give
light and life ; and he who believes is made alive
from the death in trespasses and sins, Rom.
6:4-13; 8:2; Eph. 2:5, is a new creation,
a new creature, Gal. 6:15; 2 Cor. 5:17; Eph.
2:10; 4 : 24 ; Col. 3 : 10, and has been born
again, or from above, John 3:3; 1 Pet. 1 :23 ;
Jas. 1:18.
Thus as the grape-vine, John 15:1, natural
bread, John 6:32—35, etc., are figures of which
Christ is the reality, so the new birth is no
figure of speech, but a divine reality, of which
the natural birth is the figure. This is evident
from the minute detail concerning the new
birth. 1. There is a begetting, cf. Matt. 1:2;
Luke 1:35; John 1:13; 3:3, etc. 2. There are
children " begotten, " Greek "tekna," Scotch
RE GENERA TION. 63
" bairns," literally " born ones," see Rom. 8 : 16, and
the argument founded upon the fact in verse
17. 3. There is, in 1 John 2 : 29-3 : 3, a distinct
statement, that in order to truly call us " born
ones " or children, he " begat us out from" him-
self. 4. Accordingly, and as matter of fact, there
is no warrant for the word ''adoption," as used
in the English version. Wherever found, there
is no thought of transfer, and the Greek word
for it should be rendered " sonship." By birth
we are put into the position of heirs, Rom.
8:15,23; 9:4; Gal. 4:5; Eph. 1:5. 5. There
is a seed used to communicate life, 1 Pet. 1 123.
6. Through its reception one becomes a partaker
of the divine nature, 2 Pet. 1:4. 7. God's chil-
dren are always born *' babes" and expected
to grow and reach maturity, 1 Pet. 2:2; Heb.
5 : 1 1—1*4. Certainly Christ did not come to reveal
a figure of speech, John 1 : 18 ; and, as really as the
child Jesus was conceived by the power of the
Holy Spirit, so really is the believer born of the
Spirit of God, cf. Luke 1 : 28—38 and John 3.
While the believer is, by spiritual birth, made
in reality a partaker of the divine nature, 2 Pet.
64 GOSPEL TRUTH.
1:4; 1 Cor. 12:13; Gal. 3:26, the testimony
further is explicit, that this does not transform
or remove the carnal nature which he has by
human birth : but that the two, existing together
in him, John 3 :6, are radically opposed the one
to the other, Rom. 7:14-25; 8:5-7; Gal.
5 : 16-25 i 6:7, 8. The believer accordingly is
called practically to identify himself with his
new nature, by submitting himself in every part
of his experience and action to the direction of
the Holy Spirit, Rom. 7:4-6; 8:2-17; Gal.
2 : 19, 20 ; 5:25; Eph. 4 : 22-24, 3° ; Phi'. 3 • 3 5
Col. 3 : 1-17.
The whole testimony, therefore, concerning
the work of the Holy Spirit forbids one who
would become a child of God, to expect to
change his own heart, and shuts him up to
repentance toward God and faith toward the
Lord Jesus Christ ; and it is equally positive in
declaring that every one who has received Christ,
has been born of God, John 1:12, 13.
8. HOW ONE MAY KNOW PIE IS SAVED.
God calls upon the believer to know that he
ONE MAY KNO IV HE IS SA FED. 65
has passed from death unto life, John 5 : 24 ;
1 John 5:13.
The source of this knowledge is twofold ;
from the fruit of the Spirit in himself, and from
the testimony of God.
(1.) BY THE FRUIT OF THE SPIRIT.
The fruit of the Spirit in the life and experi-
ence of the believer, proceeding as it must from
the Spirit's presentation and revelation of Christ,
John 14 : 16-27 ; 16 : 13-15 ; Rom. 5:5; 8:15;
2 Cor. 3 : 18 ; is not to be sought by looking away
from Christ, to search one's own heart ; and yet
he who is consciously occupied with Christ is
conscious also of spiritual experiences, such as
righteousness, Rom. 14:17; 1 John 2:29;
3:5-10; love, joy, peace, and kindred graces,
Gal. 5 :22, 23 ; Rom. 15:13; obedience to his
commands, John 14 : 15 ; 1 Pet. 1 : 2, 22 ; 1 John
2 ' 3~S ; 3 : 18-24 ; love for the brethren, 1 John
3 : 14, 19-23 ; 5:1,2; the preciousness of Christ
1 Pet. 2:6, 7; the seven-fold products of faith,
2 Pet. 1 : 5-1 1 ; and the manifold characteristics
of the new man, Eph. 5 1-2 1 ; Col. 2:6, 7;
3:i-i7.
9
66 GOSPEL TRUTH.
Such an experience of Christ, which can be
wrought only by the Holy Spirit in one who
walks in him, assures the heart of the believer
before God ; and the more fully he enters into
this experience, the more conscious will he be of
his filial relation to God.
(2.) FROM THE TESTIMONY OF GOD.
God would not have the believer rely solely,
or even mainly, upon experience as the source
of assurance. Many children of God are either
in legal bondage, or distressed with doubts, be-
cause too much occupied with their " evidences,"
instead of looking at Christ, 2 Cor. 3:18.
Because of the fluctuations of emotion and
experience, and because the heart is deceitful
above all things, and incurably wicked, in
searching only himself, one may often be de-
ceived, and either be puffed up with false satis-
faction in himself, or brought into darkness and
uncertainty, Jer. 17:9; Rom. 7:11. On the
other hand, Christ is the truth as well as the way
and the life, John 14:6; 1 John 5:19, 20. And
it is not the Spirit's work in us, but Christ's work
FROM THE TESTIMONY OF GOD. 67
for us, which is the only ground of the believer's
acceptance with God, and so must be the great
source of his personal assurance of salvation.
The very Scriptures which bring one the tes-
timony to his own sin and the work of Christ,
also declare that he who believes is saved, Luke
7 : 48, 50 ; 1 Cor. 1 : 1 8 ; 2 Cor. 2:15; Eph. 2:5,
8 ; Tit. 3 : 5 ; 2 Tim. 1 : 9.
He who believes that Christ died for his sins,
1 Pet. 3:18, has the same word for it that he
is passed from death unto life, John 3 : 16, 36;
5:24.
He who believes the record that God has given
him His Son, has the same record upon which to
believe that Christ and eternal life are his, 1 John
5:9-13.
He who believes in Christ as having wrought
complete redemption through His blood, has the
testimony of God that this redemption is his,
even the forgiveness of sins, and that he is not
his own because bought with a price, Eph, 1 :6,
7 ; Col. 1 : 13, 14; 1 Pet. 1 : 18, 19 ; 1 Cor. 6 : 19,
20; Tit. 2 : 14.
He who believes that the sacrifice is perfect,
68 GOSPEL TRUTH,
has the word of God that Christ has made his
peace, that he is now brought nigh to God, and
that he is completely justified, Eph. 2:13-22;
Col. 1 : 20-22 ; Rom. 5 : 1 ; 1 Cor. 6:11; 2 Cor.
5:21; and possessing the remission of sins, has
boldness, by the blood of Jesus, to draw near to
God in the full assurance of faith, Hebrews
10: 12-22.
But the word of God certifies the believer of
his salvation by more than its testimony to the
completeness of the work of Christ for us. It
also bears definite testimony that all who believe
on him have been born of God. As, in human
birth, both the time and the parentage are known
upon testimony and not by consciousness, nor
memory, nor even by family traits and affections ;
so, even when one can fix upon no definite time
when he was born, and can remember no marked
experience which he would call regeneration, can
the believer upon God's testimony be perfectly
sure of spiritual birth, John 1 : 12, 13 ; 3 : 16, 36 ;
5 : 24 ; 1 Cor. 2 : 9-14 ; 1 Pet. 1 : 23.
Moreover, it is the will of God that the be-
liever should know that he has eternal life, 1 John
WHA T BELIE VERS ARE. 69
5 19-13 ; and the heart of the Father, not will-
ing that his child should walk in darkness, John
8:12; 12 146, longs to have him possess the joy
and strength which the assurance of salvation
would give.
9. WHAT BELIEVERS ARE AND HAVE, THE LIFE
TO WHICH THEY ARE CALLED, AND THE HOPE
SET BEFORE THEM.
Wonderful as the testimony already consid-
ered is, the love of Christ passes knowledge, and
an endless learning will be necessary in order to
know all that the believer is and has in Christ.
And while secret things belong unto the Lord
our God, Deut. 29 : 29, the things that are re-
vealed belong to us, and we are called to appre-
hend that for which we have been apprehended
in Christ Jesus, Phil. 3 : 8-14.
(i.) WHAT BELIEVERS ARE.
We are children of God through faith in
Jesus Christ, Gal. 3:26; 1 John 3:1, 2. We
are quickened with Christ, and in him are risen
and seated in heavenly places, Eph. 2 : 4-9. Our
citizenship is in heaven, Eph. 2:19, 20; Phil.
70 GOSPEL TRUTH.
3 : 20, Greek; Heb. u : 13-16; and we are the
family of God, Ephes. 2 : 19 ; 3 : 14, 15 ; Heb.
12:23, the brethren of the Lord Jesus Christ,
Heb. 2 : 10-12, 17, sons of God and joint-heirs
with Christ, Gal. 4 : 1-7 ; Rom. 8:14-17. As
the Father has loved the Son, so he loves us,
John 15:9; 17:23-26. We are a chosen gen-
eration, a royal priesthood, a holy nation, God's
purchased people, 1 Pet. 2 :g t 10, the espoused
Bride of Christ, 2 Cor. 11:2; Ephes. 5 : 25-27;
Rev. 19:7-9, and members in particular of his
body, 1 Cor. 12:12, 13; Eph. 1:22, 23; 4 : 15,
I( 5; S : 30 ; Col. 1 : 18, 24; 2 : 19.
Even as Christ is, so are we in this world,
1 John 4: 17. He is. the Lamb of God, John
1 : 36 ; we are the sheep of his pasture, the fol-
lowers of the Lamb, Psalm 23; 79:13; John
10 :4, 27, 28; Rev. 14:4.
He is the First-born of every creature, from
among many brethren, and from the dead, Col.
1 : 15, 18 ; Rom. 8 : 29 ; we are the church of the
first-born, Heb. 12:23. (In the Greek, "first-
born " is in the plural.)
He is the Beloved Son, Matt. 3:17; 17:5;
1VIIA 2" BEL IE VERS ARE. 7 1
Eph. 1:6; we in him are the beloved of God,
his children, Rom. 1:7; Col. 3:12; 1 John
3M.
He is the Holy One of God, Psa. 16: 10; in
him we are holy, Col. 3:12; Heb. 3 : 1.
He is the foundation-stone, Isa. 28 : 16 ; 1 Cor.
3 : 11-; we are living stones built upon him, and
of whom he is the crown and topstone, Eph.
2 : 20 ; 1 Pet. 2 : 4-7.
He is the vine, we are the branches, John
IS-
He is the Word of God, John 1:1, 2, 14;
Rev. 19:13; we are words of God, Acts 6:7;
12 : 24; 2 Cor. 3 :2, 3.
He is the King of kings, John 18 : 37 ; 1 Tim.
6:13-16; Rev, 17:14; 19:16, and the great
High-priest, Heb. 4:14; 8:1; we are kings
and priests unto God, 1 Pet. 2:9; Rev. 1:6;
not only witnessing a good confession, but also
interceding for the world, and bringing Christ
to those who are ruined.
He is the light of the world, John 8:12; we
in him are light and the children of light, Matt.
5:14; Eph. 5 : 8 ; 1 Thess. 5 : 4-8.
72 GOSPEL TRUTH.
He was the Servant of God, Matt. 20 : 26-28 ;
John 13:4-10; Phil. 2:7; we are servants of
God, Rom. 6.22 ; Jas. 1 : 1.
He was sent of the Father; we are sent of
Christ, John 17:18; 20:21.
(2.) WHAT BELIEVERS HAVE.
In Christ Jesus, as before shown, we have
eternal life, acceptance in the Beloved, redemp-
tion through his blood, and the forgiveness of
sins according to the riches of the grace of God ;
and so of him Christ is made unto us wisdom,
even righteousness, sanctification, and resurrec-
tion.* Though " all things " are thus now the
possession of the believer, grace and peace are
multiplied to us in the measure of our experi-
mental knowledge of what we have, 1 Cor.
3 : 21-23 ; 2 Pet. 1 : 1-4 ; Phil. 3 : 8-10. In Christ
we have the Father's care, Matt. 6 : 25-34 ; Luke
* The questions of the Greek philosophy, unanswerable by
human wisdom — How shall a man be just with God, pure in
heart, and delivered from the ruin which sin has wrought in
the body itself? — are all answered in Christ. The redemption
spoken of in I Cor. I : 30 is therefore, from the argument of
the passage, resurrection, the redemption of the body, Rom.
8 : 23 ; Eph. 1 : 14.
WHA 7' BELIE VERS HA VE. 73
1 2 : 6, 7 ; 1 Pet. 5 : 7, and nurture, John 15:1,2;
Psa. 107; 1 Cor. 11:32; Heb. 12:3-13; heav-
enly food, 1 Pet. 2:2; Heb. 5 : 11-14, cf John
16 : 12, 25 ; Exod. 12 : 8-1 1, 14, cf 1 Cor. 5 : 7,
8, and John 6 : 53-58 ; Isa. 55 : 1-3, and John
6 : 30-35 ; Exod. 16 : 12-22 ; Deut. 8 : 1-9 ; Psa.
81 : 13, 16 ; 119: 103 ; Ezek. 3 : 3, cf Rev. 10 :g,
10, and Numb. 21 : 4-6 ; Job. 23 : 12 ; Jer. 15 : 16,
the supply of every earthly need, Psa. 84 : 1 1 ;
103:1-5; Matt. 6:32, 33; Phil. 4:19; the
Shepherd's watchfulness, Psa. 23 ; John 10: 1-29,
wisdom, Prov. 2 : 1-11 ; Jas. 1 : 5 ; 2 Tim. 1 : 7,
guidance, Psa. 32 : 8 ; Prov. 3:5,6; John 16:13;
Rom. 8 : 14, power, Acts 1:8; Ephes. 3 : 16;
6:10; Col. 1 : 1 1 ; 2 Tim. 1 : 7, and victory over
the world, Rom. 8:37; 1 John 5 : 4, 5.
Thus it is ours experimentally to search out
the unsearchable riches of Christ, Eph. 3:8; to
know the love of Christ, which passes knowl-
edge, Eph. 3 : 19; in our hearts to understand
and be kept by the peace of God, which passeth
all understanding, John 14:27; Phil. 4:7; to
speak from experience the joy that is unspeaka-
ble and full of glory, John 15 19-11 ; 1 Pet. 1:8;
10
74 GOSPEL TRUTH.
and be filled with all the fulness of God, Eph.
i : 23 ; 3:19; Co1 - 2 -9> IO -
(3.) THE BELIEVER'S LIFE.
In view of what we are and have and hope
For in Christ, what manner of persons ought we
to be in all holiness of life and godliness, 2 Pet.
3:u.
We are bidden to consider Jesus, Heb. 3:1;
to walk in him, Col. 2:6, 7, and in his steps,
1 Pet. 2 : 21-25 ; 1 John 2:6; to walk worthy of
the Lord unto all pleasing, being fruitful in every
good work, and increasing in the knowledge of
God, Col. 1 : 10; and to walk worthy of the call-
ing wherewith we are called, Eph. 4: 1-3.
Entering into the manhood that is after God's
own heart, (see page 11,) it is his will that we
should appropriate the family personal pronouns,
(see page 41 and the epistles themselves,) and
be persuaded by the frequent " wherefore " and
" therefore " which leads from the teaching to
the arguments and exhortations by which the
Holy Spirit beseeches us in Christ, Rom. 6:12,
13; 7:4; 8:1, 12; 13:11-14; 14:12, 13, 18,
THE BELIEVER'S LIFE. 75
19 ; 15:7; i Cor. 5 :6-8 ; 6: 20; 15:58; 2 Cor.
5:5-11; Gal. 5:1 ; Eph. 2: 11-13; 5 : 1,2; Phil.
2:12; 3:20—4: 1 ; Col. 2 : 13-20; 3 : 3-5, etc.
God is glorified in our lives according as we
bear much fruit, John 15:8, 16. See fruit of the
Spirit, page 65.
Thus we are called to be the obedient children
of God, John 14:15; 15:14; Rom. 6:16-18;
2 Cor. 10:5; 1 Pet. 1 : 13, 14, entirely consecra-
ted to him and to his service, Rom. 12: 1, 2;
2 Cor. 5 : 14-17 ; Gal. 2 : 20, because bought with
the precious blood of Christ, 1 Cor. 6:19, 20;
7: 23 ; 1 Pet. 1:18, 19, and indwelt by his Spirit,
Rom. 8:11; 1 Cor. 3:16; 2 Cor. 6 : 16.
We are called to live by his word, Psalm
119:105; Matt. 4:4, studying it, Psa. 1:2;
119:24, 97-100; 2 Tim. 3:14-17; Col. 3:16,
and teaching it, Deut. 6:6-9; Matt. 13:52;
2 Tim. 4: 1, 2, ourselves taught and led by the
Holy Spirit, John 16:13; Rom. 8:14; 1 Cor.
2 : 1-4.
We are called to be separate from the world,
John 17:15, 16; 2 Tim. 2:3,4, from its aims,
Matt. 6 : 32, 33, from its eagerness after pleasure,
76 GOSPEL TRUTH.
2 Tim. 3:4, and wealth, 1 Tim. 6:7-12; Heb.
13:5, from its lusts, Titus 2:12; 1 John 2:15,
16, from its glorying, Jer. 9: 23, 24; 1 Cor. 1 : 29,
31, from its affections, 1 John 2: 15, from its
principles and maxims, Col. 2 : 8, and its associa-
tions, 2 Cor. 6:14-17, while we lovingly seek
the salvation of those under its sway, Luke
15:1-24; 1 Cor. 5:9, 10; 9:18, 22; Romans
9:1-3; 10: 1 ; Jude 22, 23.
We are called to love those who are Christ's,
John 13 ; 34, 35 ; 15 : 12-14, confessing him by
being united to those that are his, Rom. 12:3-
16 ; 14: 7 ; 15 : 1-7; 1 Cor. 11 :24 ; Eph. 4:2-
16, and not forsaking the assembling of our-
selves together as the manner of some is, Psa.
84 : 1-4, 10 ; Heb. 10 : 25 ; Jude 4, 8, 19.
We are called to follow Christ both as Master
and Leader, Matt. 11 : 29 ; Mark 2:14; Heb.
12:2, letting him rule our lives, Rom. 12:17-
21 ; 13 : 7, 8 ; 2 Cor. 8:21; Phil. 2 : 15, 16 ;
1 Thess. 2:12; 1 Pet. 2 : n-21 ; 4: 1-5, living
for him at home, Luke 8 : 39, and in little things,
1 Cor. 10:31, speaking for him, Psa. 40 : 10 ;
Acts 1:8; 4 : 20 ; 2 Cor. 5:11, 13; laboring for
7 HE BELIEVER'S /WEE. 77
souls, 1 Cor. 9:16, 19, 22, watching our influ-
ence, Rom. 14: 15 ; 1 Cor. 8:13, and walking
circumspectly toward them that are without,
Eph. 5:15; Col. 4 : 5 ; 1 Thess. 4:12.
We are to be pure in heart, 2 Tim. 2 : 19-22 ;
Phil. 4 : 8, 9 ; 1 Pet. 2:11, active, 2 Cor. 9 : 6-8 ;
Eph. 2:10; Titus 2 : 14, humble, Phil. 2 : 3, for-
bearing, Eph. 4:2; Phil. 2 : 14 ; Col. 3:12, 13 ;
1 Thess. 5:15, loving, 1 Cor. 13 ; 1 Thess. 3:12;
1 John 4 : 16, prayerful, Rom. 12 : 12 ; Eph. 6: 18 ;
Phil. 4:6; 1 Thess. 5:17, to grow in grace,
Eph. 4:15; Phil. 3 : 12-14; 2 Thess. 1 : 3 ; 1 Pet,
2 : 2 ; 2 Pet. 3:18, and to live relying upon God's
promises, 2 Tim. 1 : 12; Heb. 10: 35-39, with
our hearts in heaven, Col. 3 : 1-5 ; Heb. 1 1 : 1 3—
16, waiting and looking for God's Son, Phil.
3 : 20 ; 1 Thess. 1:9, 10 ; Titus 2:13, who will
bring for every faithful child of God His own
praise, 1 Cor. 4 : 1-5, and reward, Rev. 22 : 12, a
crown of life, Jas. 1 : 12, of righteousness, 2 Tim.
4:8, and of rejoicing, 1 Thess. 2 : 19.
(4.) THE BELIEVERS HOPE.
Holy and blessed as such a life is, precious
and wonderful as the relations and possessions
78 GOSPEL TRUTH.
of the believer are, all is but the earnest of that
which is to come.
Though we have eternal life now, we also wait
for its fulness, John 17:3; cf.i John 3:2; Titus
1:2; 3 : 4-7.
Possessing the salvation of our souls, we are
heirs of the salvation yet to be revealed, 1 Pet.
1:5.
In the midst of suffering and service now,
there is awaiting us both rest, 2 Thess. 1:7;
Heb. 4 : 9, and reward, Dan. 12^3; Matt. 5:19;
6 : 19, 20 ; 10 : 32, 40-42 ; 16 : 27 ; John 12 : 26 ;
r Cor. 3:8-14; 4:5; 15:41; 2 Cor. 5:9, 10;
Rev. 14: 13, and still- more glorious service, Rev.
7;iS; 22:3.
To depart and be with Christ is far better
than our present joy, Phil. 1 : 21-24, but our hope
is resurrection, Acts 2:26; 23:6; 24:14, 15;
Rom. 8:23-25; 1 Cor. 15:23, 50-54; 2 Cor.
5 : 1-8 ; 1 Thess. 4:13-17; 1 Pet. 1 : 3.
The Lord Jesus is himself our hope, Eph.
4:4; 1 Tim. 1:1, and we shall be like him
when we see him, Rom. 8:11, 29,30; Phil.
3 :20, 21 ; 1 John 3:1-3.
THE BELIEVER'S HOPE, 79
Then shall be the manifestation of our son-
ship, Rom. 8:19; 2 Cor. 5 : 9-1 1 ; Col. 3 : 4, and
we shall be presented blameless and faultless un-
to himself and before the Father, Eph. 5 125-27 ;
1 Thess. 5 :23 ; Jude 24.
The marriage of the Lamb will come, and
"all glorious," her clothing of wrought gold, Ps.
45 : 13-15, his Bride shall sit down with him at
the feast, Matt. 22 : 1-14 ; 25 : 1-13 ; 26 : 29, cf.
1 Cor. 11:26; 2 Cor. 11:2; Eph. 5:25-27;
Rev. 19 :7~9.
There is thus for us, kept by the power of
God, an inheritance that is incorruptible, 1 Pet
1:4; Eph. 2 :7, a fadeless crown, 2 Tim. 4:8 ;
1 Pet. 5 :4, a seat upon the throne with Christ,
2 Tim. 2:12; 2 Pet. 1 : 1 1 ; Rev. 3:21; 20 : 4.
and an endless fellowship with, him in glory,
John 17:22-24; Rom. 5:2; 8:16-18; 1 Cor.
1 5 : 43 ; 2 Cor. 4:17; Col. 3:4; 1 Thess. 2:12;
2 Thess. 1 : 10 ; 2 : 14 ; Heb. 2 : 10 ; 1 Pet. 1 : 7, 8 ;
5:1; 2 Pet. 1 : 3.
Utterly beyond our present conception as all
this is, il is revealed and is therefore no uncertain-
ty, 1 Cor. 2 :g, 10, being based upon the immu-
8o GOSPEL TRUTH.
table counsel and inviolable oath of God, Heb.
6:13-18; Eph. 1:3-14. For every one who
has fled for refuge to lay hold upon the hope set
before us in the Gospel, it is " sure and steadfast,
an anchor to the soul, entering into that within
the veil," whither the Forerunner, even Jesus
our High Priest, has for us entered. Heb.
6 : 1 8-20.
FINALLY.
May the God of our Lord Jesus Christ, the
Father of glory, give unto all who have believed
a spirit of wisdom and revelation in the knowl-
edge of him, the eyes of our hearts being en-
lightened that we may know what is the hope
of his calling, and what the riches of the glory
of his inheritance in the saints, Eph. 1 : 15-18.
Now unto him that is able to do exceeding
abundantly above all that we ask or think, ac-
cording to the power that vvorketh in us, unto
him be glory in the church by Christ Jesus
throughout all ages, world without end. Amen
Eph. 3 : 14-21.
70 '
Crd'«i dmv were authorised amd
encouraged by the roval proclamatiou. called the Book of
Sports, set forth A. D. lolS.— See Life of Bishop HaU, p. 36.
hllh OF BAXTER.
11
the common talk of the multitude all about us. By this
observation I was fully convinced that godly people
were the best; and those that despised them, and lived
in sin and pleasure, were a malignant, unhappy sort of
people ; and ttiis kept me out of their company, except
now and then, when the love of sports and play en-
ticed me."
When about fifteen years of age, " it pleased God,"
he writes, of his wonderful mercy, to open my eyes
with a clearer insight into tlie concerns and case of my
own soul, and to touch my heart with a livelier feel-
ing of things spiritual than ever I had. foiind before."
While under this concern, a poor man in the town
lent his father an old torn book, entitled "Bunny's
Resolutions." " In reading this book," he observes,
" it pleased God to awaken my soul, and show me the
folly of sinning, and the misery of the wicked, and the
inexpressible weight of things eternal, aiid the neces-
sity of resolving on a holy Vile, hiore than "I was ever
acquainted with before. The same things which I
knew before, came now in another manner, with light,
and sense, and seriousness to my iieart."
" Yet, whether sincere con version began now, or be-
fore, or after, I was never able to this day to know ; for
I had before had some love to the things and people
that were good, and a restraint from sins, except those
foremeutioned ; and so much "from iriost of those, that
I seldom committed them, and when I did, it was with
great reluctance. And, both now and formerly, I knew
that Christ was the only mediator by whom we must
have pardon,' justification, and life; but I liad little
lively sense of the love of God in Ciirist to tiie world
or me, or of my special need of him !"
, " About this time it pleased God that a poor pedlar
12
LIFE OF BAXTER.
came to the door with ballads and some good books,
and my father bought of him Dr. Sibbs' 'Bruised Reed.'
This, also, I read, and found it suited to my taste, and
seasonably sent me ; which opened more the love of
God to me, and gave me a livelier apprehension of the
inysiery of redemption, and of iny obligations to Jesus
Christ.-'
'* After this, we had a servant who had a little piece
of Mr. Perkins' works, * Of Repentance,' and the
'Art of living and dying well,' and the ' Government
of the Tongue;' and the reading of that did further
inform me, and confirm me. And thus, without any
vwans but books, was God pleased to resolve me for
himself."
Various are the means by wliich God awakens the
soul to a sense of its danger, and leads it to the know-
ledge and enjoyment of himself. The pulpit and the
school, conversation and reading, correspondence and
lid vice, have bepn employed as instruments in the
hands of the Eternal Spirit in etfecting the conversion
of souls. To preaching, as the express appointment of
God, must be ascribed the highest place ; but inferior
only to it is the instrumentality of religious books.
In places where the preaching of the Gospel is un-
known or unattended, tiie distribution of such books
is of the utmost importance. To such bowks Baxter
was greatly indebted for his conversion : and having
derived so much benefit from this means, he ever after
employed it extensively among his friends, his flock,
' and all to whom his influence would reach. The facili-
ties afforded, in the present day, for the dissemination of
religious knowledge are truly astonishing ; and among
others, the efforts of Religious Tract Societies, with
their millions of publications, should not be overlooked.
LIFE OF BAXTER.
13
Many will arise in the last day, and acknowledge that
their conversion was effected by means of these publi-
cations. Nor is it the least advantage of these institu-
tions, that they afford an opportunity to persons in the
humblest circumstances to be instrumental in doing
good to their fellow-creatures. They can give a Tract,
though they cannot deliver a discourse ; they can send
a Tract wliere they cannot visit in person ; they can
circulate books where they cannot engage in religious
conversation. In the formation of Baxter's early reli-
gious opinions and character, we see the instrumen-
tality of a laborer, a pedlar, and a servant employed.
The sovereignty of God is clearly seen in the agents
and means of salvation. " His wisdom is unsearch-
able, and his ways are past finding out." " To God,
only wise, be all the glory."
Baxter's early education was greatly neglected. His
professed teachers were either incompetent to their
task, or suffered him to be occupied rather as he chose
than according to any regular plan. Notwithstanding
this neglect and irregularity, he made considerable
progress. He rose superior *.o every ditTiculty, and in
due time became qualified to enter the university. He
was persuaded, however, not to enter college, but to
pursue his studies under the direction of Mr. Wick-
stead, chaplain to the council at Ludlow Castle. Being
his only pupil, it was expected that, through the un-
divided attention of his tutor, his proficiency would
be greater than either at Cambridge or Oxford. The
preceptor became much attached to the pupil ; but
being in earnest quest of place and preferment, he
neglected his charge. He allowed him " books and
time enough," but never seriously attempted to in-
struct and improve his mind. Nor was this the only
L. B. 2
14
LIFE OF DAXTER.
disadvantage attending liis residence at Ludlow, for
lie was thrown into gay and fasliioiiable society, and
was exposed to tiie various temptations incident to
sucli a situation. His religious principles were in dan-
ger of being corrupted or destroyed by tiie practice of
gambling; but he was enabled, by the grace of (lod,
lo escape tiie snaze, and to resist all subsequent at-
tempts to lead him astray. In this situation he formed
an iiitimacy witli a young man of professed piety, but
who, at length, by the seductive influence of liquor,
became an apostate. At this period, however, he in-
t^.inicled young Baxter '* in the way of God more per-
fectly ;" prayed with him, exhorted and encouraged
liim in Ills religious course, and thus became of essen-
tial service lo his young friend. Baxter remained with
his tutor about a year and a half, and then returned
home. At the request of lord Newport, he look the
charge of the grammHr scho(d at Wroxeler for a short
time, as the master wr.s in a dying state. On his death,
Baxter left this charge, and pursued his studies and
religious inquiries under the direction of the venerable
Mr. Garbett, a minister of Wroxeter.
The health of Baxter was in a precarious slate, and,
in the prospect of eternity, lie became more solicito.rs
to improve ids remaining days in the worship^ and
ways, and service of God. He says :
Heing in expectation of death, by a violent cough,
with spitting of blood, &c. of two years continuance,
F'ipposed to be a consumption, I was awakened to be
more solicitous about my soul's everlasting state ; and
1 came so short of that sense and seriousness whicli a
matter of such hifinite weight required, that I was ma-
ny years in doubt of my sincerity, and thought I had
no spiritual life at al!. I wondered at the seitdeless
LIFE OF BAXTER.
15
•
hardness of my heart, that I could think and talk of
sin and hell, and Christ and grace, of God and heaven
with no more feeling. 1 cried from day lo day to God
for grace agains; this senseless deadness. I called my-
self the most hard-hearted sinner, lliat coiild feel no-
thing of ail that I knew and talked of. I was not then
sensible of the incomparable excellence of holy love
and delight in God, nor much employed in thanksgiv-
ing and praise ; but all my groans were for more con-
trition and a broken heart, and I prayed n:iost for tears
and tenderness.
" Thus was I long kept with the calls of approach-
ing death at one ear, and the questionings of a doubt-
ful conscience at the other ; and since then J have
found that this method of God's was very wise, and
no other was so likely to have tended to my good.
These bene.^ts of it I sensibly perceived.
" 1. It made me vile and loathsome to myself, and
made pride one of the most hateful sins in the world
to me. I thought of myself as I now think of a detest
able sinner, and my enemy: that is, with a love of be-
nevolence, wishing them well, but with little love of
complacency at all ; and the long continuance of it
tended the more effectually to a habit.
"2. It much restrained me from that sportful levity
and vanity to which my nature and youthfulness much
inclined n»e, and caused me to meet temptatiiins to sen-
suality with the greatest fear, and made them less ef-
fectual against me.
"3. It made the doctrine of redemption the more
savory to me, and my thoughts of Christ more serious
and clear. 1 remember, in the begitining, how benefi-
cial lo me were Mr. Perkins' short treatise of the
'Right Knowledge of Christ crucified,' and his 'Ex-
16
LIFE OF BAXTER.
position of the Creed,' because they taught me howlo
live by faith on Christ.
" 4. It made the world seem to me as a carcass that
had neither life nor loveliness, and it destroyed that am-
bitious desire after literary fame which was the sin of
my childhood. I had a desire before to have attained
the highest academical degrees and reputation of learn-
ing, and to have chosen out my studies accordingly ;
but sickness, and solicitousness for my doubting soul,
shamed away all these thoughts as fooleries and chil-
dren's plays.
" 5. It set me upon that method of my studies, of
which, since then, I have found the benefit, though at
the time I was not satisfied with myself. It caused me
first to seek God's kingdom and his righteousness, and
most to mind the one thing needful ; and to determine
first on my ultimate end, by which I was engaged to
choose out and prosecute all other studies but as meant
to that end. Therefore divinity not only shared with
the rest of my studies, but always had the first and
chief place. And it caused me to study a practical di-
vinity first, in the most practical books, in a practical
order ; doing all purposely for the informing and re-
forming of my own soul."
" And as for those doubts of my own salvation, which
exercised me many years, the chief causes of them
were these :
" 1. Because I could not distinctly trace the work-
ings of the Spirit upon my heart, in that method which
< Mr. Bolton, Mr. Hooker, Mr. Rogers, and other di-
vines describe; nor knew the time of my conversion,
being wrought on by the foremenlioned degrees. But,
since then, I understood that the soul is in too dark
and passionate a plight at first to be able to keep an
LIFE OF BAXTER.
17
exact account of tlie order of its own operations; and
that preparatory grace, being sometimes longer and
sometimes shorter, and the first degree of special grace
being usually very small, it is not to be expected that
many will be able to give a true account of the lime
when special grace began.
" 2. My second doubt was as aforesaid, because of
the hardness of my heart, or want ofsuch lively appre-
hensions of things spiritual as I had about things cor-
poreal. And though I still groan under this as my
sin and want, yet I now perceive that a soul in flesh
works so much after the manner of the flesh, that it
much desires sensible apprehensions; but things spi-
ritual and distant are not so apt to excite emotion and
stir the passions.
" 3. My next doubt was lest education and fear had
done all that ever was done upon my soul, and regen-
eration and love were yet to be sought ; because 1 had
found conviction from my childliood, and found more
fear than love in all my duties and restraints.
" But I afterwards perceived that education is an or-
dinary way for the conveyance of God's grace, and
ought no more to be set in opposition to the Spirit, than
the preaching of the word; and that it was the great
mercy of God to begin with me so soon, and to prevent
such sins as else might have been my shame and sor
row while I lived. And I understood, that, thougli
foar without love be not a state of saving grace, and
greater love to the world than to God be not consistent
with sincerity, yet a little predominant love, prevail-
ing against worldly love, conjoined with a far greatei
measure of fear, may be a state of special grace. And
I found that my hearty love of the word of God» and
of the servants of God, and my desires to be more ho-
18
LIFE OF BAXTBR.
ly, and especially the hatred of my heart for loving God
no more, and my wish to love him, and be pleasing to
him, were not without some true love to himself,
though it appeared more sensibly afterwards.
" 4. Another of my doubts was, because my grief
and humiliation were no greater, and because I could
weep no more for this.
" But I understood, at last, that God breaks not all
men's hearts alike, and that the gradual proceedings
of his grace might be one cause, and my nature, not
apt to weep for other things, another ; and that the
change of our heart from sin to God is true repent-
ance ;(Snd a loathing of ourselves is true humiliation;
and that he that had rather leave his sin, than have
leave to keep it, and had rather be the most holy, than
have leave to be unholy or less holy, is neither with-
out true repentance nor the love of God.
" 5. Another of my doubts was, because I had, after
my change, committed some sins deliberately and
knowingly. And, be they ever so small, I thought, he
that could sin upon knowledge and deliberation, had
no true grace ; and that, if I had but had as strong
temptations to fornication, drunkenness, fraud, or other
more heinous sins, I might also have committed them.
And if these proved that I had then no saving grace,
after all that I had felt, I thought it unlikely that ever
I should have any."
The means by which God was pleased to give me
some peace and comfort were —
1. The reading of many consolatory books.
" 2. The observation of the condition of other men.
When I heard many make the very same complaints
that. I did, who were people of whom I had the best
esteem for the uprightness and holiness of ibeir lives.
LIVE OF BAXTER.
19
it much abated my fears and troubles. And, in par-
ticular, it much comforted me to read him whom 1
loved as one of the holiest of all the martyrs, John
Bradford, subscribing himself so often, ' The hard-
hearted sinner,' and ' The miserable hard-hearted sin-
ner,' even as I was used to do myself.
"3. And it much increased my peace, when God's
providence called me to the comfortinj^of many others
that had the same complaints. While I answered their
doubts, I answered my own ; and the charity which I
was constrained to exercise for them, redounded to
myself, and insensibly abated my fears, and procured
me an increase of quietness of mind.
And yet, after ail, I was glad of probabilities in-
stead of full undoubted certainties: and to this very
day, though I have no such degree of doubtfulness as
is any great trouble to my soul, or procures any great
disquieting fears, yet I cannot say that I have such a
certainty of my own sincerity in grace, as excludes all
doubts and fears of the contrary."
Baxter's old preceptor induced him for a season to
lay aside all thoughts of the ministry, and to become
an attendant at court. He resided for a month at
Whitehall, but became so disgusted with the scenes
and practices of high life, that his conscience would
not allow his longer continuance from home. He says:
" I had, quickly, enough of the court ; when I saw a
stage-play, instead of a sermon, on the Lord's day in
the afternoon, and saw what course was there in fash-
ion, and heard little preaching but M'hat was, in some
part, against the puritans, I was glad to be gone. At
the same time, it pleased God, my mother fell sick, and
desired my return ; and so I resolved to bid farewell
to those kinds of employments and expectations."
20
LIFE OF BAXTER.
When 1:8 was going home into the country, about
Christmas day, A. D. 1G34, he relates that, on meeting
a loaded wagon, his horse fell on the side of a bank,
by which lie was ilirowu before the wheel, which he
says " had gone over me, but that, as it pleased God,
the horses suddenly stopped, without any discernable
cause, till I was recovered ; which commanded me to
observe the mercy of my Protector."
On his rtlurn he found his mother extremely ill.
She lingered till May, and tlien expired.
Baxter's own health was in a very precarious stale;
but he was anxiously desirous of doing good during
the short time which he supposed would be allotted to
him on earth. He states :
" My own soul benig under serious apprehensions
of another world. I was exceedingly desirous to com-
municate those apprehensions to ignorant, presump-
tuous, careless sinners. But I was in a very great per-
plexity between my encouragements and my disco'i-
rageraents. I was conscious of my personal insuffi-
ciency, lor want of that measure of learning and expe-
rience which so great and high a work required. I
hnew that the want of academical lionors and degree.^
\7as likely to make me ('onlemptil)le with the most, and
conseqtiently hinder the success of my endeavors.
But yet, expecting to be so quickly in another world, the
great concerns of miserable souls prevailed with me
against all these impediments; and being conscious of
a thirsty desire of men's conversion and salvation, and
of some competent persuading faculty of expression
•vhlch fervent affections miglit help to actuate, I re-
olved, that if one or two souls only might be won to
O-jd, it wonM recompense all the dishonor I might re-
ceive from men I*'
LIFE OF BAXTER.
21
CHAPTER 11.
HI3 ORDINATION, AND FIRST PUBLIC ENGAGEMENTS.
Baxter was induced, by the advice of his friend
Berry, to accept the head mastership of a newly en-
dowed grammar school at Dudley, Worcestershire.
He was the more ready to accept this situation, as it
would afford him an opportunity of preaching in that
unenlightened neighborhood. He applied for ordina-
tion to the Bishop of Winchester, which, after exami-
nation and subscription, was duly administered. He,
moreover, received the bishop's license to teach in tlie
school at Dudley. In a subsequent period of his life,
he dedicated his treatise on " Self denial" to his friend
Colonel Berry, whose character had undergone a con-
siderable change. The following passage from his
dedicatory letter describes his views and feelings oil
entering the ministry, and his obligation to his friend
and adviser. "You brought me into the ministry. I
am confident you know to what ends, and with what
intentions I desired it. I was then very ignorant,
young, and raw. Though my weakness be yet such as
I must lament, I must say, to tlie praise of the great
Shepherd of the flock, that he hath, since then, ofTord
me precious opportunities, much assistance, and as
much encouragement as to any man that I know alive.
You know my education and initial weakness were
such as forbid me to glory in the flesh ; but I will not
rob God of his glory to avoid the appearance of osten-
tation, lest I be proud of seeming not to be proud.
I doubt not but many thousand souls will thank you,
22
LIFE OF BAXTER.
when they have read that you were the man that led
me into the niinisiry."'
" Being settled in the new school at Dudley, I there
preached my first public sermon in tlie upper parish
church, and afterwards preached in the villaires about ;
and there had occasion to enter afresh upon the study
of Coii/ornUi'u for there were many private Christians
thereabouts that were non-conformists, and one in the
house with me. And that excellent man, Mr. William
Fenner, had lately lived two miles off, at Sedgley, who,
by defending conformity, and honoring it by a won-
derfully powerful and successful way of preaching,
conference, and holy living, had stirred up the non-
conformists the m-ire to a vehement pleading of their
cause. And though they were there generally godly
honest people, yet they were smartly censorious, and
made conformity no small fault. And they lent me
manuscripts and books which I never saw before ;
whereupon I thought it my duty to set upon a serious
impartial trial of the v. hole cause.
''In the town of Dudley I lived in much comfort,
amongst a poor tractable people, lateh' noted for drun-
kenness, but commonly more ready to hear God's word
with submission and reformation than most places
where I have been, so that having, since the wars, set
up a monthly Ipcture there, the church v/as usually
fts much crowded witliin, and at the windows, as ever
I saw any London congregation ; partly through the
great willingness of the people, and partly by the ex-
ceeding populousness of the country, where the woods
and commons are planted with narlers, scythe-smiths,
and other iron laborers, like a continued village.
• To the eaactmenls of tbe established cUurcU.
LIFE OF BAXTER.
23
" When I had been but three quarters of a year at
Dudley, I was, by God':? very gracious providence,
invited to Bridgnorth, the second town of Siiropshire, to
preach there, as assistant to the worthy pastor of that
place. As soon as I heard tlie place described, I judged
it was the fittest for me; for there was just such em-
ployment as I desired and could submit to without vi-
olating conscience, and some probability of peace and
quietness.
" But the people proved a very ignorant, dead-heart-
ed people, the town consisting tcKj much of inns and
ale-houses, and having no general trade to employ the
inhabitants, which is the undoing of many large towns.
So that though, through the greatniercyof God.my first
labors were not without success in the conversion of
some ignorant and careless sinners to him, and were
over-valued by those that were already regardful of
the concerns of their souls, yet they were not so suc-
cessful as they proved afterv.'ards in other places.
Though I was in the fervor of my affections, and ne-
ver any where preached with more vehement desires
of men's conversion, yet, with the generality, applause
of the preacher was most of the success of the sermon
Which I could hear of; and their tippling, and iil-com-
pany, and dead-heartedness quickly drowned all."
Though a friend to episcopacy, yet the omission of
some required ceremonies, together with his refusal to
take the " et cetera" oath, (binding him never to give
his consent toalter the government of the church in par-
ticulars not distinctly defined,) had nearly occasioned
his expulsion from the ministry, and the loss of his
liberty, if not, in his weak and infirm state of health,
of life itself. Indeed, some of his accusers threatened
hrm with " hanging" if he did not comply. God, how-
24
LIFE OF BAXTErw.
ever, in whose hands are the hearts of all men, changed
the purposes and restrained the malice of his adver-
saries. He continued to preach at Bridgnorth a year
and three-quarters, in the uninterrupted enjoyment of
liberty, which, says he, " I took to be a very great mer-
cy to me iu these troublesome times,"
He says, Tlie long parliament, among other parta
of their reformation, resolved to reform the corrupted
clergy, and appointed a committee to receive petitions
and complaints against them ; which was ho sooner
understood, but multitudes in all countries came up
with petitions against their mmisters.-'
" Among all these complainers, the town of Kidder-
minister, in Worcestershire, drew up a petition against
their minister. The vicar of the place they represented
as utterly insufficient for the ministry ; presented by a
papist; unlearned; preaching but once a quarter, and
that so feebly as exposed him to laughter, and showed
that he understood not the essential articles of Chris-
tianity; as one thai frequented ale houses ; had some-
times been drunk, &c.
" The vicar, knowing his insufficiency, and hearing
how two others in this case had fared, desired to com-
pound the business with them, which was soon accom-
plished. Hereupon they invited me to them from
Bridgnorth. The bailiff of the town, and all the feof-
fees, desired me to preach with them, in order to a full
determination. My mind was much to the place, as
soon as it was described to me, because it was a full
congregation, with a most convenient temple; they
were an ignorant, rude, and revelling people for the
most part, who had need of preaching; and yet had
among ihern a small crnnpany of converts, humble^
godly, and of good conversation, and not much hated
LIFE OF BAXTER.
2a
by the rest, and therefore the fitter to assist tneir teach
er: but above all, because they had hardly ever had
any lively, serious preaching among them. For Bridg-
north had made me resolve that I would never more
go among a people that had been liardened in unpro-
fitableness under an awakening ministry ; but either to
such as never liad any convincing preacher, or to such
as had profited by him. As soon as I came to Kidder-
minster, and had preached there one day, I was cho-
sen, without opposition ; for though fourteen only had
the power of choosing, they desired to please the rest.
And thus I was brought, by the gracious providence
of God, to that place which had the chief of my labors,
and yielded me the greatest fruits. And I noted the
mercy of God in this, that I never went to any place in
my life, among all my changes, which I had before
designed, or thought of, much less sought, but only
lo those that I never thought of, till the sudden invita-
tion surprised me."
CHAPTERIII.
HIS LABORS, TRIALS, AND SUCCESS AT KIDDCRMINSTER.
To this importarPE and interesting scene of labor
Baxter was invited on the 9th of March, 1640. His le-
gal appointment, afteriaboring among the people dur-
in;r the interval, is dated April 5, 1641.
For this station of public and extensive Usefulness,
lie had been prepared by various painful and alarming
aiflictions. He says: "All this forertieutloned timeof
26'
LIFE OF CJLXTEK.
myi
Dcnea, wiiicii woeao-^reatas anda ok Irre wmA\
m coBtiaval ezpedatioB of deaifa, aupi w wiag aufl tkas
I had Boi long to live And tkb I feanl, liiraagh aU
m J iilie, to be an w^MaMc menry to me : iisr
1. UgieatljwSeMd laiwptalMiaa
ItkeptflKmemftcMbBBiitofftlievorid.
3. U tan^ht mmr UsUt to eatocm t»e ; ao Ikal, if
any of it passed away la jdlearaa or aapiaiii
I wmsL say, tollie praiae of my
lint titoe kas atiU aeeawd to aae
than goU, or aay caitUy gan,
not ben diniiwd, mar faave I
any of the aioa vUdi go onder the ■atoeoff
«4.It
aadafiitie
iBftocn.
^Tbeaej with the rest whidi I
when I apakeof ray infinnilieit weie the I
GodaflbidBdraohy il flnii I hnnddy bleat his gia-
tranedrae spin Iheathoolof af-
rae the craaa of Chrat j
I ai^be laOer, aa Lntherspc
Hia ipiritnl oonflki^to^m
ractei^ and tended, evanMlty, by the gnee of God,
loqnfifyhim tobe an inattnetor af iHhf n , both as a
writer. Qe says:
-Atone tioK. above aUthe
a
LIFE OF BAXTER.
27
present expectation of my change, and going for com-
fort to the promises, as I was used, the tempter strong-
ly assaulted my faith, and would have drawn me to-
wards infidelity itself. Till I was ready to enter into
the ministry, all my troubles had been raised by the
hardness of my heart and the doublings of my own
sincerity ; but now all these began to vanish, and never
much returned to this day. And, instead of these, I
was now assaulted with more pernicious temptations;
especially to question the certain truth of the sacred
Scriptures ; and also the life to come, and the immor-
tality of the soul. And these temptations assaulted me,
not as they do the melancholy, with horrid vexing im-
portunity ; but, by pretence of sober reason, they would
have drawn me to a settled doubting of Christianity.
" And here I found my own miscarriage and the
great mercy of God. My miscarriage, in that I had so
long neglected the well settlmg of the foundations oa
which I rested, while 1 had bestowed so much time
in the superstructure and the applicalory part. For,
not daring to question the truth of the Scriptures and
ihe life to come, 1 had either taken it for a certainty
upon trust, or taken up with common reasons of it,
which I had never well considered, digested, or made
my own ; insomuch, that when this temptation came,
it seemed at first to answer and enervate all the for-
mer reasons of my feeble faith, whicii made me take
the Scriptures for the word of God ; and it set before me
such mountains of difficulty in the incarnation, the
person of Christ, his undertaking and performance,
with the scripture chronology, histories, style, &c. as
had overwhelmed me, if God had not been my strength.
And here I saw much of the mercy of God, that he let
not out these terrible and dangerous temptations upon
28
LIFE OF BAXTER.
me while I was weak and in the infancy of my faith ;
for then I had never been able to withstand them. But
faith is like a tree whose top is small while the root is
young and shallow; and therefore, as then it has but
small rooting, so it is not liable to the shaking winds
and tempests as the large and high-grown trees are; but,
as the top rises higher, so the root at once grows
greater and deeper fixed, to cause it to endure its
greater assaults.
"Though formerly I was wont, when any such
temptation came, to cast it aside, as fitter to be abhor-
red than considered, yet now this would not give me
satisfaction; but I was disposed to dig to the very
foundations, and seriously to examine the reasons of
Christianity, and to give a hearing to all that could be
said against it, that so my faith might be indeed my
own. And at last I found that ' Nothing is so firmly
believed as that which has been some time doubted.'
" In the storm of this temptation, I questioned awhile
whether I were indeed a Christian or an infidel, and
v/hether faith could consist with such doubts as I was
conscious of. For I had read, in the works of papists
and protestants, that faith had certainty, and was more
than an opinion ; and that, if a man should live a god-
ly life, from the bare apprehensions of tlie probability
of the truth of Scripture and the life to come, it would
\ not save him, as being no true godliness or faith. But
my judgment closed with the reason of Dr. Jackson's
determination of this case, which supported me much ;
that as in the very assenting act of faith there may be
such weakness as may make us cry—' Lord, increase
our faith: we believe; Lord, help our belief;' so,
when faith and unbelief are in their conflict, it is the
effects which must show us which of them is victo-
LIFE OF BAXTER.
29
rious. And that he that has so much faith as will cause
him to deny himself, take up his cross, and forsake all
the profits, honors, and pleasures of this world, for
the sake of Christ, the love of God, and the hope of
glory, has a saving faith, how weak soever. For God
cannot condemn the soul tliat truly loves and seeks
him ; and those that Christ brings to persevere in the
love of God, he brings to salvation. And there were
divers things that, in this assault, proved great assist-
ances to my faith."
"From this assault I was forced to take notice that
our belief of the truth of the word of God, and the life
to come, is the spring of all grace; and with which it
rises or falls, flourislies or decays, is actuated or stands
still: and that there is more of this secret unbelief at
the root than most of us are aware of; and that our
love of the world, our boldness in sin, our neglect of
duty, are caused hence. I observed easily in myself,
that if at any time Satan, more than at other times,
weakened my belief of Scripture and the life to come,
my zeal in every religious duty abated with it, and I
grew more indifferent in religion than before. 1 was
more inclined to conformity in those points which I
had taken to be sinful, and was ready to think. Why
should I be singular, and offend the bishops and other
superiors, and make myself contemptible in the world,
and expose myself to censures, scorns and sufferings,
and all for such little things as these, when the foun-
dations themselves have such great difficulties as I am
unable to overcome? But when faith revived, then
none of tlie parts or concerns of religion seemed small ;
and then man seemed nothing, and the world a shadow,
and God was all.
"In the beginning, I doubted not of the truth of the 1
L. B. ^* '
30
LIIE OF BAXTER.
Holy Scriptures, or of the life to c(Aiie, because I saw
not the difficulties which might cause doubting. After
that, I saw tiiein, and I doubted, because I saw not
that which siioiild satisfy tiie miiid against them.
Since tiiat, having segji both dijficuiiies and evidences^
though I am not so unmolested as at the first, yet is
n^y faith, I hope, much stronger, and far better able
to repel the temptations of Satan, and the sophisms of
infidels, than before. ^But yet it is my daily prayer that
God would increase my faith, and give my soul a clear
sight of the evidences of his truth, and of himself, and
of the invisible world.*' )
Nor was Baxter exempt from slander: his moral
character was assailed by base and unfounded calum-
nies. These he was enabled successfully to refute. His
chief calumniator was obliged to confess that the
charges were fabrications, and to beg his forgiveness^
which was freely given.
The trials of ministers are frequent!)- of a painful
character, but, like those of private Christians, they
work together for good.*' They are over-ruled, not
only for their personal benefit, but for the edification
of their fiOcks. " If their sufferings abound, so do their
consolations also,-' and that in order to their being the
comforters of others. 2 Cor. 1 : 1-5.
Baxter entered on his work with spirit and zeal ; nor
was he suffered to labor long without witnessing bless-
ed results in the conversion of sinners to God. At first
he used to register the names, characters, »S:c. of his
converts ; but they became, at length, so numerous, that
he discontinued the practice.
He continued successfully discharging his ministe-
rial and pastoral labors for nearly two years, when the
civil wars (growinsr out of a run«ure bct«'f*rn Ih'- .V'.r.C
LIFE OF BAXTER.
31
and his parliament) threw the whole country into con-
fusion. His situation, though he was no partizan, was
critical and dangerous. He was at length advised by
his friends to retire from Kiddermmster till public af-
fairs should assume a more peaceable aspect. The im-
mediate occasion of his leaving, he thus describes :
" About that time the parliament sent down an or-
der for the demolishing of all statues and images of
any of the three persons in the blessed Trinity, or of
the virgin Mary, which should be found in churches,
or on the crosses in churchyards. My judgment was
for the obeying of this order, thinking it came from
just authority; but I meddled not in it, but left the
churchwarden to do what he thought good. The
churchwarden, an lionest, sober, quiet man, seeing a
crucifix upon the cross in the churchyard, set up a
ladder to have reached it, but it proved too short:
whilst he was gone to seek another, a crew of the
drunken riotous party of the town, poor journeymen
and servants, took the alarm, and ran together with
■weapons to defend the crucifix and the church images,
of which there were many remaining since the time of
popery. The report v.'as among them that I was the ac-
tor, and it was me they sought; but I was walking al-
most a mile out of town, or else, I suppose, I had there
ended my days. When they missed me and the church-
warden both, they went raving about the streets to seek
us. Two neighbors that dwelt in other parishes, hearing
that they sought my life, ran in among them to see
whether I were there, and they knocked them both
down in the streets; and both of them are since dead, i
and, I think, never perfectly recovered of the wounds
then re(;eived. When they had foamed about half an
hour, and met with none of u., I came in fron' mv
32
LIFE OF BAXTER.
walk, and hearing the people cursing at me in their
doors, I wondered what the matter was, but quickly
found how fairly I had escaped. The next Lord's day
I dealt plainly with them, and laid open to them the
quality of that action, and told them, seeing they so
requited me as to seek my blood, I was willing to
leave them, and save them from that guilt. But the
poor sots were so amazed and ashamed that tiiey took
on sorrily, and were reluctant to part with me.
"About this time the king's declarations were read
in our market-place, and the Reader, a violent country
gentleman, seeing me pass the streets, slopped, and
said, ' There goes a traitor,' without ever givmg a syl-
lable of reason for it.
And the commission of array was set afoot, for
the parliament meddled not with the militia of that
county. Lord Howard, their lieutenant, not appearing.
Then the rage of the rioters grew greater than before. •
And in preparation for the war, they had got tli« word
among them — 'Down with the roundheads;' insomuch
that if a stranger passed in many places, that had short
hair and a civil habit, the rabble presently cried, ' Down
with the roundheads;' and some they knocked down
in the open streets.
" In this fury of the rabble I was advised to with-
draw awhile from home; whereupon I went to Glou-
cester. As I passed but through a corner of the sub-
urbs of Worcester, they that knew me not cried, ' Down
with the roundheads;' and I was glad to spur on and
begone. But when I came to Gloucester, among stran-
gers also that had never known me, I found a civil,
courteous, and religious people, as different from Wor-
cester as if they had lived under another government."
" When 1 had been at Gloucester a month, my neigh-
LIFE OF BAXTER.
33
bors of Kidderminster came for me home, and told me
that if I stayed any longer the people Avonld interpret
it either that I was afraid, upon some guilt, or that I
Avas against the king; so I bid my host, Mr. Darney,
the town-clerk, and my friends, farewell* and never
went to Gloucester more.
" For myself, I knew not what course to take. To
live at home I was uneasy; but especially now, when
soldiers, on one side or other, would be frequently
among us, and we must be still at the mercy of every
furious beast that would make a prey of us. I had
neither money nor friends. I knew not who would
receive me in any place of safety ; nor had I any thing
to satisfy them for my diet and entertainment. Here-
upon I was persuaded, by one that was with me, to go
to Coventry, where one of my old acquaintance was
minister, Mr. Simon King, some time schoolmaster at
Bridgnorth. So thither I went, with a purpose to stay
there till one side or other had got the victory, and
the war was ended, and then to return home.
"Whilst I was thinking what course to take, the
committee and governor of the city desired me that I
would stay with them, and lodge in the governor's
house, and preach to the soldiers. The otfer suited
well with my necessities, but I resolved that I would
not be chaplain to the regiment, nor take a commis-
sion ; but, if the mere preaching of a sermon once or
twice a week to the garrison would satisfy them, I
would accept of the offer, till I could go home again.
Here I lived in the governor's house, and followed my
studies as quietly as in a time of peace, for about a
year, only preaching once a week to the soldiers, and
once on the Lord's day to the people, not taking from
any of them a penny for either, save my diet only."
34
LIFE OF BAXTER.
The war conliniied with unabated fury aiid severity.
During his slay at Coventry lie was invited by Crom-
well to become chaplain to his troops which lay at
Cambridge. This invitation he declined ; but some time
after, on learning the stale of the army and the pros-
pects of usefulness among the soldiers, at the solicita-
tion of Captain Evanson, he became chaplain to Colo-
nel Whalley's regiment, and left his quarters at Coven-
Irj', to the deep and universal regret of the residents in
the garrison.
On joming his regiment he writes:
"I set myself, from day to day, to find out the cor-
ruptions of the soldiers, and to adapt my discourses
and conversation to their mistakes, both religious and
political. My life among them was a daily contending
against seducers, and gently arguing with the more
tractable."
His "efforts to do good" were unremitting. His
time was occupied '* in preaching, conference, and dis-
puting against confounding errors." and in directing
and comforting believers under the difficulties and pe-
rils of the times. His success, however, did not equal
his expectations: party spirit ran exceedingly high ;
the soldiers were divided in their religious opinions;
the camp afforded but few facilities for collecting any
considerable numbers together, and besides, was con-
stantly changing its position, according to the dirrc-
tion of war. And probably his desire to reconcile their
religious differences, and to unite them under one re-
ligious discipline, led him more frequently to dispute
than to preach, to dwell more on the details and niinu-
tiap of the Gospel than on its essential truths: to labor
as though they were at peace and had time fur punc-
tilios, rather than as being in a state of war, and in
LIFE OF BAXTER.
35
danger every hour of being hurried into eternity.
These, with other untoward circumstances, contribu-
ted to diminish the probability of success, but at the
same time to illustrate the zeal, the piety, and the per-
severance of the conscientious chaplain. He was never
in any engagement, nor took part, personally, in any
contests, though present at some sieges.
After the fatal battle of Worcester, with health en-
feebled by his excessive exertions in the army, he vi-
sited his old flock at Kidderminster, and thence pro-
ceeded to London for medical advice. His physician
directed him to visit Tunbridge Weils, and try the
efficacy of its waters. With this advice he complied.
His health was in consequence improved, and in due
time he returned to his quarters in Worcestershire,
where the army s*ill lay.
In all his peregrinations with the army and other-
wise, he preached in most of the churches in the towns
through which he passed ; and no doubt can be enter-
tained that his earnest, affectionate, and faithful preach-
ing was attended with important results.
While staying at the house of Sir John Cook, Mel-
borne, Derbyshire, he was seized with a violent bleed-
ing at the nose, whicli so reduced his slrengtli that
his case was considered almost hopeless. His counte-
nance was so altered as scarcely to be recognized by
his most intimate friends. As soon as he could re-
move, he visited a friend in Leicestershire, where he
remained three weeks in an exhausted state. In this
state he was invited by his friends Sir Thomas and Lady
Rous to take lodgings at their mansion. Thither he
was conveyed, and experienced the greatest kindness
and attention. At the end of three months, having re-
covered his strength, he returned to Kiddermin?ter.
3(5
LIFE OF BAXTER.
During this period of sickness and retirement from
public labors; he was luixious to be useful, and to be
restored, if agreeable to the Divine will, that his use-
fulness might be increased. He states concerning
Ijimself, "Being conscious that my time had not been
improved to the service of God as I wished it had been,
I put up man}'- an earnest prayer to God that he would
restore me, and use me more successfully in his work.
And, blessed be that mercy which heard my groans in
the day of my distress, and granted my desires, and
Avrought my deliverance, when men and means fail'
ed, and gave me opportunity to celebrate his praise,"
Jt was during this afliiction that he wrote his cele-
brated work, "the Saints' Everlasting Rest:"* a work,
the usefulness of which no mortal can estimate. It was
a blessing to the age in which lie lived, and will con-
tinue to be so to the remotest ages of time. Had he
lived only to write this work, his name would have
been held in "everlasting remembrance."
His own account of the origin and progress of the
work is interesting. "The second book which I wrote,
and the tirst which I began, was that called 'The
Saints' Everlasting Rest.' Whilst I was in health, I
had not the least thought of writing books, or of serv-
ing God in any more public way than preaching; but,
when I was weakened w'ith great bleeding, and left
solitary in my chamber, at Sir John Cook's, in Derby-
shire, without any acquaintance but my servant about
me, and was sentenced to death by the physicians, I
beg^n to contemplate more seriously the everlasting
rest which I apprehended myself to be just on the
borders of. And that ray thoughts might not too
* Published by the American Tract Society..
LIFE OF BAXTER.
37
much scatter in my meditation, I began to write some-
thing on that subject, intending but a quantity of a
sermon or two, but being continued long in weakness,
where I had no books, and no better employment, I
pursued it, till it was enlarged to the bulk in which
it is published. The first three weeks I spent in it was
at Mr. Nowel's, in Leicestershire ; a quarter of a year
more, at the seasons which so great weakness would
allow, I bestowed on it at the house of Sir Thomas
Rous, in Worcestershire; and I finished it, shortly
after, at Kidderminster. The first and last parts were
first done, being all that 1 intended for my own use ;
and the second and third parts were written afterwards,
beyond my first intention.
This book it pleased God so far to bless to the profit
of many, that it encouraged me to be guilty of all those
writings which afterwards followed. The marginal ci-
tations I put in after I came home to my books ; but
almost all the book itself was written when I had no
book but a Bible and a concordance. And I found that
the transcript of the heart has the greatest force on the
hearts of others. For the good that I have heard that
multitudes have received by that book, and the benefit
which I have again received by their prayers, I here
numbly return my thanks to Him that compelled me
0 write it."
Anticipating that some objection might be made in
respect to its style, he says, in his dedication of the
work to the people of Kidderminster, " It is no won-
der, therefore, if I am too abrupt in the beginning, see-
ing I then intended but the length of a sermon or two.
Much less may you wonder if the whole is very im-
perfect, seeing it was written, as it were, with one foot
in the grave, by a man that was betwixt living and
L. B 4
38
LIFE OF BAXTER.
dead, that wanted strength of nature to quicken invert-
lion or affection, and had no book but his Bible until
the chief part was finished, nor had any regard to hu-
man ornaments. But, O how sweet is this providence
now to my review ! that so happily forced me to the
\vork of meditation, which I had formerly found so pro-
fitable to my soul ! and showed me more mercy in de-
priving me of other helps than I was aware of! and
has caused my thoughts to feed on this heavenly sub-
ject, which has more benefited me than all the studies
of my life 1"
On his recovery he received a pressing invitation to
return to his old charge at Kidderminster, which he
instantly and cordially accepted. He was devotedly
attached to his people, and considered himself bound
to resist all attempts to procure his services in other
places. He thus affectionately writes to " his beloved
friends " If either I or my labors have any public use
or worth, it is wholly, though not only yours ; and I
am convinced, by providence, that it is the will of God
it should be so. This I clearly discerned on my first
coming to you, in my former abode with you, and in
the time of my forced absence from you. When I was
separated by the miseries of the late unhappy wars, I
durst not fix in any other congregation, but lived in a
military unpleasing state, lest I should forestall my re-
turn to you, for whom I conceived myself reserved.
The offer of great worldly accommodations, with five
times the means I receive with you, was no temptation
to me once to question whether I should leave you
Your free invitation of my return, your obedience to
my doctrine, the strong affection I have yet towards
you, above all people, and the general hearty return of
love whici. I find from you, do all persuade me that
LIFE OF BAXTER.
39
I was sent into the world especially for the service of
your souls."
He resumed his labors under great bodily weakness,
" being seldom an hour free from pain." He was sub-
ject to repeated attacks, from which he recovered, ac-
cording to his own account, chiefly through the inter-
cessions and fervent prayers of. his friends. " Many a
time have I been brought very low, and received the
sentence of death in myself, when my poor, honest,
praying neighbors have met, and, upon their fasting
and earnest prayers, I have recovered. Once, when
I had continued very feeble three weeks, and was un-
able to go abroad, the very day that they prayed for
me I recovered, and was able to preach on the follow-
ing Sabbath, and administered the Lord's supper; and
was better after it, it being the first time that ever I
administered it. And ever after that, whatever weak-
ness was upon me, when I had, after preaching, ad-
ministered that ordinance to many hundred people, I
was much revived and eased of my infirmities."
"Ohow often," he writes in his ' Dying Thoughts,'
" have I cried to Him, when men and means were no-
thing, and when no help in second causes appeared ;
and how often, and suddenly, and mercifully has he
delivered me ! What sudden ease, what removal of
long affliction have I had I Such extraordinary changes,
beyond my own and others' expectations, when many
plain-hearted, upright Christians have, by fasting and
prayer, sought God on my behalf, as have over and
over convinced me of a special providence, and that
God is indeed a hearer of prayer. And wonders have
I seen done for others also, upon such prayer, more
than for myself: yea, and wonders for the church, and
for public societies." " Shall I therefore forget how
40
LIFE OF BAXTER.
often he has heard prayers for me? and how wonder-
fully he often has helped both rae and others; my
faith has been helped by such experiences, and shall I
forget them, or question them without cause at last V-
Baxter relates several extraordinary instances of an
swers to prayer, in the recovery and preservation both
of himself and friends. He was attentive in seeking
such blessings, and in observing such circumstances ;
and, as an old divine justly observes, " they that watch
providence shall never want a providence to watch."
Having now brought down Baxter's life to the period
when he settled again amongst his old friends, and re-
sumed his accustomed labors, it will be desirable to
.ntroduce, in an abridged form, his own account of his
" employments, success, and advantages," during his
fourteen years' continuance among them.
1. Employments.
"I preached, before the wars, twice each Lord's
day ; but, after the war, but once, and once every
Thursday, besides occasional sermons. Every Thurs-
day evening, my neighbors that were most desirous,
and had opportunity, met at my house, and there one
of them repeated the sermon ; and afterwards they pro-
posed what doubts any of them had about the sermon,
or any other case of conscience, and I resolved their
doubts. And, last of all, I caused sometimes one, and
sometimes another of them to pray, sometimes praying
with them myself. Once a week, also, some of the
young who were not prepared to pray in so great an
assembly, met among a few more privately, where
they spent three hours in prayer together. Every Sa-
turday night they met at some of their houses to repeat
the sermon of the last Lord's day, and to pray and pre-
pare themselves for the following day. Once in a few
LIFE OF BAXTER.
41
weeks we had a day of humiliation, on one occasion
or other. Two days every week my assistant and ray-
self took fourteen families between us for private ca-
techising and conference ; he going through the parish,
and the town coming to me. I first heard them r?cite
the words of the catechism, and then examined them
about the sense, and lastly urged them, with all possi-
ble engaging reason and vehemence, to answerable af-
fection and practice. If any of them were perplexed
through ignorance or bashfulness, I forbore to press
them any farther to answers, but made them hearers,
and either examined others, or turned all into instruc-
tion and exhortation. But this, I have opened more
fully in my '.Reformed^Pastoj;.' I spent about an hour
with a family, and admitted no others to be present,
lest bashfulness should make it burdensome, or any
should talk of the weaknesses of others. So that all
the afternoons, on Mondays and Tuesdays, I spent
in this, after I had begun it ; for it was many years be-
fore I attempted it; and my assistant spent the morn-
ings of the same days in the same employment. Be-
fore that, I only catechised them in the church, and ^
conferred with, now and then one occasionally.
" Besides all this, I was forced five or six years, by
the people's necessity, to practise physic. A common
pleurisy happening one year, and no physician being
near, I was forced to advise them, to save their lives ;
and I could not afterwards avoid the importunit)'- of
the town and country round about. And because 1
never once took a penny of any one, I was crowded
with patients, so that almost twenty would be at my
door at once ; and though God, by more success than
I expected, so long encouraged me, yet, at last, I could
endure it no longer; partly because it hindered my
L. B. 4*
42
LIFE OF BAXTE2.
Other studies, and partly because the very fear of mis-
carrying and doing any one harm, made it an intolera-
ble burden to me. So that, after some years' practice,
I procured a godly diligent physician to come and live
in twwn, and bound myself, by promise, to practise no
more, unless in consultation with him in case of any
seeming necessity. And so with that answer I turned
them all off, and never meddled with it more."
2. Success.
" I have mentioned my sweet and acceptable em-
ployment ; let me, to the praise of my gracious Lord,
acquaint you with some of my success. And I will not
suppress it, though I foreknow that the malignant will
impute the mention of it to pride and ostentation. For
it is the sacrifice of thanksgiving which I owe to my
most gracious God, which I will not deny him for fear
of being censured as proud, lest I prove myself proud
indeed, while I cannot undergo the imputation of pride
in the offering of my thanks for such undeserved
mercies.
" My public preaching met with an attentive, dili-
gent auditory. Having broke over the brunt of the op-
position of the rabble before the wars, I found them
afterwards tractable and unprejudiced.
" Before I ever entered into the ministry, God bless-
ed my private conference to the conversion of some,
who remain firm and eminent in holiness to this day.
Then, and in the beginning of my ministry, I was
wont to number them as jewels ; but since then I could
not keep any number of them.
" The congregation was usually full, so that we
were led to build five galleries after my coming thi-
ther, the church itself being very capacious, and the
most commodious and convenient that ever I was in.
LIFE OF BAXTER.
Our private meetings also were full. On the Lord's
day there was no disorder to be seen in the streets,
but you might hear a hundred families singing psalms
and repeating sermons, as you passed through the
streets. In a word, when I came thither first, there
was about one family in a street that worshipped God
and called on his name ; and when I came away, there
were some streets where there was not more than one
family in the side of a street that did not so ; and that
did not, in professing serious godliness, give us hopes
of their sincerity. And of those families which were
the worst, being inns and ale-houses, usually some per-
sons in each house did seem to be religious. Though
our administration of the Lord's supper was so order-
ed as displeased many, and the far greater part kept
themselves away, yet we had six hundred that were
communicants, of whom there were not twelve that I
had not good hopes of, as to their sincerity ; and those
few that came to our communion, and yet lived scan-
dalously, were excommunicated afterwards. And I
hope there were many who feared God that came not
to our communion, some of them being kept off by
husbands, by parents, by masters, and some dissuaded
by men that differed from us.
" When I commenced personal conference with each
family and catechising them, tiiere were very few fa-
milies in all the town that reiused to come ; and those
few were beggars at the town's ends, who were so ig-
norant that they were ashamed it should be manifest.
And few families went from me without some tears, or
seemingly serious promises for ^ godly life. Yet many
ignorant and ungodly persons there were still among
us ; but most of them were in the parish, and not in
the town, and in those parts of the parish which were
44
LIFE OF BAXTER.
fartliest from the town. Some of the poor men com-
petently understood the body of divinity, and were
able to judge in difficult controversies. Some of them
were so able in prayer, that very few ministers equalled
them in order and fullness, apt expressions, holy ora-
tory, and fervency. A great number of them were able
to pray very appropriately with their famiUes, or with
others. The temper of their minds, and the correct-
ness of their lives, were even more commendable than
their talents. The professors of serious godliness were
generally of very humble minds and carriage ; of meek
and quiet behavior towards others; and blameless in
their conversation.
" And in my poor endeavors with my brethren in
the ministry, m*y labors were not lost. Our discussions
proved not unprofitable ; our meetings were never con-
tentious, but always comfortable. We took great de-
light in the company of each other ; so that I know
the remembrance of those days is pleasant both to them
and me. When discouragements had long kept me
from proposing a way of church order and discipline
which all might agree in, that we might neither have
churches ungoverned, nor fall into divisions among
ourselves at the first mention of it, I found a readier
consent than I could expect, and all went on without
any great difficulties. And when I attempted to bring
them all conjointly to the work of catechising and in-
structing every family by itself, I found a ready con-
sent in most, and performance in many. So that I
must here, to the praise of my dear Redeemer, set up
this pillar of remembrance, even to his praise who
hath employed me so many years in so comfortable a
work, with such encouraging success ! O what am I,
a worthless worm, not only wanting academical ho-
LIFE OF BAXTER.
45
nors, but much of that furniture which is needful to so
high a work, that God should thus abundantly encou-
rage me, wlien the reverend instructors of my youth
labored fifty years together in one place, and could
scarcely say they had been instrumental in the con-
version of even one or two of their hearers. And the
greater was this mercy, because I was naturally of a
desponding spirit ; so that if I had preached one year,
and seen no fruits of it, I should hardly have forborne
running away like Jonah, but should have thought
that God called me not to that place."
• 3. Advantages.
" Having related my encouraging successes in this
place, I shall next tell you by what and how many
advantages so much was effected, under that grace
which worketh by means, though with a free diversi-
ty; which I do for the help of others in managing ig-
norant and sinful people.
" One advantage was, that I came to a people that
never had any awakening ministry before. For if they
had been hardened under a powerful ministry, and
been sermon proof, I should have expected less.
" Another advantage was, that at first I was in the
vigor of my spirits, and had naturally a familiar mov-
ing voice, which is a great matter with the common
hearers ; and doing all in bodily weakness, as a dying
man, my soul was the more easily brought to serious-
ness, and to preach as a dying man to dying men ; for
drowsy formality does but stupify the hearers and
rock them asleep. It must be serious preaching which
makes men serious in hearing and obeying it."
" Another advantage which I had was, the accepta-
tion of my person. Though to win estimation and
love to ourselves only, be an end that none but proud
46
LIFE OF BAXTER.
men and hypocrites intend, yet it is most certain that
the acceptableness of the person ingratiates the message,
and greatly prepares the people to receive the truth,
y Had they taken me to be ignorant, erroneous, scanda-
/ lous, worldly, self-seeking, or such like, I could have
expected small success among them.
" Another advantage which I had was through the
zeal and diligence of the godly people of the place, who
thirsted after the salvation of their neighbors, and were,
in private, my assistants ; and being dispersed through
the town, they were ready, in almost all companies,
to repress seducing words, and to justify godliness, and
convince, reprove, and exhort men according to their
needs ; and also to teach them how to pray, and to
help them to sanctify the Lord's day. Those people
that had none in their families who could pray or re-
peat the sermons, went to the houses of their neigh-
bors who could do it, and joined with them ; so that
some houses of the ablest men in each street were filled
with them that could do nothing or little in their own.
" And the holy, humble, blameless lives of the reli-
gious was a great advantage to me. The malicious peo-
ple could not say. Your professors here are as proud
and covetous as any. But the blameless lives of godly
people shamed opposers, and put to silence the igno-
rance of foolish men, and many were won by their
good conversation."
" Our private meetings were a marvellous help to
the propagating of godliness among them ; for thereby
truths that slipped away were recalled, and the seri-
ousness of the people's minds renewed, and good de
sires cherished ; and hereby their knowledge was much
increased; and here the younger Christians learned
to pray, by frequently hearing others. And here I had
LIFE OF BAXTER.
Opportunity to know their case ; for if any were touch-
ed and awakened in public, I would presently see them
drop in to our private meetings."
" Another furtherance of my work was the works
which I wrote and distributed among them. Of some
small books I gave each family one, which came to
about eight hundred ; of the larger I gave fewer ; and
to every family that was poor, and had not a Bible, I
gave a Bible. I had fomid, myself, the benefit of read-
ing to be so great, that 1 could not but think it would
be profitable to others.
" And it was a great advantage to me, that my neigh-
bors were of such a trade as allowed them time enough
to read or talk of holy things ; for the town liveth upon
the weaving of Kidderminster stuffs, and as they stand
in their loom they can set a book before them, or edify
one another."
And I found that my single life afforded me much
advantage ; for I could the more easily take my people
for my children, and think all that I had too little for
them, in that I had no children of my own to tempt
me to another way of using it. And being discharged
from the most of family cares, keeping but one ser-
vant, I had the more time and liberty for the labors of
my calling.
" And God made use of my practice of physic among
them as a very great advantage to my ministry ; for
they that cared not for their souls, loved their lives
and cared for their bodies. And by this they were
made almost as observant as a tenant is of his land-
lord. Sometimes I could see before me in the church
a very considerable part of the congregation, whose
lives God had made me a means to save, or to recover
48
LIFE OF BAXTER.
their health ; and doing it for nothing, so obliged them,
that they would readily hear me.
" And it was a great advantage to me, that there
were at last few that were bad, who had not some of
their own relations converted. Many children were
subjects of God's grace at fourteen, or fifteen, or sixteen
years of age; and this did marvellously reconcile the
minds of their parents to godliness. They that would
not hear me, would hear their own children. They
that before could have talked against godliness, would
not hear it spoken against when it was their children's
case. 3Iany that would not be brought to it themselves,
were gratified that they had intelligent religious chil-
dren. And we had some persons near eighty years of
age, who are, I hope, in heaven, and the conversion of
their own children was the chief means to overcome
their prejudice, and old customs, and conceits.
" And God made great use of sickness to do good to
many. For though sick-bed promises are usually soon
forgotten, yet was it otherwise with many among us ;
and as soon as they were recovered, they first came
to our private meetings, and so kept in a learning state,
till further fruits of piety appeared."
" Another of ray great advantages was, the true
worth and unanimity of the honest ministers of the
country round about us, who associated in a way of
concord with us. Their preaching was powerful and
sober; their spirits peaceable and meek, disowning the
treasons aad iniquities of the times, as well as we ; they
were wholly devoted to the winning of souls ; self-
denying, and of most blameless lives ; evil spoken of
by no sober men, but greatly beloved by their own
people and all that knew them ; adhenng to no fac-
tion ; neither Episcopal; Presbyterian, nor Independ*
LIFE OF BAXTER.
49
ent, as to parties; but desiring union, and loving that
which is good, in all."
" Another great help to my success at last, was the
before described work of personal conference with
every family apart, and catechising and instructing
them. That which was spoken to them personally,
and sometimes drew forth their answers, awakened
their attention, and was more easily applied than pub-
lic preaching, and seemed to do much more upon them.
" And the exercise of church discipline was no small
furtherance of the people's good ; for I found plainly,
that without it I could not have kept the more spiritual
from separations and divisions. There is something
generally in their dispositions which inclines them to
separate from open ungodly sinners, as men of ano-
ther nature and society; and if they had not seen me
do something reasonable for a regular separation of the
notorious obstinate sinners from the rest, they would
have withdrawn themselves irregularly ; and it would
not have been in my power to satisfy them."
Another means of success was, directing my in
structions to them in a suitableness to the main end,
and yet so as might suit their dispositions and diseases.
I daily opened to them, and with the greatest impor-
tunity labored to imprint upon their minds the great
fundamental principles of Christianity, even a right
knowledge and belief of, and subjection and love to
God the Father, the Son, and the Holy Ghost ; and
love to all men, and concord with the church and one
another. I daily so inculcated the knowledge of God
our Creator, Redeemer, and Sanctifier, and love and
obedience to God, and unity with the spiritual church,
and love to men, and hope of life eternal, that these
were the matter of their daily thoughts and discourses,
L. B. 5
50
LIFE OF BAXTER.
and indeed their religion. And yet I usually put some-
thing in my sermon which was above their own dis-
covery, and which they had not known before ; and
this I did, that they might be kept humble, and still
perceive their ignorance, and be willing to keep in a
learning state. And I did this also to increase their
knowledge and make religion pleasant to them, by a
daily addition to their former light, and to draw them
on with desire and delight. But these things which
they did not know before, were not unprofitable con-
troversies, whicji tended not to edification, nor novel-
ties in doctrine, contrary to the universal church ; but
either such points as tended to illustrate the great doc-
trines before-mentioned, or usually about the right me-
thodizing of them ; as the opening of the true and pro-
fitable method of the creed or doctrine of faith, the Lord's
prayer or m.atter of our desires, and the ten command-
ments or law of practice ; which afford matter to add
to the knowledge of most professors of religion a long
time. And when that is done, they must be led on still
further, by degrees, as they are capable ; but so as not
to leave the weak behind ; and so as shall still be truly
subservient to the great points of faith, hope, and love,
holiness and unity, which must be still inculcated as
the beginning and the end of all."
" And it much furthered my success, that I stayed
still in this one place near two years before the wars,
and above fourteen years after; for he that removeth
often from place to place, may sow good seed in many
places, but is not likely to see much fruit in any, un-
less some other skillful hand shall follow him to water
it. It was a great advantage to me to have almost all
the religious people of the place of my own instruct-
ing and informing ; and that tliey were not formed
LIFE OF BAXTER.
51
into erroneous and factious principles before ; and that
I stayed to see them grown up to some confirmedness
and maturity."
These passages strikingly depict the means and ef-
fects of a revival of religion. Only let love to the Re-
deemer burn with quenchless ardor in the breast, and
eternity with its tremendous and unutterable conse-
quences be distinctly realized ; compassion to immor-
tal spirits infuse its tenderness and solicitude through-
out the soul ; a deep and unfailing sense of ministerial
responsibility rest upon the conscience ; then all the
powers, talents, and influence that can be commanded,
will be brought into exercise, and made to bear with
unceasing energy on the great work of saving immor-
tal souls, and then the Lord will command his " bless-
ing, even life for evermore."
The secret of Baxter's success, perhaps, consisted
prominently in the zeal, affection, and perseverance he
displayed in following his 'people to their' homes. His
visits from house to house were for the purpose of ap-
plying with more close and pungent force the truths
which were taught from the pulpit, or learned in the
systematic instructions which were given to families
and to children. And it is remarkable that his success
in the earliest period of his ministry was chiefly
amongst the young. In the preface to his work enti-
tled " Compassionate Counsel to all Young Men," &c.
he observes—" At Kidderminster, where God most
blessed my labors, my first and greatest success was
with the youth : and what was a marvellous way of
divine mercy, when God had touched the hearts of
young people, and brought them to the love and obedi-
ence of the truth, the parents and grand-parents who
had grown old in an ignorant and worldly stale, enibrac-
52
LIFE OF BAXTER.
ed religion, led by the love of their children, whom
they perceived to be made, by it, much wiser and bet-
ter, and more dutiful to them." — " By much experience
I have been made more sensible of the necessity of
warning and instructing youth, than I was before.
Many say reports have taught it to me ; the sad com-
plaints of mournful parents have taught it me ; the
sad observation of the willful impenitence of some of
my acquaintance tells it me; the many scores, if not
hundreds of bills, that have been publicly put up to me
to pray for wicked and obstinate children, have told it
me; and, by the grace of God, the penitent confes-
sions, lamentations, and restitutions of many converts,
have made me more particularly acquainted with their
case ; which moved me for a time, on my Thursday's
lecture, the first of every month, to speak to youth
and those that educate them."
The religious education of youth is of infinite im-
portance to families and to a nation, to the church
and the world.
The youthful members of his congregation should
engage the anxious attention of every pastor. They
are the hopes of his ministry. With them truth meets
the readiest reception. Among them conversion most
frequently takes place. From them the most valuable
members of Christian society are obtained. Rising
into life, their influence is exerted wholly on the side
of truth and piety ; and when more matured in years,
their instructions and example benefit and bless their
iiamilies, their connexions, and the world. The con-
version of a soul in the period of youth prevents its
entering on a course of sin, engages it to the practice
of lioliness, ensures the exertion of its influence in be-
half of God and his cause through the whole of its
LIFE OF BAXTER.
53
earthly being ; and tlius a career of happiness begins
which shall 'xtend throughout eternity.
In conpsction with this statement of Baxter's labors
and sue ;ss, some notice may be taken of his work
entitled the " Reformed Pastor," written expressly to
arouse the attention and excite the eftbrts of the Chris-
tian ministry to the great work in which he himself
had so successfully engaged. His reverend brethren
had witnessed the astonishing results of his pastoral
engagements, and were anxious to make some efforts
to accomplish among their own people similar results.
A day of fasting and prayer was appointed by them-
selves at Worcester, before entering on their untried
labors, and Baxter was requested to preach on the oc-
casion. He prepared his sermon, but his illness pre-
vented his preaching. He therefore enlarged his ser-
mon into a treatise, and published it. Concerning this
work he says :
" I have very great cause to be thankful to God for
the success of that book, as hoping many thousand
souls are the better for it, in that it prevailed with
many ministers to set upon that work which I there
exhort them to. Even from beyond the seas I have
had letters of request to direct them how they might
promote that work, according as that book had con-
vinced them that it was their duty. If God would but
reform the ministry, and set them on their duties
zealously and faithfully, the people would certainly
be reformed. All churches either rise or fall as the
ministry rise or fall, not in riches and worldly gran-
deur, but in knowledge, zeal, and ability for their
work."
Many and just encomiums have been passed on this
work. "In the whole compass of divinity there is
L. B. 5*
54
LIFE OF BAXTER.
scarcely any thing superior to it, in close pathetic
appeals to the conscience of the minister of Christ,
upon the primary duties of his office." The editor of
a recent edition justly says, " Of the excellence of
this work it is scarcely possihle to speak in too high
terms. For powerful, pathetic, pungent, and heart-
piercing address, we know of no work on the pastoral
care to be compared with it. Could we suppose it to
be read by an angel, or by some other being possessed
of an unl'allen nature, the argumentation and expostu-
lations of our author would be felt to be altogether
irresistible : and harcf must be the heart of that minis-
ter who can read it without being moved, melted, and
overwhelmed : hard must be his heart, if he be not
roused to greater faithfulness, diligence, and activity
in winning souls to Christ. It is a work worthy of be-
ing printed in letters of gold. It deserves, at least, to
be engraven on the heart of every minister. I cannot
help suggesting to the friends of religion that they
could not, perhaps, do more good at less expense, than
by presenting copies of this work to the ministers of
Christ throughout the country. They are the chief
instruments through whom good is to be effected in
any country. How important, then, must it be to stir
them up to holy zeal and activity in the cause of
the Redeemer ! A tract given to a poor man may be the
means of his conversion; but a work, such as this,
presented to a minister, may, through his increased
faithfulness and energy, prove the conversion of mul-
titudes."
In addition to Baxter's numerous ministerial and
pastoral labors, he was consulted by persons of all
classes and professions on the various subjects connect-
ed with church and state, which at that period were
LIFE OF BAXTER.
55
hotly and fiercely agitated. His pacific disposition, and
his desire to promote universal concord among all re-
ligious parties, were generally known. Hence his ad-
vice was eagerly sought by all. This must have occu-
pied no small portion of his time, and caused him no
little anxiety. He gives a curious account of his being
consulted by Cromwell, and his preaching before him.
"At this time Lord Broghill and the Earl of Warwick
brought me to preach before Cromwell, the protector,
which was the only time that ever I preached to him,
save once long before, when he was an Inferior man
among other auditors. I knew not which way to pro-
voke liim better to his duty, than by preaching on 1
Cor. 1 : 10, against the divisions and distractions of
the church, and showing how mischievous a thing it
was for politicans to maintain such divisions for their
own ends, that they might fish in troubled waters, and
keep the church, by its divisions, in a state of weakness,
lest it should be able to offend them: and to show the
necessity and means of union. But the plainness and
nearness,! heard, was displeasing to him and his cour-
tiers; yet they bore with it.
"A while after, Cromwell sent to speak with me;
and when I came, in the presence only of three of his
chief men, he began a long and tedious speech to me
of God's providence in the change of the government,
and how God had owned it, and what great things had
been done at home and abroad, in the peace with Spain
and Holland, &c. When he had wearied us all with
speaking thus slowly about an hour, I told him it was
too great condescension to acquaint me so fully with
all these matters which were above me, but that we
took our ancient monarchy to be a blessing, and not
an evil to the land, and humbly craved his patience,
56
LIFE OF BAXTER.
that I might ask him how England had ever forfeited
that blessing, and unto whom the forfeiture was made ?
I was led to speak of the species of government only,
for they iiad lately made it treason by a law to speak
for the person of the king. Upon that question he was
awakened into some passion, and told me it was no for
feiture, but God had changed it as pleased him ; and
then he let fly at the parliament, which thwarted him;
and especially by name at four or five of those mem-
bers who were my chief acquaintance ; and I presumed
to defend them against his passion : and thus four or
five hours were spent.
"A few days after, he sent for me again, to hear my
judgment about liberty of conscience, which he pre-
tended to be most zealous for, before almost all his pri-
vy council, where, after another slow, tedious speech
of his, I told him a little of my judgment."
Baxter was also consulted by various private indivi-
duals on cases of conscience, which he was requested
to solve. To these he lent a willing ear, and adminis-
tered suitable advice ; or he replied to them in suitable
and interesting letters. This must have occupied his
time considerably. Besides, during his residence at
Kidderminster, and while pursuing his indefatigable
labors among his flock, he wrote and published nearly
sixty different works, many of them quarto volumes of
considerable size. Among these may be specially enu-
merated, in addition to those already noticed, his "Call
to the Unconverted,"* his " Treatise on Conversion,"
" On Self-denial," on " Crucifying the World," on
" Peace of Conscience," &c. &c. &c.
These herculean labors seem incredible. But for the
•Published by the American Tract Society.
LIFE OF BAXTER.
57
existence of the works themselves, his own declara-
tions, and the concurring testimony of his several bio-
graphers, it would have been deemed impossible that,
with his enfeebled health and incessant pain, he could
have accomplished so much in so short a time.
His own account of his general labors shows at once
his piety and devotedness, his spirit and energy, his
zeal and perseverance. He remarks :
" But all these my labors, except my private con-
ferences with the families, even preaching and prepar-
ing for it, were but my recreaiions, and, as it were, the
work of my spare hours ; for my writings were my
chief daily labor, which yet went the more slowly on,
that I never one hour had an amanuensis to dictate to,
and especially because my weakness took up so much
of my time. For all the pains that my infirmities ever
brought upon me, were never half so grievous an afflic-
tion to me as the unavoidable loss of my time which
they occasioned."
His treatise on " Self-denial" originated in his deep
conviction of the "breadth, and length, and depth of
the radical, universal, odious sin of selfishness." Un-
der this conviction he preached a series of sermons on
the subject, and, at the urgent entreaty of his friends,
he published them in the form they now assume. He
says that the work " found better acceptance than
most of his others, but yet prevented not the ruin of
church and state, and millions of souls by that sin."
Previous to this he had published his work on " Con-
version." This he says " was taken from plain sermons
which Mr. Baldwin bad transcribed out of my notes.
And though I had no leisure, in this or other writings,
to take much care of the style, nor to add any orna-
ments, or citations of authors, I thought it might better
58
LIFE OF BAXTER.
pass as it was, than not at all; and that if the author
missed of the applause of the learned, yet the book
might be profitable to the ignorant, as it proved,
through the great mercy of God."
Apologizing for the plainness and earnestness of his
manner, he observes, " The commonness and the great-
ness of men's necessity commanded me to do any thing
that I could for their relief, and to bring forth some
water to cast upon this fire, though I had not at hand
a silver vessel to carry it in, nor thought it the most fit.
The plainest words are the most profitable oratory in
the weightiest matters. Fineness is for ornament, and
delicacy for delight ; but they answer not necessity,
though sometimes they may modestly attend that which
answers it. Yea, when they are conjunct, it is hard for
the necessitous hearer or reader to observe the matter
of ornament and delicacy, and not to be carried from
the matter of necessity ; and to hear or read a neat, con-
cise, sententious discourse, and not to be hurt by it;
for it usually hinders the due operation of the matter,
keeps it from the heart, stops it in the fancy, and makes
it seem as light as the style. AVe use not compliments
when we run to quench a common fire, nor do we call
men to escape from it by an eloquent speech. If we
see a man fall into fire or water, we regard not the man-
ner of plucking him out, but lay hands upon him as we
can, whhout delay."
Baxter's " Call to the Unconverted " was made re-
markably useful. He says, " The occasion of this was
my converse with Bishop Usher, while I was at Lon-
don, who, much approving my method or directions
for peace of conscience, was importunate with me to
write directions suited to the various states of Chris-
tian?, and also against particular sins. I reverenced the
LIFE OF BAXTER.
59
man, but disregarded these persuasions, supposing I
could do nothing but what was done as well or better al-
ready. But when he was dead, his words went deeper
lo my mind, and I purposed to obey his counsel] yei
so as that to the first sort of men, the ungodly, I thought
vehement persuasions meeter than directions only.
And so for such I published this little book, whicii
God has blessed with unexpected success beyond all
the rest that I have written, except the Saints' Rest.
In a little more than a year there were about twenty
thousand of them printed by my own consent, and
about ten thousand since, besides many thousands by
stolen impressions, which men stole lor lucre's sake.
Through God's mercy I have had information of al-
most whole households converted by this small book,
which I set so light by. And as if all this in England,
Scotland, and Ireland were not mercy enough to me,
God, since I was silenced, has sent it over on his mes-
sage to many beyond the seas ; for when Mr. Eliot had
printed the Bible in the Indian language, he next
translated this my ' Call to the Unconverted,' as he
wrote to us here."
In addition to its usefulness mentioned by Baxter
himself. Dr. Bates relates an instance of six brothers
being converted at one time by this invaluable book.
To this work, multitudes now in glory, and many ad-
vancing thither, stand indebted for their first serious
impressions. Urged by its awful denunciations, they
have fled from the " city of destruction ;" they have
sought refuge at the cross of Calvary. Like the preach-
ing of John, it awakens, alarms, and terrifies, that it
may lead to peace, holiness, and glory, through Christ.
Among other methods of doing good, Baxter adopt-
ed the plan which is now so generally employed, of
60
LIFE or BAXTER*
publishing small tracts, broadsheets, or liaiidbills. He
pubhshed various broadsheets, and had them affixed
to walls and public buildings, that the attention of pas-
sengers might be arrested, and that those who had no
leisure for larger works, or were indisposed to pur-
chase treatises, might be informed, edified, and saved.
This plan he adopted with great success during the
raging of the plague.
This was certainly the most active, useful, and im*
portant period of his life. His labors subsequently to
this were of a more chequered, desultory, and less ob-
vious character. Their results, though undoubtedly
great, inasmuch as he labored with the same zeal, pie-
ty, and devotedness as heretofore, yet could not be
perceived so manifestly as when his efforts were con-
centrated in one spot, and were superintended by his
untiring pastoral vigilance. The time of persecution
for conscience' sake was at hand. He therefore, in
common wiih multitudes of his brethren, was obhged
to labor in such places, and on such occasions only, as
the providence of God pointed out. But these labors
were not in vain, for, as in days of old, they " that
were scattered abroad, went every where preaching
the word."
CHAPTER IV.
HIS ENGAGEaiENTS AFTER LEAVING KIDDERMINSTER.
Baxter had acquired great celebrity, both as a
preacher and writer. He was known, moreover, to be
LIFE OF BAXTLH.
61
an ardent friend to civil and ecclesiastical peace.
Hence he was frequently consulted on these subjects,
not only by ministers, but by the higher powers. On
various occasions he went to London, and it would
seem chiefly on business relating both to the church
and the nation. Early in April, 1060, he left Kidder-
minster, and reached London on the 13th of that
month. The reason of his leaving is not stated, but it
appears evidently to have been in connexion with the
state of public affairs.
It was a saying of Baxter's, that we are " no more
choosers of our employments than of our successes."
The truth of this observation he was now especially
railed to verify by his own experience. On reaching
London he was consulted on the subject of the (king's)
" Restoration." This event he, in common with multi-
tudes of his brethren, was desirous of seeing accom-"
plished.
The new parliament appointed a day of fasting and
prayer, and required Baxter to preach before them on
the occasion. This occurred the day before the bill
was passed for the return of the exiled monarch.
Shortly after he was called to preach a thanksgiving
sermon, on Monk's success, at St. Paul's, before the
lord mayor and aldermen. Neither of the sermons ap-
pear to have given entire satisfaction. His moderate
views displeased partizans of all sides : some charged
him with sedition ; others with vacillation and tempo-
rizing in politics. He was, however, a friend to the
king, and rejoiced in the prospect of his restoration.
He used all his efforts to promote its accomplishment.
When king Charles was restored, amid the general
acclamations of the nation, several of the Presbyterian
ministers were made chaplains in ordinary to him,
L. B. 6
62
LIFE OF BAXTER.
Among whom was Baxter. His certificate of appoint-
ment to the office is dated June 26, 1660. Various con-
ferences were held b}- Baxter and his friends, to pro-
mote a union between episcopacy and presbyterianisni.
A meeting was held on the subject, in the presence of
Charles, at which Baxter was the chief speaker. His
address on the occasion is distinguished alike by its
piety and fidelity. He was desirous of promoting and
securing tlie religious liberties of the people, and of
preventing those measures which he perceived were
contemplated to remove many of the most holy and
zealous preachers from their flocks. The following
passage from his address to the king shows the efforts
that had been made to preserve the Gospel ministry
during the commonwealth, and his desire that, under
the dominion of their rightful monarch, the same in-
valuable privilege might be preserved.
I presumed to tell him (iiis majesty) that the peo-
ple we spake for were such as were contented with an
interest in heaven, and the liberty and advantages of the
Gospel to promote it; and if this were taken from them,
and they were deprived of their faithful pastors, and
liberty of worshipping God, they would consider them-
selves undone in this world, whatever plenty else they
should enjoy ; and the hearts of his most faithful sub-
jects, who hoped for his help, would even be broken;
and that we doubted not but his majesty desired to
govern a people made happy by him, and not a broken-
hearted people, that considered themselves undone by
the loss of that which is dearer to them than all the
riches of the world. And I presumed to tell him that
the late usurpers that were over us, so well understood
their own interest, that, to promote it, they had found
this way of doing good to be the most effectual means,
LIFE OF BAXTER.
63
and had placed and encouraged many thousand faith-
ful ministers in the church, even such as detested
their usurpation. And so far liad they attained their
ends hereby, that it was the principal means of their
interest in the people, and the good opinion that any
had conceived of them ; and those of them that had
taken the contrary course, had thereby broken them-
selves to pieces. Wherefore I humbly craved his ma-
jesty's patience that we might have the freedom to re-
quest of him that, as he was our lawful king, in whom
all his people, save a few inconsiderable persons, were
prepared to centre, as weary of their divisions, and
glad of the satisfactory means of union in him, so he
would be pleased to undertake this blessed work of
promoting their holiness and concord ; for it was not
faction or disobedience which we desired him to in-
dulge. And that he would never suffer himself to be
tempted to undo the good which Cromwell or any
other had done, because they were usurpers that did
it ; or discountenance a faithful ministry because his
enemies had set them up. But that he would rather
outgo them in doing good, and opposing and rejecting
the ignorant and ungodly, of what opinion or party
soever. For the people w^hose cause we recommended
to him, had their eyes on him as the officer of God,
10 defend them in the possession of the helps of their
salvation ; which, if he were pleased to vouchsafe
ihem, their estates and lives would be cheerfully of-
fered to his service."
" The king gave us not only a free audience, but as
gracious an answer as we could expect ; professing his
gladness to hear our inclinations to agreement, and his
resolution to do his part to bring us together; and that
it must not be by bringing one party over to the other,
64
LIFE OF BAXTER.
but by abating somewhat on both sides, and meeting
in the midway ; and that, if it were not accomplished,
it should be of ourselves, and not of him : nay, that he
was resolved to see it brought to pass, and that he
would draw us together himself: with some more to
this purpose. Insomuch that old Mr. Ash burst out
into tears with joy, and could not forbear expressing
what gladness this promise of his majesty had put into
his heart."
Proposals of agreement were submitted to the king
and his advisers, but without effect. Subsequently to
this, Baxter was offered a bishopric by the lord chan-
cellor; but this, for various reasons, he declined. He
did not consider it " as a thing unlawful in itself,"
but he thought he "could better serve the church
without it." In the letter in which he declines epis-
copal honors, he begs of the lord chancellor that he
might be allowed to preach to his old charge at Kid-
derminster. He says :
"When I had refused a bishopric, I did it on such
reasons as offended not the lord chancellor; and there-
fore, instead of it, I presumed to crave his favor to re-
store me to preach to my people at Kidderminster
again, from whence I had been cast out, when many
hundreds of others were ejected upon the restoration
of all them that had been sequestered. It was but a
vicarage ; and the vicar was a poor, unlearned, igno-
rant, silly reader, that little understood what Chris-
tianity and the articles of his creed did signify : but
once a quarter he said something which he called a
sermon, which made him the pity or laughter of the
people. This man, being unable to preach himself,
kept always a curate under him to preach. Before the
wars, I had preached there only as a lecturer? and he
f
LIFE OF BAXTER.
65
was bound in a bond of £500 to pay me X60 per
annum, and afterwards he was sequestered, as is be-
fore sufficiently declared. My people were so dear to
me, and I to them, that I would have been with them
upon the lowest lawful terms. Some laughed at me
for refusing a bishopric, and petitioning to be a read-
ing vicar's curate. But I had little hopes of so good a
condition, at least for any considerable time."
His application, however, proved unsuccessful ; for
arrangements could not be made between the patron
and the chancellor respecting the removal of the old
vicar, who retained the charge of four thousand souls,
though utterly incompetent for his important duties,
and Baxter was left without a charge.
Though not permitted to return to his charge, he
nevertheless exerted himself in various ways to pro-
mote the glory of God and the good of souls. His at-
tention was, at this period, drawn to the subject of
missions among the North American Indians. Eliot,
the " Apostle of the Indians," and his assistants, had
effected much good among the roving tribes of Ame-
rica. Cromwell had entered warmly into tlie cause,
and ordered collections to be made in every parish
for the propagation of the Gospel in those regions.
Funds were raised, a society was formed and incor-
porated, and much good was effected. At the " Resto-
ration," some parties, inimical to the truth, endeavor-
ed to destroy the institution, and to appropriate the
funds to other objects. Baxter, assisted by others, ex-
erted himself to prevent this spoliation; and by his
influence at court, succeeded in securing the property,
and in restoring the society to its original design.
For his exertions he received a letter of thanks from
the Governor of New England, and another from the
L. B. 6*
66
LIFE OF BAXTER,
venerable Eliot. The latter informs Baxter of his in-
tention to translate the " Call to the Unconverted" in-
to the Indian language, but waited for his permission,
his counsel, and his prayers. To this letter Baxter re-
pHed. A few extracts from his reply will show the in-
terest that both he and many others felt in the cause
of missions in those troublous times.
" Reverend and much honored brother, — Though
our sins have separated us from the people of our love
and care, and deprived us of all public liberty of preach-
ing the Gospel of our Lord, I greatly rejoice in the
liberty, help, and success which Christ has so long
vouchsafed you in his work. There is no man on earth
whose work I think more honorable than yours. To
propagate the Gospel and kingdom of Christ in those
dark parts of the world, is a better work than our ha-
ting and devouring one another. There are many here
that would be ambitious of being your fellow-laborers,
but that they are informed you have access to no
greater a number of the Indians than you yourself and
your present assistants are able to instruct. An hono-
rable gentleman, Mr. Robert Boyle, the governor of the
corporation for your work, a man of great learning and
worth, and of a very public universal mind, did motion
to me a public collection, in all our churches, for the
maintaining of such ministers as are willing to go
hence to you, while they are learning the Indian lan-
guages and laboring in the work, as also to transport
them. But I find those backward that I have spoken
to about it, partly suspecting it a design of those that
\vould be rid of them ; (but if it would promote the
work of God, this objection were too carnal to be re-
garded by good men ;) partly fearing that, when the
LIFE OF BAXTER.
67
money is gathered, the work may be frustrated by the
alienation of it, but this I think they need not fear so
far as to hinder any ; partly because they think there
will be nothing considerable gathered, because the peo-
ple tliat are unwillingly divorced from their teachers
will give nothing to send them farther from them, but
specially because they thhik, on the aforesaid grounds,
that there is no work for them to do if they were with
you. There are many here, I conjecture, that would
be glad logo any where, to Persians, Tartars, Indians,
or any unbelieving nation, to propagate the Gospel,
if they thought they could be serviceable ; but the de-
fect of their languages is their great discouragement.
The industry of the Jesuits and friars, and their suc-
cesses in Congo, Japan, China, &c. shame us all, save
you. I should be glad to learn from you how far your
Indian tongue extends; how large or populous the
country is tliat uses it, if it be known ; and whether it
reach only to a few scattered neighbors, who cannot
themselves convey their knowledge far because of
other languages. We very much rejoice in your hap-
py work, the translation of the Bible, and bless God
that hath strengthened you to finish it. If any thing
of mine may be honored to contribute in the least
measure to your blessed work, I shall have great cause
to be thankful to God, and wholly submit the altera-
tion and use of it to your wisdom."
The state of the heathen appears to have occupied
the thoughts of Baxter through the whole course of
his ministry. Numerous allusions and references to
the subject are found in his writings. In the preface
to his work entitled the " Reasons of the Cliristian
Religion," he states that his desire to promote " the
conversion of idolaters and infidels to God and the
68
LIFE OF BAXTER.
Christian faith," was one of the reasons which prompt
ed him to write that work. " The doleful thought that
five parts of the world were still heathens and Moham-
medans, and that Christian princes and preachers did
no more for their recovery," awakened the most pain-
ful anxiety and distress in his mind. In his work, "How
to do Good to Many," &c. he asks, " Is it not possible,
at least, to help the poor ignorant Armenians, Greeks,
Muscovites, and other Christians, who have no print-
ing imong them, nor much preaching and knowledge ;
ana for want of printing, have very few Bibles, even
for their churches or ministers? Could nothing be
done to get some Bibles, catechisms, and practical
books printed in their own tongues, and given among
them? I know there is difficulty in the way; but
money, and willingness, and diligence, might do some-
th;ng. Might not something be done in other planta-
tions, as well as in New-England, towards the conver-
sion of the natives there? IMight not some skillful,
zealous preachers be sent thither, who would promote
serious piety among those of the English that have too
little of it, teach the natives the Gospel, and our plant-
ers how to behave themselves so as to win souls to
Christ?"
How powerfully affecting, and yet how truly appli-
cable, even at the present hour, is the following pas-
sage, contained in his life! — "It would make a believ-
er's heart bleed, if any thing in the world will do it,
to think that five parts in six of the world are still
heathens, Mohammedans, and infidels, and that the
wicked lives of Christians, with fopperies, ignorance,
and divisions, form the great impediment to their con-
version ! to read and hear travelers and merchants
tell that the Banians, and other heathens in Hindostan,
LIFE OF BAXTER.
69
Cambaia, and many other lands, and tlie Mohamme-
dans adjoining to the Greeks, and the Abyssinians,
tK;c. do commonly fly from Christianity, and say, 'God
will not save us if we be Christians, for Christians are
drunkards, and proud, and deceivers,' &c. and that
the Mohammedans and many heathens have more,
both of devotion and honesty, than nominal Christians
that live among them ! O wretched men, calling them-
tselves after the name of Christ ! that are not content
to damn themselves, but thus lay stumbling-blocks
before the world ! It were better for these men that
they had never been born !
At the close of his life, and on the near approach of
eternity, his mind was deeply interested on this im-
portant subject. The unbounded benevolence of his
heart is poured forth in the following extract from his
solemn review of his own character, made in his last
days :
" My soul is much more afflicted with the thoughts
of the miserable world, and more drawn out in desire
of their conversion, than heretofore. I was wont to
look but little farther than England in my prayers, as
not considering the state of the rest of the w^orld : or,
if I prayed for the conversion of the Jews, that was
almost all. But now. as I better understand the case
of the world, and the method of the Lord's prayer, so
there is nothing that lies so heavy upon my heart as
the thought of the miserable nations of the earth. It
is the most astonishing part of all God's providence
to me, that he so far forsakes almost all the world, and
confines his special favor to so few; that so small a
part of the world has the profession of Christianity,
m comparison of heathens, Mohammedans, and infi-
cels ! and that, among professed Christians, there are
70
LIFE OF BAXTER.
SO few that are saved from gross delusions, and have
any competent knowledge ; and that among those
there are so few that are seriously religious, and truly
set their hearts on heaven. I cannot be affected so
much with the calamities of my own relations, or of
the land of my nativity, as v/iih the case of the hea-
then, Mohammedan, and ignorant nations of the earth.
No part of ray prayers is so deeply serious as that for
the conversion of the infidel and ungodly world, that
God's name may be sanctified, and his kingdom come,
and his will be done on earth, as it is in heaven. Nor
was I ever before so sensible what a plague the divi-
sion of languages was, which hinders our speaking to
them for their conversion ; nor what a great sin ty-
ranny is, which keeps out the Gospel from most of
ihe nations of the world. Could we but go among
Tartars, Turks, and heathens, and speak their lan-
guage, I should be but little troubled for the silencing
of eighteen hundred ministers at once in England, nor
for all the rest that v. ere cast out here, and in Scot-
land and Ireland. There being no employment in the
world so desirable in my eyes, as to labor for the win-
ning of such miserable souls, which makes me greath-
honor Mr. John Eliot, the apostle of the Indians in
New-England, and whoever else have labored in sucli
work."
Baxter almost despaired of the conversion of the
world. The obstacles to missionary enterprise were
at that time insurmountable. He that surveys the
present state of the earth." writes Baxter to his friend
Eliot, " and considers that scarcely a sixth part is
Christian, and how small a part of them have murh
of the power of godliness, will be ready to think that
Christ has called almost all his chosen, and is ready
LIFE OF BAXTER.
71
to forsake the earth, rather than that he intends us
sucli blessed days as we desire." But "what hath
God wrought How great the change in the state of
reUgion, both at home and abroad, since the days of
Baxter! Persecution has fled; religion has revived;
the missionary spirit has been enkindled; prayer has
been offered ; money has been contributed ; commerce
lias presented facilities for introducing the Gospel into
all parts of the earth ; wide and effectual doors have
been opened ; missionaries have gone forth to the help
of the Lord against the mighty, and great success has
attended their labors : so that we are evidently ap-
proaching nearer to the period when the proclamation
shall be made, " The kingdoms of this world are be-
come the kingdoms of our Lord, and of his Christ;
and he shall reign for ever and ever."
About this period the celebrated " Savoy Confer-
ence" was held. The object was to effect a reconcilia-
tion between the different religious parties, that they
might be united in one common profession of Chris-
tianity. At this conference Baxter took a prominent
part. He was sincerely desirous for the peace of the
church, and that an accommodation should ensue.
For this purpose he submitted various propositions,
but without effect : and, after some weeks' delibera-
tion, the conference was broken up, without the least
hope or possibility, under existing circumstances, of
reconciliation. Baxter was charged by his antagonists
with " speaking too boldly, and too long ;" but this he
accounted not a crime, but a virtue. " I thought it,"
says he, " a cause I could cheerfully suffer for ; and
should as willingly be a martyr for charity as for faith."
This was the last public and authorized attempt to
promote peace and unity by argument and persuasion.
72
LIFE OF BAXTER.
Thenceforward other measures were tried to effect so
desirable an object, and, most unhappily, the diver-
gence of the parlies became greater than ever.
From the termination of the ''Savoy ConferencCj"
the case of the dissidents became more trying and per-
plexing. They were calumniated and charged with
preaching sedition, or with forming plots against the
government. Baxter, whose loyalty was unimpeach-
able, and whose ruling passion was a desire for peace,
whose very soul was love, appears to have been parti-
cularly marked as an object for the shafts of calumny.
He says : " So vehement was the endeavor in court,
city, and country, to make me contemptible and odi-
ous, as if the authors had thought that the safety either
of church or state did lie upon it, and all woiuM have
been safe if I were but vilified and hated. So that any
stranger that had but heard and seen all this, would
have asked, AVhat monster of villany is this man? and
what is the wickedness that he is guilty of? Yet was
I never questioned to this day before a magistrate.
Nor do my adversaries charge me with any personal
wrong to them ; nor did they ever accuse me of any
heresy, nor much contemn my judgment, nor ever ac-
cuse my life, but for preaching where another had been
sequestered that was an insufficient reader, and for
preaching to the soldiers of the parliament ; though
none of them knew my business there, nor the service
that I did them. These are all the crimes, besides my
writings, that I ever knew they charged my life with."
" Though no one accused me of any thing, nor spake
a word to me of it, being (they knew I had long been)
near a hundred miles off, yet did they defame me all
over the land, as guilty of a plot ; and when men were
taken up and sent to prison, in other countries, it wa»
LIFE OF BAXTER.
73
said to be for Baxter's plot : so easy was it, and so ne-
cessary a thing it seemed then, to cast reproach upon
my name."
During the two years of liis residence in London,
previous to his final ejectment, Baxter preached in va-
rious places, as opportunities presented themselves.
He says : " Being removed from my ancient flock
in Worcestershire, and yet being uncertain whether I
might return to them or not, I refused to take any
other charge, but preached up and down London, for
nothing, according as I was invited. When I had done
thus above a year, I thought a fixed place was better,
and so I joined with Dr. Bates, at St. Dunstan's in the
West, in Fleet-street, and preached once a week, for
which the people allowed me some maintenance. Be-
fore this time I scarcely ever preached a sermon in
the city.
" The congregations being crowded, was that which
provoked envy to accuse me ; and one day the crowd
drove me frpm my place. In the midst of a sermon at
Dunstan's church, a little lime and dust, and perhaps
a piece of a brick or two, fell down in the steeple or
belfry, which alarmed the congregation with the idea
that the steeple and church were falling ; and indeed,
in their confusion and haste to get away, the noise of
the feet in the galleries sounded like the falling of the
stones. I sat still in the pulpit, seeing and pitying their
terror ; and, as soon as I could be heard, I entreated
their silence, and went on. The people were no sooner
quieted, and got in again, and the auditory composed,
but a wainscot bench, near the communion-table, broke
with the weight of those who stood upon it; the ncis"
renewed the fear, and they were worse disordered ihar.
before ; so that one old woman was heard, at the churcu
L. B. 7
74
LIFE OF BAXTER.
door, asking forgiveness of God for not taking the f^rsi
warning, aiid promising, if God would deliver her tins
once, she would take heed of coming thither again.
When they were again quieted I went on. But ine
church having before an ill name, as very old, ana » ol-
ten, and dangerous, it was agreed to puii do\vn all the
roof and repair the building, which is now much more
commodious.
While these repairs were made I preached out my
quarter at Bride's church, in the other end of Fleet-
street ; where the common prayer being used by tlie
curate before sermon, I occasioned abundance to be
at common prayer, who before avoided it. And yet
accusations against me still continued.
" On the week days, Mr. Ashurst, with about twenty
more citizens, desired me to preach a lecture in Milk-
street, for which they allowed me forty pounds per an-
num, which I continued near a year, till we were all
silenced. And at the same time I preached once every
Lord's day at Blackfriars, where Mr. Gibbons, a judi-
cious man, was minister. In ]Milk-street I took money,
because it came not from the parishioners, but stran-
gers, and so was no \\Toiig to the minister, 3Ir. Vincent,
a very holy, blameless man. But at Blackfriars I never
look a penn}'^, because it was the parishioners wlio
called me, who would else be less able and ready to
help their worthy pastor, who went to God by a con-
sumption, a little after he was silenced. At these two
churches I ended the course of my public ministry,
unless God cause an undeserved resurrection."
" Shortly after our disputation at the Savoy, I went
to Rickmansworth, in Hertfordshire, and preached
there but once, upon Malt. 22 : 12, ' And he was speech-
less ;' where I spake not a word that was any nearer
LIFE OF BAXTER.
75
kin to sedition, or that had any greater tendency to
provoke them, than by showing ' that wicked men,
and the refusers of grace, however tliey may now have
many things to say to excuse their sins, will at last be
speechless before God." Yet did the bishop of Wor-
cester tell me, when he silenced me, that the bishop
of London had showed him letters from one of the
liearers, assuring him tliat I preached seditiously : so
little security was any man's innocency to his reputa-
tion, if he had but one auditor that desired to get fa-
vor by accusing him.
" Shortly after my return to London I went mto
Worcestershire, to try whether it were possible to have
any honest terms from the reading vicar there, that I
might preach to my former flock; but when I had
preached twice or thrice, he denied me liberty to preach
any more. I offered him to take my lecture, which he
was bound to allow me, under a bond of five hundred
pounds, but he refused it. I next offered him to be his
curate, and he refused it. I next offered him to preach
for nothing, and he refused it. And lastly, I desired
leave but once to administer the Lord's supper to the
people, and preach my farewell sermon to ihem, but
he would not consent. At last I understood that he was
directed by his superiors to do what he did. But Mr.
Baldwin, an able preacher whom I left there, was yet
permitted.
"At that time, my aged father lying in great pain
of the stone and strangury, I went to visit him, twen-
ty miles further. And while I was there Mr. Baldwin
came to me, and told me that he also was forbidden to
preach. We both returned to Kidderminster."
" Having parted with my dear flock, I need not say
with mutual tears, I left Mr. Baldwin to live privately
76
LIFE OF BAXTER.
among them, and oversee them in my stead, and
them from house to house ; advising them, notwith-
standing all the injuries they had received, and all the
failings of the ministers that preached to them, and
the defects of the present way of worship, that yet they
should keep to the public assemblies, and make use of
sucli helps as might be had in public, togethei with
their private helps.-'
The great crisis, which was foreseen by many, had
now arrived. The parliamentary attempt to promote
ecclesiastical peace, by the " Act of Uniformity," de-
manding an oath of absolute subjection to every requi-
sition of the church, ended hi the ejectment of two
thousand of the best and holiest ministers in the land
from their livings and labors. Baxter determined on
not taking the oath, and hence relinquished public
preaching as soon as the act was passed, and before it
came into operation. His reason for so doing, he states
to be, that as his example was looked to by many
throughout the country, it might be known that he
could not conform.
In the earlier period of his ministry Baxter had re-
solved not to enter into the married state, that he might
pursue his pastoral and ministerial labors with less
anxiety and interruption. After his ejectment, how-
ever, having no public charge, and seeing little pros-
pect of ever being able to resume his ministerial en-
gagements, he deemed himself at liberty, and that it
would conduce to his comfort, to be united in the bonds
of matrimony. He married Miss Charlton, a lady whc,
though much younger than himself, proved to be in
every respect a suitable partner for this eminent saint.
His marriage excited much curiosity and remark
throughout the kingdom ; and " I think," he observes,
LIFE OF BAXTER.
77
" the king's marriage was scarce more talked of than
mine." He and his wife lived a very unsettled life ;
being obliged, on account of persecutions, frequently
to remove from one place of residence to another.
He says : " Having lived three years and more in
London since I left Kidderminster, but only three
quarters of a year since my marriage, and finding it
neither agree with my health or studies, the one being
brought very low, and the other interrupted, and all
public service being at an end, I betook myself to live
in the country, at Acton, that I might set myself to
writing, and do what service I could for posterity, and
live, as much as possibly I could, out of the world.
Thither I came, 1663, July 14, where I followed my
studies privately in quietness, and went every Lord's
-day to the public assembly, when there was any preach-
ing or catechising, and spent the rest of the day with
my family, and a few poor neighbors that came in ;
spending now and then a day in London. And the
next year, 1664, I had the company of divers godly
faithful friends that tabled with me in summer, with
whom I solaced myself with much content."
" On March 26, being the Lord's day, 1665, as I was
preaching in a private house, where we received the
Lord's supper, a buHet came in at the window among
us, an'! passed by me, and narrowly missed the head
of a sister-in-law of mine that was there, and hurt
none of us ; and we could never discover whence it
came.
"In June following, an ancient gentlewoman, with
her sons and daughter, came four miles in her coach,
to hear me preach in my family, as out of special re-
spect to me. It happened that, contrary to our cus-
lom, we let her knock long at the door, and did not
78
LIFE OF BAXTER.
open it; and so a second time, when she had gone
dway and came again; and the third time she came,
we had ended. She M'as so earnest to know when she
might come again to hear me, that I appointed her a
time. But before she came, I had secret intelligence,
from one that was nigh her, that she came with a
heart exceeding full of malice, resolving, if possible,
to do me what mischief she could by accusation ; and
50 that danger was avoided."
The -'plague of London-' now burst forth with tre-
mendous fury, on which Baxter thus remarks:
" And now, after all the breaches on the churches,
the ejection of the ministers, and impenitency under
all, wars, and plague, and danger of famine began all
at once on us. War with the Hollanders, which yet
continues ; and the driest winter, spring, and summer
that ever man alive knew, or our forefathers men-
tion of late ages; so that the grounds were burnt, like
the highways, where the caiile should have fed ! The
meadow grounds, where I lived, bare but four loads of
liay, which before bare forty. The plague has seized
on the most famous and most excellent city in Chris-
tendom, and at this time eight thousand die of all
diseases in a week. It has scattered and consumed
the inhabitants, multitudes being dead and fled. The
calamities and cries of the diseased and impoverished
are not to be conceived by those that are absent from
them I Every man is a terror to his neighbor and him-
self ; for God, for our sins, is a terror to us all. 0 ! how
is London, the place which God has honored with his
Gospel above all the places of the earth, laid in low
horrors, and wasted almost to desolation by the wrath
of God, whom England hath contemned ; and a God-
hating generation are consumed in their sins, and the
LIFE OF BAXTER.
79
righteous are also taken away, as from greater evu yet
to come."
" The number that died in London alone was about
a hundred thousand. The richer sort removing out of
the city, the greatest blow fell on the poor. At first, so
few of the most religious were taken away, that, ac-
cording to the mode of too many such, they began to
be puffed up, and boast of the great difference which
God made ; but quickly after, they all fell alike. Yet
not many pious ministers were taken away : I remem-
ber but three, who were all of my own acquaintance.
" It is scarcely possible for people that live in a time
of health and security, to apprehend the dreadfulness
of that pestilence ! How fearful people were, thirty
or forty, if not a hundred miles from London, of any
thing that they bought from any mercer's or draper's
shop ! or of any goods that were brought to them ! or
of any person that came to their houses ! How they
would shut their doors against their friends ! and if a
man passed over the fields, how one would avoid an-
other, as we did in the time of wars ; and how every
man was a terror to another ! O how sinfully un-
thankful are we for our quiet societies, habitations,
and health !"
Many of the ejected ministers seized the opportunity
of preaching in the neglected or deserted pulpits, and
in the public places of resort, to the terror-stricken in-
habitants of London, and blessed results followed.
" Those heard them one day often, that were sick the
next, and quickly died. The face of death so awakened
both preachers and hearers, that preachers exceeded
themselves in fervent preaching, and the people crowd-
ed constantly to hear them ; and all was done witii
such great seriousness that, through the blessing of
80
LIFE OF BAXTER.
God, many were converted from their carelessness,
impenitency, and j'outhful lusts and vanities ; and re-
ligion took such a hold on the people's hearts as could
never afterwards be loosed."
AVhen the plague reached Acton, in July, Mr. Bax-
ter retired to Hampden, in Bucks, where he continued
with his friend Mr. Hampden till the following March.
The plague, he says, '* having ceased on March 1st fol-
lowing, I returned home, and found the churchyard
like a ploughed field with graves, and many of my
neighbors dead ; but my house, near the churchyard,
uninfected, and that part of my family which I left
there, all safe, through the great mercy of God.**
Scarcely had the plague ceased its ravages before
the great fire commenced its destructive career in Lon-
don. Churches in great numbers were destroyed in the
general conflagration. The zealous, though silenced
watchmen, ventured, amid the ashes of a ruined city,
to urge the inhabitants to flee from the wrath to
come," and to seek, in their impoverished condition,
the unsearchable riches of Christ.*'
The distress occasioned by these calamities was
great. " Many thousands were cast into utter want and
beggary, and many thousands of the formerly rich
were disabled from relieving them." To the friends of
Christ in London, the silenced ministers in the coun-
try had been accustomed to look for assistance in their
distresses. By these providences their resources were
in a measure dried up. But, though enduring dread-
ful privations, few, if any, were suffered to perish
through want. Baxter says :
Whilst I was living at Acton, as long as the act
against conventicles was in force, though I preached
to my family, few of the town came to hear me. pan-
LIFE OF BAXTER.
81
ly because they thought it would endanger me, and
partly for fear of suffering themselves, but especially
because they were an ignorant poor people, and had
no appetite for such things. But when the act was
expired, there came so many that I wanted room ; and
wiien once they had come and heard, they afterwards
came constantly ; insomuch that in a little time there
was a great number of them that seemed very serious-
ly affected with the things they heard; and almost all
the town, besides multitudes from Brentford and the
neighboring places, came."
He attended the services of the church, and between
the interval of service preached in his own house to
as many as chose to come. This gave umbrage to the
minister. " It pleased the parson," says Baxter, " that
I came to church, and brought others with me; but
he was not able to bear the sight of people's crowding
into my house, thouj^h they heard him also; so that,
though he spoke kindly to me, and we lived in seem-
ing love and peace while he was there, yet he could
not long endure it. And when I had brought the peo-
ple to church to hear him, he would fall upon them
with groundless reproaches, as if he had done it pur-
posely to drive them away ; and yet thought that my
preaching to them, because it was in a private house,
did all the mischief, though he never accused me of
any thing that I spake. For I preached nothing but
Christianity and submission to our superiors, faith, re-
pentance, hope, love, humility, self-denial, meekness,
patience, and obedience."
During his residence at Acton, Baxter became ac-
quainted with Lord Chief Justice Hale, who occupied
the house adjoining his own. With his simplicity, in-
tegrity, piety, and learning, he was delighted and
82
LIFE OF BAXTER.
charmed. He denominates him " the pillar of justice,
the refuge of the subject who feared oppression, and
one of the greatest honors of iiis majesty's govern-
ment." His lordship, too, appears to have been equal-
ly interested in the character of his neighbor. His
avowed esteem and respect for the despised noncon-
formist was a means of encouraging and strengthen-
ing the hands of Baxter. " When the people crowded
in and out of my house to hear, he openly showed me
such great respect before them at the door, and never
spake a word against it, as was no small encourage-
ment to the common people to go on ; though the
other sort muttered that a judge should seem so far to
countenance that which they took to be against the
law."
CHAPTER V.
HI.S PERSECU'nONS, TRIAL, AND DEATH.
At length Baxter's preaching at Acton could no
longer be connived at. Information was laid against
him, and a warrant was issued for his apprehension.
He was taken before two justices of the peace. " When
I came," he writes, " they shut out all persons from
the room, and would not give leave for any one per-
son, no, not their own clerk or servant, or the consta-
ble, to hear a word that was said between us. Then
they told me that I was convicted of keeping conven-
ticles contrary to law, and so they would tender me
LIFE OF BAXTER.
83
the Oxford oath. I desired my accusers might come
face to face, and that I might see and speak with the
witnesses who testified tliat I kept conventicles con-
trary to the law, which I denied, as far as I under-
stood law ; but they would not grant it. I pressed that
I might speak in the hearing of some witnesses, and
not in secret ; for I supposed theft they were my judges,
and that their presence and business made the place
a place of judicature, where none should be excluded,
or at least some should be admitted. But I could not
prevail. Had I resolved on silence, they were resolved
to proceed ; and I thought a Christian should rather
submit to violence, and give place to injuries, than
stand upon his right, when it will give others occasion
to account him obstinate. I asked them whether I
might freely speak for myself, and they said yea ; but,
when I began to speak, still interrupted me, and put
me by. But, with much importunity, I got them once
to hear me, while I told them why I took not my
meeting to be contrary to law, and why the Oxford
act concerned me not, and they had no power to put
that oath on me by the act ; but all the answer I could
get was, 'That they were satisfied of what they did.'
And when, among other reasonings against their
course, I told them, though Christ's ministers had, in
many ages, been men esteemed and used as we now
are, and their afflicters had insulted over them, the
providence of God had still so ordered it that the
names and memory of their silencers and afflicters
have been left to posterity for a reproach, insomucii
that I wondered that those who fear not God, and
care not for their own or the people's souls, should
yet be so careless of their fame, when honor seems so
great a matter with them. To which Ross answered,
84
LIFE OF BAXTER.
that lie desired no greater honor to his name, tlian
liiat it should be remembered of him that he did this
against me, and such as I, which he was doing."
The result of this interview was, that Baxter was
fully committed, for six months, to the New Prison,
Clcrkcnwell. He begged that his liberty might be
granted till the following Monday ; but as he would
not promise not to preach on the intervening Lord's
day, his request was denied.
The inhabitants of Acton were grieved at the loss of
their neighbor, and the more so, as the incumbent of
the parish was the means of his imprisonment. " The
whole town of Acton were greatly exasperated against
the dean when I was going to prison, insomuch that
ever since they abhorred him as a selfish persecutor.
Nor could he devise to do more to hinder the success
of his (seldom) preaching there. But it was his own
choice: 'Let them hate me, so they fear me.' And so
] finally left that place, being grieved most that Satan
had prevailed to stop the poor people in such hopeful
beginnings of a common reformation, and that I was
to be deprived of the exceeding grateful neighborhood
of the Lord Chief Justice Hale, who could scarce re-
frain tears wiien he heard of the first warrant for my
appearance.
"My imprisonment was, at present, no great suf-
fering to me, for I had an honest jailer, who showed
me all the kindness he could. I had a large room,
and the liberty of walking in a fair garden; and my
wife was never so cheerful a companion to me as in
prison, and was very much against my seeking to be
released ; and she had brought so many necessaries,
that we kept house as contentedly and as comfortably
as at home, though in a narrower room ; and I had
LIFE OF BAXTER.
85
the sight of more of my friends in a day, than I had
at home in half a year."
Efforts were made, by his friends, to procure his re-
lease, which, in consequence of some informalities in
his commitment, were successful. His reflections on
his imprisonment show his piety and submission.
"While I stayed in prison, I saw somewhat to
blame myself for, and somewhat to wonder at others
for, and somewhat to advise my visitors about.
"I blamed myself that I was no more sensible of
the spiritual part of my affliction; such as the inter-
ruption of my work among the poor people from whom
I was removed, and the advantage Satan had got
against them, and the loss of my own public liberty,
for worshiping in the assemblies of God's people.
"I marvelled at some who suffered more than I, as
Mr. Rutherford, when he was confined to Aberdeen,
that their sufferings occasioned them such great joys
as they express; which surely was from the free grace
of God, to encourage others by their example, and not
that their own impatience made them need it much
more than at other times. For surely so small a suf-
fering needs not a quarter of the patience which
many poor nonconforming ministers, and thousands
of others need, that are at liberty; whose own houses,
through poverty, are made far worse to them than my
prison was to me.
"I found reason to entreat my Acton neighbors
not to let their passion against their parson, on my
account, hinder them from a due regard to his doc-
trine, nor from any of the duty which they owed him ;
and to blame some M^ho aggravated my sufferings,
and to tell them that I had no mind to fancy myself
hurt before I felt it. I used, at home to confine my-
86
LIFE OF BAXTER.
self voluntari]}'^ almost as much. I had ten-fold more
public life here, and converse witii my friends, tliaii
I had at home. If I had been to take lodgings at Lon-
don for six months, and had not known that this
had been a prison, and had knocked at tlie door and
asked for rooms, I should as soon have taken this
which I was put into, as most in town, save only for
the interruption of my sleep.
" I found cause to desire of my brethren, that, when
they suffered, they wouid remember tliat the design of
Satan was more against their souls than their bodies j
that it was not the lecist of his hopes to destroy the
love due to those by whom they surfered ; to render
our superiors odious to the people; and to make us
lake such a poor suffering as this for a sign of true
grace, instead of faith, hope, love, mortification, and a
heavenly mind ; and that the loss ef one grain of love
was worse than a long imprisonment. Also that it
much more concerned us to be sure that we deserve
not suffering, than that we be delivered from it ; and
to see tliat we wrong not our superiors, than that they
wrong not us ; seeing we are not near so much hurt
by their severities as we are by our sins. Some told
me that they hoped this would make me stand a little
further from the prelates and their worship than I had
done. To whom I answered, that I wondered that
they should think that a prison should change my
judgment. I rather thought now it was my duty to
set a stricter watch upon my passions, lest they should
pervert my judgment, and carry me into extremes in
opposition to those who afflicted me. If passion made
me lose my love, or my religion, the loss would be
my own. And truth did not change because I was
in a jaiL"
LIFE OF BAXTER. 87
His time was now chiefly occupied in writing and
publishing various works on controversial and experi-
mental diviuity, and in making some attempts to pro-
cure a union between the Presbyterians and Indepen-
dents. He frequently conversed and corresponded
with Dr. Owen on this subject. Owen requested Bax-
ter to draw up a scheme ol" agreement. Tliis scheme
Owen attentively considered, but could not adopt.
Baxter's attempts to unite all parties satislied none.
Baxter, with a few others of tlie nonconformists, de-
fended the practice of occasional attendance and com-
munion in the parish churclies where the Gospel was
preached. It was, in consequence, currently reported
at this time, that he had actually conformed. He was
offered preferment in Scotland by the king. A mitre,
a professor's gown, or a surplice, was presented to his
choice. But he declined accepting his majesty's offer.
His refusal is contained in his letter to the Earl of Lau-
derdale, through whom the offer was presented.
"My Lord, — Being deeply sensible of your lord-
.ship's favors, and in special of your liberal offers for
my entertainment in Scotland, I humbly return you
my very hearty thanks. But these considerations for-
bid me to entertain any hopes or further thoughts of
such a remove :
" 1. The experience of my great weakness and de-
cay of strength, and particularly of this last winters
pain, and how much worse I am in winter tlian in
summer, doth fully persuade me that I should live but
a little while in Scotland, and that in a disabled, use-
less condition, rather keeping my bed than the pulpit.
"2. I am engaged in writing a book, which, if I
could hope to live to finish, is almost all the service
88
LIFE OF BAXTER.
that I expect to do God and his church more in the
world — a Latin Methodus Theologiae ; and I can hard-
ly hope to live so long, it requiring near a year's labor
more. Now, if I should go and spend that one half
year, or year, which should finish that work, in tra-
vel, and the trouble of such a removal, and then leave
my intended work undone, it would disappoint me of
the ends of my life ; for I live only for work, and there-
fore should remove only for work, and not for wealth
and honor, if ever I remove.
" 3. If I were there, all that I could hope for were
liberty to preach the Gospel of salvation, and especially
in some university among young scholars. But I hear
that you have enough already for this work, that are
like to do it better than I can.
" 4. 1 have a family, and in it a mother-in-law, eighty
years of age, of honorable extraction and great worth,
whom I must not neglect, and who cannot travel. And
it is to such a one as I, so great a business to remove
a family, and all our goods and books so far, as deters
me from thinking of it, having paid so dear for remo-
vals tliese eight years as I have done, and being but
yesterday settled in a house which I have newly taken,
and that with great trouble and loss of time.
*• All this concurs to deprive me of this benefit of
your lordship's favor. But, my lord, there are other
fruits of it, which I am not altogether hopeless of re-
ceiving. When I am commanded to pray for kings,
and all in authority, I am allowed the ambition of this
preferment, which is all that ever I aspired after : ' to
live a quiet and peaceable life, in all godliness and
honesty.'
" I am weary of the noise of contentious revilers,
and have often had thoughts to go into a foreign land.
LIFE OF BAXTER.
89
if I could find any, where I might have a healthful air
and quietness, that I might but live and die in peace.
When I sit in a corner, and meddle with nobody, and
hope the world will forget that I am alive, court, cit}',
and country is still filled with clamors against me;
and when a preacher wants preferment, his way is to
preach or write a book against the nonconformists,
and me by name. So that tlie press and pulpits of
some, utter bloody invectives against myself, as if my
peace were inconsistent with the kingdom's happiness.
And never did my eyes read such impudent un.lruths,
in matter of fact, as these writings contain ; and they
cry out for answers and reasons of my nonconformi-
ty, while they know the law forbids me to answer
them unhcensed. I expect not that any favor or jus-
tice of my superiors should cure any of this. But a
few things I would desire :
" 1. If I might but be heard to speak for myself, be-
fore I be judged by them, and such things be believed.
For to contemn the judgment of my rulers is to dis-
honor them.
" 2. If I might live quietly to follow my private study,
and might once again have the use of my books, whicli
I have not seen these ten years, still paying for a room
in which they stand at Kidderminster, where they are
eaten with worms and rats, having no security for my
quiet abode in any place long enough to encourage me
to send for them. And if I might have the liberty that
every beggar has, to travel from town *o town ; I mean,
but to London, to oversee the press, when any thing
of mine is licensed for it. And,
"3. If I be sent to Newgate for preaching Christ's
Gospel, (for I dare not sacrilegiously renounce my call-
ing, to which I am consecrated,) that I may have the fa-
L. B. 8*
90
LIFE OF BAXTER.
vor of a better prison, where I may but walk and write.
" These I should take as very great favors, and ac-
knowledge your lordship my benefactor, if you pro-
cure them. For I will not so much injure you as to
desire, or my reason as to expect, any greater things ;
no, not the benefit of the law. I think I broke no law
in any of the preachings which I am accused of; and
I most confidently think that no law imposes on me
the Oxford oath, any more than any conformable mi-
nister; and I am past doubting the present mittimus
for my imprisonment is quite without law. But if
the justices think otherwise now, or at any time, I
know no remedy. I have yet a license to preach pub-
licly in London diocess, under the archbishop's own
hand and seal, which is yet valid for occasional ser-
mons, though not for lectures or cures ; but I dare not
use it, because it is in the bishop's power to recall it.
Would but the bishop, who, one would think, should
not be against the preaching of the Gospel, not recall
my license, I could preach occasional sermons, which
would absolve my conscience from all obligations to
private preaching. For it is not maintenance that I ex-
pect; I have never received a farthing for my preach-
ing, to my knowledge, since May 1, 1662. I thank God
I have food and raiment without being chargeable to
any man, which is all that I desire, had I but leave to
preach for nothing, and that only where there is a no-
torious necessity. I humbly crave your lordship's par-
don for this tediousness, and again return you my very
great thanks for your great favors ; remaining, &c.
" June 24, 1670. Richard Baxter."
He says : " On October 11, 1672, 1 fell into a dan-
gerous fit of sickness, which God, in his wonted mer
LIFE OF BAXTER.
91
cy, in time so far removed as to return me to some
capacity of service.
" I had till now forborne, for several reasons, to seek
a license for preaching from the king, upon the tole-
ration. But when all others had taken theirs, and
were settled in London and other places, as they could
get opportunity, I delayed no longer, but sent to seek
one, on condition I might have it without the title of
Independent, Presbyterian, or any other party, but
only as a nonconformist. And before I sent. Sir Thomas
Player, chamberlain of London, had procured it me
without my knowledge or endeavor. I had sought
none hitherto.
" 1. Because I was unwilling to be, or seem any
cause of that way of liberty, if a better might have
been had, and therefore would not meddle in it.
" 2. I lived ten miles from London, and thought it
not just to come and set up a congregation there, till
the ministers had fully settled theirs, who had borne
the burden there in the times of the raging plague and
fire, and other calamities, lest I should draw away
any of their auditors, and hinder their maintenance.
" 3. I perceived that no one, that ever I heard of
till mine, could get a license, unless he would be en-
titled in it, a Presbyterian, Independent, or of some
sect.
" The 19th of November was the first day, after ten
years' silence, that I preached in a tolerated public
assembly, though not yet tolerated in any consecrated
church, but only, against law, in my own house.
" Some merchants set up a Tuesday's lecture in
London, to be kept by six ministers at Pinner's Hall,
allowing them twenty shillings a piece each sermon,
of whom they chose me to be one."
92
LIFE OF BAXTER.
" January 24, 1672-3, I Degaii a Friday lecture at
Mr. Turner's church in New-street, near Fetter-lane,
with great convenience and God's encouraging bless-
ing ; but I never took a penny of money for it of any
one. And on the Lord's days I had no congregation
to preach to, but occasionally to any that desire me,
being unwilling to set up a church and become the
pastor of any, or take maintenance, in this distracted
and unsettled way, unless further changes shall mani-
fest It to be my duty. Nor did I ever yet administer
the Lord's supper to any one person, but to my old
flock at Kidderminster."
"On February 20th I took my house in Bloomsbury,
in London, and removed thither with my family; God
having mercifully given me three years' great peace
among quiet neighbors at Totteridge, and much more
health and ease than I expected, and some opportuni*
ty to serve him."
In this situation he continued for some time, em-
ploying his flying pen and his unwearied efforts to pro-
mote the peace of the churches and to instruct and
bless mankind. In April, 1674, he writes, " God has
so much increased my languishing, and laid me so
low, that I have reason to think that my time on earth
will not be long. And O how good has the will of God
proved hitherto to me ! And will it not be best at last?
Experience causes me to say to his praise, ' Great
peace have they that love his law, and nothing shall
offiend them;' and though my flesh and heart fail, God
is the rock of my heart and my portion for ever.
" At this time came out my book called 'The Poor
Man's Family Book,' which the remembrance of the
great use of Mr. Dent's 'Plain Man's Pathway to
Heaven,' now laid by, occasioned me to write for
LIFE OF BAXTER.
93
poor country families, who cannot buy or read many
books."
Anxiously bent on doing good, and encouraged by
the reception and success his "Poor Man's Family
Book" met with, he prepared several other works for
the promotion and increase of family religion. Ho
justly believed that domestic piety was of the utmost
importance for the maintenance and progress of Chris-
tianity. To promote " household religion " he employ-
ed all his energies while at Kidderminster. In his "Ro
formed Pastor," he urges ministers seriously to con
sider the subject. He says : " The life of religion, and
the welfare and glory, both of the church and state,
depend much on family government and duty. If wo
suffer the neglect of this, we shall undo all. What are
we like to do ourselves for reforming a congregation,
if all the work be cast on us alone, and masters of fa-
milies neglect that necessary duty of their own by
which they are bound to help us ? If any good be be-
gun by the ministry in any soul, a careless, prayerless,
worldly family, is likely to stifle it, or very much hin-
der it; whereas, if you could but get the rulers of fa-
milies to do their duty, to take up the work where
you left it, and help it on, what abundance of good
might be done ! I beseech you, therefore, if you de-
sire the reformation and welfare of your people, do all
you can to promote family religion."
He prosecuted his Master's work with unwearied
zeal, though suffering great bodily affliction, and ex-
posed to much vexatious and embarrassing opposition.
He says : " Taking it to be my duty to preach while
toleration continues, I removed, the last spring, to
London, where my diseases, increasing this winter, a
constant head-ache added to the rest, and continuing
94
LIFE OF BAXTER.
stronor for about half a year, constrained me to cease
my Friday's lecture, and an afternoon sermon on the
Lord's days in my house, to my grief; and to preach
only one sermon a week, at St. James's market-house
where some had hired an inconvenient place. But i
liad great encouragement to labor there, because O)
the notorious necessity of the people; it being tiie ha-
bitation of the most ignorant, aiiieistical, and popish
about London ; and because, beyond my expectation,
the people generally proved exceedingly willing, and
attentive, and tractable, and gave me great hopes o',
much success."
" On July 5, 1G74, at our meeting over St. James>
market-house, God vouchsafed us a great deliveiance.
A main beam, before weakened by the weight of the
people, so cracked, that three times they ran ifx terroi
out of the room, thinking it was faUing ; but lemem-
bering the like at Dunsian's in the west, I reproved
their fear as causeless. But the next day, takmg up
the boards, we found that two rents in the beam wer&
so great that it was a wonder of Providence that ihu
floor had not fallen, and the roof with it, to the de-
struction of multitudes. The Lord make us thankful!'
It pleased God to give me marvellous encourage
ment in my preaching at St. James's. The crack having,
frightened away most of the richer sort, especially th».
women, most of the congregation were youiig men,
of the most capable age, who heard with great atien
lion ; and many that had not come to church for many
years, manifested so great a change, (some papiotfi
and divers others, returning public thanks to God (ere done and suffered
on earth, with the praises of Him that redeemed them
by .his blood, and made them kings and priests unto
God. Herein he has sometimes a sweet foretaste of the
everlasting pleasures which, though it be but little, as
Jonathan's honey on the end of his rod, or as the clus-
ters brought from Canaan into the wilderness; yet is
n)ore excellent than all the delights of sinners."
His character may be summed up in the words of
T»Ir. Orme : " Among his contemporaries there were
men of equal talents, of more amiable dispositions, and
v{ greater learning. But there was no man in whom
there appears to liave been so little of earth, and so
much of heaven ; so small a portion of the alloy of hu-
jnanity, and so large a portion of all that is celestial.
He felt scarcely any of the attractions of this world,
but felt and manifested the most powerful afiinity for
the world to come."
END.
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MEMOIR
OF
JAMES BRAINERD TATLOR
JOHN HOLT RICE, D. D.
AlTD
BENJAMIN HOLT RICE, D. D.
SECOND STEREOTYPE EDITION,
KSTHED VmUER TBE lAKOntN OF THE ■URTIYINO COMPILBR.
FDBLISHID BY
THE AMERICAN TRACT SOCIETY,
180 HAStAU-ITlUaT, 1IBW*Y011K.
2>. FimbMWf Pirlater.
J /«^/
Entered according to Act of Congress, in tlie year 183S| by
Knowlbs Tatlor, in the Clerk's Office of the District Coart
of the Southern District of New- York.
Rlffht of publbbing transferred to American Tract Society.
oov«a v«s.
CHAPTER I.
EARLY LIFE, TILL COMMEHCIirG ITUDT.
Birth, childhood, and early youth— enten a itore in New-
York— conyerfion— labors inStibbath School — efforts for
good of others— sees a Missionary saU for India— contem-
plates preparing for the Ministry— consults his parents-
decision to consecrate himself to this work— correspond-
ence with friends on the subject— determines on a tiio-
rough course of preparation 9
CHAPTER U.
FIRST TWO TEARS IN ACADEMY.
Temptations resisted— exposure to sudden death— deserip-
tion of the school— anticipations of the ministry— daily
study of the Bible— establishes a weekly prayer-meeting,
connected with a Bible Class— Bible Class of Young La-
dies in LawrenccTille— labors ''from house to house *'— ttf-
forts for the salvation of his parents and relatiyes— la-
iBents his sinfulness— topics for meditation vod d«) Q
CONTENTS.
•
thaiikfgiTfaig^N«w year*! letter to hif paranti— cfforte
for other relatiyei— letter to liii mother— to a friend pre-
paring for the miniitry— obligation to present niefulneff
— accompaniei Major Ridge to Cornwall— letter to an
aged clergynum— to hit parent!, 35
CHAPTER lU.
C01IPLSTI05 OF HIS COVBfX IV TBS ACADIMT.
Aspirations for iacreaee of holiness— letter of aekaewledg.
ment from Major Radge— letter from one hreaght to
Christ by his fidelity— his Tiew of qnaMfieations for the
ministry— special refreshing from the Holy Ghost* April
23, 1823— increase of spirituality-desires to enter the
ministy immediately, but resolves on a course of tho-
rough preparation-letters to christian friends urging a
high standard of holiness— Memohr of Parsons— New
Year's letter to his parents — Death of tiie Compiler, and
continuation by another hand— bright anticipations of
heayen— letters to an aged Clergyman— Sayor of Christ
in all hiscorrespondence— great joy in God'-letters to a
lady in affliction— Journal— wammg of danger of wealth
and luxury— letter to an aged colored woman— steadfast
anticipations of the ministry — great spiritual joys— let-
ters and journal— closes his studies in the Acadtmy^—
*isite to friends and abundant labors, 74
CONTENTS.
CHAPTER IV.
FIRST TXAR IV COLLBOX.
Tcmptatioiii and trials of a CoUege life— pants for spiritual
conrerse— letter to a fkmily— day of fasting— letter,
"Looking unto Jesus "-Hrefreshing visit at Lawrence*
▼ille— New Year's letter to his parents— efibrts to rouse
others to duty— letter to a brother— humiliation and joy
in God— letter to afflicted relatires— to a lady apparently
near death— faithfulness to an individualr-blessing on his
labors In yacation— holy joys— college honor»--abundant
and snecessftil labors in revirals in Connecticut in raea-
tion— journal and letters, 108
CHAPTER V.
SICOHD TXAR IN COLLXGX.
Labors In connection with tiie Pastor of a Church in New-
York— letter of warning to a fnend— freedom firom secta
rianism— to an aged colored woman— New Year's letter
to his parents«-to a Cousin— to a Female Friend— Diary
—to a Young Christian— Diary— requested to aid a neigh-
boring clergyman— forgoes visit to his friends, and spends
vacation in a revival— success of his labors— letter to the
Young Converts— to a young Lady— death of Summer-
field— to a minister of the Gospel, ^
CONTSHTS.
CHAPTER VL
LA9T TSAR IN COLLBOK.
Letter t»« Lady i» iSpeble healthf-4D a niter apparently
near death— lettera t» relf tiYee—acenied by a fellow stu-
dent—New YMw^linM^ to parents— to an aged eler-
gynaa— to a Cluristiaa^ fria^ijl and famtty— to a candidate
for the ministry— IHary— entire surrender to God— re-
soWes to labor for salTation of the students indiTidually
—his gentleness— leUcr to a brother prepaiing for the
ministry— Diary— lear of sin— loTe of the BibI*— benefit
of crosses-4o his brother, an officer in the chnreh— close
of his college course, 807
CHAPTER VU.
IN THX THEOLOGICAL SXMIHART.
Want of health— Joins the Theological Seminary— to a fa-
mfly at Princeton— to a Clergyman who had bled at the
lungr— to his mother— labors in renrals of religion in
Connecticut— conyersion of his friend L. P.— labors in re-
ligions meetinge— Bible Class— «uccesa— bleeds at the
lungs— submission— aspirations for hearen— conrersation
with a friend in Tiew of his illness— to a brother, and a fe-
male friend— New Year's letters, 3M
CONTENTS. ^
9
CHAPTER VUI.
.f
TISITS AT TBI S0UTH~SICK5XflS^DSATH— OOMOLVSIOH.
Voyage to Charleiton, S. C^joumies at the South— let-
ters respectiog hit health^Divine consolationi— retarn
Co New- York and Middle Haddam— lieenied to preach
the Goipel— letters to friends— Diary— embarki for
Prince Edward, Va.— letters to friends— gradual decline
-death—letters describing the closing scene— lettera
receiTed by the Compilers— Condasion,
MEMOIR.
CHAPTER I.
Early Life, till commencing Study,
JABfES Brainerd Tatlor, son of Col. Jeremiah
Taylor, of Middle-Haddam, Connecticut, was bom on
the 15th of April, 1801. His parents were in the com-
munion of the Protestant Episcopal Church, and
greatly respected in the circle of their acquaintance.
On the mother's side, he was connected with the family
of Brainerd, a name to be held in remembrance as long
as the devoted zeal of the self-denying missionary
shall be had in honor. On the father^s side, an old
record traces up the lineage to a branch of the family
of Jeremy Taylor. But, while no wise man ever un-
dervalued the benefits of being born of worthy parents,
no one of right spirit ever relied on this providential
circumstante to bear him on through life. Our cha-
racter depends on ourselves. So thought James B.
Ta> lor. And while he honored and revered his pa-
rents with the truest filial affection, he went forth with
the spirit of genuine independence to make his own
way in the world.
Of his very early youth, the afiection of friends has
preserved many r^llections of deep interest. He was
particularly distinguished by an affectionate vivacity,
which greatly endeared him to his relatives, and made
him a general favorite in the circle in wYdc\iYkftTCiON%^
10 MEMOIR OF
The first deep religious impressions on his mind
were made by an elder brother, who, while on a visit
to his father, took occasion, after family worship, to
make some observations on a portion of Scripture, and
to apply them to the state of those around him who
were out of Christ. He was affected even to tears ;
and, for the first time in his life, went on his knees in
secret prayer. The feelings, however, which had
been thus awakened, were almost entirely suppressed,
in a way not at all unusual. James had been exceed-
ingly devoted to the gayeties of life, and was particu-
larly fond of dancing. Just about this time he was
prevailed on by some young companions to go to a
party formed for this purpose in the neighboriiood.
The result was the loss of his seriousness, and the
commission of sins of which he never before had
been guilty. No one ever resists the Holy Spirit, and
suppresses the convictions of his own heart, without
a great increase of sinfulness.
In this state of mind he was placed as a clerk in the
store of a merchant in New- York. Two brothers,
both older than himself, watched over him with all
the solicitude of fraternal affection ; and thus he was
preserved from the paths of that destroyer which
lurks in all our large cities, and takes in her snares so
many of our most hopeful young men.
James attended the ministry of the Rev. Dr. John
B. Romeyn, pastor of the church then in Cedar-street,
New-York ; and there, at the age of fifteen, publicly
professed his faith in Christ, and joined in commemo-
rating his dying love.
• Nothing in the history of his religious experience,
at this time, shows it to have been very remarkable
JAMES BRAINERD TAYLOR. 11
It appears, however, that as soon as he felt the trans-
forming power of religious truth, he manifested a de-
cided disposition to active benevolence, and readily
engaged in such labors of love as a young man in his
situation could perform. His letters also show a great
concern for his younger brothers and sisters at home.
Writing to a sister in the year 1815, he says : " Tell
the dear little brothers and sisters the state of their
hearts ; give them all the instruction you can as to
their future w^are ; and O may the Lord draw them by
the cords of. lis everlasting love, and let his Spirit and
blessing rest on them." In another fetter written to the
same relative, he gives this solemn exhortation : " M — ,
as you are the oldest child of our dear parents, now at
home, do instruct our dear little brothers and sisters,
and urge them to seek the salvation of their souls—
for it is your duty."
It appears, indeed, that afterwards he had a very low
opinion of his religious attainments at this time. Yet
his correspondence was almost entirely on the subject
of religion, frequently indicating a deep sense of obli-
gation ; and, though he was obliged during the whole
week to perform the laborious services of a merchant^
clerk in a place of great commercial activity, he en-
gaged with great alacrity as a teacher in the Sabbath
school ; and his letters breathe a deep solicitude in be-
half of the children comniitted to his care. i
The compiler of this little work gladly takes this
opportunity of recording the very valuable services ren-
dered to the community by many young men in simi-
'lar situations. And they deserve the higher approba-
tion on account of the peculiarly disadvantageous
comstances in which they are placed. lAxx\e ^o "^
■■■i
■^
12 MBMOIR OF
rents think to what danger they expose their sons
when they send them to a merchant's counting-house
m a large city. Removed from all the sacred influences
of domestic life, and surrounded hy ten thousand temp*
tations, they usually have no society but that of lads
in their own situation. With but little previous edu-
cation, and of course few mental resources, it is not
so much wondered at, as deplored, that when the busi-
ness of the day is over, they should seek relaxation
and amusement in those places near which the destroy-
er is always lurking; and that often, before their time
of service is expired, they should have acquired habits
of dissipation, and a love of pleasure, too strong lor
their principles of honor and morality. Nor is it sur-
prising that, in many cases, the interests of the em-
ployer should greatly suffer from the profligateness of
his clerks.
Surely the value of religion cannot be too highly
appreciated, when it is sufficient to preserve the youug,
amidst all other temptations, from debasing pleasures
and extravagant amusements. Of the strength of this
principle of action there is very strong evidence af-
forded by the Sabbath schools of our cities. While
thousands, on the Lord's day, are pouring out through
every avenue, under the pretence that their health re-
quires a ride or a walk into the country ; and while every
tavern and tipling shop in the vicinity is swarming with
numbers, high in revelry and riot, there are hundreds
of young people, of both sexes, who need amusement
and relaxation as much as any others, and who seek
and find it in the delightful exercise of a most benefit
cial charity. They meet the children of the poor ; they
even go among the outcasts of society, and take up
JAMES BRAINERD TAYLOR. 13
the neglected, and speak words of kindness to them,
and teach them to read the precepts of the purest mo-
rality, and cause them to hear the lessons of heavenly
wisdom. Thus, with every right feeling of the human
heart greatly strengthened and refreshed hy the con-
sciousness of voluntary efforts to do good, they re-
return to the labors of the week, more happy in them-
selves, and more deserving of the confidence of others
than ever. If the gratitude of the community has no
civic crown to reward such services, there is One, who
will hereafter bestow the meed of approbation, when
he shall say, " Well done, good and faithful servants,
enter into the joy of your Lord."
In employments of this beneficial character James
B. Taylor took great delight ; and the peculiar kind*
ness of his disposition induced him to engage in teach-
ing the people of color, of whom there are very consi-
derable numbers in New- York, and who have been
greatly neglected in all the efibrts to do good which
had preceded the establishment of Sabbath schools.
'* I am engaged," said he, in a letter to one of his
sisters, dated April 5, 1818, " in a Sunday school — a
pleasing task indeed ! I have in my class eight, be-
tween the ages of 19 and 40. Some of them learn, du-
ring the week, to recite, on Sunday, one, two and three
chapters in the Bible. We have in our school about
serenty regular attendants, between 16 and 72 years
of age. O how that race has been neglected ! But
I trust that the time has come for them to know more
of their Creator. There have been many converts, and
some, both teachers and scholars, have connected
themselves with the church, who ascribe their convic-
tions to the influence of Sunday schools. We ey.\i^«
2 J.B.T»v^ot.
14 MEMOIR OF
a great day at the anniversary. We shall probably
meet in the Park, with all the children, about five
thousand. These children, or most of them, were
once, I may say, vagabonds, wandering about the
sireets, and committing the worst of crimes." Such
were the first openings of a christian character, which
afterwards rose to great eminence, and shone out
with exceeding lustre. In the present day, opportunities
of doing good are so brought home to every individual,
that if any one is contented with the determination to
gp to heaven by himself, and let others alone, he pro-
bably needs no other evidence to prove that he is not a
Christian at all.
In letters to his friends, James B. Taylor, by sta-
ting facts showing the great usefulness of Sabbath
schools, and by earnest exhortations, urged them to
set up similar institutions in their neighborhoods. In
every way he endeavored, when a youth of only six-
teen, to be the cause of good to others.
When young men are sent from the country to a large
city, and become engaged in its business and pleasures,
they generally are weaned from home ; and its simple
pleasures are regarded with contempt. This is one of
the truest signs of corruption ; and is an omen too sure,
of the ruin which is soon to follow. If religion is not
the only, it is certainly the best preservative from evils
of this kind. Under its influence, James B. Taylor
maintained all the simplicity of his character, and re-
tained all his love of home, his filial and fraternal af-
fection, in full vigor. Under date of Nov. 15, 1818, he
writes :
" It would give me great pieasure to receive a letter
'* ^m my kind mother. I can never repay your good-
JAMES BRAINEBD TATL^R. 15
ness to me in my younger days. But I hope that He who
alone can give happiness, will reward you a hundred
fold. I never can, and I never would erase from my
memory the kind admonitions which I have received
from your lips. I never can sufficiently thank the Lord
that my parents have heen so good to me. And it is
impossible for me to express how much I love and es-
teem you. For this also I desire to be thankful. I es-
teem it a great blessing."
In many other letters addressed to his parents, simi-
lar sentiments are expressed in similar language. And
the same strong natural affection was ever shown to-
wards his brothers and sisters. But religion is the
great subject of every letter; and the most intense de-
sire that the whole family might become disciples of
Jesus Christ, and partakers of his salvation, is mani-
fested in every page.
In his correspondence, as carried on from year to
year, there are clear indications of a growth of reli-
gious feeling, and increased consistency of religious
character ; giving promise that one so devoted in early
life would be employed by the Head of the church in
some remarkable way for the advancement of his cause.
.He was now pleasantly situated as a merchant's
clerk, with a kind-hearted, pious man, whom he great*
ly loved. His prospects were entirely favorable. But
before the close of 1819, he determined to abandon his
pursuits, renounce his hopes of becoming rich, and de-
vote himself to the ministry of the Gospel. The pro-
vidence of God was plainly in this whole affair.
A physician in New- York, in full practice, and wil'
a rising reputation, had determined to ^^ \ea.\e ^W^"^ ^
16 MEMOIR OF
go with his family as a missionary to the East Indiefti
His departure from the city excited great intereRt.
James was engaged in his ordinary business, when a
young christian friend, on passing his door, called,
and asked him to accompany him to the wharf, ^^ to
see Dr. Scudder off." The invitation was readily ac-
cepted. The scene and the effect produced may be
told in his own words :
" New-York, May 24, 1819.
^^ This morning I witnessed a scene highly interest-
ing to the heart of a Christian. It caused thanksgiv-
ing and praise to rise from my heart, and tears to flow
from my eyes. I saw a missionary and his wife take
their departure from this port for India, to declare
among the heathen the unsearchable riches of Christ.
How pleasing is it to see the Lord, from time to time,
raising up one and another to make known his truth
to the children of men, and sending them to those whc-
have never heard the voice of mercy, have never been
told of a Savior from sin, nor of a way of escape from
the wrath to come. Let us rejoice in what he has
done, is doing now, and has promised to do in time to
come, for his church. On looking back thirty years,
there were no Bible, no Missionary, no Tract Societies,
nor Sabbath Schools. But now, we see them ?iU,
and hear of their happy results. We also see socie-
ties for the education of pious youth for the ministry,
who, I trust, will prove a blessing to millions yet un-
born. Christians, at this time, seem to be exerting
themselves for the cause of Zion ; and while one min-
ister is going among foreign pagans, another is taking
his station among the Indians.
JAMES BRAIITERD TAYLOR. 17
'' This, I think, is not ^ a day of small things.' Yet
much remains to he done. And all the followers of
Christ ought to be more concerned and engaged for a
^ world which lieth in wickedness.' We must also
be more careful about our own growth in grace, and
advancement in the divine life. For it would be a
poor charity to neglect our own salvation in securing
that of others.
^^ The missionary who has just left us, was former-
ly a physician in this city. This circumstance will be
of great advantage, for he will be able to administer
to the diseases of the body as well as the mind. It
may be said of him and his wife, that they have left
all, and followed their Savior. They counted not the
blessings of home, and friends, or even their own lives,
jdear unto themselves, that they might ' win Christ,'
and win others to him.
" I had the pleasure of being introduced to Dr. and
Mrs. Scudder. He appeared cheerful ; Mrs. Scudder
was bathed in tears, but yet rejoicing. They were sur-
rounded by many acquaintances and friends ; and we
can with difficulty imagine their feelings when, just
about to leave home, and country, and all the blessings
of Christian society, they heard one and another say,
'my friend, my sister, farewell, for ever !' Just as the
steamboat was moving off, one of the Doctor's friends,
who came too late to go on board, called out and bade
him adieu, wishing him a pleasant passage. I shall
never forget Dr. Scudder's looks, or his words. As h^
tpoke, his eye kindled, and his cheek glowed with the
ardor of christian benevolence. He waved his hand,
and with a benignant smile on his countenance, said,
* Only give me your prayers, and that is all I ask.'
2*
18 MEMOIR OP
^ He if now gone — gone never to see his fiiends
again in this world : —
* Go, meMengefy and bear
* Upon thy gentle wing.
The long which seraphs love to hear,
'And angels joy to sing.'
" I have felt, since this morning, as though I would
be willing to forsake my ever-dear father and mother,
brothers and sisters, and country, for my Savior's sake
and the Gospel's. I have also thought, perhaps my pre-
sent business is not to be my future employ. Yes, the
Lord may have in reserve for me, unworthy as I am, a
situation far different from my present one. May I
fver be led in the path of duty, this has been my pray-
er this day : and I have, more than at any former time,
felt the importance of crying, ' Lord, make me to know .
my duty, and give me a heart to perform it.' Yes, my
Lord does know all my desires, and hears all my
iighs.''
Again ha writes:
'^ On seeing Dr. Scudder take his last leave of his
friends, and of the people on shore, with a true mis-
sionary spirit, I felt a tenderness towards the poor
heathen, to whom he was going, which caused my
eyes to overflow, I thought that I would be willing
to change my sitoation for his. On returning home,
I felt that I could not attend to business. My de-
iire was to spend that day with the Lord. I retired
for piayer, and found the exercise sweet. My mind
was impressed with the necessity for more ministers
of the Gfospel ; and many reasons presented them*
JAMES BRAINERO TAYLOR. 19
selyes, why I should devote my life to the good of my
fellow-meR in that situation."
The desire, which was thus awakened, grew in
strength. But no hasty resolution was taken. He con-
Milted with those in whose judgment he confided ; and
with that warm filial afiection and reverence which
characterized him, asked counsel of his parents :
" New- York, May, 1819.
" Will it not give you pleasure to hear of my desir-
ing to enter on a course of study for the ministry of
reconciliation ? Yes, my dear father, I have heen led,
within the course of a few weeks past, to think serious-
ly on this subject. When I turn my eyes to the exten-
sive fields which are presented to my view, they seem
to be ' white unto the harvest.' The language of Scrip-
ture is surely applicable to the present time, — * The
harvest truly is great, but the laborers are few.' The
calls of Providence are loud to young men to de-
vote themselves to the ministry. And to whom can
the Church look but to her sons for this service 1 The
population of this country is growing very rapidly, and
the proportion of its increase is much beyond that of
the faithful ministers of the Gospel. The call of des-
titute churches in different parts of our country is,
^ Come over and help us.' The voice of the Indians
on our borders is, ^ Come and make known to us the
Savior, that we perish not.' The superstition and idol-
atry of the heathen, beyond the seas, urge us to go
and preach the Gk>spel, and proclaim to them the glad
tidings of salvation. When we think of the Hindoos,
who offer their own children in sacrifice to appease
Ihcir offended gods : whose worship is a worse than
20 MEMOIR OF
useless superstition ; who, on going down to the
grave, have no Savior on whom to repose, and no hope
of awaking to a happier life to come, — how can we
help feeling for them ! Surely every benevolent heart
longs for their salvation. The heathen are promised
to Christ for his inheritance, and the uttermost parts
of the earth for his possession. To whom can they
look but to us who are Christians 7 And does not
God require us to be co-workers with him in the exe-
cution of his grand designs ? Means always have been,
and probably always will be used by the Lord, for
evangelizing the nations. There is a want of faith-
ful ministers throughout the world.
'^ Now, when I reflect on the goodness and mercy
of the Lord towards our family, in bringing the chil-
dren, as they grow up, to be acquainted with his ways,
and to become his professed followers, it seems to me
as though some of the number were called to devote
themselves to him in the work of the ministry. We
have been brought to profess his name at an early age.
May God make known to us the path of duty, and
give us a heart to walk therein.
^^ He who enters on this great work ought to weigh
the matter well, knowing that many go without being
called. In leaving my present business to engage in
the ministry, I do not expect more ease or worldly
comfort. Far from it ! The life of a minister, who is
faithful to his Master, to himself, and to those around
him, is not only laborious, but full of trials. Yet, do-
ing good to the souls of men, and giorifying God, is
more than double compensation for all the hardships
and crosses which the devoted servant of Christ is
subjected to. Very erroneous views are entertained
JAMES BRAINERD TAYLOR. 21
by many respecting the life of a minister. It has heen
supposed that it is easy. But the most arduous labors
of a clergyman are not visible to the world. They
are performed in his study. Let people follow him to
that place, and see him praying, reading, examining,
composing — they will then have very different thoughts.
But only they who have entered on this course know
all the bitter and the sweet connected with it. The
responsibility which presses on the mind of a truly
conscientious minister is probably more trying than
any other species of care and anxiety. Self-denial is
also necessary in a minister, as indeed it is in all
Christians. It is the very foundation of all active re-
ligion. Without it nothing can be done to purpose in
the great work of reforming the world — this world that
lieth in sin.
" Do you ask me whether I am willing to leave my
present business ? It would indeed be a cross to leave
Mr. H , for he is one of the best of men. Some may
think, if they do not say, that I am a fool for wishing to
give up my present employment, which bids fair to make
me rich, and which is far more honorable in the sight
of the world. To this I can reply, and I do think from
the heart, that I am willing to give up my present si-
tuation, with all its prospects, for one in which I think
that I can be more useful. As for the riches of this
world, I do not expect to find happiness in them; and the
more I think on the condition of the ' christian poor,
who do not want,' the more I am convinced that they
enjoy higher happiness than those who share largely
in the good things of the present life. The cottages
of humble Christians are more honorable than the pa-
laces of the rich, where there is no fear nor love of
22 MEMOIR OF
God The language of my heart is, Lord, whatever
may be denied to me — health, friends, and comforts of
this life — let me never be denied the light of thy coun-
tenance, and thy loving kindness.
'* The number of ministers necessary adequately to
supply the United States, is estimated at more than
11,000. There is thought to be at present less than
one-fourth of that number. What is wanting to en-
courage one to engage in this all-interesting service ?
Why should not the call for more laborers be heard
by me 7 Surely, if I have been called from ' darkness
to light,' it should be my chief aim and desire to point
out the way t«f salvation to others.
"But sometimes my heart. shrinks when I think of
entering on this service. I have so much to go through
before I can appear in the pulpit ; and then to come
before the world — I am terrified by the anticipation.
"I have now stated my feelings, and submit the
same for your consideration. I hope that they may
meet your views, and receive your approbation. I
doubt not that they will. My desire is to leave all,
and become an ambassador for Christ. Of the dif-
ficulties in my way, the most prominent at present is
the want of funds. I wish you to inform me whether
you feel able and i^illing to support me through my
course of study.
" Should I enter on the work of ^ the ministry, there
are these promises to comfort and sustain me. Luke,
12 : 42, ^ Who is that faithful and wise servant, whom
his Lord shall make ruler over his household, to give
them their meat in due season V Ver. 43, ' Blessed is
that servant, whom his Lord, when he cometh, shaU
find so doing.^ Matt. 28 : 20, ' Teaching them to oh-
JAMES BRAIN ERD TAYLOR. 23
serve all things whatsoever I have commanded you ;
and lo, I wax with . you alway, even unto the end of
the world.' Dan. 12:3, ^ And they that be wise shall
shine as the brightness of the firmament ; and they
that turn many to righteousness, as the stars for ever
and ever. Luke, 21 : 15, ^ 1 will give you a mouth and
wisdom whicli all your adversaries shall not be able
to gainsay or resist.'
" I can say no more at present. My heart is open
before the Lord, and I wait the direction of his provi-
dence. Please to give me an early reply, and state your
views on the subject. There can be no objection on
account of my age. Cf my natural talents I wish you
to be judge.
^' Your afiectionate son, Jambs."
After receiving an answer to this letter, he conti-
nued for some time in the employment of Mr. H— ,
faithfully discharging his duty as a clerk, and endea-
voring in his place to do good.
During the summer of 18 19, New- York was visited
with the yellow fever. It was a time of great alarm.
But this served only to show the strength and steadi-
ness of his religious principles. While engaged in
duty, he appeared to have no fears or anxieties for
himself. To his parents he writes thus : c^i
" A>W:rs tqy Sepiemher 10, 1819.
" Probably you have by is prorfme he«rd of the yei-
low fever in New-York, troy TtfiB '^ ^^j ^rgglvps some
anxiety about your childra cB^eif The fever has ar^
yet spread much, and it Ia remoiia^jpomus. Atfresac-
there is not much occasion to be Idumed.
24 MEMOIR OF
'' You hslve this one thing, my dear parentt, to com-
fort you. Your children here have an intere^n the Sa-
vior, at whose command are all the diseases to which
we are subject. They can proceed as far as he wills,
and no farther. How can we be thankful enough to
him, who has called us to the knowledge of the truth !
As the Lord has sustained us in times past, let us trust
him for that which is to come. This seems to be my
language : — * Lord, I would trust thee : I desire to be
willing to submit to the ordering of thy providence,
whether it send sickness or health, life or death ; for I
know that all things shall work together for my good."
Through the agency of his beloved pastor, the way
was soon opened for him to enter on studies prepara-
tory to the ministry in the academy at Lawrenceville,
N. J., in view of which he thus gives utterance to his
full heart in letters to his parents and friends :
"J>rew-York, November 16, 1819.
**My dearly beloved Father and Mother,
" I begin my letter in the language of the Psalmist —
* Bless the Lord, O my soul ; and all that is within me,
bless his holy name. Bless the Lord, O my sonl, and
forget not all his benefits.' It may be truly said, that the
ways of the Lord are not as our ways, nor his thoughts
as our thoughts ; ai^ that his dealings with his chil-
, dren are often very vQM'ent from their expectations.
Thus my heavenly F»hful .has dealt with me, his dis-
obedient and.n^t^lJ^ ove.d, in opening the way that
* *^^ miy be prepareaia^^^Ui^'h the everlasting Gospel.
*"** 1 8, my dea^ paren^.s, I have concluded to leave my
"^" resent empjoyment, to prepare for the ministrv. This
JAMES BRAINEBD TAYLOR. 25
determination has met writh the approbation of all my
friends liere, as far as I have communicated it to them*
Mr. H. my employer, on learning the circumstances
of the case, and my wishes, instead of making a single
objection, immediately said, go ! and added, that he
should rejoice in it, if I were called to that work. He
also lamented that, in the present great want of faith-
ful laborers in the vineyard of the Lord, so few young
men were inclined to devote themselves to the service
of Christ in the church. Was not this favorable 1 My
brother, (to whom I am under many obligations, and
whom I love both as a brother in the flesh and in the
Ijord,) on hearing my statements, said that he saw no
objections to my going, and that as to what I owed, it
should raise no difficulty, for he would take care of
that.
" In view of these circumstances, I am constrained
Co adore and praise a gracious Providence, and to ask,
what is there now to hinder my going forward ? I can
see nothing. I do not desire the office on account of
worldly praise or honor, but, as I hope, for the glory
of Gk)d, connected with the salvation of my fellow-
men.
^^My heart at times rejoices in the prospect of being
Useful to my fellow-sinners, and at times it shrinks
back from the many difficulties which rise to my view.
The life of a faithful minister (and such may I be, if
admitted to the office) appears to me to be more glo-
rious than any other. He is prompted by true benevo-
lence ; he labors not to destroy men's souls, but to save
them. He is engaged in a cause which must prosper,
for Christ is the head. He shall receive .a reward ac«
coidmg to Christ's promise.
3 l.li.T«:S^«t»
2l^ M£MOia OF
"The land is greatly destitute of devoted and able
ministers. The harvest truly is great, and the laborers
are few. My heart is turned towards this work ; and
one proof of my being called to it, as it seems to me,
is that I have lost that relish for my business which I
once had, and am willing to be poor, if I only may be
useful in my Master's cause. In entering on my course
I have nothing to fear but the conmiission of sin ; but
every thing to encourage me. The men of this world,
after having accomplished their plans, are often at a
loss to what they shall turn next, and are unhappy for
want of something in which to employ themselves
with interest. But it is not so with the devoted ser-
vant of Christ. The world is the field of his labors.
He always has enough to do, and is assured that his
labor shall not be in vain. It will be sweet and animat-
ing in his last hours to reflect that he has lived to some
good purpose ; that he has served the Lord by serving
others. And if he can know that he has been mstru-
mental in turning sinners from the error of their ways,
and saving souls from death, it will be matter of ever-
lasting thankfulness and praise. May this joy, my
dear parents, be mine, to the glory of divine grace !
" In reflecting on this subject, I am led to ask, Ca7i,
CAN it be, that the Lord will raise me up to be one of
his servants in the ministry — me ! who am so igno-
rant, so helpless, so needy ? But while I am ignorant,
helpless, needy, I know that my Lord is wise, power-
ful, and possesseth all things. Him I love — him I
would serve and obey.
" I shall probably take my departure from New-York
foi Lawrenceville, near Princeton, New-Jersey* There
I expect to spend two years in academical studies. Af-
JAMES BRAINERD TAYLOR. S7
ter which I shall spend three years in some college;
whence I shall repair to a theological seminaiy, and
study probably three years more. The time socms
long : but this is the prescribed course.
" Now, taking things as they appear, does not the
language of Providence seem to say, go ? In doing
this, I would be mindful that I must deny all ungod-
liness, and every worldly lust, and live soberly, righ-
teously, and godly. In pursuing this course, I must bo
holy in heart and in life. Humility becomes the fol-
lowers of Jesus — I must possess much of this grace.
As a minister of Christ, I must be willing to forsake
all, and follow him. I know that there are many and
awful responsibilities connected with this office ; such
as do not rest on other Christians. The Lord knows
this too, and imparts grace sufficient for them. But
he who, whether minister or private Christian, has
the glory of God singly in view, need not fear the
world^ the flesh, nor the devil, for he shall be brought
off more than conqueror. ' They who put their trust
in him shall never be confounded.'
" Trusting in the Lord for strength, and confiding in
him alone for help, I will go forAvard, hoping that I
shall be made a workman that need never be ashamed ;
a faithful soldier of the cross, having always the glory
of Grod and the good of my fellow-men at heart.
"My dear parents, I now see that the world has had
too much pf my time. The remainder, I trust, will be
spent more in the service of my blessed Lord. And
may you find increasing delight in * serving without
ceasing.' Our stay here is short. The time is not far
distant when death will enter our family. And shall it
be my father, my dear father, or my deai mo\\\«t,^\ift-
MEMOIR OF
loyed brother or sister, who shM Jirst be consigned to
the tomb ? My father, mother, brothers and sistern,
all be prepared ; being washed, being sanctified, be-
ing justified in the name of the Lord Jesus, and by the
Spirit of our God.
'^ Your affectionate son,
"James"
Under a subsequent date, he writes :
" The time necessary forme to go through the course
marked out, is eight years. I hope that in the discharge
of my duty during this period I may be useful,
" The Lord has laid me under great obligations to
be thankful, by singling me but from the rest of the
dear family for this service. And I hope that you, my
beloved father and mother, cease not to thank and
praise him, that he has condescended to confer this
honor on me. Should I be found a faithful minister of
the Gospel, and you, with me, be admitted into the
upper sanctuary, this one thing will no doubt be a
theme on which we shall dwell with everlasting plea-
sure."
To his sister, in a letter of the same date, he thus
expresses his views of the solemnity of the work m
which he was about to engage :
" This age seems to require that a minister should
be thoroughly furnished for his work. They who have
the greatest store of knowledge, connected with true
piety, have the best opportunities of doing good. But
while I set so great a value on a good education, I
would not be understood to say that education is a
JAMES BRAINERD TAYLOR. 20
matter of the highest importance. Pure and undefiled
religion is the chief thing in the character of a minis-
ter of the Gospel. Without it he cannot he useful.
He who does not possess love to God ; who has never
been * born of water and the Spirit ;' who docs not
feel the worth of immortal souls, and who does not
preach as a dying and accountable man to perishing
and accountable beings, is not worthy of the name ol
a minister of Jesus Christ. Feeling the awful respon-
sibility which is to rest on me should I enter this of-
fice, as I hope in due time to do, I am ready to say,
* Who is sufficient for these things?' The Lord alone
can be my helper. Having him as ' my rock of de-
fence,' I need fear nothing. I hope that the language
of my heart is, * none but Christ ;' and that the tenor
of my life will be in conformity to it. My dear sister,
the Lord has been kind to us in days that are past.
He has given us reason and made us capable of enjoy-
ing him. He has brought us in early life to seek
him, that we may * be found in him :' let us then de-
vote the remainder of life to his service. Let us not
be content with barely getting to heaven ourselves ;
but in seeking our own salvation, let us also seek
that of others. I have often thought that, should my
life be spared to enter the ministry, and should the
blessing of my Master enable me to do some little
good in the world, the reflection would be sweet and
cheering in a dying hour. And in the eternal world,
how delightful must it be to find souls in the enjoy-
ment of everlasting rest, who have been brought there
through our instrumentality ! Let us set out then with
renewed diligence, and endeavor to do something for
the glory of our Redeemer and the salvation oi! ^vckXkSt^-
3*
30 MEMOIR OF
To another friend he urges the following request:
" As I have it now in prospect to enter the ministry
let me solicit an interest in your prayers. Pray^that
I may, indeed, be willing to forsake all, and follow
Christ ; that I may be meek and lowly ; a workman
that need not be ashamed, rightly dividing the word of
truth, and giving lo every one a portion in due season ;
that I may, as *• before God and the Lord Jesus Christ,
who shall judge the quick and dead at his appearing
and his kingdom, preach the word ; be instant in sea-
son and out of season ; reprove, rebuke, exhort, with
all long suffering and doctrine ;' that I may be blame-
less, not a novice lifted up with pride ; that I may hold
the mystery of faith in a pure conscience, and be holy
in heart and in life, a child of God, without rebuke.-'
To a young friend, who had entered on a prepara-
taty course of study a little time before him, he un-
folds himself with much freedom.
" You having entered on your studies for the minis-
try, and I having the same thing in prospect, we ought
to unite in grateful acknowledgments to the Lord, that
he has given us a desire for this service. We are told
t>y an inspired apostle, that ' he who desireth the office
of a bishop, desireth a good work.^ On asking myself
what reason I have to believe that the Lord has called
me to preach the Gospel, I reply : My desire has con- ;
tinned for a considerable time, and has been strong.
My wish is to glorify Qod, and be useful to my fellow-
men. Providence has, in a clear manner, opened the
way for me. Far be it from me to take this holy office
JAMES BRAINERD TAYLOR. 31
on myself, unless I am ' called of Gk)d, as was Aaron.'
But the time seems to have arrived, when I ought to
go and prepare for preaching the Grospel. During my
preparation, and through life, I expect to meet with
trials. Those of a minister are, often, of no ordinary
kind. But as are his trials, so will be his joys, if in-
deed he has pure and undefiled religion. This is, above
all things, necessary. And as ' God resisteth the proud,
but giveth grace to the humble,' how important is it
that we should cultivate humility. ' He that exalteth
himself shall be abased, but he that humbleth himself
shall be exalted '—exalted to fellowship with the Fa-
ther and his Son Jesus Christ ; and in being made a fit
temple for the indwelling of the Holy Spirit. In pros-
pect of this, I have felt willing to be poor. If I can
only be useful, it will be enough for me. But self-
denial is indispensable for a minister : may I be will-
ing to deny myself, and take up my cross !
'' I feel desirous to go- to my work, and to be aboat
my Master's business. But I must be detained here a
while longer. When I am awake, my mind is at all
times on* this subject. My relish for business is gone,
and I shall not feel that I am in the right place, until
I am at my studies. When that time shall come, I hope
that I may so improve in virtue and knowledge, that
I shall glorify God, and meet the expectations of my
friends.
" My Christian brother, permit me to request that
communicate with me as you may find time ; and
as you are older in religion than I am, I shall look to
you to give me such advice as may aid my growth in
grace. As we have a common Lord, are aiming at the
tame heaven, amidst the same difficulties and dan^ets^
32 MEMOIR or
let us bear each oiher on the heart, when we go to a
throne of grace."
In another letter to the same friend, he speaks of the
long time to be employed in preparation for the minis<
try ; and expresses the hope that he might be useful
while prosecuting his studies. To this he adds a sen-
timent of very great value to all who are preparing for
the ministry. It seems that he had expected, on enter-
ing his course, that he should enjoy the fullest oppor-
tunities of reading the Bible, meditation, and prayer in
secret. But better information convinced him that so
many hours would be occupied every day in literary
and scientific pursuits, that very little time would re-
main for those delightful employments. He therefore
resolved to carry religion as fully as possible into his
studies ; and daily engage in them, with the thought
that thus he might be rendered useful in the vineyard
of the Lord.
His purposes and resolutions in relation to those
who might be his fellowrstudents, also show the true
spirit of christian prudence and benevolence; To the
same friend he writes after this manner: — "I hope
that those with whom we shall associate, will be of
the right cast ; and that we shall be very cautious with
whom we form intimate connections. But let us, by
the meekness of our temper and the kindness of qui
deportment, by devotedness to the cause of our l^e-
deemer, and the earnestness of our wishes to promote
the real happiness of those around us, interest them in
us and gain their affections. Let the saying of Paul
be our motto, ' Follow peace with all men, and Ao2£-
nessy without which no man shall see the Lord.' ''
JAMES BRAINERD TAYLOR. 33
Shortly after the date of this letter, he joined the
academy at Lawrenceville. under charge of the Rer.
Isaac y. Brown, and began his preparatory studies.
The reader cannot but have remarked the earnestness
of his desire to enter the ministry ; the singleness of his
motives in desiring the sacred office ; and the grateful
joy mianifested, when Providence rendered plain the
way for him to begin his studies. With the utmost ala-
crity he left an employment which promised wealth,
and all the consideration in the world which wealth in-
sures, and devoted himself to the service of the church,
with the expectation of being poor and laboring hard
during his whole life. In all this, however, there was
none of the rashness of a young enthusiast, but the
deliberate self-denial of a true Christian. He adopted
no plan, he took no step without first consulting his
parents and most judicious friends, and obtaining their
approbation.
At the age of nineteen he was willing to sit down
to a course of eight years' study, that he might be qua-
lified for usefulness, and, in some measure at least,
prepared to meet the awful responsibilities of the mi-
nisterial office. These responsibilities he deeply felt *
and while he most earnestly desired to be a preacher
of the Grospel, he was too conscientious and too pru-
dent to rush into it without that mental discipline,
and that culture of the heart which would, in his own
^kAiberate judgment, justify him in going forward as
A teacher of others.
He who teaches religion, has to teach persons of all
classes — the master spirits of the nation, who expect
justjfiess and force of thought, propriety of language,
enlarged and liberal views, united with ^' the meek-
34 BIEMOIB OF
ness of hearenlf wisdom:" — and the uninstrocted
poor, who need that the tnith should be set forth in
terms so clear and familiar, that they cannot be mis-
taken. The man of real learning alone is able to per-
form this service. Accustomed to investigation, he ar-
ranges his thoughts in a natural order ; habituated to
the search after truth, he employs words with preci-
sion; and knowing how greatly the energy of lan-
guage is increased by simplicity, he uses " great plain-
ness of speech." Whereas, the untaught and the half
taught foolishly imagine that they are great and pro-
found, in proportion as they are unintelligible. The
most eloquent men whom I have ever known, such as
Patrick Henry and John Randolph, among statesmen ;
and James Waddell and James Turner, among preach-
ers, were remarkable for the simplicity of their man-
ner and the perfect intelligibleness of their language.
They made every one, learned and rude, feel their in-
tellectual power.* The art consists mainly in setting
the subject so plainly and distinctly before the people,
that every one shall think that he can see it himself.
But it requires much intellectual discipline to enable
a public speaker to do this.
It deserves also to be remarked, that James Brainerd
Taylor did not rely for evidence of a call to the minis-
* An old soldier of the revolation told me, that in some se-
vere eneoonter daring the war, his commanding officer, per-
eeiving that his men, though fighting bravely, were overshoot-
ing the enemy, in his peculiar slang cried out, ** thin them,
boys ! akin them !" and at the very first fire after this com-
mand, the advancing column of British grenadiers wavered
and reeled, and was very soon entirely broken. Lei the soldier
of the cross imitate the eicample— let himfre low
JAMES BRAINERO TAYLOH. 35
try on the impulses of his own mind, or some unde-
finable feelings, but looked carefully, at the leadings of
Providence, at the wants of the world, and at the state
of his own heart. He consulted his friends, and prayed
over the subject. In a word, he adopted every mea-
sure to enable him to form a wise determination ; and
as the result of the whole, went forward under a firm
conviction of duty.
CHAPTER II.
Pirst two years in Academy.
On the 13th of January, 1820, Mr. Taylor arrived at
Lawrenceville, and began a course of study prepara-
tory to his entering college. A yoiing man in this situ-
ation is exposed to (emptatioiid which require much
vigilance and care ; otherwise his religious interests
will sufier ; and while he is growing in knowledge, he
will be declining in piety.
A new, dry, and difficult study at once occupies
and harasses the mind. If there is an ardent thirst for
knowledge, and any waking up of ambition and rival-
ry, the attention is so engrossed that little opportunity
is found for prayer and that devotional reading of the
Scriptures which is indispensable to one's growth in
holiness. And if religious exercises afibrd high enjoy-
ment, there is great danger lest the young student
should go from them to his daily studies with reluc-
36 MEMOIR OP
tanee, and in process of time with feelings of disgust.
It requires, then, much firmness of religious principle,
and great self-watchfulness, to go through this early
part of preparation witli no diminution either of the
piety of the student or his desire of intellectual im*
provement.
Besides, a promiscuous school of twenty or thirty
boys, lodging in the same or neighboring buildings,
has a spirit generally unfavorable to religious improve-
ment. Their petty jealousies, their occasional dissa-
tisfactions, the general levity^ of boys, and a thousand
things of this kind, operate injuriously. And it hap-
pens, sometimes at least, that a young man enters col-
lege with less of the spirit which becomes a minister
of Christ, than he carried with him to the grammar
school.
If, then, an example can be shown of one who went
through these dangers without injury ; and if it can ba
shown by what means he grew in grace, while others
m similar circumstances often decline, this part ol
James B. Taylor's memoir may be useful to numbers,
in whose high-toned and fervent piety the church and
the world have a deep interest.
His first letter from Lawrenceville is addressed to
his friend C H , who was then preparing
for college, at Bloomfield, N. J.
" I left New-York on Tuesday, and lodged in New-
Brunswick. On the next day, at six P. M. I set out
for Lawrenceville. After we had proceeded about
eight miles, the horses suddenly started ojQT, and before
we had discovered that the driver was left behind,
JAMES BRMNCaO TAYLOR. 37
rtiey were on the run. There were four passengers in
the stage besides myself, who appeared to be mucli
agitated ; nor did I wonder at it, for they were very
irreligious persons, and there appeared to be no way
of escape. I did not know what the issue would be,
^ut of this I was certain, that the Judge of all the
earth would do right, and my mind was in a great de-
gree composed. The suddenness of the afiair caused
a little anxiety at first. But I thought of the distin-
guishing mercy of my heavenly Father, who had been
pleased to call me to trust in him ; and I felt that it
was a time to set a value on the religion of Jesus, and
the hope which it imparts. O that I might value it
more ! The horses ran about two miles at full speed,
and then turned into the yard where they are accus-
tomed to stop, without any injury to the passengers or
stage. I consider the escape as entirely providential,
and feel that I am called on ' to praise the Lord for
his goodness,' and say, ' hitherto hath he helped me.'
My situation is pleasant. Religious privilege^ are bet-
ter than I expected. We have family worship morn-
ing and evening, preaching every Sabbath, and prayer-
meetings on Tuesday, Friday, and Saturday.
" As yet I have made very little progress in my
Latin. I find it pretty dry, and rather trying^ for I go
on more slowly than I expected. This has troubled
me somewhat ; but as it is the way to usefulness^ I
hope I shall not yield to such feelings. I think that
we may be as happy now, as at any futoipe period of
life, if we only use our present privileges with a rign
spirit. Having been here but a short time, I have not
yet adopted any particular plan for disposing of my
time. I design before long to di-aw up such an one for
4 S.I^TvsVk.
38 MEMOIR OF
my guidance. T ae remarks of the great moralisti John-
soD, on this subject I think are good. ^ I believe, says
he, it is best to throw life into a method, that every
hour may bring its employment, and every employ-
ment have its hour. If every thing be kept in a cer-
tain place, when any thing is worn out or consumed,
the vacuity which it leaves will show what is want-
ing : so if every part of time has its appropriate duty,
the hour will call into remembrance its engagement.'
Should you have drawn up any scheme for the dispo*
sal of your time, I should like, if you have no objec-
tion, to see it, as it may be useful to me.
" During the course of our studies, may we havt
the smiles of our heavenly Father ! The responsibi-
lities resting on us are of no ordinary kind ; let us,
therefore, ' be up and doing.' As we advance in life,
I hope that we shall grow in grace, and in the know-
ledge of our Lord and Savior Jesus Christ ; counting
it more than our meat and drink to do the will of him
who, of his mercy, hath called us into his service. It
seems more and more necessary that we should be ex-
emplary in our conduct, that we should be ' wise as
sorpents, and harmless as doves.' That this may be
the case ; that we may be found faithful soldiers of the
cross ; the ' sons of God without rebuke,' and be final-
ly received to mansions in the skies, is the prayer of
your sincere friend, J. B. T."
To two of his aunts, living in Tolland, (Conn.) he
addressed a letter, dated January 23, 1820, in which
occur the following passages :
St
The school which I attend consists of twenty-five
JAME3 BRAIN ERD TAYLOR. 39
scholars, of whom five, including myself, are prepar-
ing for the ministry : the rest are wild, giddy-headed
boys. I am pleasantly situated in an agreeable family,
and have two room-mates, of whom one* is a pious,
humble Christian, and I think as suitable a companion
for me as could be found. He is about three weeks
ahead of me in pursuit of the same object. In the
summer season this will be a beautiful spot, having
many pleasant walks and much line scenery. Yester-
day morning, early, I walked into the fields, and found
a refreshing time for my soul. A view of the works
of creation, and the echoes of various pleasant sounds,
broke on the ear and warmed my heart. As I loolted
on the surrounding objects, I felt that ^ my Father
made them all.' How delightful is it to be ' calm and
serene;' how sweet to repose with confidence ou a
covenant God, and to cast all our care on him, who
careth for us ! The soul can then look down on the
world with a holy indifference, knowing that it is not
the believer's home.
" ' The older I grow, the more I feel the necessity
of living nearer to the Lord.' Do you not find it so
with yourselves ? O for the power of quickening grace
to animate us in our Christian life !
'Come, Holy Spirit, heavenly dove,
With all thy quiek'ning powers i
Kindle a flame of sacred love
In these cold hearts of ours.*
'^ Having embarked in the cause of Christ, I ho(m
that my life may be one continued act of devotedneBS
* Rev. Mr. Golick, tmee miisionaij to the Sandwifih Itloada.
40 MEMOIB OF
to him. Ha emg put my hand to the plough, I trust that
I shall never 16ok back : and I depend on him who
raises up, qualifies, and thrusts laborers into his vine-
yard, for grace to strengthen me. In looking forward,
I see that years will pass before I appear in public as
an ambassador for Christ. But this does not discou-
rage me. I am sometimes anxious, lest, while occu-
pied with my ctudies, I should lose my enjoyment of
religion. Do you tell me *" draw nigh to the Lord, and
he will draw nigh to you V O for a closer walk with
God ; a continual hungering and thirsting for the wa-
ter of life I Since my mind has been made up to de-
vote myself to the service of Christ in the ministry, I
feel more deeply my need of an interest in the prayers
of my brethren and sisters in the Lord. I hope you
will not think that I am placing dependence on man.
The prayer of the righteous, you know, availelh mucft.
As then you are acquainted with my situation, I earn-
estly beg to be remembered in your prayers. Make
mention of me in all your supplications. Entreat our
heavenly Father that I may be a pattern of piety ; that
I may manifest the reality and excellency of the reli-
gion which I profess, by walking worthy of my high
calling in Christ Jesus ; and that I may never bring
reproach on that cause which I have espoused.
'^ The Loid being near and around me, and the Ho-
ly Spirit abiding in my heart, unworthy as I am, during
the part of my life devoted to preparatory studies, may
I .-jrow in grace, and in the knowledge of my Savior.
It is my earnest desire that I may be prepared for my
work, and in due time become a faithful minister of
the New Testament."
JAMES BBAINERD TAYLOR. 41
In letters to his parents, written shortly after com-
mencing his studies, he further exhibits the state of his
mind in regard to the great work before tdm,
" Fehrtuiry 4, 1830.
" My present situation is that which I have for many
months been wishing to occupy. The Lord, I trust,
has inclined my heart to engage in this work, and by
a kind providence has placed me here, that I may pre-
pare to preach his Gospel. In looking around for my
former companions, I find that some are dead, others
are living without any concern for tbeir souls, while a
precious few have fled to the ark of safety, and have
found the Lord Jesus. O, what occasion for thankful-
ness have I ! My dear parents, help me to praise the
God of my salvation : for once your son was ' dead in
trespasses and sins,' a despiser of that which is good,
and a lover of evil. Bless the Lord for the hope which
we have through the ^peace-speaking blood of the
dear Redeemer.'
* He moves in a mysterious way,
' His wonders to perform.*
I, who am so unworthy, am now on the way, under
his direction, as I believe ; and should life and health
be spared, I trust the time will come when I shall pub-
licly declare the riches of his sovereign grace to my
fellow-sinners. It is delightful to think of being made
the instrument of bringing even one of the lost sheep
of Christ into his fold. How sweet, in a dying hour,
to know that one has done some good to the souls of his
fellow-men. To be engaged in the service of him who
came to seek and save the lost, is honorable ; for he i^
'King of kings and Lord of lords.' May m^ «ovl^^
4*
42 "'"**^ MEMOIR OP
ways delight in this service, and my lot be cast with
the followers of Jesus. Let it be our continual desire
to live near to him, who gave himself for us, that we
might not perish, but have everlasting life.
*^ I greatly admire the character of a minister of the
gospel, as drawn by Cowper :
* Simple, grave, sincere ;
' In doctrine uncorrupt; in language plain,
'And plain in manner; decent, solemn, chaste
* And natural in gesture ; much impressed
' Himself, as conscious of his awful charge,
'And anxious mainly that the flock he feeds
* May feel it too : affectionate in look,
' And tender in address, as well. becomes
* A messenger of grace to guilty men.' "
In a letter to Mr. H., written about a month after he
began his course of study, after expressing a number
of sentiments similar to those contained in the forego*
ing extracts, he gives a brief account of the manner in
which he employed his time. This account is closed
with the following sentence : " The last thing before
retiring, every night, my companion and I commit to
memory a portion of Scripture. What may not this
amount to in eight years?"
This little quotation is introduced chietiy for the pur-
pose of earnestly recommending such a practice to the
imitation of all theological students. During the long
course of preparation for the ministry, while every
term brings with it some new and difficult study, with
which the mind is much occupied, and often much per-
plexed, the Bible is too frequently treated with com-
parative neglect. And not unfrequently young preach-
JAMES BRAINERD TATLOH. 43
ers manifest more intimate acquamtance with critical
rules, and the arguments of polemics, than with the
Holy Scriptures. But nothing can compensate the
preacher for the want of a thorough knowledge of the
Bible. It ought to be treasured up in the memory, and
made the subject of daily meditation and prayer. Now,
if a young man will, when he enters his preparatory
course, adopt James B. Taylor's rule, and every night,
before retiring to rest, commit to memory a short por-
tion of *the Bible, selecting those parts which may
make suitable subjects for meditation and devotional
exercise the next day, he may, by the time he enters
the ministry, have half the Bible by heatt. And he
may be so familiar with its contents, as to be able,
when performing missionary services, to prepare ser-
mons which shall be full of pertinent scriptural illus-
tration and proof, without the help of a concordance.
The facilities which such preparation as this would
afiford are invaluable. But in addition to this, if the
truth is the only instrument of sanctification, what bet-
ter means for growth in grace can be adopted, than this
daily increase of scriptural knowledge ? Let students
of theology read the Bihle — let them sttUly the Bible
—let them pray over the Bible,*
*Naie by a friend.— Mr. Tay1or*s familiarity with the con-
teDts of the Bible was observable by all with whom he asso
eiated. It was an interesting trait in bis habits of intercourse
with friends, that, when the conversation seemed at a stand, ho
would take out his little pocket Bible, saying, ** I gtteas I can
find something here to amuse us ;" and then would give a fa-
miliar exposition of some passage, and connect with the illus-
tration some anecdote ; at the same time repeating, and turn-
ing to parallel passages; so that no one could listen to him
withoat being deeply interested. So pecoUarly happy was he
44 MEMOIR or
We have now seen with what views and feelings
James B. Taylor began his preparations for the minis-
try. Let us next see how he preserved the spirit with
which he set out ; and what measures he adopted to pre-
pare for the office which he so ardently desired.
Before he had been one month at Lawrenceville, he
established, and with his pious fellow-students con-
ducted a weekly prayer-meeting, about three miles from
the village. It was among a people, the most of whom
seldom or never attended church. But yet, woft by the
kind attentions of these young men, they came together
weekly, in considerable numbers, to hear hymns sung^
listen to instruction, and join in prayer to the Father
of all. After giving to a friend an account of this place,
and of the spiritual condition of the people, Mr. Taylor
adds, in a tone of peculiar earnestness, " There I hope
TO BE USEFUL' " This is the true spirit of the pulpit.
A man who enters it with any other view, had better
be any where else in the wide world.
There is need, therefore, that the candidate for the
ministry, as well as the preacher of the Gospel, should
watch the movements of his heart ; and every hour
that he should pray, '^ Hold thou me up, and I shall
be safe."
This prayer-meeting, which had been established on
in theie familiar illuftrations, that it wai not an nnfreqnent
thing to see those aronnd him smile with delight, and at the
next moment weep with deep emotion. There are many* who
were often in his society, who will recognize the truth of this
remark in their own experience. He would often speak of his
Bible, as "the dear Utile bookJ** I was present at his examina-
tion, and never heard any man quote the Sacred Scriptures
with such fluency, for confirmation of his doctrinal views, «•
the queitions were luccessiTely proposed to hun.
JAMES BEAXMERO TAYLOR. 46
Friday eveDing, was changed to Sabbath afternoon ;
and was regularly attended by Mr. Taylor. The re-
ligious exercises thus held, soon produced a desire for
further information ; and a Bible class was formed,
which he was requested to superintend. A short time
afterwards, the young ladies of Lawrenceville volun-
tarily associated in a similar class, to meet before
church time on Sabbath morning, and desired him to
hear their recitations. To each of these requests he
assented. And thus his Sabbaths were fully occupied
in labors to do and to obtain good. At 10 o'clock he
met the Bible class in Lawrenceville; at 11 he went
to church ; and after dinner walked three miles to hear
his Bible class in the country, after which he attend-
ed the prayer-meeting, where he read a sermon, fre-
quently addressed the people, sung thrice, ofiered two
prayers, and sometimes held conversations on the sub-
ject of religion. This showed great earnestness of
desire to be doing something for the cause of Christ
and the good of men. His letters give some interest-
ing accounts of the efifects of this prayer-meeting. To
one of his sisters he writes thus :
** Lawrenceville, June 19, 1820.
" ' To do good and communicate forget not,' is a
maxim which we should keep in continual remem-
brance. The more we conform our lives to it, the
greater will be our resemblance to our blessed Savior,
as he lived among men. To do good, we must seek
opportunities ; and then opportunities will frequently
find U3. Since reading Cotton Mather's ^ Essays to
do Good,' I feel that I have been exceedingly defi-
cient. In looking back to the time when I first mad^
46 MBMOUl Off
a public profession of religion— -'(you know that thongh
distant from each other, and unapprised of our respec-
tive intentions, we both made the same solemn pro-
fession on the same day) — on looking back, I am con-
strained to say, O what a barren fig-tree I haye been I
my leanness ! my leanness ! But blessed be the LfOrd|
I have a desire to do good now.
'^ No doubt you wish to hear something of my prayer '
meeting. On Sabbath afternoon, at four, I meet about
one hundred people, assembled in two rooms, most of
whom are ignorant of God. I stand in the door be-
tween, and generally read to them a sermon ; after
which I sometimes speak a few words of exhortation.
As yet I have seen no effect, except that they have
become more attentive ; and instead of profaning the
Sabbath by laboring in the fields, &c. they are seen
at the meeting. I trust that good seed is sowing, and
that it will spring up in due time. Pray that it may ;
and engage your Christian sisters to pray for me. The
Lord has done great things for us, whereof we are
glad. Then for his distinguishing mercy, let us distin-
guish ourselves by our piety, our love to God and men."
To C H .
** LaiorenceviUe, July 12, 1890.
" That millions of souls are perishing, is a truth
that ought to have a place in all our thoughts. And
we may profitably inquire, what can we do to meliorate
their condition 1 This ruin is not confined to heathen
lands — it is at our doors and our fire-sides. Num-
bers near ns are dying for want of the bread of life.
To these last, sitoated as we are, our attention is now
JAMES BaAINERD TaITLOK. 47
called. What Providence may do for the fonner, in
the course of time, by oiir instrumentality, we know
not. The Head of the church, who qualifies his ser-
vants to do his work, disposes of them as ' seemeth
him good.' But what are we doing for those that are
near to ns ? My brother, I presume that you are faith-
ful — I hope you are. For my part, I have to confess
with shame my many omissions. My failings stare
me in the face. * A beam is in my own eye?
" But now I will inform you what I have been en-
deavoring to do. The opportunity was afforded to
me of attempting something, by a recess of three days
in our school. On Sunday, the 2d instant, I went as
usual to attend my prayer-meeting, and found the
bouse filled to overflowing. At the close of the meet-
ing, according to my previous plan, I told the people
that I intended to spend two days in visiting, from
house to house, as man)& of them as I could. Accord-
ingly I commenced on Sunday evening my new em-
ployment. At the first house where I called, I found
a young person greatly distressed on account of sin.
This case of awakening had occurred at our prayer-
meeting. There was very great distress. I endea-
vored to offer such instruction as suited the case ; and
I have strong hope that there will soon be joy and
peace in believing. I say no more of this case, but
only ask you to pray, — At the next house where I
stopped, I found no appearance of religion. You can
form a pretty good idea of what I said in such cases.
" On Monday I made ten visits. In these I found
four Christians and some persons well disposed to-
wards religion, but the great majority caring only for
the perishing things of this world. At the house where
48 MEMom Of
I tarried that night, I found a young lady, in ciieum-
stances similar to those of the person first mentionei^
bowed down under a sense of sin, and earnestly desi-
ring the one thing needful. This greatly encouraged
me ; for I do believe that she is seeking the way of
truth, ' the good old way.' Here also I met with one
who appeared to be a Christian indeed. O how plea-
sant ! It is like a well of water in a thirsty land.
" On Tuesday I called at ten houses. At most of
them I presented one or more Tracts, such as I thought
most likely to be useful. This was the fourth of July.
In the evening I had many reflections on the manner
in which I had spent the day, so totally different from
that in which I had heretofore spent that anniversary.
O how much greater cause of triumph, to be instru-
mental in delivering one soul from the power of sin
and Satan, than to be the conqueror of nations ! The
contrast will be fully seen only above,
" On the following day I attended the installment
of the Rev. G. S. W , at Princeton, and a so-
lemn time it was. O C , the awful responsibili-
ties of the office to which we are looking forward ! It
is connected directly with the solemnities of the
judgment-day. Should the Lord see fit to put us into
that station, the souls of those to whom we preach
will be profited or injured by us. But the duties of
the pulpit are not all — that of visiting, we know, is
expected. When I anticipate the time of my being a
preacher, my mind dwells on this as a delightful task.
" By visiting, the pastor knows all the wants of his
(lock, and performs indeed the kindest part of thf
shepherd's office. Since I wrote to you last, the younf
ladies of Lawrenceville have formed a Biblu clasi
JAMES BftA12«£&D..TAlrl.0R. 49
and solicited me to hear tlieir recitations. I vths glad
to comply with their request. To render t bis measure
beneficial, I have determined to make it a kind of pravr
er-meeting. The recitation is always opened with
prayer, and closed with singing. Thus, you see, my
duties increase; and I hope that it will be so as long
as I live. May I have that wisdom from above which
is profitable to direct; may the word of truth dwell in
me richly in all wisdom ! This increase of duties con-
vinces me that the grace afforded for yesterday will
not supply ray wants to-day. I trust that I have not
been called to this place for nothing. That I may be
useful, is my desire. If my heart does not deceive
me, I long to spend and be spent for Christ."
These extracts will serve to show how this devoted
young Christian endeavored, while pursuing his stu-
dies, to strengthen the desire of being useful. In the
sequel we shall see more of his labors, and of their
results both in regard to himself and to others.
While thus engaged in LawrenceviDe, he felt the
deepest solicitude respecting the spiritual interests of
his near relations. He had natural aflection in unu-
sual strength, and it mingled in all its power with his
religious feelings. Every letter to his parents, bro-
thers and sisters, breathes the most earnest desires
that those who were Christians might advance in holi-
ness, and that the others might feel all the power of
divine truth, and be brought to a saving knowledge of
Jesus Christ.
To his Parents.
" The other evening, as I was reflecting on the pas-
sage of Scripture contained in 2 Cor. 5 : 10, * For we
5 J.lV.T«:iV»t.
60 KfiMQW or
must all appear before the jadgment-teat of Chnsf|
that every one may receive the things done in the bo-
dy, according to that he hath done, whether it be good
or bad j' I thought on the sitaation of my fellow-men
who reject the offers of mercy ! Alas ! where will
the sinner appear in the great day of the Lord, when
the elements shall melt with fervent heat, and the
earth shall be burned up ? In thinking of our relatives,
I could call to mind but few who had devoted them-
selves to Christ. And, when my thoughts turned to
our own family, they dwelt on some who had arrived
at years of discretion, but who had not given them-
selves to the Lord. Oh ! shall they — can they perish ?
May God interpose for them, that not one, at the last,
may be * found a cast-away !* "
Under a sense of duty to his nearest kindred, James
B. Taylor had a very delicate task to perform. At
that time, the only regular worship in his father's
family was reading prayers on the Sabbath. The ne-
cessity of a change of heart, it appears, was not duly
regarded by his father ; and young Taylor was deeply
distressed under the apprehension that some, whom he
most loved in the world, were stopping short of that
religion which the Gospel required. He often resolved
that he would speak to his venerated father on this
subject; but filial fear and youthful dilEdence pre-
vented. At length he resolved that he would write.
But a direct address might appear as though the son
were taking the place of the parent. Accordingly he
determined to select as a subject, '^ The idea of a well
regulated family." On this he wrote, in the form of
letters to his parents, three essays ; in which he con*
IAMB8 BftAUiSRO TAYLOR. 51
sidered all the usual topics of order, industry , econo-
my, &c. ; but with these he gave a very correct view
of the religious obligations of heads of families. Af-
ter going over the whole subject, he put the question
to his parents, whether their views coincided with his
on tbose important points, and on the obligations of
parents. He then, in turn, addressed his sisters on
the subject of vital, experimental religion, with great
earnestness ; rejoicing on account of those members
of the family who gave evidence of piety, and express-
ing the deepest solicitude in regard to the rest. These
letters exhibit the writer in a most interesting point of
view. Few Christians feel as they ought their obli-
gations to the souls of their near kindred ; and many
who do in some degree appreciate them, are so injudi-
cious in respect to time, manner, and spirit, as to do
harm in many cases where they meant to do good. It
was not so in this instance. James B. Taylor^s labors
of love were blessed in an eminent degree to his kin-
dred, as will more fully appear in the sequel.
It appears from his correspondence, that he was
very careful in keeping a diary, in which he noted
down his religious exercises, his joys and sorrows, his
performances of duty, and his sins. But there only
remain parts of his journal from the years 1823 to
1827 ; the rest have been destroyed. His confidential
letters which have been preserved, show great vigi-
lance of self-inspection, much humility under a sense
of defective holiness, and strong desires to make
greater advances in the knowledge of Christ ; as will
appear from the following extracts of letters to an emi*
nent Christian, with whom he corresponded in terms
of the greatest intimacy.
fS2 MEMOIR t)F
' When shall I wake and find me there T
glorioas honr ! O bleit abode !
1 shall be near, and like my God,
And lleah and sin no- more eontrol
The iaered pleasures of the soul.'
< I said that the 15th of September, 1816, was, and
ever will be an eventful era to me. But there is ano-
ther day to which I shall ever recur with as much, if
not more interest. It was the 23d of last April. On
that day the Lord wrought a deeper work of grace in
my soud than at any former period. Yes, blessed be
hit holy name for ever ! he condescended to bestow a
favor, for which I had been longing for years — the
witness of which I have enjoyed daily ever since. I
cannot tell you what I have enjoyed from his fullness ;
but let it sufiice to say that my peace has flowed like
a river; and I can testify that I have experienced
more of the presence of the Lord than during my
whole previous existence. The earnest of the pur-
chased possession has been given to me, and I have
rejoiced in the hope of the glory of God, and of the
rest which remaineth for his people.
'^ I wish you to understand that I advert to this sub-
9*
103 MBMOiB or
ject, and dwell on it, becaase I wish to show forth the
dirine goodness as manifested to so unworthy a sin*
ner as I am ; and to testify the loving-kindness of the
Lord.
" It may encourage my friend, who, I trust, has
tasted that the Lord is gracious. Let me again urge
you to seek until you obtain that bright evidence of
your acceptance which you desire. Never give orer
*he effort. The adversary is ever near to cheat you
out of the promised blessing. But the word of truth
assures us, that if we resist him, he will flee from us ;
and that if we draw nigh to God, he will draw nigh
to us. ' Blessed are they that do hunger and thirst
after righteousness, for they shall be filled.' ' If ye,
being evil, know how to give good gifts to your chil-
dren, kow much more shall your heavenly Father give
the Holy Spirit to them that ask him.' Such are the
promises which encourage us. If then you seek and
find not, search narrowly into your heart, and see if
there is any thing cherished there inconsistent with
your desires to obtain this blessing; any thing opposed
to holiness, such as love of the world, pride, selfish-
ness, d^. Qod does not come and dwell in the heart
where he finds rivals. Before you venture to approach
the holy presence of the Lord and offer sacrifice to
him, examine yourself carefully, and put far away
every thing that can hinder the blessing. If you fed
how important it is that believers should be sanctified
wholly, in soul, body and spirit, you will excuse the
plainness of my speech. Allow me to propose a ques-
tion, which has occurred to my mind since I wrote the
preceding paragraph. Why may not you be an un-
common Christian 7 Do you see any thing to prevent
JAMES BRAIMEB^ TAYLOR. ' 108
It ? Is not the Lord on yonr side 1 Have you not tlie
God of Jacob for your refuge ? Have you not an Ad-
vocate with the Father, who is also a sympathising
friend, having been in all points tempted as his dis-
ciples, yet without sin ? O then strive for it. Keep
* the world, the flesh, and the devil ' continually under
your feet, and heaven continually in view ; that you
may have heaven within you. Is it not for this that
you have been brought into the church at a very early
period in life ? Is it not your duty to be an uncommon^
that is, a very humble, self-denying, cross-bearing, (in
a word,) bible christian 1 And it is no less your pri-
vilege than your duty.
^' Pray for me, that I may have more faith, humility,
patience, yea, every thing to make me Christ-like.
" With beat regards, &c. J. B. T."
To the same.
"* November 23, 1822.
*• The«aoul may be in heaviness through manifold
temptations, 1 Peter, 1 : 6. Then, and in all times of
difficulty, there is an opportunity for trusting in the
Lord, and seeking him until he come and accomplish
a complete deliverance. To be tempted is not a sin —
but to yield to temptation. To endure it is a blessing,
James, 1 : 13. But if temptation takes effect, it will
bring forth death, ver. 15. Thanks to heaven's high
King, ' the Lord knoweth how to deliver the godly out
of temptations,' 2 Peter, 2 : 9. Then lee us commit our
cause into the hands of 'the Author and Finisher of
our faith,' who ' worketh in us both to will and to do
of bis good pleasure.' And after all our exertions for
104 BIEMOIB OP
deepening the work of grace in our souls, may we he
passive in his hands. Although our whole life should
be one continued scene of doubt and fear, hearen will
make amends for all. But ask and look for overeamr
ing gr€u:e here — now. There is enough and to spare.
Let me request that your prayers be offered up on my
behalf-— that the Lord would make me a faithful ser-
vant in his vineyard, should he call me there to labor;
and that during my work of preparation I may be
useful"
The following letter to his parents will show that
he had been brought to view the subject of prepara-
tion for the ministry in a proper point of light :
" December 1, 1822.
•* My beloved Father and Mother,
" I have been reading to-day and last evening, Mr.
Parsons' Journal during his visit to Palestine. I found
it delightful to follow him as he recorded his visits to va-
rious places in and about the holy city Jerusalem. He
visited the holy sepulchre, Mount Calvarv, Mount Oli-
vet, the Pool of Siloam, Mount Zion, Bethany, Jericho,
the Dead Sea, where Sodom and Gomorrah once stood,
and Bethlehem. On his way from Jerusalem to Beth-
lehem, from an eminence, he had, at the same mo-
ment, a distinct view of three of the most important
places in the world — Bethlehem, where Jesus Christ
was born; Calvary, where he was crucified; and
Mount Olivet, from whence he ascended on high.
The associations connected with such a situation are
at once truly sublime and pleasingly melancholy. But
Mr. Parsons is dead. He rested from his labors as a
JAMES BRAIN ERD TAYLOR. 105
missionary on the 9th of last February, at Alexandria,
in Egypt. He had left father and mother, and putting
his life in his hand, had embarked in the missionary
cause. The tidings of his death must have been truly
afflictive to his parents. Yet how honored are they
in having a child to live and die for the Lord !
" While reading this journal, the question occurred,
who knows but that thai region is marked out as my
laboring place. But I give myself no trouble about this
thing. The Lord knows, and he will let me know,
when the time comes for my going forth into the
vineyard.
" I am indeed a wonder to myself, when I think
what I once was, and contrast my former with my
present situation and prospects. ' Not unto me — not
unto me,' but to my gracious Grod be all the glory.
To him I owe life, health and comfort.
" I am as highly favored as I have been. The Lord
has taken care of me. At times, when my foot has
well nigh slipped, he has been near to uphold me, so
that I am under infinite obligations to love and serve
him, and ever to speak well of his name.
'' I am more contented with my situation and pros-
pects, and more settled in mind, than I was at one
period. I see more clearly than ever that I have a great
work before me, and one that needs great prepara-
tion. Since I commenced study, you know that I
have been much tried on account of the length of my
course. I was anxious to ^et out. But I am now
thankful to Grod that he did not let me go ; for had I
gone, what should I have done ? At one time I felt it
to be my duty to go forth as a preacher immediately
another, to curtail my allotted course — I now
106 MEMon or
look forward to a complete course, as I did at first. I
expect to go to college next fall^ and remain three
years ; thence to the theological seminary, and stu-
dy three years longer. I have learned some lessons
from experience, which, probably, I could have learn-
ed in no other way. These lessons, I have good hope,
will benefit me through life. My studies are agreea-
ble — my health is good. The Lord makes my dwell-
ing a Bethel to my soul — I have enjoyed in secret
most refreshing seasons. But I want more faith, more
humility, more love, more meekness, more of the spirit
of my Master : in a word, I want to be more like
Christ, in all my thoughts, words, and actions.
" By and by, I may become a preacher of the Qospel
— ^but I may not. Life hangs on a brittle thread. AH
are alike exposed to the shafts of death. Only a short
time since, a student at the theological seminary in
Princeton, who had finished his collegiate studies, and
just entered on his theological course, sickened and
died. A young man, also in New Brunswick, study-
ing for the ministry, died but a little while ago. And
Dr. Mason's son at Carlisle, a candidate for the mi-
nistry, died about the same time. These three young
men prosecuted their studies in the same class in col-
lege, and all died in one month. How mysterious !
But it is the Lord, and he doeth what seemeth him good.
" These events show us that piety, talents, and pros-
pects of usefulness in the world, are no barriers against
death. May those that are looking forward to the mi-
nistry consider well that they are mortal ! If the Lord
designs me for the great work of preaching the Gk>8pel,
he will spare my life. But should he take me hence
during my preparatory studies, it will be, I tmsf, to
JAM£S BRAINERD TAYLOR. l(ff f
render to him a perfect service in heaven, instead of
an imperfect one here on earth. Let none therefore
tnourn my death, should the Lord take me to himself.
" There is nothing worth living for in this world
but to glorify Grod. And rather than not do this in my
subseque^it life, I should prefer to go away to that house
not made with hands, eternal in the heavens. There,
my dear parents, I expect to meet you — there I expec-
to meet mv dear brothers and sisters — O ! what thanks
belong to our blessed Redeemer, that he has called us
with a holv calling. May we, who have given our-
selves to Christ, be faithful unto death, and enter into
the haven ot eternal rest. And not we only, but the
dear little ones of the family. May God, for. Christ's
sake, hear our prayers for them — may they all be
brought into the fold of Christ — not one left out — that
ours may be a holy, happy, devoted family.
^' Dec. 27. You will observe that this letter was be-
gun some time ago. By the time it reaches you, prey-
bably you will have entered on a new year. May it
prove happy to you in its commencement, in its con*
tinqance, and in its end.
"As ever, I would subscribe myself,
" Your affectionate son,
" James B. Taylor."
This interesting young man was much accustomed
CO observe particular seasons and periods of time. On
the Jirst day qf the year, 1823, he wrote a letter to
his family, which no doubt will long be preserved by
them as a precious memorial of his piety and affection.
He first takes a view of the dispensations of Provi-
dence and grace towards the family during the year.
106 MEMOIH 6T
And it appears that during that period the father of
the family and three of the children had experienced
that change of heart, without which, according to the
testimony of Christ, none can enter the kingdom of
heaven. In producing these important changes, the in-
strumentality of the son was greatly blessed. His filial
reverence and delicacy, combined with christian fide-
lity, have already been noticed. The same spirit is
manifested in this letter, but on this occasion it is min*
gled with much holy joy. He speaks of 1822 as a year
of jubilee to the whole family, and describes in rap-
ture the domestic happiness enjoyed, when so many
had become true Christians, and were mingling with
the charities of natural relationship, the hopes and
joys of religion.
" Having addressed you all individually, 1 now come
to testify to the goodness and loving-kindness of the
Lord which have followed me.
" Surely of all others I have most reason to speak
well of his name, which is above every name ; for in
the midst of deserved wrath he hath remembered unde-
served mercy.
" The year 1822 has, of a truth, been a year of ju-
bilee to my soul. During that period God has done
more for me than I ever expected in this world. On
the 23d of April he accomplished a work which I had
longed for during six years. I feel the^ blessed effects
of that visitation until this day. And until my dying
dav I shall have reason to recall that hour wiih thank-
ful remembrance. No year before the one just past
has afforded such solid peace in believing. I have had
**ir access to the throne of grace. Jesus has been pre-
4AM£a BRAINIIrD TAYLOR. 1()9
eious. My endearors to promote the cause of Christ,
however short I may have come, were pat forth with
increased pleasure. Preaching has come to my heart
with greater power. Communion seasons have been
delightful — a little heaven on earth — foretastes of the
joys to come. Since that 23d of April I have enjoyed
a sweet and lasting evidence of my acceptance with
God, so that I have looked on the grave with compo-
sure, and on death as a messenger to open that door,
through which I should have an abundant entrance
into the everlasting kingdom of our Lord and Savior
Jesus Christ-^and on heaven as my eternal home, f
have had delightful seasons in praying for ihe family,
collectively and individually — for Zion and her pros-
perity, especially for the Jews-^for friends, and espe-
cially for one who does not profess to love the Lord —
and for enemies. Think me not boastful when I say
that I do love my enemies, and earnestly pray for their
salvation. The Lord has commanded us to do this ',
ind he has helped me to obey the command. To him
be all the praise ! ' O give thanks unto the Lord, for
he is good ; for his mercy endureth for ever. Let the
redeemed of the Lord say so, whom he hath redeemed
from the hand of the enemy. O God, my heart is fixed.
I will sing and give thanks.'
" The retrospect of the year shows that we have
been most highly favored. The windows of heaven
have been opened, and have dropped — nay, rather
have poured down blessings upon me. We have drunk
of the wells of salvation, and have tasted that the
Lord is gracious. Surely his eyes have been over us
for good from the beginning to the close of the year.
He has conducted us safely through dangers seen and
IQ J. B. Tajlor.
no MEMOUt OF
unseen : he has been ' on our right hand and on our
left, 80 that we have not been moved.' Bless the
Lord, O our souls, and all that is within us bless hit
]\oly name. Bless the Lord, O our souls, and forget
not all his benefits ; who forgiveth all our iniquities,
who healeth all our diseases, who redeemeth our lives
from deslruction, and crowneth us with loving-kind-
ness and tender mercies. May he at length give us
the crown of glory, the heavenly diadem, purchased
with the labors, the tears, the blood, the death of the
Son of God.
" For all our short-comings during the past year may
we be suitably humbled ; and learn wisdom from the
consequences of our remissness. For all the good ob-
tained for ourselves, or done to others, may we ascribe
glory to the Lord. For all the evil, may we take shame
to ourselves.
" Finally, what shall we render to the Lord for all
his benefits 1 A new year has begun its course. It
moves with as much rapidity as marked the flight of
the old. It will soon be gone ! but we may not live to
see its close. How actively, then, should we be en-
gaged — each one in his place fulfilling his duty!
May every revolving day forcibly remind us that our
last day is coming ! and may we double our diligence
in preparing to meet our Judge, that we may render
our accounts with joy, and not with grief
"Having been enabled to raise our *Ebenezer,'
saying, * Hitherto hath the Lord helped us,' let us in-
scribe upon our hearts, * Jehovah-Jireh,' the Lord will
provide. Abundant is the provision in heaven's store-
house for all the needy. Let us seek and expect great
blessings from on high.
JAMES BRAINERD TAYLOR. Ill
" May we this year do more than ever for our own
growth in grace and for the welfare of Zion; and as
we travel on our way heavenward, may we hear one
another's burdens, and so fulfill the law of Christ ; in-
terceding, each for all, that we may walk as pilgrims
and strangers who expect soon to become fellow-citi-
zens of the saints in glory."
[Thus far had this interesting compilation proceed-
ed under the hand of the lamented John Holt Rice,
when it pleased the Lord to say to him, in the favor-
ite phrase of this heavenly-minded young man, " Come
up higher." And now upon another, incompetent in-
deed, but willing friend, has the task devolved to
finish what had been so happily begun.]
The piety, the zeal, the humility, the heavenly-
mindedness, the ardent desire to be useful in the vine-
yard of his Lord, which characterized the late James
B. Taylor, have been already exhibited with such a
force of evidence, that every reader must see, what
every acquaintance felt, that he had become, as he
proposed to himself, and often pressed upon others to
become, an uncommon Christian,
His faith seemed never to waver — his christian af-
fections never to grow languid — his communion with
€rod, through the mediation of the Son and by the
aid of the Holy Ghost, was seldom interrupted ; and
when a cloud mtervened, and the divme communica-
tions were suspended, he rested not till the cause
was ascertained, and the light of his heavenly Fa-
ther's countenance again let down upoTi YA^ ^o\i\. ^^x
did he ever lose sight of the great oV^eet «.^X«t \]\iv:'
112 MEMOIR OF
his heart panted, and in preparation for which he was
diligently engaged. Never, perhaps, did any one
more intensely desire to preach the Gospel than did
James B. Taylor.
Of the truth of these statements ample proof wi I
be found in the following extracts from his correspon-
dence during this year, and in the fragments of a dia-
ry found among his papers, commencing with the first
of May, 1823.
To a venerable minister of the Gospel, for whom
he cherished the warmest aflTection, he wrote as fol-
lows:
" LawrenceviUe^ Jan, 27, 1823.
''RoTerend and beloved Sir,
"When I say that I have not had the privilege
of receiving a communication from my worthy and
esteemed father in the Gospel, as I anticipated, he
will not consider me as complaining of remiss-
ness ; far be it from me ; for my letters are not,
neither am I worthy of this notice. Yet the good
counsel, the friendly admonitions of one so expe-
rienced, might have been incalculably useful to one
80 inexperienced as myself, who, if the Lord of
the vineyard permit, will follow on in a course pro-
bably not unlike your own. Last evening, as I was
reading the word of God, the following passage came
in course : < And the Lord said unto Moses, get thee
up into this mount Abarim, and see the land which I
have given to the children of Israel. And when
thou hast seen it, thou also shalt be gathered to thy
people, as Aaron thy brother was gathered.' In medi-
tation, my mind dwelt upon the situation of Moses
JAMES BRAINERD TAYLOR. 113
and his blessed prospect. O ! how much better to en-
ter the heavenly Canaan than to enjoy an earthly one !
I endeavored to place myself upon the mount and
take a view of the goodly land. As I mused the fire
burned, until I could say, Welcome death, that sets
the captive soul at liberty I I think I had some of that
longing to depart and be with Christ of which the
apostle speaks, and could have finished my course
with joy ; yet, frorii my very soul I could say, * Not
my will, O Lord, but thine be done.' I saw I had as
y«t suffered but little for Christ, and was enabled to
say, Lord, I will follow thee through toil, through
persecution, to prison, and to death. Wait, wait pa*
tiently, O my soul, till thy change come."
In the same letter Mr. Taylor wrote to the young
members of the family as follows :
'^ The year that has just closed has been a memora-
ble one to you ; upon it you can inscribe Jubilee, for
thus it has proved to your souls. What mercy has
the Lord shown you! Thanks to his rich, free, sove-
reign, almighty grace, that he has rescued .you from
going down to the pit. How has it been with you
since you found the Savior precious to your souls ?
Has he been increasingly so? Have you found your
closet devotions growing more delightful 1 the Bible
more sweet 7 and the duties of religion more plea-
sant? What fellowship have you then enjoyed with
the Father, and with his Son Jesus Christ ! What a
blessed religion ! While it enjoins constancy in its
duties, which to the pious is a privilege, it affords
peace — peace with Grod — peace with the world — peace
of conscience. The love of Qod, kmdled up in thf
10*
114 MEMOU OP
soul by the Holy Ghost, is the principle fcam which
emanates love to Christians — love to sinners — love to
all God's creatures. But, having been bom of God,
we must remember that we are not to remain babes in
Christ. A necessity is laid upon us to leave the first
principles and go on to perfection. Therefore mar
we press forward, and give all diligence to make our
calling and election sure. To this end we must never
be afraid to know the worst of ourselves. Let us ever
pray, ' Search me, O God, and know my heart ; try
me, and know my thoughts, and see if there be any
wicked way in me, and lead me in the way everlasting.'
May you be uncommon Christians ; that is, eminently
pious and holy, and, like Mary, ever at the feet and
around the cross of Jesus, the precious Lamb of,
God. There is much to be done. The world is to be
converted to God ; and why may there not be grea$
and lasting good done through your instrumentality 1
Then go on. The world may frown — Satan may rage
— but go on ; live for God. Greater is he that is for
you, than all that can be against you and the chris-
tian cause. May I die in the field of battle. May the
Lord make me a true son of Levi, holy ; and, like
David and Sampson, fearless in his service."
To this letter he received an affectionate reply, con-
taining much salutary counsel, and particularly com-
mending his decision to persevere in his studies pre-
paratory to the ministry. As the epistle of his aged
friend closes with the words, '* The elder in Christ
Jesus salutes you," Mr. Taylor, on the 17th February,
responded as follows :
^ James, emphaticaUy the less^ a servant of God and
JAMES BRAINERD TAYLOR. 115
of the Lord Jesus Christ, to the elder, the well belovedi
whom I most sincerely love in the truth ; mercy unto
you and yours, and peace and love be multiplied from
God the Father, and from the Lord Jesus Christ, the
dear Son of the Father, and our precious Redeemer.
" Your letter, fraught with most tender expressions
of affection for one who truly feels himself less than
the least of all saints, and so richly instructive, came
to hand on the 10th instant ; for which I have thanked,
and do still thank the Lord, and my reverend father.
" Be assured, it gives me pleasure to devote a few
passing moments to a correspondent I so highly prize
as an experienced Christian, as a cordial friend, and
as a master in Israel.
" I proceed to notice in order some of the particulars
in your letter. For the affectionate regard which has
led to the recital of my name in your domestic and so-
cial circle, I am to be grateful to Him who causes his
children to find favor in the sight of men. Oftentimes
does it happen that even Christians hesitate to wel-
come the ransomed of the Lord with the cordiality
which they should manifest, and particularly if they
should happen to bear a different name,
"You readily join with me in saying, these things
ought not so to be. And the loss which some have
sustained through prejudice, ignorance and bigotry, is
incalculable. ' Forget not to entertain strangers, for
thereby some have entertained angels unawares.'
Truly the badge of brotherly love should characterize
all who bear the christian name.
" The eulogy you wrote upon my letter, the adver
sary would gladly have used to excite a spirit of self-
exaltation, which would only have procured my down
116 MEMOIR OF
fall ; but I had on the christian armor ; and the praise
belongs to the Captain of my salvation, who helped
me so to wield the sword of the Spirit as to turn the vic-
tory on the side of humility. Yes, instead of a means
of producing self-complacency, it was the occasion of
self-abasement, and of going out of myself and trust-
ing in the Lord as my wisdom, m^ light, my strength.
Thus I experienced the blessedness of enduring temp-
tation ; and while the enemy was defeated, I was made
to triumph. It is sufficient that the servant be as his
Lord. We need not expect freedom from temptation
till the earthly house of our tabernacle be dissolved.
Then may we receive the crown of life, which the
Lord hath promised to them that love him.
" When you portrayed the feelings of a pious youth,
you described to an iota my state when I entered upon
my present course, and while prosecuting it till last
fall. What a miserable week I spent after my arrival
at Lawrenceville the first time ! My Latin Grammar
— but you have had, doubtless, somewhat of the same
experience. I had come from an active life — I was
enclosed within the walls of the academy with chil-
dren — a long academical, collegiate, and theological
course was before me — I was growing old, &c. This
combination of disagreeables, together with my desire
to be out, conspired to render me disconsolate ; yet I
was thankful for the prospect. I would dwell longer
upon this particular, but suffice it to say, I am now
contented to remain the appointed time — and I doubt
not I shall ever have reason to admire the train of
providences which have been to me as 'a pillar of
cloud by day, and a pillar of £re by night.' My foot
had well nigh slipped, but the Lord has held me up
nnH established my goings.
JAMES BRAINERD TAYLOR. 117
"Your suggestions are well worthy o^ my freqUenl
consideration. THie object I have endeavored to keep
in view, viz. the glory of God as it is connected with
the salvation of sinners. To this end I think I ha^re
coveted earnestly the best gifts, which I conceive to
be the spirit of prayer, the spirit of exhortation, and
the spirit of prophecy, that is, the gifts of preaching.
I regard the Bible, the word of God, as the weapon
with which the minister is to do execution in the field
of the enemy. Therefore it should be not only in his
study and his pocket, but it should dwell ricJUy in his
memory and in his heart. Alas ! is it not lamentable
that a young divine should come out and attempt to
instruct the church with but little furniture from the
Bible 7 Classical and scientific knowledge are invalu-
able auxiliaries, but to be destitute of Bible truth, a
minister must be greatly confounded when he comes
in contact even with those who are esteemed illiter^
ate, but who have made the word of God their study
and their guide. I lament that I am so much behind-
hand in sacred literature. I long to be mighty in the
Scriptures, to have them deeply impressed upon my
heart — and that believing, I may therefore speak — and
so bring from the treasury of the Gospel things new
and old. Paul says to his son Timothy, 'preach the
word? It is the word which must and will do execu-
tion ; for it is the power of God, and the wisdom of
God, to the sanation of the soul.
" Then I should, as you suggest, have a system oi
thinking u\)on theology. Doubtless you have v/itness-
ed many cases where candidates for the holy ministry
have neglected this important point. Probably they
thought it a matter to be attended to in course. This
118 MEMOIR OF
has been oo much the case with myself; I have read
more than I have thought: I have meditated plans, but
when I look back and see how little proficiency I have
made, I am ashamed ; yet I do not think I have been
idle. My time has been occupied. Is there not a de-
fect in my system ? Do you ask what it is ? Upon my
first arrival here, I saw the absolute necessity of hav-
ing for my motto, * a place for every thing, and every
thing in its place.' As to importance, I considered the
objects demanding my attention in the following or-
der : hours of devotion, time for acting, hours of study.
For sleep I appropriate about seven hours ; at present,
and for the winter past, I have devoted eight hours to
my academical studies, which are sufficient for the re-
citations of the class ; will you please propose to me the
best distribution of the remaining nine hours'? For a
system of theological thought, I have had in view, be-
sides reading the Scriptures, our catechism with the
proofs. Please express your mind fully on this point,
for I consider it of great importance ; and to facilitate
my course, I desire to come at every thing in the short-
est and most practicable way. Many, for want of ju-
dicious friends to advise, take a circuitous route, and
peradventure, when they commence their theological
course regularly, will have many things to unlearn,
" More and more do I feel the necessity of a fit and
adequate preparation for the holy office — much, muchi
very much yet remains to be done — many a vacuum
needs to be filled. I would not daub with untemper-
ed mortar, but be thoroughly furnished — a workman
that needs not be ashamed, rightly dividing the whole
word and work of truth — a polished shaft in the quiver
of the Almighty. But what am H A worm, a crea-
JAHE3 BRAINERD TAYLOR. 119
ture of a day. May I not exclaim, who is sufficient
for these things ? But I do not despond. The Lord
reigns, let the earth rejoice; let our souls be glad
thereof. I may, or I may not, live to enter the vine-
yard; about this I am not solicitous. My days are
numbered ; my destiny is fixed ; I would not alter it.
Infinite wisdom is the directory I choose. I said I am
not solicitous. I would ever live, leaving the morrow
to take thought for itself. The Lord of the vineyard
knows the very laborers he designs for it. If I be one,
here am I, Lord, send me ; if not — Amen. 'Any thing
or nothing, that God may be glorified and sinners sa-
ved. Bless the Lord, O our souls.
" I rejoice that you enjoy such nearness of access to
the throne of grace. Is it not the privilege of the Chris-
tian to rejoice evermore, and to pray without ceasing,
and in all things to give thanks ? Surely ; for it is the
will of God in Christ Jesus concerning him. And the
more childlike simplicity and godly sincerity, the more
free will be the intercourse between heaven and our
souls.
" My feelings of interest have been drawn out in an
unusual degree towards the people in S . I feel as
if it was the will of the Lord that I should make them
a visit. Why is this ? Let the Lord send by whom h«
will send — my prayer is, that he would grant them a
great outpouring of the Holy Spirit, and that multi-
tudes may be gathered into the fold of Christ. Help
me to commit my cause to God, in whom I would
* commence, continue, and end every work.' Make re-
quest, if by any means, I may have a prosperous jour-
ney, by the will of God, to come unto you ; for I long
to see you, that some spiritual blessing may be impart-
180 MEMOIR qt
ed to us, to the end that we may be more and mora
established, that is, that we may be comforted together
by the mutual faith both of you and me.
" Since I wrote you last, I have enjoyed precious
seasons in the closet ; have had the privilege of sitting
at the communion table, and of a truth have fed on
Christ by faith. It was a refreshing, blessed time !
When shall we eat bread and drink new wine in the
upper kingdom ! I could say more, but will not with
ink and pen write unto thee ; but I trust I shall shortly
see thee fa^e to face. Peace be to thee. Farewell. The
younger in Christ Jesus salutes the elder.
" James B. Taylor."
To other members of the family he wrote in the
same interesting letter : — " This is our working season,
and what we would do for God, must indeed be done
quickly. For our encouragement we have his assu-
rance. My grace is sufficient for thee. Then, however
arduous our duties, however responsible our station^ if
we be faithful, God will be a present help in every
time of need. My heart's desire and prayer to God is,
that you may grow in grace, and in the knowledge of
our Lord and Savior Jesus Christ. In reading the
Scriptures on the subject of prayer, I was ready to re*
proach myself for so much remissness in this sacred
duty. Alas ! how many hours have been lost in sleep,
which should have been devoted to closet duties. How
much has my soul lost by this sinful gratification of
the flesh ! Jesus arose long before day and sent his
holy aspirations to his native heaven ! How often did
he retire to solitary places to raise his voice in suppli-
cation ! His life was a life of prayer. He delighted in
JAMES BRAIMERD tATLOB. 121
holding communion with his Father. See him in the
garden and on the cross ! If he prayed so constantly,
how much more jdo we need to be engaged in this duty !
But Jesus still pleads, and must prevail. Let us then
commit our cause to him, as our advocate and inter-
cessor.'*
It is delightful to observe how this dear disciple of
our Lord Jesus Christ made him the aZp/ta and oviega,
the beginning and the ending of all that he did.
Through all his voluminous correspondence a sweet
savor of Christ is to be found in every page— almost
in every line. His love to relatives and friends, and to
all his fellow-creatures, appears to have^been sanctified,
and elevated, and softened, and warmed by holy love
to the blessed Redeemer. Christ was indeed his all.
And it is to his constant and afiectionatc looking to
Christ — his entire surrender of himself to Christ — his
exclusive dependence upon Christ with child-like sim
plicity — we are to ascribe the great peace which con-
stantly pervaded his bosom, and the holy joys which
filled his heart, and the assurance of eternal life which
cheered him under all the trials to which in the pro
vidence of God he was subjected.
At every step of the delightful work of collecting
and compiling his letters, new evidences of the fact.
that faith, and holy love, and elevated piety, and
extraordinary devotedness mingled themselves with
all Mr. Taylor's exercises, are constantly coming to
light.
Perhaps a stronger exhibition may not be furnished
than is to be found in the followmg letter to his greatly
beloved parents :
U J, B. Taylor.
132 MEMOIR OF
" LawrenuvUUt April 6, 1833.
** Belonrad ParenU.
" Beloved ! yes, in the best bonds, the bonds of
our Lord Jesus Christ. Often have I held sweet com-'
munion with you in meditation and prayer. This
evening I have enjoyed such a season. And while
engaged in looking up for heaven's blessings to de-
scend upon my dear father and mother, and upon
the happy family with which it is my privilege to be
connected, my own soul was watered. How delightful
the spirit of intercession, when the soul is warmed with
a flame of love towards those for whom we plead. In
this delightful exercise there is action and re-action,
as I have experienced this night. The Lord gave me
a spirit of prayer fur you all, and my heart melted
within me while I prayed. Love to God and love to
man pervaded my soul. Doubtless you have been
blessed with many such heavenly gales in praying for
others. May you ever have enlarged hearts when ad-
dressing the throne of grace in behalf of your ever-af-
fectionate James. And in answer to your prayers, may
streams from the heavenly fountain descend to water
the kingdom of God which is set up in my soul. I
have not, my dear parents, a more convincing eyidence
of my natural life than I have of the spiritual life with-
in me, it PEAOE, LOVE, and jot in the Holy Ghost, are
evidences of one's acceptance with God ; for these are
within me and abound. O what abundant cause I have
to speak of the Lord's goodness to me. But my tongue
cannot speak, much less can my pen describe the
marvelous loving-kindness of the Lord. O, he is good,
and ' his mercy endureth for ever.' O that men would
praise him for his wonderful works to the children of
JAM£8 BRAINERD TAYLOR. 123
men. Since I left New-York I have had a fullness of
joy and love indescribable. The windows of heaven
have been opened, and have poured down fatness. The
oil and wine of consolation have been freely imparted,
and I have gone on from day to day praising the Lord.
Jesus alone is the source of my happiness. His pre-
sence makes my paradise. Take Jesus from the Bible
and the sinner's hope is gone. Take Jesus from the
child of Grod below, and this world would be a desert.
Take him away in the hour of death, and all is dark-
ness and despair. Take him from heaven, and heaven
would be annihilated. Let Jesus, then, be our all.
May we walk as he walked, live near to him, and. ever
follow him withersoever he leadeth. As the good
shepherd, he will lead us into the green pastures, and
make us to lie down beside the still waters. How rich
his provisions ! How refreshing to our souls ! Fore-
taste of heaven and endless felicity ! Lord, evermore
give us this food. I feel that I am a pilgrim, away
from my home and from my Love, whom I can only
see by the eye of faith. But by and by — O welcome
hour ! — my soul, and your souls too, will escape from
these tenements of clay, and wing their flight to hea-
ven and glory. And there we shall see him as he is.
Who would not be there 7
< My Savior smiles, and bids me eome.*
'^ Behold, my parents, what God hath wrought for
your son ! Once, he was an unrenewed sinner — a child
of the devil — an heir of hell, and pressing on in the
way to the bottomless pit. What a mercy that I am
not calling for a drop of water to cool my tongue in
that onextinguishable fire ! What grace, that I havf
124 MEMOia OP
been bom again — that I am a child of God and an bM?
of life, traveling to the city of God — the new Jemaa-
lem ! What shall we render to the Lord for his lore
to me, his love to yon, his love to our hoasehold!
What shall we render ? Our hearts— our whole undi-
vided affections !
" My beloved father ! the Comforter, which is the
Holy Ghost, the promise of the Father, you have
had to dwell with you, and I doubt not he will remain
in you. May you and my dear mother be built up in
faith and holiness — grow in grace, and in the know-
ledge of our Lord and Savior Jesus Christ ; and so
ripen for heaven, and finally be gathered as shocks of
corn in their season. May I meet you there, where I
expect we shall meet and praise God for ever.
" My brothers F. and S. arrived last night. I re-
ceived by them your token of affection. We shall
share it together, with a thankful remembrance of that
hand which has so often fed and nourished us in our
childhood. What pleasure would it give me to enjoy
a repast at your table! What pleasure to enjoy a
spiritual feast around your family altar, and together
in the closet !
" How are my grandmothers 1 I hope the candle of
the Lord shines around them and in their souls, to light
them safe to the world of life and glory.
" How are our dear relatives ? O that they were all
on the Lord's side. May he convince the unconvinced,
and convert the unconverted ones, and make those that
love him, like trees planted by the water-courses. Mf
love to them all.
*^My health is good— my soul is happy — ^heaveii
JAMES BRAIKERD TAYLOR. 126
smiles— Jesus is precious — God is my portion, and
heaven my home'^farewell.
" Your affectionate son,
"James B. TAYtoiu»
The following extracts from two letters to a lady in
the city of New-York, then confined by a lingering
and painful disease, which within a few weeks re*
leased her from this world of sin and sorrow, will
show how kindly affectionate was Mr. Taylor towards
the afflicted, and how well qualified to administer con-
solation to the saints in their trials.
** My dear Mrs. R.
" Shall I say that since I bade you farewell, expect-
ing never to meet yoa again in this vale of tears, my
thoughts have often run back to your habitation ? Yes,
my sister, and they have as often dwelt upon your
name and your situation with no ordinary emotions.
Happy, thrice happy your lot; for all things are yours,
whether Paul, or ApoUos, or Cephas, or the world, or
life, or death, or things present, or things to come ; all
are yours ; and you are Christ's, and Christ is God's.
" When last in New- York, I enjoyed the privilege
of sitting beside your bed and holding sweet converse
with you. Now, though far removed, I can and do
still hold spiritual communion with you, and what I
now write I pray God to turn to your spiritual com-
fort, and to the good of those connected with you.
^ I said the intercourse I had with you was sweet.
Indeed, whenever I left the chamber of affliction my
soul exulted in God. The Lord has blessed me while
interceding for you since. I have gained nearness of
aeces9 to him while complying with your request.
11*
126 MEMOIR OF
^ Pray for me.' And doubtless you have rested under
the shadow of the Almighty with increasing delight,
and found his banner over you to be love — that love
which casteth out fear — fear of man, of death, of the
grave, of judgment, and of hell. Have not your pros-
pects brightened? Have you not seen by faith the
land of everlasting righteousness ? Have you not 1
But I stop — perhaps my sister has already passed away
to her rest with the shout of victory, and received the
crown of life !
" But my sister may be yet alive. It may still re-
main for her to suffer as well as do the will of Qod a
little longer on earth. Do you not reply. Amen, * The
will of the Lord be done V If so, be assured the best
is yet to come. God has great things in store for those
who think of him, delight in him, and acquiesce in his
will. Then count it all joy, that it is given you in be-
half of Christ, not only to believe on him, but to suffer
for his sake. ' He is not an high priest which cannot
be touched with a feeling of our infirmities, having
been tempted in all points like as we are, yet without
sin.' Are you tempted ? Are you tried ? Doubtless
you are still exercised with agonizing pain. Look to
the Lord—behold the Lamb of God who purchased
your present hope, your comfort, love, joy, peace, par-
don and future prospects. See Jesus in the manger-—
in his life of labor and suffering. See him agonizing
in the garden and dying on the cross, and say,
* Rest— rest, my happy peaceful soul/
Rest in thy blessed Savior's arms,
Till all the billows o*er thee roll,
Till life shall and with all its storms.*
JAMES BRAIMERD TAYLOR. 127
''A few more days and your happy release shall
come. Your soul is now above ; your affection is on
God as your satisfying portion ; yet you pant for full
enjoyment — yoi^r language is, 'Come, Lord Jesns,
come quickly.' Then fear not. Cast thy all upon the
Lord ; he is not far off— he will not tarry. He waits
to be your rod and staiO^and O how strong his arm— >
he is mighty to save, even in the dying hour. How
sweet to lean upon our beloved ! his voice is sweet
and his countenance is comely. When your work is
done, Jesus will come. Do you ask, What have I to
do ? What can I do? Have you not to tell what Qod
hath done for your soul ? To warn — to exhort some
sinner to come to Christ. May you be faithful to Ckkl, to
yourself, and to those around your sick and dying bed.
The Lord has chosen you in the furnace of affliction.
This may not be joyous for the present, but grievous ;
but be of good cheer, it will produce the peaceable
fniits of righteousness. It has done this already. Grod
has sanctified this visitation to you, and to the salva-
tion of your dear companion. Shall it stop here ? May
it lead to the conviction and conversion of your whole
household, and of all who shall witness the grace of
Qod as already displayed.
'* A word to your sisters. When will you, my dear
fellow-travelers to the grave — to the bar of Grod — to
eternity, prepare for these awful scenes ? Are you yet
in your sins? What — and exposed to the shafts of
death which fly so thick around you? Why will ye
die — die the death eternal? Need you? There yet is
room — ^room in the love of Grod, room in the heart of
the suffering, dying Savior. Come, then, and have
your sins washed away — come and be made the happy
128 MEMOIR OP
recipients of grace and love divine — now — now. Stay
no longer at a distance. We are hastening to the tomh,
and aQon our destiny will be unalterably fixed. I
would rejoice to meet you at the right hand of the
Judge. Will you not prepare to meet Cxod in peace ?
All things are ready on his part; are you ready to give
yourselves unalterably away to Christ ? Then come —
come without delay, with all your sins, with all your
burdens come to the Friend of sinners, and he will
make you whole. His call to yoa is, ' Turn ye, turn
ye.' ' He that believeth shall be saved ; he that believ-
eth not shall be damned.*
'^ Mr. R., you need, and I trust you find, the support-
ingiiand of our heavenly Father. You have reason to
sing of mercy while you talk of the judgments of Gk>d.
Be passive in his hands. Shall not the Judge of all the
earth do right ? And he is your friend, cleave to him
— ' the afflictions of the righteous are many, but the
Lord delivereth him out of them all.' Hope for t|ie
best ; prepare for the worst ; the heaviest trials are
from the hand of a Father. The cup that he adminis-
ters, shall we not drink it ? Soon shall our crosses
give place to a crown ; shall we be counted worthy to
wear it at the feet of Jesus ?
" I have enjoyed this day sweet hopes of hearea*.
The Lord is good to me, and my cup often runs OTfr#
May your prospects brighten continually. O let us
strive to be uncommon — that is, eminently piottS| de»
voted Christians. As we go out and come in, at all
times, under all circumstances, let us make it mani-
fest that we are for Cxod. It vnll coat us somethinf^
but the more we sacrifice and expend for him, the mora
will our consolation abound."
JAMES BRAINERD TAYLOR. 129
•* LawrcTiceviUCf May 9, 1823.
* My dear Mrs. R.
" Little did I think when I addressed you last, that
you would have survived until thm time. Do you in-
quire, why is it so? Secret things belong to God, but
things revealed, to us ; and what we know not now,
we shall know hereafter.
" The Lord works in a mysterious way to execute
his purposes of mercy towards the children of men.
In bringing some to the acknowledging of the truth,
he chooses them in the furnace of affliction. Thus has
it been with you and your beloved companion. As an
example of patience to others, he oftentimes con-
tinues the rod of affliction upon the afflicted one, yet
it is with the promise, ' My grace is sufficient for thee.'
Be, then, of good courage ; Jesus has gone before
you ; he has suffered cruel tortures — he died an igno-
minious death; he entered the grave — but he arose
triumphantly — and now is our elder Brother, at the
right hand of the Majesty on high. Would you not
follow him? Yes, you reply ; follow the Lamb whither-
soever he goeth. Shrink not then from pain ; fear not
the swellings of Jordan — the silence of the grave;
^ for the sting of death is sin,' and when this is extracted
through justification, and sanctification from sin, death
cannot hurt you, and I believe will not frighten you.
No; it is not the child of God — it is not the heir of hea-
Ten that will start back from entering his eternal home;
but the child of the devil and the heir of hell that
must be alarmed and in despair. O, the joy and bliss
of dying a Christian. The portals of Paradise are then
not only seen, but thrown wide open, that an heir of
glory may enter in. Who would not die the death of
130 MEMOIR OF
the Christian? And we know that the life of tht*
Christian alone is attended with peace and joy.
" While you are absent from your Father's house-
while you remain a i^lgrim here below — may you hare
much of heaven in your soul. I have longed to see
your face once more; but farewell; I hope to meet
you at the right hand of God — I hope to hail your hap-
py spirit in the heavenly Canaan, and there join with
you in singing the song of everlasting deliverance.
" Since I wrote you, the Lord has been very gra-
cious to me — I have enjoyed precious seasons. How
good it is to draw near to the mercy seat ! Then it is
that our souls cry out, ' Lord, evermore give us this
bread.' I am unworthy — I am nothing — ^Jesus is all —
he is the beloved of our souls. May he ever be the
chiefest among ten thousand, and altogether lovely.
" Next Lord's day I expect to enjoy the privilege ot
witnessing to the world that I have chosen him for my
all. It will be a communion season with us. Soon we
shall eat bread in the upper kingdom. Prayer will be
turned into praise, faith into vision, and ordinances
into the enjoyment of his presence face to face, whom
we now remember.
"Mr. R., lean upon the Lord : he says, 'I will not
forsake thee.' The language of your dear companion
is, ' Weep not for me, the separation may be soon, but
cannot be long. We are all travelers to another
world, and must soon be there. 91
" With much affection^ yclhrs,
Jaiies B. Taylor.**
Reference has been already made to the fragt^ti
of a diary found amon^ Mr. Taylor's papera . It is ia
JAMES B&AIMERO TAYLOR. 131
what a Christian writes of himself, his exercisea^
trials, and the means employed to keep alive the flame
of holy love in his heart — especially when it is design*
ed exclusively for his own inspection, and written un-
der the eye of God, and with a deep sense of his pre-
sence, that we find a true and faithful exhibition of the
inner man. Such was the diary of Mr. Taylor, and in-
deed there is no evidence that he ever wished or thought
of the publication of either his journal or of the cor<
respondence, so full of the effusions of a most affection-
ate and pious heart, from which the materials for this
memoir are chiefly derived.
Ic is a matter of regret that twelve of the earliest
numbers of Mr. Taylor's Diary cannot be found. There
are five remaining, beginning with No. 13, which bears
date the 1st of May, 1823. The first notice is of paii^
and of its being sanctified :
'< This morning 1 was visited with a sciatic, which
rendered it difi&cult for me to move. But the Lord or-
dered it for good, for it had a tendency to lead me to
himself, and I enjoyed a foretaste of heaven. I mused,
and the fire burned ; my soul was caught up from
earth, and the portals of paradise and the blessed re-
sidence of the saints were opened to the eye of faith.
* When shall I wake and find me there 7'
* Wrote this day to Miss W. May the Lord fol-
low my communications with his peculiar blessing. I
found when in New- York that my letters had not
been in vain, but had comforted some and stirred up
others."
132 M£MOia OF
There is evidence that this very letter was also much
blessed to souls. We make the following extracts :
" Do you ask how I enjoyed myself while in New-
York ? With some of the dear children of God I had
sweet communion. But, alas ! with how many of those
who profess religion, and cry, Lord, Lord, yet do not
the things which he commands, did I meet ! Was their
conversation in heaven ? No ! Were their hearts there?
No ! for they dwelt upon things of earth. Out of the
abundance of the heart the mouth speaketh: their
theme was not the goodness of God — not the love of
God in their own hearts, and as manifested to others;
but fine houses, handsome furniture, fashionable dress-
es, beautiful forms, riches, pleasures, and such like ;
and as a matter of little moment, they talk of this min-
ister as an eloquent orator ; that as a line writer ; and
a third as indifferent. True, the business of the world
ought to be attended to in its season, but for a pro-
fessor of the name of Jesus, or any other person, to
dwell upon these things continually and with delight,
indicates such a one to be under blindness of mind,
hardness of heart, and contempt for the word of God.
" Of conversation the jp^postle saith, * As he which
hath called you is holy, so he ye holy in all manner ot
conversation ; because it is written. Be ye holy, for I
am holy.' And we nave the assurance that without
holiness no man, no woman, let his or her name be
what it may — their possessions, nay, their professions,
what they may, * shall see the Lord.' What a re-
quirement ! how great ! but nothing is impossible with
God, and with him there is plenteous redemption.
^' But to return : they are not without a hardened
JAMES BRAIN ERD TATLOR. 133
heart. Their convictions are lulled to sleep, if not en-
tirely expelled, by the sentiment, ' We must be some-
what conformed to the world.' Others say, * We
must mix with the multitude.' For the former no ex-
cuse can be allowed — the Bible allows none — the
world will not — their profession will not. ' Thus saith
the Lord,' should silence every excuse and quell every
rising emotion of world liness. And what docs the
Lord say ? * Be not conformed to this world.' What
is this but an axe laid at the root of every worldly
thought, desire, and action which are not subservient
to our growth in grace and the advancement of Christ's
kingdom in the earth? As to the latter, it is obvious
that we must, in some degree, mix with the multitude ,
but does this make it necessary that we must be par
takers of their sins ? No, nor of their follies, which
are sins. Christ's prayer for his disciples is, ' Keep
them from the evil ;' but those that I describe hold the
word of God in contempt, for they disobey its com-
mands, which are holy, just, and good. They mani-
fest that they love the world, and the things of it, in-
ordinately. The word of God says. Come out from
among them, and be ye separate ; and touch not the
unclean thing. Out of their own mouths they are con-
demned. O ! these things ought not to be so — may
our garments be kept clean and unspotted from the
world. With those who mind earthly things the child
of God can have little enjoyment. May the Lord arouse
by his Spirit and his word, all lukewarm and worldly-
minded Christians — if indeed there be such a com-
pound as a worldly-minded Christian,
** You will not think me an egotist, for I comply
with your request, when I write of the Lord's deal-
12 J- B. Taylor.
134 MEMOIR OP
ings with myself. The day on which I bade you fare-
well, was commemorative of the most eventful era of
my existence. You readily recur to the 23d April, ore
year ago. From the circumstances attending me that
day, traveling, dec. I enjoyed but little opportunity for
retirement. How gratefully did I hail my habitation ;
for the Lord had protected and brought me safe to my
resting-place. I made the field, screened with woods,
my closet, where I could address my Father in secret.
How many, driven from home for the name of Jesus,
have sought shelter in the woods, with the vaulted
heavens for their covering, and there, as well as in
dens and caves of the earth, poured out their souls be
fore the Lord, who hears when his children cry.
" Shall I transcribe what I recorded of the Lord's
goodness to me the day after my arrival ?
" * April 24. — Had a most precious season at the
throne of grace. How often has the Lord blessed me in
that very spot ! It appears sacred. My soul was melted
this evening. My spirit cried, Abba, Father. Jesus,
though unseen by mortal eye, was precious, as seen
by the eye of faith. The oil and wine of consolation
were poured into my soul — had a spirit of interces-
sion for my dear friends.'
" * Sabbath following. — What shall I render to the
Lord for all his benefits ? My cup has this day run
over. My consolation has abounded. The good Shep-
herd has led me into green pastures, and I have fed
upon the rich foretastes of heaven. I have found my
powers too feeble to praise and bless the God of my
salvation as I would, and could only say, Glory to
God! Glory to my dear Savior! Halleluiah to the
Lamb for ever ! O how sweet I have found it to ctU
JAMES BRAtNERD TAYLOR. 13S
upon God in secret ! It is not to be described, as you
know, if you have felt the refining flame of God's love ;
but it is ' iull of is^loiy.' Perfect love filled, and now
fills my soul. 1 have wept tears of joy and gratitude,
and tears of praise, at the feet of Jesus. I have called
God my Father, with the spirit of adoption. Truly
tlie Comforter has come, and I long to depart and be
with Christ. How small, how vain the world ap-
pears ! Alas ! that any should seek their happiness
here ! O could they feel what I experience, the world
would wane and dwindle into nothings But why was
I made to hear his voice and enter in ? Why was it —
Lord, why was it I ? My heart melted again and again,
and floods of tears flowed gently down. How delight-
ful such an exercise? What an antepast of heaven,
when the soul holds converse with God ! While en-
gaged in singing in the family, the Lord drew near,
and my heart began to burn with love. I then retired
to my sacred retreat, and poured out my soul before
him. Ah, how foolish is such language as this to the
poor worldling, the gay, the thoughtless ! But the
child of grace, the renovated soul alone knows the
joys of pardoned sin. * I had rather be a door-keeper
in the house of my God, than to dwell in the tents of
wickedness.' I had an aflecting view of my utter un-
worthiness ; and truly I am a wonder to myself — ' a
miracle of grace.' By the grace of God I am what I
am ; a sinner saved by grace ; a sinner changed by the
Spirit ; a sinner accepted of God, through Christ, and
tending towards heaven, and longing to be there!
Were it the will of Grod, this night would I go ; yet I
am willing to stay, and suffer, and do the will of God.
I hare given, and now give myself away to him ; I am
136 MEMOU OP
not my own ; I have been bought with a price. Jesus,
be thoa my all ; be thou King supreme. Reign without
a rival. Sway thy sceptre universally. Rule for ever,
King of kings, and Lord of lords. Amen.'
*^ The above is an account of my exercises for two
days. This day has the Lord given me a memento oi
my mortality. This morning I was seized with a pain,
which renders it difficult for me to move. * We bloom
to-day, to-morrow die.' But the Lord meant it for good,
and I have reason to thank him for his token of love.
^ What son hath he whom he chasteneth not ?' I have
taken a view of the grave — of the bar of God, and hea-
ven — and ray desire was to launch away — yet I sub-
mit and wait. I see nothing here to live for, but to
spend and be spent for God ; and no longer than I may
be useful would I remain here below. O when shall
we hear the sound, * Come up higher.'
" This being the first of May, I presume you have
been in the midst of bustle and confusion, yet doubt-
less you have been in perfect peace. This is the ex-
cellency of religion — that while the spirits of darkness
rage, and wicked men blaspheme — while the world
seek the pleasures of sense, yet never find any thing
to slake their thirst — while the vain love themselves
and follow the vanities of the earth — while they are
disappointed in life, wretched in death, and lost for
ever, the meek and humble followers of the Lamb find
peace and quietude of soul below — peace or triumph
in death, and God and heaven for ever.
" Take your pleasures then, ye worldlings — enjoy
the gayeties of life, ye vain spendthrifts of time — trifle
with your souls — dance on the brink of ruin — sell your
all for nought, and forfeit heaven at last. But let me
JAHB9 BRAINEAD TAYLOR. 137
live the life and die the death of the righteous ; for
the righteous, the righteous alone have hope in deaths
Farewell.
'^ Yours in the best of bonds,
"J. B.Taylor. »
' P. S. I wished to say something to Miss M—
upon this all-important subject. I hope she views it
as all-important. But however she may admit its im-
portance,, it will avail her nothing unless she feel its
power in her own soul. This must be experienced, or
she must be lost for ever.
*' To the young ladies too I would say, hear the
words of Jesus Christ ; ' Except ye repent, ye shall all
likewise perish.' J. B. T."
We return again to the interesting diary from which
we began to make some extracts.
'^ May 3, 1823. — Had a delightful communion sea-
son at my stated evening devotion ; and found much
pleasure in reading the Word, and in calling upon the
name of the Lord.
" Sabbath, May 4. — Another Christian Sabbath has
dawned upon this world, which, but for religion, would
be a heU, and its inhabitants incarnate devils.
'* The Sabbath shed forth its cheering light, but the
Lord of the Sabbath hid his face from me. Why is
this 1 He knows the reason ; and so do I. My guide
has been forsaken, I have broken my covenant with
him, and the consequence is, my soul is in darkness
and distress. Surely 'the way of transgressors is
hard,' and peculiarly so to the child of God, who has
not only tasted that he is gracious, but has been filled
12*
138 MEaioiB or
with his perfect love. Morning daties weie attended
to as usual, but the glory had departed. The form was
there, but where was the power 1 My soul had by
transgression left its rest, and leanness, the inevitable
consequence of a departure from God, was inscribed
upon it. I sought the Lord, but found him not to the
satisfying of my soul. I repaired to the house of God,
but my love was absent. Returning home, I felt dissa-
tisfied with my situation, and refused to be comforted,
but by the Holy Ghost. O how keen the anguish, * My
God to love, and not my God alone? How keen the
reproach of ingratitude, in forsaking my best friend.
Thanks to the Lord that I felt my need and saw the
remedy, and that I had the disposition to return to him
from whom I had revolted. I wished to wander no fur-
ther. My soul thirsted for God. I could praise him for
what he had done for me — I felt that he was jiiat in
withdrawing from me, and that were I in hell I could
but praise him. I looked to him for direction as I opened
his blessed word, and he answered my prayer. I opened,
I read, ^ So fight I, not as one that beateth the air ; but
I keep under my body and bring it into subjection, lest
that by any means, when I have preached to others, I
myself should be a cast-away.' The Word was sea-
sonable ; I had not kept my body under ; it enabled me
to have right views of myself. I hastened to the throne
of grace, and found it good. The Lord dispensed his
favor, and shed abroad his love in my heart. Thanks
to his name for pardon and sanctification ! O, why was
I not left to hardness of heart ? Not unto me, but unto
the Lord belongeth praise ; for he bringeth salvation.
Again I looked up to the Lord, and again opened and
read hia blessed word : ' Be stxong ^i^id. oi ^ood. cou-
JABIB8 nUOIfilB TATLOR. 139
rage ; I will be with thee: I will not fail thee nor for-
sake thee : only be thoa strong and very courageous.'
May my care and fear evermore be this, not to do any
ONE thing displeasing to my God ; and he will take
care of all the rest.
*^May 12. — Had a delightful season at the throne of
grace, both in prayer and in reading the Scriptures.
The Word is spirit and life — Lord, open my mind
more and more to understand the Scriptures — ^make
me mighty in the Scriptures.
"May 29.-^ Wrote to Sarah, my colored friend."
From this letter we make the following extract, as
a specimen of the affectionate spirit of Mr. Taylor, ma-
nifested towards the children of God, of whatever co-
lor or condition.
" How is Aunt Sarah ? Perhaps her mortal frame
is sinking under the weight of old age, and ready to
fall a prey to death — doubtless you look to the day of
your death as better than the day of your birth. You
will hail the hour of your departure as a release from
your burdens and sorrows, when your happy spirit
shall wing its way to the paradise of God. Does not
your soul exult in the prospect? The New Jerusalem
is just before you — that city that hath foundations. It
is the home of the saints. There dwells our Savior ;
there you will see him as he is ; and there meet the
redeemed of the Lord out of every nation, and king-
dom, and tongue, and people. Do you expect to meet
me there ? I know you do—and I hope to find some
humble place at the feet of my blessed Redeetnftt« i
have nheady the eamest of the heaveiiVi i^^x^-'^Tva
140 Muioa or
that I may enjoy yet more and moiOi uid so groir op
into Christ our living head. While yoa shall be praia-
ing God in glory, I may be soanding the (Gospel timn-
pet. Pray that it may be to the awakening of many a
poor sinner, and the means of gathering multitudes of
precious souls into the kingdom of God's dear Son.
" The prospect of living to serve the Lord in his
vineyard is pleasant, if it be his will. To die, I know
would be gain ; but I am not anxious. The Lord, whose
I am, knows that I am his, by creation, by the pur-
chase of the blood of Jesus, by the sanctification of his
Spirit. To the Lord Jesus, as to a faithful Creator,
would I commit my cUl; come sickness or health, life
or death, all, all will be well $ not my will, but the
will of the Lord be done.".
In the following letter to a much valued friend, bear-
ing date LawrenceviUe, June 7, 1823, will be found
sentiments and an expression of affections well wor-
thy the serious consideration of all who are in the mi-
nistry, or who are seeking this most responsible office.
'* The past wears an aspect to me truly astonishing.
My long course of iniquity before conversion — four-
teen years spent in folly and in sin — my early impres-
sions when compared with the multitude who throng
the downward road — ^my being led to the Lamb of
Qod ^that taketh away the sin of the world,' and
made a happy partaker of grace and love divine — ^my
being called of the Lord of the harvest to preach the
Gospel, or rather to prepare for it — how wonderful I
I know not, indeed, that he will put me into the minis-
itfr^ but ' re the prospect ot beiui^ taSKKiiit»fa.
JAMES BRAINtRD TAYLOR. 141
rendering an imperfect service below, to a perfect ser-
vice in the upper sanctuary.
" I look upon my residence in New- York as highly
beneficial. There I gained a fund of information, to be
gained only in such a situation. Little did I think that
I was then acquiring a knowledge of men and man-
ners to fit me better for the sacred office.
" Do you ask how I am affected towards my former
employment? Never since I left it have I felt any
desire to return. My aversion to every thing of this
kind has increased, and my mind would sicken at the
thought of ever returning to the business of this world.
I rejoice in the indisposition to attend to any thing
that is not intimately connected with my calling.
" It is to be feared that some (alas t for them) com-
mence stuay for the holy ministry from sinister mo-
tives. Some seek worldly emolument — some popular
applause — others, and we hope these are the majority,
seek souls for their hire. Says a correspondent, writ-
ing of a candidate for the ministry, * He has by his
education become a different man, and has a different
kind of piety, and time must develope whether it is
for the better or the worse.' How sad, how melan-
choly, that any of the sons of Levi should grow cold
in the service of the church of Christ. How afflicting
to the lover of Zion to witness engagedness in any
Christian decline ; but particularly to see a candidate
for the ministry lose his ardent zeal for the good of
souls. But Met him that thinketh he standeth take
heed lest he fall.' Of this I have been mindful, and I
would ever keep it in mind ; nor would I be puffed up,
or vain-glorious, that the good Shepherd bAXViV^^me
inio his green pastareB, and fed me^ aad maA& xca ^A
148 MSMon or
He down by the still waters ; for who maketh me Id
differ from the impenitent, the thoughtless, the hard-
ened, and incorrigible 1 And what have I, that I have
not received from him, who givetb liberally and np-
braideth not ? 'Tis all of grace, and to God only wise
be all the glory.
'' I apprehended danger npon entering on my acade-
mical course, from the many snares attendant upon
such a life. I dreaded the thought of becoming a for-
malist. The plan which I then considered best for a
student with prospects like mine — nay, whatever may
be his prospects, (and I am confirmed in my opinion,)
is, t. Strictly and most puncttially to perform his
closet duties. 2. He should exercise regularly for the
benefit of his body. This will aid him in the first, and
better prepare him for entering upon prosecuting the
3d. — viz. diligent application to his studies. Bat the
Lord has been better, a thousand times better than all
my fears. Instead of declining, my march has been
onward in the divine life. Were I to attempt a narra-
tion, it would be impossible for me to tell you even
the half. Suffice it to say, I have had, during the last
thirteen months, the witnessing of God's Spirit with
mine that I am born from above, and traveling to hea-
ven. The fruit of the Spirit has been, from day to day,
love, peace, and joy in the Holy Ghost.
"The prospect to me is pleasant. I glory in the
thought of one day becoming an ambassador of the
Lord Jesus Christ to dying men. Paul was an ambas-
sador in bonds. What a privilege to die for the Lord
Jesus ! I said I glory, but not in my own strength^ for
my sufficiency is of God: yet while I glory in the pros-
> Dot anxious. I do conftideT m>)%^\l tlqxtd:^
JAMES BRAINERD TATLOB. 148
own ; I have been bought with a price ; I am the Lord's,
to be dealt with agreeably to his will. My times and
seasons, health and faculties, talents and influence,
life and death, all are in his hands. He hath done all
things well. And my language is, 'reign in me, over
me ; reign universally. King of kings, and Lord of all.'
" Years must revolve before my fathers in the church
will send me forth. But they are ministering as stew-
ards in the house of God. When sent forth, may I
hear the voice of the great Head of the church saying
to me, * Go.' Then onward will be my watchword ;
onward, to warn the sinner to flee from the wrath to
come ; onward, to lead the anxious inquirer to the sin**
ner's friend ; onward, to feed the lambs and sheep of
Christ's flock ; to visit the sick and afflicted ; to smooth
the declining path of the aged ; to guide the young ;
to refresh the weary ; to illumine, if possible, by con-
versation and prayer, the vale of death : onward, to
live to and for God; to finish my course with joy:
onward, to the grave ; to the bar of God 5 to glory."
The reader cannot have failed to notice the high-
toned and devoted piety of Mr. Taylor, as manifested
in all his correspondence, and may well inquire by
what means he made such attainments in spirituality.
To this question the answer is perfectly obvious : reli-
gion with him was no secondary interest, but the one
thing needful — the absorbing subject of his thoughts
and affections ; and with great constancy did he prac-
tice its duties, and especially those which bring the
souls of God's people more immediatefiy into his pre-
sence, such as secret prayer, meditation, an^ xe^^vct^
the Scriptures, These seemed tobetVve'^eT^ ^Vixcia^sAs^
1
144 MESIOIH OP
of his being, and to afford the fuel that kept alire the
fire of holy love in his heart. Not only in the forego-
ing letter, but in all hid correspondence, and every-
where in his diary, it is evident that he made commu-
nion with God his first object, nor could he be 3atii»-
fied without its actual enjoyment ; so that whenever,
through inattention to the state of his heart, the pre-
valence of temptation, or the derangement of the ani-
mal economy, he found not ^ him whom his soul lov-
ed,* he rested not till the joy of God's salvation was
restored, and be could again say, ' My beloved is mine,
and I am his.' "
What in this respect Mr. Taylor practiced himself,
he affectionately recommended to his friends, as may
be seen in many parts of his most pious and affec-
tionate letters. To his beloved friend, the Rev. C. H.
he wrote, June 22, 182?
^«> .
" A siuied time, a particular place, and ptinctu •
ality, I find necessary to keep up the life and power
of religion in the soul. To attend to the duties pf the
closet, an ancient disciple said to his company as an
excuse for leaving them, * I have a friend now in wait-
ing to speak with me.' Intrusion upon the hours set
apart for God cannot fail to make serious inroads upon
the health of the spiritual man. Let us, my friend, be
punctual with God."
Tt is appropriate to remark in this connection, thai
Mr. Taylor sought and enjoyed this high state of pious
affection and constant communion with God, not as a
duty, but a delightful privilege ; not merely for bis
i^fvjj sake, but for the bene&t of oOcieYs, o^iekd. %<& «i vftoai
JAMES BRA1NERD TATLOR. 145
(mportant part of his preparation for the ministry of
the Gospel ; nor did he ever lose sight of the great
work in which he so ardently desired to be employed.
In a letter to a much esteemed brother, bearing date
29th June, 1823, on his being appointed to the office of
deacon iu the church, he wrote :
"I trust you accepted this office, not merely as call-
ed by the church, but by the great Head of the church.
it is the consciousness of moving in the sphere to
which Gxxl C€U(8, that makes his servant patient and
persevering, and affords the delightful testimony to
himself, that he pleases God. This is an office in
which Jesus himself ministered. How careful was he
that the wants of the poor should be supplied. He
sent none empty away, although he himself was often-
times hungry, and thirsty, and weary, and heavy
laden ; weary in traversing the country on foot, and
heavy laden in bearing a burden not his own. O my
brother, what a privilege to follow in the footsteps of
liltnmanucl, God with us. Do you not feel that you
liave much to do? We are looked upon as those who
must enforce precept by holy example. The church
and the world have their eyes upon us. God requires
us to be faithful. Our happiness depends upon it. Per-
il aps the comfort, the salvation of others depend upon
it. May it then be our study to be mighty in the Scrip-
tures — full of faith and the Holy Ghost. That we may
be properly qualified for our stations, how much prayei*
and watchfulness on our part — how much grace on
God's part — is necessary ! Lord help, for vain is the
help of man.
" To what I am destined I cannot teW. tvot wxv. \
12 J. ft.Ta^Aot
146 MEMOIR OP
anxious. I am blest with contentment while the con-
viction abides with me that it is my duty to prepare, if
possible, for any station m the church, and then to ac-
cept of that to which Providence shall call me. My
views are changed wholly from what they were for a
short time. I am very deeply impressed with the ne-
cessity of a thorough /t^ZZ course of preparation. The
Lord has done great and good things for me, whereof
I am glad."
Diary. "July 4, 1823. — The Lord is as strangely
good as I am in practice strangely perverse; yet I
sometimes think I am the happiest creature on earth.
But why am I thus ? Never do I feel myself more in-
significant and mean than when I am blessed with an
overpowering sense of the divine presence ; and yel
with strong confidence do I approach my heavenly Fa-
ther. I do not, cannot doubt my being a son of faithful
Abraham, and therefore a child of promise. Not unto
me be praise, but to him who hath procured it for me,
and blessed me with this adoption.
" 5. — Had a precious season before the throne of
grace this morning. O the hidden mystery — 'tis hid-
den from the world. Surely the sweetest moments
enjoyed by the children of Grod are when the world
is entirely shut out. Could the world know this;
could they have one glimpse of the light that beams
upon the souls of the saiiits ; could they enjoy the
hope which the ilame of divine love kindles in the
heart that trusts in Christ, they would be constrained
to call him * the pearl of great price.' O the heaven
of Jove I This evening, too, I am astonished at the
goodness of the Lord 3 1 amawondw xo vsv^^^Xl -vVtaw
JAMES BRAINERD TAYLOR. 147
I look at former years; my cup runneth over — my
heart is too full for utterance ; but the Lord knoweth
its meaning. Went after meeting to meditate among
the tombs. It was starlight, but yet the darkness was
sufficient to screen me from the view of passing stran-
gers. In this land of silence all was solemn as death.
And there, on the marble slab that covers the remains
of a young man who died at the age of eighteen, I sat
down and meditated upon my own dissolution. I look-
ed at my feet, my hands, my body ; and must these
soon be mouldering in the dust 1 I recoiled not at the
prospect ; I praised the Lord for his love to me, and
for the calm serenity of soul I possessed. My mind
was now led to our dear family. While whole fami-
lies have been desolated, ours remain entire. What
a mercy that they have been spared, and that nine of
them are hopefully pious ! Here my soul cried to God
in behalf of all. I knew not but some of them might
be dead, and the tidings on the way. Would I have
them mourn at my departure ? Would they keep me
from home ? And should I wish them to stay were it
the will of the Master to come and call for them ?
No, I replied, although it would be a great trial to bid
them farewell — to see them no more on the earth.
"I looked at what was before me — the work in
which I long to be engaged, and prayed for wisdom
to direct and grace to help. And now I retire. Come,
sweet repose ; come life, come death, come what will,
the will of the Lord be done.
"6. Sabbath evening. — What shall I render to the
Lord for his goodness this day ? Words fail : * 'tis un-
speakable and full of glory.' O the sweet coxiytcvwwV-
catioos of grace and love I He has foWowed rcv^i wvxV
148 MBMOIR OP
his loYing-kindness. I felt deeply the import of these
precious truths : ^ In whom ye also trusted, after that
ye heard the word of truth, the Gospel of your salva-
tion ', in whom also, after that ye believed, ye were
SEALED with the Holy Spirit of promise, which is the
earnest of our inheritance.' I douht not I have expe-
rienced all this ; I feel that I have been ''sealed? The
sweet ^ earnest ' pervades my inmost soul, and all is
heaven there. Hoav precious is Jesus ! It is he that
charms and comforts my heart. I hear men talk of the
works of creation, of lofty mountains and pleasant
vales, of verdant plains, of foaming^ cataracts and gen-
tle rills, the sturdy oak and the forests green, the fra-
grant flowers and the standing corn ; I hear them talk
of fine houses, handsome furniture, grand equipage and
royal splendor; and a thousand other things which
they seem to admire almost to adoration. But these
are not my God. The heavens indeed declare the glory
of God ; the firmament showeth his handiwork ; all
nature is stamped with Deity. But what are these ?
One glimpse of thee, my dearest Lord, one glimpse ot
thee, as seen in the Gospel, outshines them all ; and
when chou art near, my soul rises above all sublunary
things. Thou art ray satisfying portion. To-day hare
I been on Pisgah's top, and seen the promised land.
Not long, and I shall rise higher. O blessed prospect »
Now I go again to meditate among the tombs — I love
such a retreat — to look into my heart — into the grave —
into eternity. How solemn is this place ! Death with
his iron grasp has dragged down his hundreds to this
lield of graves. The young, the old, the middle-aged,*
lie promiscuous here; the rich, the poor, the white, tlie
>'/^"^'^ ;iU mingle and kuow no dlsivucvvow. \\v:iv^ vsva.^>i
JAMES BRAINEBD TATLOR. 149
lessons — important lessons are to be learned here. Be
wise, O my soul ; the day of death comes on apace-
soon this body must be conveyed to the tomb — art thou
ready 1 Thanks to him who is the Judge of the quick
and the dead, with the utmost composure I can look
death in the face. I expect no pang ; the sting of death
is sin ; this^the Lord has plucked away. I feel nothing
contrary to love. My body may be racked with pain-
but what of that? my Savior suffered. But my soul, I
have no doubt, will be tranquil and unruffled. I can
truly say, I am glad that I was born to die. Once, part
of my grave-clothes were prepared for me. The Lord
spared me. Alas 1 had I been taken away then, it had
been in my sins. O the goodness, the long-suffering
patience of the Lord ! Praise his name for ever.
" Saturday evening, July 11. — About to record the
goodness of the Lord to an unworthy sinner — where
shall I begin ? where end ? It is too wonderful for me ;
I cannot attain unto it. The earth is full of the good-
ness of the Lord. But my soul knoweth that he is
good, and his mercy endureth for ever. It is indescrib-
able. I took my usual walk, and at length reached the
oft-frequented tree, where I sat down and read, and
my heart went up to the Lord ; and his word was
* spirit and life,' * quick and powerful,' and sweet to
my taste. Surely I never had such captivating views
of the Lord Jesus. He was there in his power and
love — but language fails me to tell all his manifested
glories.
* While faith presents the Savior's death.
And whispers * this is thine ;*
Sweetly my rising hours advance,
And peaeefuUy decline.
13*
150 MEMom OP
* While such my ▼iews, the radiant sua
Sheds a more sprightly ray } .
Each object smiies ; all nature charms-*
I sing my cares away.'
"After attending prayer-meeting I betook myaelf
again to the land of silence. How many mementos hisi be all the gloffy.
^ D&es tje HoiT Spirit bear witness wiih your spirit
d, a house not made with hands,
eternal in the heavens V and may not the heart that
enjoys the same assurance, express it in the same lan-
guage, even though professors of religion brand the
assertion as an evidence of self-righteousness ?
" Lord, never let the feur of man ensnare me ; and
may I ever be a bold witness for Jesus, and for the at*
tainment of that perfect love which casteth out fear.
" Sept. IS. — Another death in the neighborhood !
How frequent and how swifl the shafts of the destroyer
amongst us ! Whose time comes next ? Lord, is it I?
After attending a funeral, at which I stood up between
the living and the dead, and spoke to the people, from
^ the time is short,' I took my accustomed walk, with
a heart full of gratitude to the Lord for my sweet and
cheerful hopes. I thought this might be my last walk
along that oft-frequented path, as my time at Law-
renceville is coming to a close. What a delightful re-
treat this has been to me ! But this evening I agonized
in spirit as T had never done before, in prayer for this
people. While thus engaged I unexpectedly met — — ,
and with streaming eyes addressed him. He wept—
the Lord bless his soul with conversion ! As I left him
[ wrestled in prayer for him, and for our neighbors.
My soul was pressed down with the weight of anxie-
Ifelt for their eternal mteie%l«. ^Vi«!vc^'Gk
Mr, Tuyhr was made the instrument ot «xcvd and to the interests of the
Redeemer's kingdom.
None, indeed, may hope to encounter the trials of
such a life without many a hard conflict; but the ex*
^0 before un will thow that thtse tx\ai« hiy be aut-
JAMES BRAIMERD TAYLOR. 16ft
tamed with adyantage, and that in the issue yictory
will crown the arms of grace.
Perhaps more than most Christians of his age, Mr*
Taylor had his eye directed to the leadings of Provi*
dence, and more uniformly saw the hand of God in
•very thing that occurred. With this habit of soul, it
was natural for him to seek and rely upon the divine
direction and support.
Having entered college, he writes in his journal, No-
vember 6 :
" For what purpose have I come hither ? Lord,
make plain the path of duty, and give me grace to be
faithful.
" 8. — Have been somewhat depressed in spirits for
two days past, owing to a combination of circum-
stances ; but this morning I was enabled to cast my
burden upon the Lord, and he sustained me. My soul
enjoyed a refreshing season. Thus I find that these
walls do not shut out my God. How blessed I am !
^' 9. Sabbath. — Found it good to wait on the Lord
in secret. The heavens were opened, and a blessing
poured out upon my soul. Religion can be enjoyed
in college. Lord, amidst so much iniquity keep me
ypotless, and make me useful.
" 16. — The past week has been one of mercy and
goodness from the hand of the Lord. Beside a token
of afiectionate regard from my friend L. P., I received
one from my brother K. These favors warmed my
heart with praise to God and gratitude to them.
'^ 1 have enjoyed nearness of access to God in secret,
and had a spirit of intercession for otViet^ ^^ ^^Yl ^%
ray self. With tenderness and anxiety \ Vibln^ \\io\x^\.
166 MEMOIR OF
on friends, and on this college ; and have been blessed
with a spirit of prayer for them. O that the Lord
would come in mighty power, and demolish the king-
dom of Satan, and build up his cause. The Redeemer's
kingdom prospers at the eastward, and souls are brought
in by scores ; Lord, send laborers into the harvest, and
work by whom thou wilt work, only let souls come
home to Jesus.
'^ Nov. 23. — Lord, what am I, or what my father's
house, that thou shouldst visit me ? The Lord is good,
and his mercy endureth for ever. This day and this
hour have I enjoyed the spirit of adoption sweetlf
drawing my inmost soul with cords of love. How con-
descending and how kind to me, an unworthy worm.
He manifests himself as my Father in covenant The
precious Lamb of Grod shows himself to my faith as a
full Savior, and reigns in my heart king supreme.
The Holy Spirit comes down as showers that water
the earth. Praise to my God for the holy unction with
which I have this day been anointed. The beauties of
my beloved Savior have captivated my heart, and yet
my cry is, ' more — my Lord, more faith which works
by love.'
<< < When thou fastest, anoint thy head and wash
thy face ; that thou appear not unto men to fast, but to
thy Father which is in secret ; and tliy Father, which
seeth in secret, shall reward thee openly.' Already have
I been rewarded. In the very act has my soul been
abundantly blessed, and thus have I found it profitable
to fast before the Lord this day. The blessing which
he gave me nineteen months ago, he has enabled me
to csJJ ro mind with thankful remembrance \ may he
JAMES BRAIN ERD TATLOB. 167
Still make my habitation a dwelling of righteousness,
of peace, joy, and holy triumph.
'^ I feel the want of a kindred spirit. Where is the
spirituality of the church ? Where are the men and
women ' full of faith and of the Holy Ghost V Lord,
purify thy church. Had an interview with one dear
child of God, whose soul appeared warm with love
and decided for God : with him I anticipate much
sweet intercourse.
" Nov. 30. — Let the warrior boast of his armor, and
the victor of his conquest ; let the scribe glory in his
knowledge, and the sophist in his wisdom, and the
worldling in his wealth and pleasures. But God forbid
that I should glory, save in the cross of our Lord Jesus
Christ, by which I am crucified to the world, and the
world unto me.
'^ This has been a harvest day to my soul. The Sun
of righteousness arose, and I basked in his beams,
whose fructifying influence brought forth the good
fruit, love. Indeed it is heaven upon earth. God blesses
me from day to day. During the past week my meat
and drink have been sweet antepasts of heaven — long-
ing to see Jesus, and reign with him above.
" Wrote to my dear friends, Mr. and Mrs. D— .
May my communication be a word in season to that
dear family."
In this letter Mr. Taylor supposes them to ask him,
" How do you like college life ? Can you enjoy reli-
gion there ?" And then answers : 'M am happy to re-
ply that I am pleased with residing in this institution,
for several reasons; the chief of whicVi \s^\)^c'dL>\%«\
helieve it to be my duty to be here. TVie ^iiN^ivX^^'ftfe
168 MEMOIR OF
for the acquisition of knowledge are every way siifi-
cient ; sucii as proper books and qualified teachers, and
a complete system of operations. This regularity of
procedure suits me well, and I endeavor ' to ha?e a
place for every thing, and every thing in its place.'
To enjoy religion, as you know, is to have a sense of
pardoned sin, and the presence of Gk)d reconciled
through Christ. This can only be felt where ' faith,
that worketh by love,' is in exercise. Where this faith
is in exercise no college walls, no sink of iniquity, can
shut out the Lord. ' 'Tis his presence makes our pa-
radise below ;' and his presence I have felt from day
to day. Glorious have been the manifestations of his
love to my believing, rejoicing heart. In this Bethel
I have experienced many such seasons, and am look
ing for many more. They are the sweet earnests of a
blessed immortality. Lord, evermore give us this bread.
" But a Avord to Miss S . Was my parting word,
* Be faithful?' I trust you are so, giving diligence to
make your calling and election sure. And we should,
in imitation of our beloved Master, do good to all.
Why are we not more ingenious in discovering and
disseminating means of ' doing goodT This is a day,
if 1 may call it so, of invention. Cannot you invent
something for the good of the church ? Think and
pray over this suggestion until you are satisfied.
" A word to S . * Son cf Jonas, lovest thou me ?
Feed my sheep.' How mighty this question ! And the
office of feeding the flock of Jesus Christ, how delight-
ful ! By your intended profession you will not be de-
prived of this privilege. May you prove to be a beloved
physician; But can you say. < Lord, thou kaowest that
I love thee V
JAMES BRAINERB TAYLOR. 'l69
it To W . * Where art thou V Rejoicing in
hope, and giving glory to God ? Let us not be willing
to spend one day without becoming more like Christ;
for it is conformity to him that will make us holy, and
that alone.
" A word to Miss -; — . What of that doubting and
fearing ? Are all lost in the sweet testimony that you
please- Grod? Cast all your burdens upon the Lord;
and may you, like Mary, sit at the feet of Jesus — hang
around his cross — make him your all — all your salva-
tion and all your desire.
"To Miss . Our Savior said, I am the good
shepherd. Do you hear his voice, and follow him
daily ? As a lamb of the flock, may the good shepherd
carry you in his bosom. Let us lean upon him —
commit our all into his hands, and thus lie at his
disposal.
" To Miss . * One shall be taken and another
left.' Is it true, that father and mother, brothers and
sisters, have been taken? and you — you left? left for
what? Ask yourself this question for days to come—
days to come ! who can tell but, ere to-morrow's sun,
you may have left the earth, and the soul gone —
where ?
" Finally, a word to all. Exercise yourselves unto
godliness, in constant watchfulness and prayer, and
frequent fasting. Let the Bible be your companion —
give yourselves to reading and meditation. Use it as a
test to try every thought, word, and action. Let us do
good to all. In a word, walk humbly, penitently, and
m faith ; so that we die daily. Advance heavenward^
and be blessed continually, and be Via\ip^ ^ot «n«x
25 . .J.tt.T«.^v>t.
170 MEMOIR or
With increased afifection for you all, I am, in the beat
of bonds, yours,
" James B. Taylor."
" Dec. 7. — Another week has gone, and gone for
ever. While passing, the inscriptions goodnews and
mercy have been legible on every day. My enjoyment
has not been so great as during the two weelu pre-
ceding. And the reason is obvious — I wandered from
the Lord ; and bitterness of soul took the place of
sweet love : but the Lord heard my prayer, and again
visited me with his grace. His mercy endureth for ever.
Last night also witnessed my yielding to the same
temptation, which brought leanness and sadness nnto
my soul. With what depression did I arise this Sab-
bath morning ! The Sabbath's Lord was absent — the
Spirit, grieved, had left me, until I went into the cha-
pel ; I prayed, and read, and sung, but my heart was
gone. Still I had faith and a fixed purpose to wait on
the Lord. I was solemn. I felt that the glory had de-
parted. While the chapter was reading, my heart be-
gan to melt into penitential grief ; I felt myself deserv*
mg the lowest hell. I also felt that if I were sent to
hell, I could but praise God for what he had done for
me. At this juncture peace and consolation flowed
into my soul, and I could praise the Lord. Blessed b€
his name for ever."
On the same date he thus writes to his friend Miss
W :
"He who hath said, 'If I go away, I will come
again unto you,' visits my soul with his love, and
T»air^f jQ^ b^ppY here / and does \ie uoi ^^^^ ^ xo \«.-
iAM£S BRAINERD TAYLOR. 171
ceiye you unto myself?' I have had a heaven upon
earth, even in this college ; and you do not think it
strange, for you know that where the Prince of peace
reigns there is peace.
" Bat what think you of those professors of religion
who, when you tell them of all this, and assure them,
Ttpon the authority of God? 8 word, that they may have
the desire of their hearts, reply, that they wish they
could enjoy more of Ood's presence, but they are sub-
ject to so many temptations, and have to encounter so
many difficulties, they hardly know what they are ?
Is not their state dangerous ? And does not all their
hungering and thirsting after righteousness end in a
mere wish 7 What saith the Psalmist ? ' Delight thy-
self in the Lord, and he shall give thee the desires of
thy heart.' Who that delights in a conformity to an
ungodly world, its fashions, its vain show — who of all
that follow the devices and desires of an unrenewed
heart, can look for such favors from the Lord 1 They,
and they alone, who make Grod their only portion, and
delight themselves in the Lord as their chief joy ^ can
live in peace — can hope to die in triumph, and reign
with the Lamb for ever.
'^ Let us give to those dead in trespasses and sins,
all their sinful enjoyments ; let formal professors plead
their excuses ; but let them know at the same time,
that they will have to settle them at the bar of their
just Judge. Let others glory in what they will ; but be
It ours to glory only in the cross of our Lord Jesus
Ckrist, to whom be praise for ever."
Diary, Dec, 23.-^" Fasted this day,aLnAYk«L^«LX>aax^fc-
Jul remembrance o£ thai season of divme coxcL\BMi3&^
ITS IIEMOIB OP
cation so often referred to, which I enjoyed twenty
months ago. I believe the work of grace has been
deepened since that joyful hour ; the experience of to-
day assures me that I have sunk low in my own es-
teem, and that it is by grace that I am in the way to
glory. At evening devotion could not find words to
express the fullness of my heart ; but I could say,
^ Lord, thou knowest that I love thee.' What precious
hours I have spent thus far since I have been in col-
lege ! The good Shepherd has fed me in his rich-
est pastures, and here, my Lord, I give my little all
to thee : still enlarge the vessel, and bless me abund-
antly."
Of this date we have another precious letter from
Mr. Taylor to his aged clerical friend H — , of S — .
'' ^ossavrHdUf Dec, 23, 1823, Saturday evening,
**Rever<^Bd and beloved Sir,
" Another week is gone, and I rejoice, inasmuch as
I have one week less to remain this side of heaven.
Yes ! I give praise to our God that I was born to die —
to die ? to live for ever* The thought is sweet. * O the
pain ' — stay, for where is the pain to the dying saint 1
The sting of death is sin, and the strength of sin is
the law. But for the believer Christ hath magnified
the law and made it honorable ; and thus hath pmr-
chased pardon, reconciliation, and sanctiGcation, which
being possessed, sets the soul at liberty and makes it
free indeed. To me it seems that for a chiU of Qod to
die is but going from one room to another, rlis body, it
MS true, may be exercised with exquVsvx^ v^vci, \sviX <(\^
wW rest, and calmly commit air\xiXoxV^^"wA»
JAMBfi BRAINERD TAYLOR. 173
of God, aad there lie at his disposal. And when the im-
portant crisis arrives, huw sweetly does the soul lean
upon the breast of its beloved and repose in his kind
arms, while it breathes itself away from the clay te-
nement to become a fixed resident in glory. ' O the
bliss of dying.' ' This moment for heaven I'd leave all
below.'
'^ The reason why so many who live in the enjoy-
ment of lively hope, fearfully apprehend the approach
of death, I think is to be found in the notions they
have formed of his appearance. But what is death ?
Is it to be supposed that he is a frightful form, hideous,
and terrible 1 Is it not rather the gracious appearance
of Emmanuel — Qod with us ? What does he say ?
' If I go away, I will come again unto you and receive
you unto myself; that where I am, there ye may be
also.' When we die, we do not expect to see death
■et forth as in hieroglyphical form — no — but as Ste-
phen beheld, to the joy of his soul. We expect to see
Jesus, who no doubt presents his kind hand, and first
welcomes his ransomed ones to his own kingdom.
What then should we do— what could we do without
Jesus ? Take him from our pilgrimage below, and our
manna would fail ; take him from the Jordan of death,
its waves would overwhelm us, and our frightened
souls would sink in endless despair; take him from
heaven, and heaven would be annihilated for ever.
Truly, he is all, and in all — ' the desire of all nations.'
'' This evening my mind has been led to look to Je-
sus, as the apostle says, ' Looking unto Jesus.' I was
thas led, more particularly, because to-morrow istob«
oiir eommunion season.
^ 'Looking unto Juut? Before tVie 'WoACi vi%.%^V%
16*
174 MBMOiB or
dwelt with the Father. And, O what glory aiu
he must have had from all eternity I We may look
unto him as God, hy whom the worlds were made.
But had he need of worlds ? What do they add to his
infinite, underived, eternal glory ? For whom, hat for
man, was this fair fabric formed, and lighted up, and
adorned so richly 1 Upon God's equal we may gaie
with wonder, and adore his condescension. O what
pity touched his sympathizing soul I. What the miglit
of that love which brought him down ! Well might
the plains of Bethlehem jresound with glory to God in
the highest; peace on earth, and good will to men.
And well may we join the heavenly host in praisiag
God ; for unto us a Savior was born, who is Chrkt
the Lord.
* O for thit lore, let rocks and hills
Their lasting silence break.'
^ Let us look to Jesus during his state of humiliation,
for from the manger to the cross he was preparing the
way to bring many sons unto glory. O the contradict
tions he met from sinners ! What temptations in the
wilderness ! What agony in the garden ! But the won-
ders of tJie cross! It is here our hopes centre. For the
hope which the cross inspired, the primitive Chiia-
tians were ready to suffer; nay, did suffer and die.
However opposed, they preached its doctrines, and
said, €rod forbid that we should glory, save in the
cross of our Lord Jesus Christ.
'^Extending our view beyond the cross, we may
profitably look upon him whom we have pierced, as
ariaing from the dead. ' He rose again for our jostifi-
CMtion,' Wbtit joy his 4Uc\p\e« ic\XNv\L«& ^«at «|«k
JAMEB BEAINBRO TAYLOR. 175
once more beheld their Lord, whom the Jews had cm-
eified and slain ! But he was soon to leave them, and
triumphantly ascend up where he was before.
" Thither our forerunner hath entered — our captain
has led the way ; and now we may look unto him at
the right hand of the Majesty on high. By faith, too,
we may look at the mansions he hath prepared. But
what is faith's vision 1 It is indeed a blessed reality ;
' it is the substance of things hofFed for, and the evi-
dence of things not seen.' But we want more, and
more we shall have. Not through a glass darkly shall
we see him, but face to face — see him as he is. Fear
not, little flock, it is your Father's good pleasure to
give you the kingdom.
" Do we want stronger faith ? To Jesus must we
look, who is the author and finisher of faith ; and pray,
as by example we are taught, * Lord increase our faith.'
Would we be what God would have us to be, what
do we need but to be conformed to the image of his
dear Son ? And how shall this be efifected but by look-
ing continually unto Jesus 1 Are we ignorant ? He is
our Prophet. Are we sinners ? He is present to plead
our cause — a priest whom the Father heareth always,
and whose blood cleanseth from all sin. Would we
have all things brought into complete subjection to his
law ? As King, he is on the holy hill of Zion. Where
is such an example of patience under suffering ? and
he knows how to succor them that are tempted. In
doing the will of his heavenly Father, how assiduously
and perseveringly did he accomplish his work ! What
we find to do, may we do it with our might. The more
steadily we look to Jesus, the faster we fth»\\ ivni^^^
176
U^Mr wiU be our auaiuiMBt^ tke Uppier we sWl
be, and the mofe w« sImU honor €iod.
^ Bat when will our race be ended? Mf lereKBi
father, do not f on feel that yonr course is almost
finishedl Locrfdng forward, fon behold the crown
of rigbteonsness. Besides yoor own honseholdy yon
hope to meet many a departed saint who i»ce sat un-
der your ministry, and was brought to God throni^
yoor instrumentality. If any thing could caase as to
sing ' Hosanna to the Son of Darid,' next to oar own
salTatioa, it mast be that God hath honored as, in
bringing soals to ChrisL CUory to God in the highest,
may be the united acclamation of pastor and peqple.
Pray that I may nerer be satisfied with biead alone —
that is, to labor for a liTing, but that I may hare souls
for my hire.
^* Dear Mrs. H , may I not say to you as Eliza-
beth said to Mary, ' Blessed art thou among women.'
Sorely the Lord hath heard your supplications, and
yoor offspring have been bom again ; if so, what more
coold the Lord haye done to his little yineyard than
he hath done ? May your nursery of piety still receive
the early and latter rain — be continually visited by the
heavenly Gardener — and, when transplanted, I doubt
not he will range you all among his trees of righteooa*
ness, to flourish for ever in his courts.
** By this time you are perhaps ready to ask, * How
do yon like college life 1 Can you enjoy religion there V
Not onto me, but to God be the praise ; these walls
cannot shut out the Lord ; and where he is, there is
heaven. I dr) not find the obstacles I anticipated.
The Lord has proved better than all my fears, and has
f/r0P y bread.' 1 have ted ou v[i%Aik^ IwA—
JAMBS BRAINERD TAYLOR. 177
my room has been made a Bethel, and I find it is
growing better and better, instead of diminishing.
My cup overflows — I am on my journey to heaven,
with the desire to love God more, and serve him bet-
ter. O let us keep near the cross, and be diligent to
make our calling and election sure."
The following extracts from Mr. Taylor's diary,
show that he ended as he began the year, with God —
in a high state of spirituality, and Avith an unremitting
attention to the duties of religion.
" December 25. — Last evening I walked to Law-
renceville, and once more hailed my dear brothers F.
and S. and friends, who received me cordially.
^^ This morning I arose with much pain in my breast,
but the light affliction was sanctified. After breakfast
I took my old walk, and remembered the days of for-
mer times — I stopped and overlooked the surrounding
scenery — but I was on my way to that oft-frequented
tree, David said, 'I will remember thee from the hill
Mizar.'* What occasion have I to remember the Lord
from that tree ! Although the morning was cold, the
Lord warmed my heart as I knelt and prayed on that
spot, from which many a prayer had ascended to the
throne of grace.
'^ It was truly a melting time — O what tenderness !
what resignation ! And I returned, after my heart
had enjoyed the season, blessing and praising God.
'^ During the day my mind was solemn ; and on my
way home, as I mused, the fire burned. In the high-
way Jesus was exceedingly precious. It \s do^ — ^^
triuae, the holy God^ that captivatea m^ Viw«\. — ^tA.
178 MEMOIR OP
to be conformed to the image of his dear Son is my
supreme desire. Lord, make me more holy !
" This has been a good Christmas-day to me. The
birth of the Savior has occurred to my mind, in all its
circumstances, with pleasing reflections. But now he
reigns on high, the Judge of all. What a mysterious,
yet consistent whole ! And all to make his people
blessed for ever.
'^ 28th, Sabbath.— This is the last Lord's day of the
year, and it may be numbered among the best ; for
surely the kingdom of heaven, which is righteous*
ness, peace, and joy in the Holy Ghost, has been set
up powerfully in my soul. Much of heaven has come
down to earth. The powers of darkness have given
way, while the King has been seated on his throne
within me. I think I never had such a loving child-
like spirit in pouring out my heart before God, my
Father, as I had this evening. It was surely his
adopting love, into which/*MnAr. How it overpowered
me ! my body shook with the delightful emotion. At
noon, also, after walking, with a heart pouring out
praise to my God — my God in covenant — I sat down
and meditated upon his works — all of which uttered
their voice in praise of their Creator : my heart was
broken, and caused my tears to flow. The remem-
brance of my youthful follies impressively recurred,
as 1 beheld groups of lads who had been wandering
over the fields. The distinguishing grace of God, too,
was manifest, for as I sat, I saw two of my fellow-
students violating this sacred day by secular employ-
ment — preparing recitations probably for to-morrow.
HaJIojv my Sabbaths,' is Heaveiv^^ Yi\%\v ^^oxNcckajad*
"^ Dec. 31, 1823.— On SabWiYi ii\^\a \ xtVvi^^ ^^astV
1AME8 BBAINERD TATLOll. 170
exercised with pain of body, but with a solid peace of
mind. I did not rest well through the night, and arose
in the morning much indisposed. I attended recitation
in the ftHrenopn ; but at noon betook myself to bed,
after the Lord .had poured a blessing into my happy
soul. The light affliction was sanctified, so that I
eould not pray, nor did I wish others to pray, for my
recovery ; and the symptoms were alarming. My will
was entirely resolved in this : ' Thy will be done ;' —
while I felt that * to be with Christ i^ best,' and the
thought of dying was sweet.
'^ Looking at my record, made one year ago this
evening, I find my testimony to the Lord's goodness
the year just then ending, and an invocation for the
continuance not only, but for an increase of his favor
and love, during the succeeding year. My prayer has
been heard. Great and glorious things have been done
for my soul, in secret with my Grod ; and of all men I
am under the strongest bonds of gratitude, of love, and
of praise to him in return.
'^ Why may I not expect greater things the coming
year? ' The path of the just is as the shining light,
that shineth more and more to the perfect day.'
" Lord God of Abraham, of Isaac, and of Jacobs
whose I am, thine would I be. To thee, through thtf
beloved, I renewedly Hmd solemnly engage my love
and obedience. O keep me — save me from all evil —
and bless me abundantly, more than I can ask or
think — all things are possible with thee."
Mr. Taylor's annual letter to his father and family,
at Middle Haddam, which he called hU ueu-^eav'a
g'(ft, was written this year a little iu adirvnee oi ^^
180 MEMOIR OP
usual time, and bears date the 14th December. Fiom
this communication, full of affection, filial and frater-
nal, we present our readers with some extracts, strong-
ly expressive of gratitude and piety towards the Giver
of every good and perfect gift.
" Reviewing the past year, many things which
awaken pleasing reflections rise to my recollection.
No period of my life has been marked with clearer in-
dications of the Lord's goodness to his unworthy ser-
vant. When surveying my room, I discover one arti-
cle here, and another there, which reminds me of my
dependence, and shows the liberality of dear relations
and friends. How much they have ministered to my
wants, I cannot say : only, for what I have, I am in-
debted to Him who is the first cause of the openingS|
liberal openings, of the hands of those interested in
my prosperity. But more of these will be manifested
at the resurrection of the just, when our Lord shall
say, ' Inasmuch as ye have done it unto one of the
least of these my brethren, ye have done it unto me.'
By the blessing of God, I have all things, and abound.
^^ As to religious enjoyment, no year has witnessed
such displays of divine love. And 1 may humbly and
joyfully say, I have grown in grace. My trials have
been few, and have all worked for good ; my tempta^
tions many, but in ifeaven's armor I have overcome.
While my prospect for heaven gathers brightness, my
determination to spend and be spent for Grod increases.
I daily feel my nothingness ; and that it is ' by the
grace of God I am what I am,' a poor sinner saved by
grace, 1 am one year nearer the end of my preparatory
course. One year nearer ^ "W lio \aio7ia x\«x >!ftfc Va^\\
JAAIES BRAWERD TAYLOR. 181
Will count me faithful, putting ine into the ministry 1
Concerning this, however, I am but little anxious. I
know that my object, my highest wish, while on earth,
is to be instrumental in bringing souls to Christ. If,
then, I should be called home while preparing for the
field, it would be only calling me from the toil to reap
the reward. The good Shepherd accepts a willing
mind ; and often, instead of confining one's labors to
earth, takes the soul to heaven, to render a perfect ser-
vice in his presence. And who will say this is not to
be preferred ? I endeavor to take no thought for to-
morrow : to-day my inquiry should be. What is my
duty? Thus I am endeavoring to go on, in a regular
round of duty. My studies are attended to with the hope
that they may be sanctified to some good use. My
hours sacred to devotion are welcome, and bring with
them streams from the fountain of living waters, and
thus keep me alive. O how refreshing ! how anima-
ting ! The presence of God makes us as trees planted
by the rivers of waters, which yield good fruit — fruit
to the glory of God.
" To look forward a year ! It is a precious — an in-
valuable period of time. Thus, more than we do, the
ransomed of the Lord, and the spirits of the lost view
it. O that we may be wise, to make the most of the
year that is bilbre us ! What new plans, then for do«
ing good can we devise? or how can we improve
those already adopted ? Why should we not strive,
as individuals, to make our influence to be felt all over
the earth ? The Lord help us to labor faithfully. And
this we should do, not merely from a sense ot duty, as
obligatory upon all, but as binding upon eaclt^^.tA^'^
ico now, as we know not but, ere the clOBe oi \B?^^^^
15 j,^tB.t\wc,
182 MEMOIE OF
may be summoned hence. Has not heaven something
Ibir us to do ; something to make known for the good
of mankind through us ? Let us pray over this interro-
gatory ontil we are satisfied.
" What is before us as a family, and as individuals,
we know not; but to Him who hath brought us
hitherto, all is plain. Concerning this we should noi
be anxious ; for, ' shall not the Judge of all the earth
do right?'
" As for myself, I feel that the seeds of mortality
have taken deep root within me, and I am frequently
reminded of my latter end. But does this alarm me ?
No : for every evidence of the approach of the mes-
senger, death, I have cause to rejoice, rather than to
be terrified. It is a sweet exercise to pass the Talky,
in imagination, and look beyond, upon the peniy
gates. Faith enters within the city, and walks the
golden streets.
* O glorious hour ! O blest abode !
I shall be near, and like my God!* "
As Mr. Taylor closed the last year, so did he com-
mence the new one, with a grateful and devout ac«
knowledgment of the goodness and grace of God.
On the let of January, 1824, we find in his diary,
this short but expressive notice : 4^ .-.
" The Lord has indeed given me a happy beginning
of a new year. At evening devotion, had a blessing
so rich and full that there seemed a want of room to
receive it. Carry on, carry on thy glorious worii, O
mf Qodf and make me more like Jesus."
JAMES BBAIMERD TAYLOR. 183
It is delightful to observe how this devoted servant
of Christ labored, not only to grow in grace himself,
but to stimulate others in the same blessed course. In
this, perhaps as much as in any one thing, he diseo^
vered his own likeness to Him who continually went
about doing good. In his diary, and in all his eorre>
spondence, as well as in the recollections of his ac-
quaintance and friends, he seemed never to lose sight
of the spiritual improvement of those who professed
to love the Lord Jesus Christ. In a letter, dated Nas-
sau Hall, Jan. 13, 1824, addressed to Miss L , he
wrote as follows :
*^ It seems from your testimony that God has lately
deepened the work of grace in your soul. How blessed
to be blessed of God! What can equal that peace
which Christ imparts in some favored moment to his
disciples ? What joy is like that which flows from an
unction of the Holy One ? It may be said of those
who are justified and sanctified, ' Ye are the temples
of the Holy Ghost.' And to them earth has lost its
charms — those scenes of former gayety are mourned
over, as time worse than lost — forms and fashions no
more seem becoming. With what holy contempt do
such look VMn the passing vanities of the world.
Disgusted Wm these things, the soul seeks its happi-
ness in retirement, and finding it there alone with
Gk)d, leaves the worldling to his pursuits and plea-
sures. Give me my Bible, a season for holy medita-
tion, and an opportunity to call on my ' Father who
seettk in secret,' and I envy not their joys.
^ Having been so richly blessed oi Heweii^\ VtqaX
jrou will go on, renewing your strengtYi^tom^v).^^
184 MBMont OP
■r
day. Vie need ' daily bread.' And close and intmMHQ
communion with God the Father, and with his Boa
Jesus Christ, is the food best adapted to the soul that
has tasted diat the Lord is gracious. May yon find
your closet more and more a Bethel. It is there that
die soul must be trained. There the sweetest hours
are to be enjoyed. Holy ones, in every age, hare lived
near to God in secret. It is this that fits one to live a
holy, self-denying, cross-bearing life before the world.
• *' Since my location in college, the Lord has been
very gracious in manifesting his love to my soul. He
has communed with me from ofi* the mercy-seat, so
that I have found that these walls cannot shut out the
Comforter from my heart. Were it not for this refresh-
ing from the presence of the Lord, what should I dof
Methinks of all men I should be the most miserable {
but with this my soul is happy, and often exults ia
God.
" Were I to suggest some rules fox holy living^ they
should be the following:
" Let there be constant watchfulness, frequent fast-
ings, and contini&al prayer.
^ Let the Bible be a constant companion for read-
ing and meditation ; and as a test to try every thought,
word, and action. .j^fe
''Do ooon TO ALL. In a word, waHBubly, peni-
tently, and believin^y ; so shalt thou ^m daily,' ad-
vance heavenward hourly, be blessed always, and
happy for ever."
Diary. " Jan. 16. At evening devotion the windows
heAven ware opened, and showers of love refreshed
mnd. Mj heurt leaped fot ^o^« 'Nf^Ynx ^^ssrma^
JAMES BRAINERD TAYLOR. 186
things doth my God hestow upon a worm ! Grace !
free grace I"
Of the same date we find an interesting and instrue*
tive letter to one of his brothers, strongly evincing hii
fraternal affection and fidelity, and exhibiting a lovely
picture of that respect which the younger should ever
feel fo; the elder.
" My brother, I love you ' in the bowels of Jesus
Christ.' In him you are the elder, and I rejoice that I
may converse with you as a partaker of the same
grace. ' You know the love of God.' But according
to your testimony, it is not with you as in days that
are past. Since you addressed me, it may be you have
come up out of the wilderness, and are now leaning
upon the Beloved. If so, I will rejoice with you. If
not, I will sympathize, and my prayer shall be, that
not many days hence you may be baptized with the
Holy Ghost. Of myself I will not glory. I feel far
from this ; but in Christ, through whom my peace is
as a river, and my righteousness as the waves of the
sea, I will glory. O the love of God, into which I have
sunk, as into an ocean ! Peace, love, joy, and exulta-
tion, like waves of the sea, have rolled over me. I am
still looking to» isink deeper, and' am waiting to hear
you tell me that you are happy in the visits of the love
of God.
" I know indeed that you have a thousand things to
oppose your advance in the way of holiness, that are
not common with those in my situation. But still »
*Foes we have, and we must fight.' We \>o\\v \i^^^
great grace to withstand our enemies. "Bux^ coikSbSd^ft't-
J6*
166 MniDai or
ing our employments, I conclude without hesitationi
that your temptations and crosses are more numeiovs
than mine. From the multiplicity of your cares in bo*
siness, your mind may often be disturbed. ' None of
these things more me.' The day rolls round, and I am
charged with but three things of importance — my soul,
my body, and my studies ; and I have a time and place
for each. If time and opportunity offer, a fourth is, to
do good to my friends near and remote.
" As near as I can judge, the world has lost all its
charms for me. I go not into it for its pleasures. I seek
not my happiness among the wicked. No ; Grod is the
source of my happiness ; Jesus the channel, and the
Holy Spirit is the agent. Shut out from the world —
shut up in God— -surrounded with darkness — filled with
light, I Uwe alone, mad yet am visited from heaven.
And if I do not grow in grace, I shall be visited with
stripes. Pray for me, that the good hand of God may
still be upon me. I feel that Grod is training me for
something either in his vineyard here, or in glory
above. I long for the best gifts, and to be found to be
a workman thoroughly furnished.
" I suppose you do not gain that frequent and near
access to God which you once enjoyed. Do you now
give as much time to closet devotion a^ou then did ?
And when you retire, do you find yoiMhind fixed on
God, and your thoughts abstracted from worldly things,
as formerly 7 Let not my brother think this the lan-
guage of reproach. It is love. And be assured, I verily
believe you would sacrifice all, rather than knowingly
wound the cause of love. If I mistake not, you wish
" 'ive in, what I long to have you en^oy^ ihefullnu9
•wf. Then let no eto^a^ cotis\!9Ai«dL \cm^ V«ai^ v^
JAMES BRAINEBD TATLOB. 187
be borne in following Christ ; no loss too great to be
sustained for Christ ; and no path too holy in going
after Christ.
** That you may possess all — nay, more than you
wish now, or even think, there is not the least doubt
in my mind ; and not only possess it for a day, but for
years — nay, for ever, with the increase. And but for
this, what is the religion of our Lord ? He led cap-
tivity captive, that we might go free. He invites us
into a close union with himself. He waits for a renew-
ed and full surrender, to crown us with joy-^to feed
us with plenty — to bless us abundantly, and to make
us kings and priests for ever."
Diary. — " Jan. 18. How repeated the goodness of
Gk)d ! ' Ye are of more value than many sparrows.*
* Your heavenly Father knoweth that ye have need of
these things.' Yesterday I received an amount suffi-
cient to pay my session bill, besides a token from my
dear friend L. P. * Lacked ye any thing ? And they
said, Nothing.' My wants have been supplied, and I
continue to this day a witness of the faithfulness of a
covenant-keeping-God.
"Jan. 21. How shall I record the wonderful works
of Grod to a sinner saved by grace ? Qlory to God in
the highest. Language cannot describe the overflow-
ing, melting love of God ! But my Lord knoweth, and
my heart felt it at evening devotion. Shut out from
the world, I held sweet converse with heaven. But
for these visitations of my God, what should I do ?
** Jan. 23. May the twenty-third of each revolving
month pass with grateful recollection. TVi^ VoNvctv
kindness of the Lord, O how great \ Eu^o^e^ ^ wi^
186 MOMBor
•easoA during my noon-day wmlk. While I liaTe ha$r
ed, I liBfit iMea fod with heaTenlj manna.
'< O ! am I not blessed of God ? I sometimes think
myself the happiest mortal on earth. And socm, glory
to God, I expect to join the chmrch shore. I hare daily
mementos of my mortality ; and my soul gets on high
more and more. May I liye in heaven."
The correspondence of Mr. Taylor was so exten-
sive^ that it is necessary, in order to bring this memoir
within a reasonable ccnnpass, to make selections ; and
yet thaie runs so rich a vein of piety through all his
papers, that the inducement is very strong jost to ar-
range and print the whole. We find neither letter, nor
note, nor record, in his diary, that has not something
of the same all-pervading spirit of devotion, love,
zeal for God's glory, and desire for the salvation of
sinners.
On the 29th of January he wrote to a Christian
friend, whom he seems greatly to have valued, a long
letter full of affection, from which we give the follow*
ing extract, as affording evidence of his deep humility,
the legitimate fruit of those blessed communications
of grace which he enjoyed.
** Hjr detr Friaad,
" So far as I can judge of the highest enjoyment
which heaven's rich munificence bestows upon my
soul, it is when faith gets a view of God the Father,
as reconciled, and smiling propitiously ; a view of the
Son of God, that charms and captivates my heart, aa
the beloved ; and a view of the Holy Ghost, as *ihi^
^mJse of the Father.' It is ax s\xc\i^ ^^^^oiiithdilthA
JAMES niAINSRll TATLOB. 189
windows of heaven are opened, and stmnu of loye
poured down, which find a welcome reception with a
humble heart that feels itself the unwarthieH of the
unworthy. At no moment does the whole character of
Gh?d appear more clear. In all his attributes he beams
forth ; and faith, and hope, and love, and joy, mingle
together, and flow out under his benign influence.
And in testimony that the soul does not arrogate to it-
self the honor due to Qod, it renders up its all, its lit-
tle all, in return for favors so divine. What exercise
then takes up the soul ? It is one that verges still near-
er heaven — prayer is turned into praise. How do the
goodness, the love, and the mercy of Qod enlarge at
every view ! And his holiness and his justice, too,
gather loveliness. The soul feels forgiven and washed,
but cannot forgive itself. With the conviction of its
ill desert, viz. the lowest hell, the soul wonders at its
escape from the burning lake.
" The tone of piety is not so high among profess-
ors of religion in our colleges as it should be. Alas I
why so much worldly-mindedness ? Why so much
formality 1 To tell you the plain truth, there is not
enough of spirituality here ; not so much as I expect-
ed to find. My studies crowd upon me, so that I have
a little more to do in my literary pursuits than /would
choose : but it will doubtless be for the best.
'' The good Shepherd has caused me to feed in green
pastures since I wrote last. He is mindful of one who
stands in need of continual and increased aid.
'^ Not having a disposition to go out, I seldom leave
my Bethel, save when duty calls. The more I see of
the world, its forms and its fashions, the mote ^o\ ^«.^
hMi all is vanity. How blind, how mfatuaXe^ \% %voe-
190 iMiDnor
falmaal What m gaody show is this world ! Whm
thanks wa owe to heayen for such a discorery ! May
our constant prayer ascend : ' Lord, torn off mine eves
from beholding Tanity.*
^^ I tmst yon are all making rapid progress in tiie di-
vine life. Amidst temptations and fiery darts, we need
the whole armor of Grod. The armor of men, how
ever cnrioasly wrought, still leaves the warrior yuI-
nerable ; bat with the whole armor of Qod we can
stand — stand against the adversary and all his wiles.
Who then would rest short of the ' whole V apart will
not answer. The Lord put the whole armor upon us,
and help us to keep it hright by constant use.
" Soon these conflicts will be over. Who would re-
main beyond the time appointed of the Father ? And
none ought to desire to depart, till Jesus comes agree*
ably to his promise : ' I will come again and receive
you unto myself, that where I am, there ye may be
also.' What will it be to be with Christ above ? To
be with him on earth makes our heaven below. This
also we know, ^ that when Christ, who is our life,
shall appear, we shall be like him ; for we shall see
him as he is.' "
A letter written about this time to some relations
in Tolland, Connecticut, shows that Mr. Taylor was
skilled in administering consolation to the afflicted, as
well as in exciting the saints to that diligence through
which the assurance of hope is attained :
*^ I suppose N. is still under the chastening rod of
heavenly Father. But methinks you say. Does this
■n deierre the name oC ^ lodT \ ^wM \tfA\^Ar
JAMBS BRAINBIB TAYLOB. 191
coroing to your testimony, you have found a rich re-
muneration for all your privations. And we may set it
down as a maxim established beyond question, that
God will take nothing from his children without be-
stowing something better, either in kind or in amount.
" The good and afflicted Jeremiah said, ' It is good
for a man to bear the yoke in his youth.' Lam. 3 : 27.
And we are not to suppose that it is not good also for
those of riper years. It has been the testimony of the
saints, in every age, that ^ affliction works for good to
them that love God.'
'^ But how is it good to bear the yoke, or to experi-
ence affliction ? The context tells us, ^he sitteth alone.'
**The afflicted one is blessed with retirement, free
from the bustle and din of the world ; has an oppor-
tunity for reflection, self-examination, and self-dedica-
tion to God, which the season calls for, and calls loudly.
Not that this cannot and ought not to be done at other
times, and by all ; but when the hand of God is upon
us, we feel more than ever the importance of a com-
plete surrender. Is not this good ?
" ' He putteth his mouth in the dust.' To bear the
yoke tends to produce humility and submission. It
shows one's frailty and entire dependence. Were we
always in prosperity, we should not partake of all the
legacy which Christ hath left to his disciples. By be-
coming acquainted with our weakness, we are induced
with more humble reliance to depend on Him who
is the strength of our heart and our portion for ever.
And would we not share in all the ingredients of the
cup which our heavenly Father hath prescribed for us 1
Certainly ; for though not joyous for the ^ie^^\iX^\raX
grievous, yet afterwards it y ieldeth the peac<&iVi\^ IwwX'^
193
of righteousness. And let one haye peace inbelieriqf
and jof in the Holy Ghost, the world may rage, anl
the pains of death may get hold on hhn, bat atUl he Is
Id peace, and can triumph. Here is a secret in leligioB
that the world cannot know, for it secth not, -nm eom-
prehendeth it. But, glory to GU)d, to ns it is IM mys-
tery. And wc expect to triumph in a dying how.
'^ ' He giveth his cheek to him that smiteth him.'
Afflictions tend to produce patience. How mneh of
this grace we need 1
" ' He is filled with reproach.' Sanctified afiUctions
draw forth acbMfirMgnieiits of the justness of Godi
and the sd ; my room hath become, from
the first, a glorious Bethel — yes, a little heaven. It is
a sacred spot, where my soul hath often drunk of the
riyer of the water of life. ' God is lore.' This is my
theme below : * God is love.' Help me to praise him
for what he has done for my soul. He hath done great
things and marvelous, whereof I am glad, and would
rejoice. I wish to live for none else besides my God,
and feel an increased determination to spend and be
spent for him*
^' Twenty-one months have now gone by since He
so powerfully blessed me ; — rich seasons, and richer
still have I enjoyed since, and richer still am I expect-
ing below. But heaven ! heaven ! There is a heaven
to come — a holy heaven — an eternal rest — a glcnrious
habitation ; and new glories are yet to be revealed.
^' Well, we are on our journey ; but, alas ! some of
our dear relatives are yet behind — still without a new
heart — yet destitute of vital piety, however excellent
and amiable in their moral deportment. But farewell, .
even to them ; an eternal heart-rending farewell, even
to those we love, if they will not regard the voice of
God. We cannot give up our hope for their joys, nor
join hands with the wicked. May they be saved — may
they be saved, and with us gathered into the fold of
Christ."
On the 31st January, Mr. Taylor wrote the follow?
ing note to his friend Miss W^— , of New-York :
'' Of you 1 have not heard a word for moc« iXiaxk ^
month, and pendrentme I may be addT^mtiV, ^^
17 J.'B.TmjiVjit.
IM MBMOIB OF
dead. In erery paper I receive, I generally look fine
for those solemn meinentos of man's mortality. Ah,
wc don't see the half of the ravages that death is
making in our world. Hundreds upon hundreds crowd
the dark valley from day to day — millions upon mil-i
lions, in quick succession, have gone into the etomal
world. But my friend may yet he on this side Jordan,
yet suffering and doing the will of her heavenly Fa-
ther. Well — ^he knows what is best. It is he that
commences, continues, and ends the mortal existence
of his creatures : and would we he at the disposal of
any other? No*« In his will would we acquiesce,
concerning life, health, and all our enjoyments. To
rest here is to rest safely ; and if we acknowledge the
Lord in all our ways, he will direct our steps. Tour
cup for years has been one of suffering, but mingled
with many a precious sweet You can tell this world
that you suffer, and they will believe you ; again, you
may tell them that the love of Grod helps you to for-
get, or to triumph over your pains, and they vnll only
stare. But, however they may wonder, still it is true,
so true that you may bless the Lord for the pains you
endure.
^' May you find more and more that the good Shep-
herd feeds you as one of his sheep. May he keep you
in joyful anticipation of entering the fold above.
^ Where I am, there shall ye be also.' ' Fear not, little
fiock ; it is your Father's good pleasure to give you
the kingdom.' We know in whom we have believed,
and that he hath set up in our hearts that kingdom
which is righteousness, peace, and jm in the Holy
Qhoat. O may it be set up with moil^power.
" The good band of out God \atvpon.m^. \ll^ vmb^
JAMES BRAINERD TAYLOR. 195
IS Still made a Bethel. It is religion that shines more
and more to the perfect day."
Of the same date is a letter to his parents, in which
he shows (and this seems to have been the constant
state of his heart) how dead he was to the world, and
how he lived on the very confines of heaven.
" I am still a pilgrim, and the good hand of God is
upon me. ' His loving-kindness, O how strong V I
glory that I am a pilgrim,^^
How truly he acknowledged God in all his ways,
deserves to be noticed and imitated. Nothing seems
to have occurred, in which he did not distinctly recog^
nize the hand of his heavenly Father. In his diary
he records,
'' Among other mercies, I unexpectedly hailed my
dear brother J , who called upon me this evening
on his way to New-York, from the south. My sessioii
bills are all settled. The Lord has made provision
for me without one exertion of my own. Is not this
providential ? O he taketh care of the sparrows | and
he has satisfied me with every good thing.''
'^ Feb. 8. — Returned this morning from visiting
Lawrenceville, and it was grateful once more, after
an absence of only thirty hours, to return to my room
again. Change of place is not favorable to growth in
grace. Visiting and journeying, to me, unless imme-
diately engaged in the service of Grod, are not so ad«
vantageous Ira sweet retirement. But I h&v^ \^««^
tmE^bt lessons whereby I hope . to pxo^l ^\k)\^ ^
!96
world aad ite jof 8 become tastekM to my sosl ; I km*
set for the heayeniy mmnna.
" My friend L. P. conveyed me from LawreneeriUe
to Princeton in his gig. F^edous soul, I ter lor him.
Howerer moral, amiable, and upright in his outwaid
deportment, his heart, I fear, is yet nnreconciled to
God. Nay, I haye nodoabt of it; forif heloTedOod,
would he not loye to talk of the power of his loTe?
If he loyed Jesus, would he not tell of kit loye ?
But no ; when the subject comes home he seems to be
a stranger to grace. And shall I cease to pray Sat
him? No— let my supplications be increased in his
behalfl Shall I not see an answer to my strong cries
and tears which have already been poured out for
him ? O that salvation might come to his house !
" At evening devotion had a delightful season. My
Father smiled — ^Jesus drew near — the Comforter de-
scended — and I could praise the Lord and give glory
to my God — and at church too, rich food — that bread
which Cometh down from heaven, was communicated,
and my bovlI feasted.^
* Love dirine, all love exceUinf .'
" O the sweet peace of my happy soul ; ' Tell me
no more of earthly toys f Christ is my theme, and
Christ my song. None but Jesus and him crucified !
" Feb. 18. — This morning, just before I arose, had
a view in my sleep, which has left a solemn imprea-
sion on my mind : I seemed to be in a store, in com-
pany with a few persons, when suddenly a sound
came as the voice of thunder, and light spread all
MTOund, and a rider upon a frightened horse passed
XDifoir— alarm seized a\V atoun^ m%^ veA ^a* *\&
JAMES BRAINBRD TAYLOR. 107
particular. The scene was again repeated in quick
succession ; and, looking up, I saw an appearance like
the sun descending majestically, but with mighty
force, and dashed it upon the earth. Immediately after,
there appeared, in various directions, large balls, as of
melted iron, which were driven about with the velo-
city of lightning. I awoke, but unaiarmed, as in tbe
midst of the shock, looking unto the Lord.
'^ The reflectioU that arose was, how easily could
almighty God dissolve this earth, and summon the
world to judgment. And as easily can he dash his
foes to pieces. O the day of the Lord will come as a
thief in the night; in the which the heavens shall
pass away with a great noise, and the elements shall
melt with fervent heat ; the earth also, and the works
that are ' therein, shall be burned up.'
" Feb. 20. — Although weary with my labor, before
retiring I would record the rich display of the loye of
my covenant God. Went into the prayer-hall this
evening with my mind troubled, principally from the
necessity of so constant attention to my studies, and
that I had no more time for reading the Scriptures,
meditation, and prayer. My heavenly Father wit-
nessed the movings and the sincerity of my heart, and
graciously smiled upon me. My Jesus sympathized
with me — my Comforter drew near ; and O what a
blessing was poured into my soul !
" Feb. 24. — Received two letters this morning from
tlie east, br nging ' glad tidings of great joy.' Revivals
of religion are multiplying, and souls are flocking to
tbe cross. At evening devotion, had a ' gracious rain.'
O what intimate communion with the Father I T^^
17*
_ ICttS IBDIB SURF dL
inicili^esce of tfaereriTal,
in Old
to
f oac of miT znodHi^ Iwotiwn \
prauesB raligioa. and I truat Im near to GSoi.'
To & letter of Rev. Mr. H w indiroring I
tiooaiB regard, and testily ing to the Mrmlng of Goi
on Mr. Tariors labors among his people duna^ m
laie risit. he thus replied :
/^AnHrgr 37, I8M.
'^ For to me too hare exercised an ofliee nol nnlike
that of Panl to TimothT, whom he stfiaa hia son:
and, Timothy-like, I traat your admonition and wise
mstmctions will spreatiy tend to lead me in the way of
daty. Indeed, I bless the kind Proridence that at fint
directed me to your happy mantinn
*' When I recount the goodnesa of God to me da-
ring the past, and surrey his loring-kindness, now
suntHmding me, and look beyond time, I have enoogk
to sink my sooL into the depths of gratitade and lorau
Glory to oor Giod for erer ; and let erery one say,
amen ; for his mercy endoreth for ever.
'^ Sometimes the question arises, ' What does! thoa
here V But as oflen I hare found that I could not
ffemore, for I could not see that it was the will of the
Lord. But what exercises my mind the most, respect*
ing my course, is the right distribution of time, i. e.
hoar much to derote to each duty or study. Will yon
9 me with your thon^ta oa xYa& voX^'^^tN.'l Bad
/
<
JAMES BBAOIERD TATLO^ jOl
f
a studeat, had /better attend to my / ^ ^ of
preference to a longer attention to i/ ^ i^^
J not be 9aft in omitting, during i ^ I
all kinds of reading and study, ea^.^
what is required in college ? Would I no..^
the better prepared for usefulness ? And would no* ^ ^
by an intimate knowledge of the Scriptures, with lore '
to Gk)d, be better prepared for heaven, if taken away
m the midst of his preparation for the pulpit 7 I find
that the Bible is more and more precious ; and my
regret is, that I have so little time to read and study
it I I regret too my ignorance of a nameless variety
of subjects, which, rising to my view, stamp vacuvm
upon my mind — but I want your reply.
" O what a mercy that one need not be a Newton
or a Locke to get to heaven. And where does piety
display itself with more brilliancy than in the humble
poor ? O for more of that wisdom that cometh from
above ! Lord, what I know not teach thou me.
*' Were it not for the arm of the Lord, where could
a poor creature rest ? Where a minister ? Where a
candidate for the ministry ? The Lord hide us in his
.pavillion — shelter us under his wing, till all the storms
of life be overpast. O how serene ! My soul this mo-
ment anticipates the sweet repose : yes, I feel that the
kingdom of God is set up in my heart, and that the
King is on his throne. Help me to praise the Lord !
Are you not all captivated with our beloved ? He is
the chiefest among ten thousand.
^ To preach Jesus Christ and him crucified ! For
Mm would I live, and in this alone would I die. I have
no higher object; I can hare no higher. Do ^om t^
tiptmdf Lord, endow him with heaTeu\Y %\tt« — ^^cfc&x
196
XEMOim OP
Belofwith the haly aU — make him an IsTaelite indeed,
'^M him with the Spirit's power, and own him as one
jf thy favored servants ! but, ere the anticipated hour,
^ my prospect may be changed, and I obey the simi-
mons, * Come up higher.' Happy thought ! There I
expect to meet you — your companion — your children—
. how then will we tell ? O the fire burns in my soul,
and causes the ready tear to flow — ^will telL But with
these thoughts I will bid you, as I was wont, good
night, and bear us all before the throne of grace,
sweetly anticipating the time when I shall once more
greet you with my right hand and affectionate heart.
Adieu, James B. Tatlob.
" Again I resume my pen to thank you for your last
communication. I hope this will find you all feasting
on love divine. My soul was blessed while writing the
above. I have, as usual, given you my thoughts as
they flowed, for I have not time to think. May they be
a blessing to your domestic circle, and excite your
more earnest prayers in my behalf. I often think ot
the scene on board the sloop.
* How happy are they
Who their Savior obey.*
' The Lord was with us. I remember too the case
of Mrs. J , and as I call it to mind now, my
thoughts go forward to the bar of God. I ask. Where
shall I see that friend stand at the judgment-day ?
Shall I be a witness against her ? May she repent,
and make Jesus her friend. With what pleasure did I
read your testimony of the steadfastness of those two
Jambs of the flock ! The Lord hold them still in his
^nns. May tbey cling to the ou\^ t«iv)k%^ ^^ «vca\£ts.
JAMBS BSAIHBRD TAYLOR. SOI
But how alarming, my dear friend, is the situation of
your dear congregation. Although not retrogressive,
why do we not see those who profess religion with
rapid pace march up the heavenly hill ? Alas for the
ungodly and impenitent in the midst of you ! Is there
not a cloud of wrath impending ? Ah, soon many un-
converted souls may hear their doom — depart.
" To Mrs. H. and Miss A. and S. give an affection-
ate remembrance. J. B. T."
*'Nassttu^HaU, JF^. 29, 1824.
* To tha dear &iiiily I love,
" Whence comes it that I have had no letter from
any of you thus far this session ? It is true I am not
worthy of your remembrance, yet your affectionate re-
gard, I think, ought to have prompted the seeming
inertness of my sisters during the frozen season. O,
you know not of how much you may have deprived
me, by not telling me of your affairs. But I have been
happy ; yes, and although you have been silent, my
voice has ascended on high for you all. And while I
have breath, I cannot cease to pray for, and while I
have being, to love you.
'' The Lord still remembers me wiihin these walls.
My health is as usual. The prospect of seeing you in
April gives me pleasure : but I make no definite cal-
culation. I know not what is for me and for my friends
—I feel that I am not my own. Be not then disap-
pomted ; whatever change takes place, sudden or look-
ed for, it will be for our good.
" With increased affection,
"J. B. Tavloe."
In the continuation of his journal we ixae^ ^^a\
202 MBMom or
spirituality and derotedness of heart by which he wu
80 habitually characterized.
" March 7. — This has been a high day withmysooL
The banner of Jesus over me has been lore. He has
breathed on me, and given me a refreshing firom the
Holy Ghost O, I love his visits ! How animating his
presence ! It is my heaven below. Lord, enlarge the
vessel, and give m^ more. I am a temple of the Holy
Ghost, with a sweet prospect of heaven.
" 14th. — ^Yesterday went to seek a retreat in the
woods — a place whither I might resort to hold con-
verse with God. I found such a place, and if permit*
ted to resort thither, at morning, noon, or eventide,
may I find the good Shepherd, as I was wont to find
him under the well-remembered tree at L.
*' Before God, and in the presence of angels, in
secret, and in the great congregation, have I been
sweetly visited this Sabbath day.
* Thine earthly Sabbathi, Lord, I love.'
" Finished reading the Revelation to-day, which I
have done in course, and with a commentary. Much
light has been scattered in my path, and love has
flowed into my soul, through the word. My heart has
experienced the truth of God — I have felt its power —
not as an uncertain sound, but as the voice of the Al«
mighty. ' Thy law b my delight. How love I thy
testimonies.'
*' 18th.—* The way of transgressors is hard,' not
only with the unconverted, but with those who are
bom again. So have I found it. ' Yielding to tempta*
t/oa has brought leanness into m^ «ouL The Lord,
B8 my corentmt Father, exercised t!i&« discvpUnet^l^^
JAMES BRAINERD TAYLOR. 208
covenant, and so visited my sins with stripes. ' Alas
for me !' cried my dejected spirit — bowed down as a
bulrush I went, seeking rest but finding none, from
morning till night. At evening devotion my heart
broke with contrition and hatred of sin. — Repented
and made ^,full surrender to God, and felt the bless*
edness of sins forgiven, and the restoration of life
divine.
" 20th. — Felt an indwelling God to-night.
"28th. — Yesterday morning arose with a heavy
load. ' If we sin, we have an advocate with the Fa-
ther, Jesus Christ the righteous, who is the propitia-
tion for our sins.' Upon this word my faith fastened.
Also upon this, ' If we confess our sins, he is faithful
and just to forgive us our sins, and to cleanse us from
all unrighteousness.' But the whole day was spent
without the sensible presence of God. I sought him
whom my soul loveth, but found him not. At night
too, upon my knees — reading my Bible — in meditation
— visiting the sick and the people of God ; but all in
vain — the glory had departed, and darkness covered
my soul. Thus it was after my return to my Bethel.
Being about to retire, I knew not but I must lie down
under the frown of God, which I most justly experi-
enced ; but I resolved upon one more effort, and went
out of college with groans which could not be uttered.
O the pressure that sunk me down ! I refused to be
comforted till my Beloved should visit me * with the
kisses of his mouth.' I made my way to a retired spot
in agony of soul. There I seated myself, and attempted
to sing,
* Mercy, O thou Son of David !'
''My mouth was stopped. I feltgu\\tY\i%lox^^V^"
Gbd: prostnte before kim, wbk iqiliAed efo, :
WitMNTd the fierw «f fky frmjm.*
''It toached mj heart, and faith's Tiew of h
broke the chain : the burden glided aS, and I letmn ^
giring glory to Gk>d.
' ne deMrt thy teapfiatipM kMW,
t
" I laid me down and slept sweetly, as in the em-
braces of my Belored, and arose this morning with a
thankfol remembrance of God's mercy.
" I praise the Lord for his discipline of the coTenant,
as promised in the 89th Psalm, 30th yerse ; and that
as the good Shepherd, he has restored a wandering
sheep.
'' Lord's day, April 4. — Yesterday morning had a
rich blessing from aboTC. My mind has been turned
towards the King of Zion for direction relative to my
anticipated vacation. Heretofore I have made too many
calculations of my own, which in many instances have
been frustrated. Upon the Lord have I been able to
lean while pleading with him for guidance in the way
I should go, and that he would attend me as I go oat
and come in. I have no plan, nor perhaps do I need
one ; for the assurance seemed to come to me, ' What
thou knowest not now, thou shah know hereafter.'
But a larger blessing was communicated to me during
this evening's devotion. I called to mind, with a
grateful recollection, the refreshings the Lord had
vonchsafed to me in my little Bethel here, some oi
which I hMve recorded for future t«n\«^ ^ ^\iow.Vd I have
oec 'he coming vacation «i5;«Aivt^^v^^ w^^tsv^
JAMES BRAIN ERD TAYLOR. 205
mind, with a desire to kaow the will of the Lord, and
again I was unburdened with, ' What thou knowest
not now, thou shall know hereafter :' so I trust the
Lord will make all plain before me, and lead me in a
way in which he will be glorified and my soul greatly
Denefited. The thought that I might possibly never
return, led me to contemplate my heavenly home. 1
knew not but the Master would call for me soon. I
' groaned, being burdened ; not that I would be un*
clothed, but clothed upon with my house which is from
heaven.' For a moment Jesus seemed to hide his face.
But this made way for a brighter vision of the Father
through the Son ; and such a season of communion
with my heavenly Father, with so much of the spirit
of adoption, I think I never before experienced. With
what melting of soul did I say, Abba, Father ! and
the manifestation of the Son was with joy. I praise
the Lord, the power of God was upon me. Afterwards
I had an agonizing spirit of prayer for my friend L. P.
such as I had not felt for som« time ; I knew not in-
deed but I had lost it for ever. I am more encouraged
for him. My only request is, that he may be converted.
Lord, send salvation to his soul.
" This visitation was indeed a crowning blessing ;
and I shall doubtless remember this 4th of April as an
uncommon season before the Lord.
" Enjoyed a delightful season with a colored bro-
ther this night. Happy soul ! I have found him a
kindred spirit. We are all one in Christ Jesus. Al-
though he cann-ot read, be can tell of wonders that
God hath wrought for him.
"April 8. — Left Princeton for New-YoTV. Y^x ^
i/ay or two previous my mind was iu dwVT\ts^> ^w^ ^
23 J. \\. t«>,\«t-
206 MEMOIR or
went mourning my heaviness. I inquired of the Lord
if I should go tlvue on my way to my father^s house ?
and laid my cause before the throne. The time soon
arrived for the dismissal of my class, at which time
the standing of each student was made known. Hav-
ing found my standing to be No. 1, I repaired to my
room, and once more looked to the Lord for hia dig*
tinguishing love, with the strong feeling that earthly
distinciiou cannot satisfy my heart's desire. Here,
while I remembered the goodness of God during the
past winter, in blessing me in soul and body, growth
in grace, and success in my studies, the Sun of righ-
teousness seemed to break through the cloud ; but I
was interrupted by the approach of a friend. Recol-
lecting the standing which had been given me by the
faculty, I said to myself. What are Jionara? What is
earthly applause 7 Ah, these are not my God. I saw
their emptiness, and not only desired, but longed for
his presence in whom my soul takes delight. The
Lord bowed the heavens, and while I wrote vanity
upon all things beside his love, he let drop sweetness
into my soul, and I was blessed with a blessing that
* maketh rich, and addeth no sorrow.' ' Bless the Lord.
my soul.'
*' Having repaired to my room for prayer, for the
last time before my departure, 1 met my God, who put
upon me anew the arm.or in which I stood fast. Thence
1 went to lake leave of brother L. where the Lord asrain
manifested himself to me in power. Before, and at
he throne of grace with him, I was happy and exult-
ed in Jehovah, who is my strength and my salvation.
The season was a good one to brolKet L. too. May
^Ii€ Lord abundantly bless \\im.
JAMES BRAINERD TAYLOR. 207
" After parting with him, with maDy tears, I set out
for New-Brunswick, whither, with the exception of
two miles^ I journeyed on foot. By this means I was
able to sa^e one dollar and twenty-five cents to aid a
poor widow. How sweet is self-denial when practiced
for growth in grace, or to relieve the distressed ! The
Lord gave me a liberal heart ; I trust it has been en-
larged of late.
" Spent a night with my very dear friend Mr. D.
and family, into whose mansion I was received with
great cordiality. The Lord bless that household, and
make it a household of faith and holiness.
" Arrived in New-York on the 10th, and designed to
leave for Middle Haddam in the afternoon, but was de-
tained by advf^rse winds to receive a propitious gale
from beyond the skies. At brother J 's, with my
father and his seven sons, together with the beloved
companions of brothers K. and J., the good Shepherd
met us. We found it good to converse and pray to-
gether. Yes, we had a blessing indeed. My soul, in
recounting the favors of the past session, melted be-
fore the Lord in gratitude and praise. I testified to
them all concerning the loving-kindness of our God.
They too were melted, and it was a precious season.
* Tell me no more of earthly joy«.'
" Arrived at Middle Haddam on the 14th, and was
once more received into the bosom oi our dear house-
hold. Thanks to the Lord for his goodness. While
on my voyage I had but little opportunity for retire-
ment. Before^ and upon my arrival, I Viad o^. W\v%«tvck%
and tbirstiDg after r^hteousness, and xVie AaOt^ ^i>\^\ j
208 M£MOIR OF
me. I retired and held sweet communion with heaven.
Soon the family was together, and we enjoyed a sea-
son of prayer. God was with us and blessed us abund-
antly. The Beloved spread his banner over us, and
our souls were filled with love. Happy meeting ! How
much happier when we meet above !
'^23d — This evening had a most fervent spirit of de
votion at family worship. The Lord richly blessed us
with his love. God is love. With what tenderness and
simplicity the child of God calls upon him, when the
spirit of prayer is poured out. I have found every
season of family worship precious, but this was ex-
ceedingly precious. Wrote cousin M. A. — The Lord
speed her on her journey to the skies."
This letter, with some slight omissions, here fol
lows:
" Be assured it would give me heart-felt satisfaction
tu tender you my right hand, and again enjoy that
christian communion in which we have so often de-
lighted.
" My dear cousin, what shall I say ? With you, 1
presume, it has been joy and rejoicing all the day
long. How delightfully, then, has time passed away !
How sweet have you found it to retire from the world
and hold intercourse with heaven! And have you not
had nearness of access in pleading for me ? O how
it would afflict the soul of my cousin, should I tell har
that coldness and deadness hav^ prevailed over me
since I saw her ! Would you not exclaim, ' that my
head were waters, and mine e^e^ ^ iowoX'^Axi qC tears^
JAMES BRAINERD TAYLOR. 209
that I might weep day and night for him !' But give
praise to Him that sitteth upon the throne, I have spent
the happiest winter of my life ; yes, my soul has been
in health and prospered. And methinks you will say,
'Bless the Lord, for he is good, for his mercy endur-
eth for ever.'
" Happy, happy seasons have I experienced since
last I gave you the parting hand. For the most part I
have had the kingdom of heaven sensibly set up in
my soul. Sometimes peace hath ruled my heart, some-
times the overpowering love of God. The King has
been and is now on the throne. I am crucified with
Christ, nevertheless I live ; yet not I, but Christ liveth
in me : and the life that I live in the flesh, I live by
the faith of the Son of God, who loved me, and gave
himself for me.
'^ You will recollect the seasons we enjoyed when
last together — seasons of prayer and praise. But, to
me, none is more memorable than that enjoyed nearly
two years ago at Mr. B.'s. Happy time ! glorious era !
for the Lord then and there accomplished for a poor
sinner the good pleasure of his will. What a blessing
It was ! not like the morning cloud and the early dew,
bat permanent as his love.
" To enumerate the renewals of his presence I have
had since, would be impossible. Suffice it to say, his
banner over me has been love. Into the love of God,
as an ocean, have I sunk. Gospel measure has been
bestowed, and I have been richly fed from the Mas-
ter's table
'' Does not my testimony encourage you to continue
your supplication? I long to have the wiudo^^ oi
heaven opened, and abundant blessings i^xxx^d^ ^orviw
18*
210 MEMOIR OP
from on high. Let us then send up our prayers that
brighter, and still brighter manifestations may be made
to us, that as the shining light we may shine more
and more to the perfect day.
" Those among us who stand fast, seem to progress
in their way. But, alas, how many there are who say
Lord, Lord, but do not his commandments ! These
things ought not so to be. Let us take warning and
hold fast whereunto we have attained, that no one take
0U7' crown.
" Seeing that the time is at hand, should we not be
faithful ? Our season for laying up treasure in heaven
will soon be over ; our opportunities to warn the uxh
penitent all be past, and prayer be turned into praise,
hope into fruition, and time will be no longer. Bless-
ed is that servant, who, at the coming of the Lord,
shall be found faithful. He will receive all such unto
himself, that where he is, there they may be also.
Does not your soul long for the blessed abode ? ' To
be with Christ is best.' I expect to see you in heaven
there. The Lord has given me an earnest of the in-
heritance — a foretaste of glory. On earth we draw
near to God. In heaven we shall see Jesus as he is.
Angels and saints will be our companions. Then shall
we sing ' loud hallelujahs to the Lamb for ever and
ever.' "
The reader will observe that James B. Tay lor was
now passing his college vacation among his friends ;
but instead of wasting his precious time in seeking
pleasure or in listless mactivity, as is the case with
too many young men in such circumstances, the sea-
son appears J from his letters and ^ounAi^toh&ve been
JAMBS BRAINEBD 'fATLOR. 811
one of constant and faithful labor. By day and night,
* publicly, and from house to house,' and at various
places — in Middle Haddam, Colchester, Bozrah, dec.
did he exercise himself in exhorting, and praying, and
conversing, and singing the songs of Zion ; endeavor-
ing, by all the means he could employ, to diffuse his
own spirit among professors of religion ; directing in-
quiring souls to the Lamb of Grod ; rejoicing with
young converts, and warning the careless and impeni-
tent of their danger. And there is reason to believe
that very many souls will bless God to all eternity
for this college vacation of Mr. Taylor, which gave
the time and opportunity for his labors among them.
Even on his way back to Princeton, being driven by
stress of weather to make a harbor at Sachem's Head,
he went ashore and continued his faithful Ifibors.
" Here, says he, I found work to do — visited from
Jumse to 7iou8e, and in the evening held a meeting.
Thank the Lord for another opportunity of sowing
the good seed. May it be nurtured by the Holy Spirit.'
" May 14. — Arrived at New-York, and spoke in a
meeting at night with apparent effect. After I had re-
tired, for some time sleep fled from me, while the con-
dition of this city pressed upon my mind. Thought I,
what stays the thunderbolts of Jehovah's wrath from
this people ? O that salvation might visit them ! I en-
deavored to be faithful in bearing testimony to the
truth ; and I found that where the word of a King is,
there is power.
"20. — Last evenmg reached Princeton, and re-
joice that the Lord has led me in pal\i« \VaX \ \lV\%
212 MEMOIR OP
thoQght of, when I had the assurance, ' What thou
Knowest not now, thou shalt know hereafter? He is
well led whom the Lord leadeth. Henceforward let
me lean upon his arm and be guided by his Spirit.
" 21. — At evening devotion sought him whom my
soul loveth, and found him the chief among ten thou-
sand, and altogether lovely. After reading the wordy
walked out to my retreat^ away from the world, to
hold intercourse with heaven. The intercourse was
open and free — the communion sweet — while I sunk
into nothing before the Lord, and melted into love and
tenderness at the view of his abundant goodness.
Praise the Lord, O my soul. May I ever find this place
a Bethel. Walked to see T., and found him alivt.
With him held communion. He seems, and I felt him
to be, a man of God ; and though a colored man, be-
loved of God, and by me. ' Every one that loveth him
that begat, loveth him also that is begotten of him.'
1 John, 5:1. I expect to talk to the colored people a(
his house on Sunday evening next. May good be done.
" Two weeks ago this night I was blessed of God
with a powerful visitation of grace and love in the
closet, at Mr. C.'s, in Colchester ; after which we had
an interesting meeting for old professors, young con-
verts, and anxious souls. They are now doubtless as-
sembled, and enjoying Grod's blessing. I love them in
our dear Lord. And do they not pray for my pros-
perity ? Lord, hear prayer in my behalf. Salvation i
The Lord will provide !
"How good is the Lord ! How shall I praise himl
Eternity is not too long to utter all his praise. My
wants are supplied, and I have a surplus. For soul and
body provision is made, ^nd now \o C>^^^Vtkswft\
JkMES liRAlNEBD TAYLOR. 213
am, I would commit my way — acknowledge him in all
my paths, and pray that he would direct my steps.
" 31. — Had at evening devotion an overflow of God's
love, after an absence of the Comforter, grieved away
by my rebellion. But upon my humble submission,
with deep repentance, my Savior returned to my soul.
Alas I why should I ever leave him ? Bui bless the
Lord for the discipline of his covenant, and for the
manifestations of his favor and love. Wrote to my
friend £.>>
''NassaU'HaU, Mt^ 31, 1824.
•• Very dear E ,
" Having passed the day in my ordinary pursuits,
and been abundantly refreshed at evening devotion, 1
feel constrained to bless the Lord and take courage ;
yes, I rejoice that another day has been numbered —
another of the days of my pilgrimage b^low ; for the
sweet prospect of heaven has gathered brightness,
while my soul has melted with the love of God, let
down in streams from the overflowing fountain. O my
dear £., who is rich, and the Christian not rich? Who
is happy, and the Christian not happy ? Let the world
Lave the pleasures of the world ; but our souls cry
out for God, for the living God, in whose presence
below is joy unspeakable and full of glory.
*' I can tell you how my mind was led this evenmg,
and it may prove a blessing to you. I read the 2d
chapter of Isaiah. The promise of prosperity to Zion,
the mountain of the Lord's house, cheered my heart ;
I could believe that ail nations shall flow unto it, and
I anticipate the glorious day, though not ow e^\v\v^ v^
witness it, yet iu heaven to reioice w\\\\ \V eWx^
214 MEIIOIB OP
triamphaDt. My soul cried out, Let Hit Lard akme
be exalted I But the last Terse, which speaks of 'man
whose breath is in his nostrils,' came with a riehei
blessing. Thought I, soon my pilgrimage will end.
Perchance these hands will twm^ with all this frame,
lie motionless in the grare. The thought was sweet,
fur niy spirit laid fast hold on ' the resurrection and
the life.' In his name I could look up to God, and cry
Abba, Father. My Father smiled — ^Jesns looked upon
uut — the Spirit comforted me — my heart exulted:
bless his name for ever ! Such a view of Jesus and his
rross — his sufferings and death — his resurrection and
ascension — and his reigning power, I have seldom
experienced:
* The hill efZioayieldf
* A thouiand sacred tweets.*
" My friend, let us beware : we are surrounded by
the world. Having been brought unto liberty, let us
n(it be entangled with the yoke of bondage. Let us
give all our time to the Lord, by being diligent inbu-
giness and fervent in spirit; and may what we have
tu do be well done,
" From the world we do not expect our joys. They
flow from another source — a pure fountain. Let the
world share but little of our mind— but little ! nay, we
must not love the world at all. ^ Love not the world.'
I believe you do not love the world — you delight in
things heavenly. May you watch, and keep your gar-
ments unspotted from the world ; and hold fast where-
untn thou hast attained, and show out of a godly cnn-
I that your citizenship and treasure are above.
iether your days be feNv ox mwi^ ^ ^\ ^^CW*.
JAMES BRAINERD TAYLOR. 215
well : Gk)d will be glorified, and your soul happy for
ever."
A letter, dated Nassau-Hall, June 3, 1824, to Mr.
and Mrs. L. and family, mentions some of the revi-
vals of religion, in which our young friend took much
delight, and labored with great success.
* * * * ti Little did I think that an absence from
college of six weeks would take place, without the
pleasme of associating, for a short time at least, with
those friends I so much esteem at M : but so it
lias been. The six weeks have gone by, and you have
fared, in this respect, as other circles of friends else-
where. If you should ask me why, I have to answer
that Providence detained me.
" When I left Princeton, and knew not whither the
Lord would lead me, to him I committed every thing,
with the assurance that what I knew not then I should
know afterwards. And be assured I was led in a way
I had little thought of— a way which has been at the
same time both pleasant and profitable. Imagine me
going from house to house, and in public, warning tne
impenitent to fiee from the wrath to come : sometimes
in one place, sometimes in another, bearing testimony
to the truth — seeing Christians alive in the cause of
God, converts exulting, and sinners weeping.
'* I was located some time in Colchester, where,
within six months, upwards of four hundred were
hopefully born again. Were I with you, I could tell
you of happy times in which the Lord blessed my soul
abundantly— I could tell you of seasons wl\^\i\.Vi^^^^
p)e of God appeared to be refreshed {roin. \vvs ^xe^«wc,^t.
216 MEMOIR OP
The Lord is still doing wonders in Connecticut : not
only by scores, but by hundreds, are sinners flockin;^
to Christ. In Millington they number upwards ot
one hundred,' East Haddam, two hundred andjifty;
Old Haddam, seventy. North Lyme and Gilead were
witnessing the commencement of a gracious work;
and yesterday I heard of another place — Meriden^
twenty miles from Old Haddam, where the work had
begun^ In Hartford county, about a year since, there
were about three hundred souls gathered in. But why
speak of places at a distance ? How is it at home, and
ill your own hearts ? Are you not encouraged ? We
should indeed bless the Lord and take courage. '
that men would praise the Lord for his goodness, and
for his wonderful works to the children of men !'
^^ Since my return, the good Shepherd has fed me
in green pastures, and led me beside the still waters."
How the ever-active benevolence and zeal of Mr.
Taylor were continually manifesting themselves, may
be seen in every thing he wrote : but perhaps in no-
thing more strikingly than in the following letter :
" yasmu-Hall, June 6, 1834.
AfTRctionate nnd endeared Parents,
" Your son is yet alive, and still Vlie happy recipi-
ent of grace and love divine. You have doubtless had
an account of our voyage to N. Y. which was rather
long ; but perhaps the Lord meant it for good. In due
time I arrived at Princeton, and found new cause for
{gratitude and praise to our heavenly benefactor.
'' Often have I recurred to the slate of our family,
and the /amilies of MiddkHadOi^m, ?\Tie^W^x.^^>a.^
JABIBS BRAINEBD TAYLOR. 217
And I have inquired with myself of their conditions-
how are they 1 You recollect the pleasing prospect
among professors when I hade you farewell. I was
much encouraged; and still entertain the pleasing
hope that new fire has been enkindled ; and that what
we then enjoyed was only the harbinger of good things
to that people. As the Sabbath morning returns, I
think of my father's house, and imagine an assembly
of the neighbors all uniting in songs of praise, and in
earnest supplication for God's rich blessing. When
Friday evening arrives, I think of the appointed meet-
ing for the people of God. And how cheering the
thought that you have met with Jesus in your social
assemblies, in your closets, and in the great congrega-
tion.
'^ I trust I have not been imagining a vain thing.
May you go on then. Tell those who love our Lord,
that I bid them God speed. And as the time to do
much for God has come, they have need to put forth
their united effort for the accomplishment of the great-
est good. There is yet remaining very w/uch land to
be possessed. And will they not go up and possess
all the land ? Alas I how many among you know
not God ! How many prayerless families ! How many
m which no one soul professes hope ! And can one
professor of religion stand still and see souls perish-
ing without an effort to save them ? Can one lover of
Jesus refrain night or day from praying and mourning
in secret over such desolations ? Shall one be found
idle when so much is to be done ? Shall one be sleep-
ing at his post when the enemy stands thick around 1
Shall all heaven be engaged to rescue svckXieT^ ^xcjvsl
going down to the pit, and shall tlie d\se\v\ea ^^ ^^^^^
218 VBiioiB or
who died and now reigns — shall the disciples of Jesoa
let sinners sink to hell ? It most not he. I hope bet-
ter things of my brethren. Their exertions, I trast
will not only continue, but increase ; and increasing,
they will gather strength. O, be not weary in well-
doing, and be determined to die in. the eaii8e--die,
doing the will of our Father in heaven t Aurfdst other
thoughts, 1 have often reflected on thecondhkm of my
relations and friends. How delightftil to remember
that I have a father and mother, paienta most dear,
that love the Lord !
'* While on my mother's side many have been
brought to experience the same love, the thought has
occurred, how few on my father's side ! Not only to
you, but to me also, this is a painful subject. During
last winter my mind was much interested in their be-
half, which drew forth many earnest supplications.
Is it not truly affecting ? I have tried to put myself in
the place of my father, and to inquiry, what if my bro-
thers and sisters were without hope, and destitute of
vital godliness ? But, while your offspring have sub-
mitted to Christ, you have to mourn over the offspring
of your departed father, our beloved grand-parent
And do not your eyes run down with tears 1 Does
not your heart oftentimes break within you, when you
remember that those brothers and sisters are out of
Christ ? But what can be done for them ? From me
they are all far away. From you, with^ne exception,
they are all at a distance. But still something can be
done. One thing we can do. Let me suggest that our
united supplications ascend to God, in good earnest,
for the sal ration of their souls. Hitherto I have not
prayed for them as I ought lo Yia^e doiift\ «sl^\ ^^^^r
JAMES BRAINEEO TAYLOR. 210
der that it has been thus with me. Shall we then, all
of us, our whole family, awake and plead for them?
Who will say nay ? Not one. Why may not salva-
tion visit them and their houses ? Shall we on each
Monday, then, remember ihem particularly 7 and i^i
our devotions continually ? I need not wait your re-
ply ; the suggestion is enough to interest your feel-
ings ; and I hope a spirit of prayer will be poured out
upon us, so that we shall wrestle and prevail. Y/hat
we do, must be done quickly."
To his friend Mr. D. he wrote, on the 12th of June,
a long letter, from which we copy the following pas-
sage, as meriting the practical regard of all, and espe-
cially those followers of Jesus Christ, to whose stew-
ardship he has committed much of the wealth of this
world.
" We look around and find that very much yet re-
mains to be done for the conversion of sinners to God.
And this should occupy us coniinually. How shall it
be accomplished ? At once we perceive that a faith*
ful ministry is the great means of bringing sinners to
Christ. Should this be an educated ministry ? We
know that an ignorant ministry is not sanctioned by
the word of God. To be able to teach, one must be
taught ; and to such as are able to teach, this ministry
must be committed. But how shall they be taught ?
Do not our theological seminaries afford the best
means for training men for this work ? But how are
those to be supported who would thus prepare to serve
God in the Gospel of his dear Soni Het^ \\\^xi\i>Jckfe
point: if it be right to educate men for t\ie \ic\^ <2S!lv5.^\
S20 MBMnor
if many are * called of God, as was Aaron,' to prepare
for this office, and are uoable to defray the expenses
attendant upon snch a course, what must be done ? It i
is true, ' the earth is the Lord's, and the fullness there-
of ;' biu of ail which is his own^ he places mutch im
the hands ofmen^ to afford thens^ an oppcrhmiijf of
showing Iheir benevolence to the woM, It requires
about 9150 to support a young man at one of our se-
minaries. $2,500, at six per cent would produce this
amount.
*' The time is coming when we shall be no more.
But if, through our instrumentality, an object of this
kind be accomplished before we go hence, when we
are beyond the reach of doing good below, a scholar-
i^ip will be the means of qualifying men for the yine-
yard of the Lord ; and, while we sleep in the dost,
heralds of the cross * * shall go through the land —
sound the Gospel trump^give the alarm to thousands,
and be the means, doubtless, of winning multitudes to
Christ. O what a field here for exertion on our part !
And if ever to commence, shall we not begin now 7
In this way, one may more efiectually preach the GrOS«
pel than he could were he to live a thmtsand years.
And let him know, that he which converteth a sinner
from the error of his ways, shall save a soul from
death, and hide a multitude of sins. How many to
be converted I How few to turn them from the error
of their ways] Shall we stand idle ? While the Mas-
ter waiteth let us up and serve him."
JAMES BRAINERD TAYLOR. 881
To Miss W .
''PnnceUm^ June 20, 1824.
" Your friend is yet in the land of the living, to
praise the Lord. Indeed, who should praise the Lord,
and I not praise him ? Who should love him, and I
not love him V I who was once among the rebellious,
as a sheep going astray, but who have been turned
unto the Shepherd and Bishop of our souls.
"Smce I bade you farewell and left your happy
mansion, the good Shepherd has watched over me,
and fed me richly. From time to time my soul has
been refreshed by the Holy Ghost ; and I have felt,
and felt powerfully, an indwelling God. This day at
evening I had an unction from the Holy One, The
communion with the Father, and with his Son Jesus
Christ, was sweet. And how sweet the savor that re-
mains. The peace of God rules in my heart. Like a
river it flows through the soul/rom God to God again.
A mystery this to the ungodly, but known well to you
and to all who love God ; yes, to all who love God.
People may talk about loving God, having his Spirit,
9nd yet not feeling it. But to me there seems an in-
consistency here ; for methinks that those who love
God, will have his Spirit as a rejiner^s Jire and as a
purifier of silver moving upon their souls. And where
the Spirit moves, it Jires — kindles up the graces of the
Spirit — inflames the afiections, and produces the triod
gold of holy love, peace, and joy. As the soul sinks
into the love of God, it sinks into humility, which is
accompanied with unceasing prayer and thauks^lviii^.
This is what I hare ezperiencea-v'QoOL^^ precvvui^
19*
222 MEMOIR OP
gift^ and bestowed in gracious answer to my prayers.
Not unto me, but to Grod be all the glory for ever.
What a consolation that there are tho^e who can tes*
tify the same things, havmg enjoyed the same or
greater manifestations of the love of Gk>d to their
once sifirbaund souls, but who are now brought into
the liberty of the children of God. O that there were
an Jioat,
*^ But, my dear friend, professors of religion, for the
most part, love the world too much. Having so much
of the love of the world in their hearts, they have not
room for the love of Grod. Rather than be adorned
with ' a meek and quiet spirit,' they prefer the orna-
ments conformable with fashion. Rather than walk
humbly and near the Savior, they choose to walk in a
vain show with a frovd heart Rather than be in
their closets mourning over their awful departure
from God, and the desolations of Zion, they content
themselves with a cold, heartless recital of their dead-
ness, which becomes so stale a story that I am often
discouraged, and in their behalf fear that their condi-
tion will never be bettered. Is it not so ? I am eon-
siderably in the world — you much more. I witness
much upon which I write, vanity, while I listen to the
vain and worldly conversation of professors of reli-
gion. I say, when I hear the expressions of their ad-
miration of the fashions and splendors of the world,
how can I refrain from exclaimmg, ^How dwelleth the
love of God in themP They talk of the things that
give them pleasure, but say nothing of the work of
grace in their souls. What think you of such ? Have
they a name to live ? And are they alive ? Themselves
belnsr judges, they must say, No. 'W\v^x «acvxV 'Csa
JAMES BRAIKERD TAYLOR. 223
Scriptures 1 ' Wo to them that are at ease in Zion.'
^ Love not the world, nor the things of the world.' To
the soul that is elevated to God, there are nobler pur-
suits than these phantoms ; higher contemplations than
earth's productions. Does not your heart find it so ?
'* But of the young ladies. Have they contmued,
and do they still continue, unreconciled to Grod?
Miss W. what will the end of these things be? I
doubt not they share your afiectionate expostulations
and prayers. It is true they are in the morning of life,
and, conscious of this, it may be often suggested that
when years shall have rolled away they will make
their peace with God. I doubt not that many now in
hell had the same suggestion, and yielding to it, in
some unexpected hour their lives were taken away.
Let us contemplate one of your young ladies deferring
this important work for years ; say till she come to
the verge of life. Then she is taken ill. She had en-
joyed the pleasures of the world ; but now, sick, aAd
with the prospect of soon exchanging time for eter-
nity, how pallid that once blooming countenance ! hew
emaciated that once healthy, beauteous form ! And
now we hear uttered in thrilling agony, ' I have bar-
tered away a life of piety for a life of unsatisfying
pleasures ! Instead of the smiles of God as my hea-
venly Father, I have to bear his frowns. My sin ! Ah,
my sin is my own folly ! Of sin I was often warned,
often prayed for, often wept over ; but my heart har-
dened under reproof. Ah, where am I now ? Friends
weep around, but they cannot help me. Soon this fast
decaying frame will sink into the grave. But my soul !
My 8oul! My soul is damned for evex? \% Sx ^<^.^'i&^
ihen, to delay this great concern tiW X\i«a'\ \%Sx^%Sft
224 MEMOIR OF
to delay it a day? Will they not resolve to securt
their salvation this moment ? It is, yes, it is import
tant. To open, the way of life to man, heaven's darling
Son left the glory which he had with the Father ; he
suffered, groaned, hied, and died for sinners. O that
their hearts' would melt — would hreak with hum hie
penitence, and by faith lay hold on this Savior and
be saved."
Within the month following we find many mte-
resting records in Mr. Taylor's journal, of his commu-
liion with God, and his labors and prayers for the con-
version of sinners, and his visits and efforts to com-
fort the afflicted, to prepare the dying for death, and
the living to live to the glory of God.
"June 27. — The morning succeeding found me
shorn of my strength; but at evening devotion I sunk
at the feet of Jesus, and, Mary-like, bathed them with
tears of humble contrition. My soul again exulted in
God. This prepared me for the worship of the sanc-
tuary. 1 carried the King of Zion enthroned in my
heart to the temple where he held his court. My soul
melted there again. Heard Mr. Summerfield — the se-
cret of whose popularity, I think, lies much in his holi-
ness of heart. He has had a deep experience in divine
things, and doubtless knows, from day to day, what
it is to have his lips touched with hallowed fire.
" Sabbath, July 11. — Have found this to be of a
Truth the Lord's day, for the Sabbath's Lord has been
near. For a few days past I have had less enjoyment
fhan usual. The cause is obvious : I grieved the Holy
JSpirit the night after the last poYrei^u\\Aft^?\\i^^\Ofc^^
JAMES BRAntEHD TAYLOR. > 22f^
was five days ago. What a mercy that myliackslidiiig
has been heaald ! Bless the Lord for the healing balm-*
for the good Physician.
" As I knelt in my usual place, the thought arose,
this may be the last time I shall ever pray. My soul
was hungering for the bread of life, and faith seemed
almost ready to lay hold on a blessing. My heart soon
melted into penitence, and tears ran down my eyes.
Had abasing views of myself, and exalted views of
God, as he is in himself, and in his relation to fallen
man in general, and to his children particularly. My
Father smiled, my soul was refreshed, and I could
once more rejoice. O the liberty of the children of
God ! Had a peculiar and before unknown view oi
myself as a candidate for the holy ministry. Rather
than not have the approbation of Jesus, and the pre«
sence of Jesus — rather than not be taught of him, let •
my other qualifications be what they may, I would
cease to pursue this object. Wherever I go, let him go
with me ; for through Christ strengthening me, I can
do and bear all things."
To Rev. C. H .
«< NasaaurHaU, July 20, 1894.
" James, a servant of Jesus Christ, to his beloved
brother Charles, now teaching publicly, and from
house to house, testifying to every man repentance to-
wards God, and faith in our Lord Jesus Christ. May
great grace, mercy, and peace from ^ Grod our Father,
and from our Lord Jesus Christ, be multiplied unto
you. And the very God of peace sanctify you wholly ,
and I pray God your whole spirit, and ^o\x\^%?cA\^<^^')^
be preserved blameless unto the comVu^ o^ ovxx Visss'^
226
JesQs Christ. Faithful is he that calleUi yon, who also
will do it.*
"My dear brother, I address you from my 'Be-
thesda.' I say Bethesda, because this little room has
so of tea been a house of mercy to me, once lame and
halt, weary and heavy iaden.
" Hither, shut out from the world, have I resorted :
sought, found, and delighted in the Beloved. I might
call it PUgMs top, but it is more, because of the
manifestations of the Son of God to the most un-
worthy. A heavenly land has opened to my view.
Through faith^s vision earth has receded, and the
soul has risen and entered the holy city — communed
with saints and angels — sat down at the feet of Jesus,
and sung hallelujahs to the Lamb.
" My brother, 1 would not intrude upon you, but the
love of Christ constraineth me. I love you because
you love the Savior and his cause. 1 love you, and
therefore write ; and I hope that, for Christ's sake, this
epistle may come to you with a blessing.
" 1 might tell you of the gracious visitations of Grod's
love to me, from time to time ; how happy in commu-
nion with my Savior — how resigned to his will — of the
sweet prospects of heaven and glory that have opened
to my soul. But you would hear of the prosperity of
Zion in the land of our fathers.
" After reaching Middle Had dam last April, I en-
tered upon what 1 thought .would be a pleasant route,
to visit those places where the Holy Spirit had recent-
ly showered down a gracious rain. But the Lord hin-
dered me. I stopped at Colchester, where my time was
to /nyself^and the last day will tell whether to others
ornot — spent profitably. You can \m^%\\ife \TL^\aX
JAMES BRAIMEBD TATLOB. 227
way I was employed in the midst of the impenitent,
the awakened, the anxious, young converts, and en-
gaged Christians. But how is it with your people ?
Is the church awake ? Are your elders alive to the best
interests of Zion ? Are professors wrestling in secret
for the ingathering of souls ? Is there a general mourn-
ing, with you, over the desolations of the church ? If
not, what shall the end of these things be ? O, how it
would animate your heart to see Christians alert — to
hear sinners ery for mercy — to see them submitting to
God — owning the Savior — and uniting themselves to
the Lord's people. Be encouraged, for who can tell
but a multitude of sinners may soon become, under
your ministry, obedient to the faith. As it is your duty
to labor for it, so it is your duty and privilege to look
for it — to watch for it, more than they that watch for
the morning.
" I have become entirely contented with my present
course. The good Shepherd scatters rich food as I tra-
vel in the wilderness. My heart, too, is still, and mor«
than ever set upon the work of the ministry. To this
one object I would have every acquisition tend. In
the accomplishment of this one thing I would live;
when it is done I would die ; for heaven is the home
of God's children. I think I am willing to do the will
of God. When he commands I would obey ; when he
calls I would run.
" Another watchman has fallen from the walls of
Zion, to rise, we trust, to the city of our God. Mr.
Whelpley is dead. When shall it be said brother H.
k dead — when shall it be said of me, * He is gone V
What I say unto you, I say unto all^ ualciil kcL^«'
228 MEMOIR 01^
fectioDate remembrance to Mrs. H., and believe me,
yours in the best bonds,
" Jame6 B. Taylob."
Mr. Taylor, who labored to be an uncommon Chria-
tian, seems to have excelled in a prevailing desire
that Christians, in all their relations, should do their
duty, and have large experience of the work of grace
in their own souls. To a friend, in prospect of her
marriage, he wrote :
* "It u probable you will be connected with Mr.
% Does he grow in grace ? My friend, whatever
else you leave unlooked after, see veil to this ; see well
to this ; as you value his usefulness, as you value your
own and his happiness. I do not command ; I exhort;
O be faithful— kindly faithful. If he be a man of God,
he will ever thank you ; he will love you the more for
such faithfulness. Talk much and pointedly upon €a>
perimental godliness."
To one from whom he had received a friendly gift,
he wrote :
" In heaven, I have not the least doubt you will re
joice for helping one on his way to the ministry. Help
by your prayers, and thus speed me on my way."
On the subject of fasting, (a duty too little prac-
ticed in the church, and sometimes abused to their in-
jury, by persons of much piety, but of a morbid tem-
perameDt,) Mr. Taylor made, about this time, the fol'
lowing note in his journal ;
lA&lES BRAIN BRD TAYLOK. S89
" A day of abstinence. Heretofore I have practiced
fasting on a particular day, for more than two years ;
and have found some of the seasons greatly beneficial.
But fasting, connected with my usual studies, has
greatly debilitated my body, and left me generally
with a severe headache, which has led me to the con-
clusion that, under existing circumstances, it is not
my duty to abstain altogether?^
This conclusion, which was certainly wise, shows,
among many other things, that Mr. Taylor's high re-
ligious feelings, in which perhaps he surpassed almost
all persons of his day, were connected with a sound
mind and a sober consideration of duty. No man was
farther removed from gloomy austerity, or relied less
upon either his feelings or duties. The evidence of
this will be apparent to every attentive reader, as it
will bl found in the fact, that in his highest exercises
of devotion, when his whole soul was filled with the
love of God, and his countenance made luminous with
the holy fire that burnt within, he at the same time
entertained the most humbling views of himself, as a
sinner saved by grace ; and was ever ready to say, in
the language of Paul, " by the grace of Gkkl, I am
what I am."
How he acknowledged the hand of God in all his
ways — referred all events to divine providence, and re-
lied upon the grace of God, may be seen in the follow-
ing extracts from his journal :
" Aug. 7, 1824.—- Met with a disappomttnent in not
▼lisiting my friends at L . It ^aa «L\.\.«tL^^^^>2^
M blegsiDg, and I concluded it -wo^d fttiW^V^ ^OXo-^^
2Q i.'ft.t^sv*
230 MGMOIR OP
with a train of blessings. The disappointment was
unexpected, and from a source, too, that was calcula*
ted to excite strong feeling. But grace abounded.
" 8th. — Abundant reason to bless God for my deten-
tion yesterday. Last evening had an opening for doing
good, and eternity may show some fruit. Visited seve-
ral sick persons, and at every place endeavored to
speak faithfully and boldly for God, and afterwards at
a meeting.
'* 9th. — This night, glory to our Grod, had a power-
ful visitation from above — it is past telling — and it was
to prepare me to stand up for God. This I did, and
spoke boldly ; the word was attended with power, and
the Spirit of power and holiness rested on me. Sin-
ners trembled — backsliders too^and the engaged child
of God exulted. Had I not been detained, where were
all that has come upon me and been communicated
through me since the 7th. Appointed another Wet-
ing at the request of the people.
"11th.— * Who will take the first honor?' *Did
ne do well V &c. In this season of examination ran
through the crowd ; but grace so gained the victory
over me as to enable me to look down upon these
meaner things, and say, these are not my God. No :
the honor from above I seek, and to my studies let me
go, as to a duty for Christ's sake, and for the honor
of the Gospel.
" Felt a strong attachment to the word of God ; and
over that word, as the legacy of my Friend on high, I
cherished my attachment, my soul sunk low at the feet
of Jesus, and I drank from the fountain.
'^ WeDt out and visited the sick. I Vo^e m^ Master
and my Maater'a work. I loye to comioxWiSA^^o'^^ft-*
JAMEa BRAINERD TAYLOR. 231
I love to talk to sinners. Lord, help. Lord, teach thou
me, and bless me more and more. I can look upon
this day's blessings as arising from my detention last
Saturday, and it will probably prove, in time to come,
a link in the chain of providence not to be told. I«et
me look at providence in small as well as great things,
and wonder and adore.
** 25th. — The chain is gathering links— little did 1
think that so much depended upon my disappointment
on the 7th. Last Monday evening attended the ap-
pointed meeting, and had a refreshing time. The peo-
ple of God testified that it was heaven to be there.
Did not feel so happy myself, but had liberty to speak
a word in season to the people.
" HoAv exalted the privilege to help forward the chil-
dren of God heavenward — even Ethiopia's degraded
children. O that they may be seen all of them stretch-
ing forth the hand unto God.
" Find employment in visiting the sick poor. Called
to see a colored woman. She is happy in God, in the
prospect of death. Had an opportunity to converse
with a beggar ; prayed with him, and presented him
with a testament and the last sixpence I had in my
pocket. The thought arose, give this away, and what
will you do to-morrow ? But stay :
' My wants to-day are aU supplied,
To-morrow, it may be said, he died.*
" O for more contidence in God — God is able to
make all grace abound towards you; ' that you, always
having all sufficiency in all things, may abound to
every good wot}[J^ 2 Cor. 9 : 8.
''27tb.—'A door opened for me to exetlni'^*^^^^*^ '^
232 MEMOIR or
poor child of God — put in two cents, the very last mite
I supposed I had — the word of God came, ' Give, and
it shall be given unto you ' — went out and begged more
and with this and a needed garment went as the al*
moner of heaven, and delivered up the contribution.
' Naked, and ye clothed me.'
" 28th. — Providence seems to open the door still
wider for my prospective usefulness among the poor ;
and the question arose, shall I live in Princeton fiv^
years, and Princeton be none the better for ma 7 *
" A new plan opened to my mind, upon the prose^
cution of which I entered to-night. Open, Lord, my
eyes — I am tired of waiting for others ; there are la*
borers enough all around, but they don't come into the
vineyard to work. Let me be up and doing constantly,
faithfully, firmly.
" Opened a small trunk, and unexpectedly found
ninepence. Is not this Gospel measure 1 If a mer-
chant had $2000 at evening, and gave it away, and
the next day should find him in possession of $9000^
would he not consider it an increase running over?
Mine is as much in proportion, and how often is abun-
dance poured into my hand !"
To his christian sister Miss W. of New- York, in
communion with whom he took much delight, he wrote
on the 25th as follows :
" O Miss W. what a truth ! ' God is love ;' and I
feel the indescribable weight of this truth restmg upon
my soul. To the world and to the formalist, I know,
indeed, that these are unmeaiiin^ words; but my
friend can rejoice that God \aA *uavatx%^v\i^>Ksva^-
JAMES BRAINERD TAYLOR. 238
ledge of this hidden mystery to me, and is building
me up in faith and holiness. Holiness! O what
charms in the very word ! God is holy — angels are
holy — saints in glory are holy — and ' without holiness
no one shall see the Lord.' O to be more like our
blessed Jesus — more like God !
" I still address you from my Bethesda — a house of
mercy to the most unworthy. My study is about five
feet square ; and yet I can sing,
* This little room, for me designed,
Suits as well my easy mind
As palaces of kings.'
'^ I hope God is training me for something ; I trust
It is either to labor for him on earth, or to take me to
himself. To labor for him now is sweet, increasingly
sweet ; and O, he is with me ! At home and abroad
Jesus stands by me — the Spirit comforts me — miy Fa-
ther smiles — so,
* Tell me no more of earthly toys,
Of sinful mirth and carnal joys,
The things I loved before.'
" Let the world have these. Let the professor of
religion who indulges in them, wish me to join him :
but God forbid ! for, were I to indulge, even in what
by some are called innocent pleasures, my spiritual
joys would be gone. And for this I am spoken of, and
that too by professors of the religion of Jesus. But
what is it to be judged of man's judgment ? My wit-
ness and record are on high. By cens\inii« ^otxJtCva^xJttK^
censure me for doing the work o£ tke 1»ot^. ^V'^ «V^w»»
20*
2H MEMOIR or
time I have tiom my college duties, I would xathet
spend with the sick — the indigent ; and that too, to
win souls. And my prospect for doing good is much
greater in huts and smoky cabins, than in the draw-
ing-rooms of rich and thoughtless worldlings. They
are joined to their idols. O, pray that I may firmly
and devotedly do the work of the Lord, caring neither
for their contempt nor their applause; alike indiffe-
rent to popularity and persecution. And may imr ef-
forts be to turn men from ain to holiness,
" Glory to our heavenly Father, for his rich grace
through our Lord Jesus Christ. ' By grace are ye
saved, through faith.' This is the way, the only way,
of salvation. And it is a sweet way — the way of holi-
ness — the way to heaven."
To a female relative, for whom, as for all his rela-
tions, Mr. Taylor's heart seemed ever to overflow with
affection, he wrote an interesting letter, well calcula-
ted to instruct and reprove those professors of religion
who, like the creaking door upon its hinges, ever com-
plain, and yet make no progress.
" J^assavrHall, Aug. 28, 1824.
«Dewr R ,
'' My soul blesses our heavenly Parent for the affec-
tion I bear to you, both natural and christian. Instead
of diminishing, it gathers strength ; and I trust it is to
be perfected in a fairer clime. *
" Having the same round of duties from day to day,
you will readily conclude that I can have little news
to communicate ; but there is a xl\em« to which our
Aearts hare been attuned. WeWexV^^v^Nsxt— "^^
JAMES BRAINERD TAYLOR. 235
love his cause ! but whence is it that we have been
turned to the Shepherd and Bishop of our souls 1 We
love God because he first loved us. Here is the solu-
tion of what would otherwise be an unfathomable
depth, and for ever remain a mystery.
" Having been extricated from the miry clay, and
our feet set upon a rock, what manner of persons
ought we to be in all holy conversation ! Surely as
he who hath called us is holy, so ought we to be
holy.
" What are the signs of the times ? Is mttch said
about religion, for and against it ? Where is the host
that/^eZ, that talk, that live religion? Alas, the con-
stant harping of professors of religion upon their for-
mality, coldness, stupidity, want of life ! Why, in the
name of my Master, are they not before Grod, on their
knees, in their closets, mourning over their declen-
sion ? They need not tell the world of their indiffe-
rence. It is already too evident. And the world sees
it with astonishment. The world knows it to their (I
was going to say) damnation ! It is true : for sinners
plead as their excuse, the ungodliness of professors.
" May it be ours to walk worthy of our vocation.
We owe, indeed, ten thousand talents to the Lord ;
and I feel that I have nothing to pay. And after all I
shall have done and can do, I am an unprofitable
servant ; and can only say,
n the chief of sinneri am,
But Jesus died for me.j
^ Surrounded as you are by multiplied cares, I pre-
sume you steal away now and then ftota^W^v^V^^
4Hmrene with Qod in secret. If axi^ ^\iet^^ Hx. ^^ ^N^^
286 if£MoiB or
God in secret, the soul must prosper; and there, if
denied all things else, the child of God finds a Father,
a Savior, a Comforter, a Friend, a Brother. May you
find your retirements places and seasons of washing
and renewing of the Holy Ghost.
" How are all at 1 I have taken an interest m
that people ; not because they are Episcopalians ; no
more than I would .in Presbyterians, because they are
tuch, but because some of them appeared to have the
spirit of Christ. And I think I have been brought to
this, to seek to have Christians more holy ; and sin-
ners, yet unconverted, brought to Christ. Away with
the prejudice of names ! away, for ever ! The child of
God is my brother, my sister. The sinner, my fellow-
sinner. The former let me love and serve, as of the
household of faith : the latter, let me labor to bring,
where we would he, at the feet of Jesus. And here at
his feet we must lie, if on his throne we would sit
down.
" I might tell you that I have some pleasant retreats
mto the huts aud smoky cabins of the poor of this re-
gion. And there too, in some instances, piety in its
most radiant form is seen to shine forth. I should like
to have you at some of my little meetings. The chil-
dren of the highest seem happy, and I am happy in
doing them good. Thus let me live ; thus let its live«
thus let us die.
*' You have witnessed much of the bustle about La*
fayette. He is a great man — worthy of esteem ! But
in reading the accomit of his landing and reception
m your city, I thought of our Jesus, the Son of Goct^
and jDquiredj if He should appear^ who would go our
to meet him and help himl 'Wlio\ie\^^^Vvai^'ra<»!^
JAHE8 IBAIMERO TAYLOR. . 237
tne land of Judea ? But his triumph was great. Let
us strive to be goodJ^
To a beloved christian brother, who had recently
visited a place where God was blessing the church
with a glorious revival of religion, Mr. Taylor wrote
a letter abounding with pointed interrogatories, such
as every Christian should attentively consider, and
especially when the tone of piety is low, and a state
of backsliding appears in the church.
" Sept. 1. — Having been in the midst of so powerful
a work of God's Spirit, you have doubtless returned
with an increased solicitude for the Zion with which
you are so happily connected. Do you not find that
it is the delight of your pastor to preach the word
with all plainness ? How are you blessed in having
an overseer so desirous of the welfare of souls ! And
be assured, you cannot pray for him too much. The
apostle said, ' Brethren, pray for us.' Could you fol-
low your pastor, you would see that in all his labors
his heart cries out, ' Brethren, pray for me.'
'* Inquiring concerning the pastor naturally leads
to inquire after the flock. How is it, then, with the
sheep 1 How is it with you, my brother ? Instead of
engagedness, you may have become cold. Have you
eloped from those green pastures in which you were
wont to feed ? Have you left those refreshing streams
of which it was your delight to drink ? Ah ! what
comparison do the gaudy weeds of the world bear to
the sweet pasture which the good Shepherd has pro-
vided ? And who would choose the t\iTb\x\fi\iX %vt«»ni%
of Mease, in preference to ' the mt\\\ vi^x^t^'^ q>^ V
838 MBMOU OF
love ? But I hope better things of you : that you still
walk with God, and follow the Lamb whithersoever
he goeth.
" Many sheep compose the flock with which you
feed. Are they all in health? and do their souls pros-
per? Do they feed contentedly and live healthfully?
Ja a large flock, how often are some sick ; how many
wander and go astray ! What dissatisfaction with
themselves and all around them, arising from unfaith-
fulness on their part to God, to their own souls, and
the souls of their brethren ?
" Were I with you at one of your little meetings,
methinks I would ask my brethren, and say to each,
Is it well with thee ? Is it well with thee ? As my
soul rejoices in the prosperity of Zion, how would my
praise awake at an answer in the affirmative ! How
would I send forth my voice in words of exhortation
to the brothers or sisters in a luke-warm state ! And
I would ask, what profit is there in robbing God?
What advantage in loving the world ? What peace
in dishonoring the Prince of peace, by indulging in
sin? For it is sin, soul-blinding sin — sin, soul-ha-
rassing sin, beloved sin, soul-damning sin, that has
veiled the Sun of righteousness ; that has sent fearful
forebodings of wrath into the soul, and stamped coti"
demnation where once was light — where once was
peace, reconciliation, and heaven. Were my soul in
such a condition, wbuld you not say to me, * Return,
thou backslider, rove no longer ; seek the Lord with
thy whole heart?' And I would say further, Look,
precious soul, if thou hast ever had grace in thy heart,
how art thou fallen ! Do you not feat a final removal
<7//Ae candlestick from its place 1 O ^v^Xi^uot ^^^
JAMES BBAIMCRD TAYLOR. SS9
your heavenly Father, no longer ; wound your Savior
no more ; grieve not the Holy Spirit ; come and con-
fess ; bow with penitence ; mourn with bitterness ;
plead with faith ; procure pardon, peace, and holiness ;
be determined to have no more to do with sinful con-
formity to the world, cost what it may ; make no com-
promise with self; have no league with Satan ; in a
word, deny thyself, take up thy cross, and follow
Christ ; then you will show to the world that Christ
Jesus, as you profess, is all ; sinners will take warn-
ing at your example and precept; saints will com-
mune with you ; God will bless, and heaven finally
receive your happy soul. Are convictions multiplied
among you? Do sinners in Zion tremble ?
" I have much reason to praise our heavenly Father
that he hath kept me hitherto. He hath indeed made
my little room a Bethesda to my soul. Grace, mercy,
and peace have been multiplied unto me ; and I now
bless the Lord and take courage for time to come.
Having been blessed of God, it is our privilege — ^it is
our duty — to look for greater blessings. From day to
day may we be baptized with the Holy Ghost and with
fire. The Lord send down his holy unction, and make
us, more than ever, fit temples for himself to dwell in.
Then we shall rejoice evermore, pray without ceas-
ing, and in every thing give thanks.
^^ My afiectionate salutations to the brethren. Far»-
well.
" James B. Tatlob.''
CHAPTER ▼.
Seeand Yearim CgtUge,
Mr. Taylor's fond afiectioii for his parents and
friends cannot for a moment be called in question ;
and yet, thoofh he had not enjoyed their soeiety for
five j)^ six months, and was on his way to spend the
college Tacation at home, when he arrived in New-
York, ** and fomid,'' to nse his own words, ^ diings
interesting under the labors of brother L , in the
Rey. Mr. Patton's church, the pastor being absent and
laborers needed, I, upon solicitation, joined brother
L for a season. At the resurrection of the just it
will be known how many hare been gathered in. On
one evening thirteen expressed hope. The Lord bless
the lambs of the flock."
At the commencement of the college session we
find the following entry in his journal:
^* Last night the Lord gave me — I cannot express
It — such an exercise as I never had before : a view of
the demerit of sin that sunk me lower than the lowest.
And yet my soul exulted in Grod.
^ Thus have I begun. May I find my winter loca -
tion better than ever before — ^my health and my all aie
at God's disposal.
" Nov. 14.— Upon a review of the past week, I find
it fraught with loving kindness from the Lord. * Last
evening bad a delightful seaEOn m T«ui«mh«xin^ the
Jamba of the flock in Mi.P-'a t\wlTO\^Nn3i^^V«Il\
JAML3 BRAINEBD TAYLOR. 341
used lo meet on Saturday evenings. I love them for
the love they bear to Jesus, the Lamb of Grod.
''At evening devotion had a singular exercise.
While singing, my soul thirsted for a blessing. The
thought suddenly entered my mind : ' If you neglect
your tea you may obtain the blessing which you seek.'
I inquired whence is this ? Is it from God, or from the
devil ? But I concluded that the Lord's blessing came
not by a purchase of mine, and therefore that hil is walk-
ing with God— -that you maintam c\o^^ wA VcL^waax^
JAMES BRAINEBD TAYLOg* 243
eommunion with God? This may he the last time I
may he permitted to write to you. My hand may be
in the grave : and I may now be too late — my friend
may have died. If alive, bear with my faithfulness ;
for it is in love, as I expect to meet you at the bar of
Jesus Christ. What meaneth these things ? O, I urge
you, I pray you — in Christ's stead, I beseech you to
judge. But what saith the Scriptures? ^ Let every
one that nameth the name of Christ depart from ini-
quity.' Is it not iniquity to disobey God ? And it is
by keeping his commandments we know that we are
born of Grod and love him. The Savior says, ' If ye
love me keep my commandments.' * As he that hath
called you is holy, so be ye holy in all manner of con-
versation. See then that yc walk circumspectly, not
as fools, but as wise. Wo unto you that laugh now,
for ye shall weep. Let your laughter be turned into
mourning. Let not jesting nor foolish talking he once
named among you. Let all bitterness^ and wrath^ and
anger^ and clamor, and evil speaking, be put away
from you with all maliceJ Thus, my dear friend, you
see the will of the Lord concerning us. May I, and
may you be freed from every unhallowed thought,
word, and action, and put on, as the elect of God,
bowels of mercies, kindness, humbleness of mind,
mieekness^ long-suffering , but, above all things, put
on charity — that the peace of God may rule in our
hearts.
" My friend, if you are not satisfied with your hope,
rest not till God shall speak your sins forgiven, and
you shall know that you are the Lord's. Come, let us
set out afresh, examine ourselves, and rectify all that
19 wrong. To do this, we must find out the wroi
244 MEMOIR OP
bring it before God, confess it, mourn over it, plead
for Christ's sake, for pardon, and wait for salvation*
Do you pray for me ; I will pray for you ; and let us
strive to enter in at the strait gate."
The reader has observed how pleasantly and in-
structively the genuineness of Mr. Taylor's christian
character, and the elevation and enlargement of his
christian love have been exhibited in the fact, that his
soul paused not at all at those barriers which sectari-
anism has raised between the different denominations
of Christ's disciples. Christ was the object of his af-
fections ; and wherever he saw the spirit and image
of his blessed Master, thither his heart flowed out. In
the saints, the excellent of the earth, was his delight ;
accordingly, we find much of his correspondence, in
which glowed the purest flame of Christian love, was
with those who bore names diflerent from his own.
The following letter is of this description, and shows
at the same time the regard he had to the word of
God, as his infallible guide and instructor :
^'Nassau HaU, Dec. 5, 18524.
** Brethren beloved,
" Does not the same afiection actuate us toward one
another, that filled the soul of the apostle towards his
brethren at Rome, when he said, * I would have you
wise towards that which is good, and simple concern-
ing evil?' How like this is our Savioi's precept, 'Be
wise as serpents, and harmless as doves.'
" While reading the other day the former passage
In conaectioa with the context, 1 ikoxi^ht of my breth-
^Now 1 beseech you,\)relY«eTi, m\«VV)wtmNAiv^
fdji^
JAMES BRAINERD TAYLOR. 245
cause divisions and offences, contrary^ to the doctrine
which ye have learned, and avoid them. For they that
are such serve not our Lord Jesus Christ, but their own
belly ; and by good words and fair speeches deceive
the hearts of the simple. For your obedience is come
abroad unto all men. I am glad, therefore, on your be-
half; but yet I would have you wise unto that which
is good, and simple concerning evil. And the God of
peace shall bruise Satan under your feet shortly.'
With the apostle I add the prayer, * The grace of our
Lord Jesus Christ be with you. Amen.'
"But whence this wisdom? What saith the word ?
' The holy Scriptures are able to make you wise unto
salvation, through faith which is in the Lord Jesus
Christ.' Again, ^ The testimony of the Lord is sure,
making wise the simple. How shall it be attained 1
*The letter killeth, but the Spirit maketh alive.' How
many read, and still are blind ! ^ But if any man'— any
Presbyterian man, or any Church man, or any Metho-
dist man, or Baptist man, or any other man, ^ lack wis-
dom-, let him ask of Grod, who giveth to all men liberal-
ly, and upbraid eth not, and it shall be given him.'
Here then is the source, the word of God, accompanied
by the Spirit of God illuminating the mind and work-
ing powerfully in the soul. And the effect will be,
wisdom that is profitable to direct, and the harmless-
ness of the dove.
"Let us appeal to the experience of those who can
testify. But for the tnUh, the word of God, what know-
ledge of salvation could we have ? But for the medium
of access to God, the way of the sinner's return plainly
marked out, who before us, or with\ia,'b\xX'wo\3\^<^\^^^^
benighted in heathen lands, feel aftei Oo^*mN^m'\ ^viX
I
346 MESKItB OP
for the command, ' Repent,' who would ever thine of it )
And unless conyinced of sin, of righteousness, and of
judgment, by the Spirit of God, who would be broken-
hearted ? But for the Lamb of Grod, held out lor the
taking away of sin, who would ever believe to the jus-
tifying and sanctifying of their souls ? Here we see
something of the value of the word and Spirit of Grod,
so much slighted by the world. 'Whoso is wise, and
will observe these things, even they shall understand
the loving-kindness of the Lord.'
" In the sense of the Scripture, then, it seems that
that person is void of understanding, who knows not its
commands and the blessing consequent upon obedi-
ence, which blessing is the loving-kindness of the
Lord.
" Do we read, ' Repent — ^believe. Marvel not thai
I said unto thee, ye must be born again. Walk be-
fore me, and be ye perfect. Deny ungodliness aii4
worldly lusts ; and live soberly, righteously, and god*
ly in this present world. Love the Lord thy God wifk
all thy heart.' If we may expunge one of these^ may
we not expunge them all ? But by so doing we take
our names from the book of life. How much better
to yield obedience. How much better ! O how
sweet ! The soul that has been at the feet of Jesus,
wishes to be often there ; for he knows the peace of
€U)d that passeth knowledge. He that hath this ex-
perience, hath what chaseth away all his fears, save
the holy filial fear of offending a holy, loving, indwell-
ing Father — the loyal fear that wishes to be submis-
sive at the feet of King Jesus, who rules on the
throne of his kingdom, set up in \Vi^ ^oxd— the sacred
fear that trembles at the t>ious\kX ot dA%\\);!^Yii%^^\aSr
JAMES BRAINEAD TAYLOR. 347
lowed breathings of that Spirit, whose temple is tho
body of the saint. How harmless such guests would
make the soul ! This fear is the fruit of love — and
love is the fulfilling of the Jaw. Well, this is all we
want, that is, in kind. We want, and shall for ever
want ; and we may for ever have more, in measure^
of God's love. O may we sink — sink, and sink, and
sink into this ocean ; for this (a paradox to the world,)
is the way to rise ; and it will carry us higher than
the stars, to an inheritance incorruptible, undefiled,
and that fadeth not away, reserved in heaven for you
who are kept by the power of God, through faith, unto
a full and eternal salvation. We will talk of the rest
when we shall walk the golden streets. Ah ! shall we
see each other there ? If you do not get so high above
me that I cannot reach you. By the grace of God I
hope to shine forth even there — a sinner saved by grace.
"A christian salutation to sister W. and the breth-
ren R. and R., whom with yourselves I beseech, for
the Lord Jesus Christ^s sake, and for the love of the
Spirit, that ye strive together with me, in yourprayets
to God for me.
" Farewell. In the best bonds, your brother, in our
Lord Jesus Christ,
"James B. Taylor."
The following was addressed to a colored woman,
since gone to her rest, at the advanced age of 116
years — whom Mr. Taylor seems to have regarded as
one of the excellent of the earth, in whom he de-
lighted.
248 MmoiR OF
" PHnceton, Dee. 24, 1831
*' Aunt Sarah, perhaps, is expecting to hear from'lier
friend Mr. Taylor. Could I be with you for an hour,
we would converse upon things that perlaiu to the
Angdom ; but you have a Friend on high, who deigns
to visit your little room — nay, who takes up his abode
in your heart — He has brought his Father with him ,
and the Holy Ghost, whom he promised to send, over-
shadows and fills you. By and by, you will exchange
your cottage for a palace ; you will lay aside your gar-
ments below, ' to walk in white above.' Instead of
prayer, you will be all praise. Instead of seeing Jesus
by faith, you will see him as he is, face to face. Do
you not exult in the prospect of dying — dying in the
arms of Jesus, and of going to your Father, God?
There, too, you will meet those who died in faith, and
some with whom you have sung, and prayed, and wept
below. And this is the sweetness of it — the place, the
scene, will never close. Those that enter in shall go
no more out.
" You will be glad to hear that the Lord blesses me
with his presence — my soul is in health and prospers —
still help me in your prayers for me, that I may indeed
be a man of God — one in whom God will delight to
dwell — and one whom Grod will deign to honor in
bringing sinners to Christ.
^' Should the Lord continue you, I trust you will
have a happy new year ; but if he should take yo«
hence, it will be thrice happy. Farewell,
"J. B. Taylor.*^
Of the same date, but a \\ti\e Va ^\i\ACAv^>\»tw ^^^^t
JAMES BRAINERfi TA7L0R. 248
time, we find Mr. Taylor's new-year's letter to his pa-
rents, brothers, and sisters.
. ''Nassau HaU, Dec. 24, 1824.
" Endeared Parents, Brothers, and Sisters,
" The time has arrived for my annual gift ; and, in
anticipation, I wish you a happy new-year. Should it
not be realized on earth, who of us doubts but it would
be enjoyed at the right hand of God ?
* There everlasting spring abides, ^
And never withering flowers :
Death, like a narrow sea, divides
This heayenly land from ours.'
" To say that this may be the last epistle of this
kind that I shall write, you know is to say wha$ the
closing year naturally suggests. But it may be that
the Lord of the vineyard has designed me as an un-
der-dresser.
" The close of the year generally finds men of busi-
ness engaged in adjusting their accounts. Would it
not be well for us, as stewards in the house of GU)d,
and transacting business for our unseen Lord, to in-
quire of each other, * How much owest thou unto my
Lord V My father, my brother, my sister, how much
owest thou? James, son, and brother, how much owest
tJiou?
" How great is our debt as a family ! In common
with other families, we have enjoyed food, and rai-
ment, and house, and home, and friends. The same
social privileges, the same civil and religious liberty,
have been given unto us as to our neigVibots. kx!A>xcL-
der heaven where is there a family moxeYAea^^^ ^V^
250 mMom or
fellow-feeling — more united to advance one another to
tne upper kingdom? What hath €rod wrought? To
him be all the glory.
" But the past year has been fraught with loving-
kindness and tender mercies! His mercy! Oitreach-
eth to the clouds.
<^ Not less as individuals, than as a family, do we
owe unto the Lord. In looking over the past year,
what a train of good hath followed, and in good order !
Prosperity hath been in the borders of each. How it
hath been with you in particular circumstances yon
will remember upon a review. What health continued
^-what dangers escaped — what trials have been sanc-
tified to wean you from the world — ^what lessons learn-
ed by experience, whereby we are able to do more,
and with greater facility, for Grod and each other —
what seasons of refreshing from the presence of the
Lord, both in secret, in the family, and in the great
congregation !
'' As for me, the Lord, that heareth the young ravens
when they cry, and taketh care of the sparrows, hath
heard and taken care of me. As fully and as season-
ably as he hath remembered them, so hath he admin-
istered to me. Yes, I have not wanted any good thing;
I have all and abound. How unlike my blessed Mas-
ter ! When wandering up and down, he had not where
to lay bis head. But he makes my couch for repose,
and imparts sweet sleep— and besides, as a pillow
softer than down, he gives me to lean upon his arm
and rest on his bosom. It is impossible for me to de-
scribe the communion into which he hath admitted me
with himself during the pa&t ^eax,
''Have we not all been T\peuvugio\\ieviwi*X "^A^o^
JAMES BRAINERD TAYLOR, 251
much have we grown in grace and better acquaintance
with our own hearts and with our God ?
" How much owe we unto our Lord ? ' More than
ten thousand talents.' And what have we to pay ? All
that we have, does it not belong to God ? How then
shall the debt be cancelled ? We must not say, Lord,
be patient, and I will pay thee all ; but fall down and
rejoice that for Christ's sake God hath forgiven all our
sins — the whole debt. For one, I feel constrained to
say, thou hast in love to my soul delivered it from the
pit of corruption, for thou hast cast all my sins behind
thy back.
" Let it be our aim to keep ourselves in the^ love of
God. God is love, and love is the fulfilling of the law.
Love, then, should be the reigning passion of our souls.
This is the grace that never faileth.
" Respecting ourselves as a family, and as indivi-
duals, if we ^ seek first the kingdom of God and his
righteousness,' we may expect the good hand of our
God still to be upon us for good, in this the house of
our pilgrimage. Whatever then is neglected, let not
our souls suffer. But I think, as our souls are in health
and prosper, so our daily business will succeed, and
that to the glory of God. And may those committed
to our care be greater sharers in our exertions, as
though the next were to be our last year; for, indeed,
if not to all, it may prove such to some. Let us each
inquire, *Lord, is it II' May we strive together more
in our prayers for one another. On Mondays I think
of you all more particularly than at other times ; and
I have had nearness of access to God in pleading for
those I love.
ff Who can tell hut we may contrive aomex\i\u^\vv«
252 BEEMOUt OF
whereby to do good ; or exert ourselves more in jnn-
suing former plans ? Let us in all things lire to God,
and eat, drink, sleep, and act for his glory.
" The succeeding year may prove to be a jubilee to
multitudes of souls. For this om pray er^ not our words
merely should ascend, for our own sanctification, and
for the purification of the church visible also. Let us,
as much as in us lies, feed the hungry, clothe the
naked, and help the helpless. As for our enemies, love
them and do them good, for did not Christ manifest
his love for us, while we were enemies ? He died for
the ungodly. Let us be peace-makers. Be kindly affec-
tioned one toward another. Love as brethren. If in life
we are undivided, cemented in love, in death we shall
not be sundered. May you all find the grace of hope
filling you with all joy and peace in believing, that ye
may abound in hope through the power of the Holy
Ghost. And should I sink, as I deserve, may you rise
to life. The Lord give you, every one, an entrance
abundantly into his everlasting kingdom, and there
may our united hallelujahs resound to God and the
Lamb for ever and ever. If not before, I hope to meet
you in one of the many mansions. Adieu. Your affec-
tionate son and brother,
"James B. Taylor."
• To his Cousin M A .
''Princetarit Dee, 23, 1834.
"Notwithstanding my long silence, my thoughts
have often flown across hill and dale to your habita-
tion, with the inquiry, how is it with M. A. ?
"Doubtless it has been weW VwVi -^om ^\V Vvvt da:^
long^ Had I before me this e^^mn^ «^ n\k^ ^^ ^^va
JAMES BHAINERD TAYLOR. 253
exercises since we parted, perhaps I should discover
you shut out from the world, and at the same time
s)iut up in the love of God. O Avhat place is like that
ID which the soul is blessed with intimate holy com-
munion with QoA our Father, and with his Son Jesus
Christ, through the indwellmg of the Holy Ghost 7
Hless the Lord that our souls are not strangers to such
visits of love. The world knoweth them not, but unto
us our God hath revealed the hidden mystery.
"At another time I should discover you holding
sweet converse witli some dear child of God, who with
yourself has drunk deep into his love. What harmony
between souls that vibrate in unison when touched
with love divine I
" At another time in your class or in the congrega-
tion ; and there too you have renewed your strength.
How good the good Shepherd is ! he feeds his sheep.
How kind our Elder Brother ! he supplies our wants.
How powerful our King ! he subdues our foes. And
through all our journey we may expect that the Lord
will provide.
" If indeed you have been thus favored at home and
abroad, you have gone up in the way of holiness. And
does not your purpose to follow on to know the Lord
stand firm ? Yes, my dear cousin, better things are
Iioped of you than of some who seemed to run well for
a time. And from what the Lord has discovered to us
of his goodness, we are looking for still greater things ;
for the path of the just is as the shining light that
shineth more and more to the perfect day. Verily, I
believe there is such a blessing as sinking into the
love of God, la thinking on this subject, IVvaN^coraik-
pared the love of Gfod to an ocean •, and a\3L\>\>ow^^
22 j.ii.'VvL^ot-
254 MCjjoia or
myself on the surface of this great deepi I could inift-
gine myself sinking and sinking — bot how far ? O
there are attainments in holy love which we hare not
yet made I May we sink, and sink, and sink, and so
get ont of the sight and influence of the world, and
out of the reach of the deril.
" My little room still witnesses the manifestations
of God in melting my soul into love and tenderness ;
so that in testimony of his favor I tell you thai I am
ou my journey. Christ, as King, reigns on the throne
of my heart. I have a consciousness of reconciliation,
and am waiting for an unction from the Holy One,
more and more to sink me into the ocean. Goo is
Love.
" Having heen feasted at the rich banquets of our
Lord, we long to see a multitude come and possess
more than we have enjoyed. O, when shall the sons
of Levi — when shall ministers of the Gospel be more
huly ; — when shall the church, as a hodij, put on tliis
beautiful garment ?
" Are there those with you, who ' hunger and thirst
after righteousness?' May they expect to * he filled;'^
and not linger, but eat of the bread of life, and drink
of tlie wells of salvation, till satisfied,
" How sweet a frame is this : to have the simple
language of the soul — more love — enlarge the vessel,
and give me more — more faith — more meekness — more
H0L1NK6S.
^^ Day by day, may our souls rest under the smiles
of our Father God, and God the Son. May Jesus
breathe on us, and say, 'Receive ye the Holy Ghost;'
and ieeling that our bodies arc his temples, may we
keep them under — walk as becomeW ^^iXsvv^— ^& Oo5\-
JAMES BRAIN EBD TAYLOR. 255
dren of the day and not of the night. Be it ours in all
things to keep consciences void of offence. To do this,
we may often give offence to man, but in the sight of
heaven we shall be harmless as doves.
" Soon we shall be done with things below. Till
then, we shall be sheep— pilgrims — soldiers ; sheep in
the midst of wolves — pilgrims through a wilderness to
a city out of sight — and soldiers for the Lord of hosts,
{jet us then feed by our Savior's side, who as the
good Shepherd cares for his sheep. Let us run and
not be weary — let us fight and conquer. Then comes
the crown : in company with my cousin I expect to
wear it.
" My mind is intent upon the work before me. Strive
with me in your prayers, that 1 may receive a com-
mission from the Lord, as well as from man, by being
Oiled with the Holy Ghost.
" As ever, your affectionate cousin,
"James B. Taylor.*'
To Miss W .
" Nassau HaU, Dec. 30, 1824.
** Very dear friend and sister,
''Remembering your injunction not to forget the New
Year's letter, I again wish you, in anticipation, a hap-
py New Year.
" At the close of a year, the thought naturally arises,
how many, who started with us at the commencement
of this year, are no more in the land of the living?
And the prospect of as many dying the year just
about to begin, is as serious as the fact xYv^siX \\io\s&^xv\s
Imre fallen into their graves — appeateA \i^^v>\^ xXv^'vl
S56 MEMOIB OP
Judge^sunk to hell, or been raised to hearen durini; (he
past year. Among those who shall yield to the de-
stroyer before the close of the next year^ we may be
numbered.
" Reriewing the past year, I find it fraught with
blessings temporal and spiritual. I hare just left pe*
rasing the records of God's goodness tome— and coald
I tell you all, you would say with me, ' O that men would
praise the Lord for his goodness, and for his wonder*
ful works to the children of men.' But I will not at-
tempt a narration. Suffice it to say, I am under in-
finite obligations to love God more than ever. And I
hope you will still strive with me in your prayers to
God for me, for an increase of faith, hope, love joy,
meekness, humbleness of mind, holy zeal, and boldness
for God.
" I should rejoice to have an hour's interview with
you, as in former days, to bear you tell of the loving-
kindness of the Lord. But it is unspeakable and full
of glory. It is with you as with some others, who can
look forward to another world as a place to recount
all. What awaits us on Zion's hill, I leave for you to
imagine. And may your soul get further within the
veil, and nearer to the throne of love.
" As usual, I suppose you are in the midst of gayety
and fashion. Do you find those professors, whose
minds are taken up with outward ornament, best deco-
rated within. I suppose you conclude with me, that
a clean heart seeks the ornament of a meek and quiet
spirit, which is so honorable in the sight of God, and
tfo esteemed by the holy, rather than the embellish-
ments of ^rt which man honors 1
'*Misa W, every day's obaerfaxVoiv eoMNvcvr^v^^ ts«.
JAMES BRAINERD TAYLOR. 257
more and more that piety is not always connected with
a profession. It costs hut little (in this world) to be
, united in form to God's people. In another, the hypo-
crite will find that he has been playing the fool with
his soul at a dear rate. While others trust in forms,
may we have the power of godliness. While some
tfhare only in the name, be it ours to possess the vir-
tue of Christians — Christians justified and sanctified.
While others feed on husks, may we eat the true bread.
While others grasp at golden ore, and are unsatisfied
let us obtain the true riches.
" As this may be our last year, we should be excited
to do our utmost for our Master. How many are around
us that we can benefit? We still liye, and they are
on the footstool of mercy. What we would do for them
and for ourselves must be done quickly. I heard of
the death of one of late, which caused me to ask,
could not I have done something for him ? But he is
gone.
" Who can tell but some one of the young ladies of
your household shall be followed to the grave ere the
close of the next year ? I know you wish to meet them
at the right hand of the Judge ; but are they anxious
to meet you there ? There is danger, it seems to me,
danger of their retaining their unregenerated hearts,
and carrying them to the bar of God. And who ever
returned to tell us that an impenitent sinner ever got
rid of his wicked heart, after passing the threshold of
eternity ? Ah ! his once proffered Friend is now his
enemy — his state is fixed — he is lost — he is damned
for ever !
" A word to the young ladies. TYie ^^m x^%X. \%
^one has witnessed the long-sufTeTing "patieue^ oi C^^
22*
25S MEMOIR OF
to US ; while others are beyond hope, we ure still pri-
soners of hope. The oppormnity is offered us to flee
10 the strong hold — even to Christ. Commencing a
ueiv era of time, would it not be well to secure the
favor of the Most High, and let fature days or years
bear witness to your allegiance to the King of kings ?
In answering this question, take into consideration
liic need you will have of Christ in the solemn scenes
of the death-bed, the grave, and the judgment.
'* But, Miss W. farewell ! A Christian salutaiion
to the friends of Christ. Affectionately yours,
" James B. Taylor."
Diary. — " Awoke this morning with a heavenly
sweetness, and took my usual walk as it began to
dawn. Endeavored to follow Christ in his humilia-
tion. This passage has been of comfort to me during
the disturbance in college, and I have considered it a
stronger defence than a wall. 'Whoso hearkeneth
unto me shall dwell safely, and shall be quiet from
the fear of evil.' "
As Mr. Taylor closed the former year, so, with the
spirit of genuine piety, he began the new year with
God. Perhaps no man more strictly complied with
the injunction, " In all thy ways acknowledge him*/'
and none seemed more confidently to expect the ful-
fillment of the promise, " He shall direct thy paths.''
The commencement of his diary for this year is an in-
teresting and instruct ve exhibition of his obedience
and faitii in this respect.
'' Jan. 1 1S25.— -That ascioxVvex '^ «ax \\u."& \^\\t^ ^>n«s
JAMES BBAINEBD TAYLOR. 259
IS to me no matter of regret. In time, and bejrond time,
it will be remembered as a season of distinguishing
mercy. Thanks to the good Shepherd for ' the green
pastures ' of the past year : to my heavenly Father, for
his smiles : my Comforter, for his presence.
" What will occur this year is hid from mortal man.
But O, it is in the mind of the omniscient God. And
this God is my God, to whom I am willing to refer
all, both for myself and others. That he is on the
throne, is enough for me. And his glory he will not
give to another.
" Direct me, O Lord, in the right way. Lead me
in a plain path all paved with love — the path that
leadeth upward, and reacheth the land of rest — the
way of holiness — the King's highway.
" I believe there are richer blessings in store for
me ; if not on earth, in heaven. And the Lord's will
being done, it is not a matter of much concern to me
whether on earth or in heaven. But should my life
be spared this year also, may my soul sink — and sink —
and sink into God, day by day. Then I shall grow in
grace, and in the knowledge of the Lord Jesus — deny
myself, take up my cross, and follow Christ — live to
God — ^be a light in the world — salt of the earth — wise
as a serpent, harmless as a dove — spiritual, and not
carnal.
" O that the lives of my relatives who are not yet
fcr God, might be spared, to repent this year, and come
to Christ ; that my friends, who love the Lord, may
honor him more, by bringing forth much fruit. May
this year be a favored season for Zion.
'^ Lord, increase piety in the tootcfimeu. '^^^^ ^jwxx ewvi^^. '^-^jj
JAMES BRAINERD TAYLOR. 861
you keep a good look-out — run clear — ship multitudes
— enter the haven fully laden — cast anchor and ba
safely moored for ever. Pray that I also, with wide*
spread sail, may be wafted over to the heavenly port,
the New Jerusalem. The good Spirit blow upon and
fill our sails."
Diary. " Jan. 13. — ' His loving-kindness, O how
great !' Have just risen from the floor, where my peace
was like a river. I longed for more of God ; for a
suitable preparation for the work of an evangelist. I
felt myself a worm, and no man ; but, blessed be the
Lord, I am in his hands. Here would I lie, and wait
and long for his direction from day to day. I love the
truth, and long to be more and more sanctified through
it. Praise the Lord for holiness — for a clean heart.
May I keep myself in the love of God.
*' 16th.— The past week— this is Sabbath— has been
fraught with loving-kindness and tender mercy — and
base ingratitude. After the rich blessing of last Thurs
day, my spirit, before morning, was shorn of its
strength, by what has so often shrouded my soul in
darkness. But the Lord healed my backsliding. ' If
any man sin, we have an Advocate with the Father ;'
and ' if we confess our sins, he is £Eiithful and just to
forgive us our sins, and to cleanse us from all unrigh-
teousness.' He brought me to exercise confidence in
God, and my soul was restored. Alas ! that I should
lefive the Lord and wander from the fountain. Make
me, Lord, to know wisdom from my past falls, and
may I set a double watch and repel my foes. Blessed
be the Lord God; the God of Israel, v^Vio oid\^ ^q^^^^sw
wondrous thiaga ; and blessed be V\\s VioVf "Mkiccv^ ^^
862 MEMOIR OF
ever. Had, between ten and eleven oVlock A. M. a
blessing of blessings. Took up the Memoirs of the
dear Brainerd, and followed him through part of ha
last sickness. When I came to his interview with a
clergyman concerning the great importance of the
work of the ministry, my heart broke ; it had heaved
before, but now it melted and overflowed with unut-
terable emotions, while floods of tears ran down mine
eyes. The importance of the work increased in my
apprehension, while, in my own view, I was but a
worm, and no man ; yet I longed to preach the Gos-
pel ; I thirsted to labor in God's vineyard ; to be an
under-shepherd was my only desire ; and the thought
of ever relinquishing the glorious object increased still
more my emotions, while my place seemed to be in
the duat — nay, if justice should take its course, thf*
lowest hell.
^^ Here I felt such an exercise as I am not conscious
of having ever experienced before — a rising of soul to
God ; and being filled with love, until I yielded myself
up entirely to his disposal, to live or die, labor or not,
I fell before Grod, and acknowledged his blessing with
thanksgiving.
" I soon repaired to the hall for worship. Had not
been seated long before a heavenly breeze wafted my
soul to higher communion with God. Never till then
did I so feel the import of the pnssage, ' I am sick of
love.' The sermon was attended with power to my
soul. Thank the Lord for so faithful a servant as the
preacher appeared to be. He seemed to be one who
had drank at the fountain of holiness, and lived on an-
gePs food; hence I came «Lwa^ -wVxVi. \Vw^ eouviction
fhat /iolineaa^holines9\ \s tVi^ sx\i\i^ %} V\«^ •
Anif as It gathers greatness, I long for iVve be^x. v\wcXv-
264 MEMOIR or
tication for it — holiness. More of late than formerly
does this subject call forth strong cries and tears. I
now feel in my soul, 'Who is suJQ^ient for these
things?' Shall I be left to prove a drone among the
church's watchmen? Shall I live as I see many mi-
nisters live ? Forbid it, Lord. They are ciphers when
they ought to be thousands. And what lukewarmness
— what apathy— what worldly-mindedness, pervade
candidates for the ministry !
"How I longed for full preparation for the work;
and of the kind the Lord would have me possessed of.
And rather than live to prove a curse to the church,
by being a mercenary — worldly — and thus, a soul'
damuing minister, I would now be removed. But the
great Head of the church is breathing on me from time
to time. He gives me the holy anointing; he sends
sweet longings for his glory — holy jealousy for his
honor. On him let me still lean and cast every care.
Then I felt willing to relinquish all for Christ, to go
any where, and to be any thing for him. And he
showed me his countenance, and my strength was
renewed.
" Sitting under the word this evening, honey from
the rock dropped upon me. O, how good ! The rest
is already begun — the earnest is given — it is withlx.
If I should say, I know him not, I should lie, and do
not the truth ; for I feel that I know God and his Son
Jesus Christ, and am known of him. O, when shall I
see him as he is? When shall I from earth away?
' O, glorious hour !' I am expecting his chariot; yet
my prevailing preference is, if the will of the Lord be
so, to live and do the wotk o? «iti et>augel\«t^^Tvd make
full proof of my raiDislTY •, and X-Vi^xi x\v«t^ ^V^^\\i^ %».
JAMES BRJUllteRO TAYLOR. S65
eternity still. The will of the Lord be done. The
kingdom is his — the work is his — and the glory is his.
Amen, and amen."
To a young Christian :
" January 23, 1825.
" Soon a year will have gone by since that evening
when you thought you ' determined to know nothing
save Jesus Christ and him crucified.' Has the before
barren fig-tree brought forth fV]uit corresponding with
the transplanting and cultivation ? Once in the barren
soil of the world — now in the garden of God ; once as
a sheep going astray — but now returned unto the Shep-
herd and Bishop of souls. Can the world bring in their
testimony that you laid out yourself more in unrighte-
ousness than the people of Qod can that you spend
yourself in holy living ? As a tree planted by the river
side— as a sheep in green pastures — as the sun at its
meridian — so you should bring forth fruit a hundred-
fold. Always abound in spiritual health, and shine re-
splendently in your every-day walk and conversation.
" I have before me some mottos, and I will tran-
scribe them for you :
' Whatever you do, do it for God.'
For thee, Lord, for thee.*
I0 this lawful t*
Is it beoomiugT*
Is it expedient?'
I will add another —
*How will this appear to me on my ftsVn^VM^T
When Mugbt is presented, to be, to do^ or to sujfer^
1
266 MfiMOlR OP
we may apply these tegta as in the light of Qod't
word, and in view of the relations we sustain to him,
to the church, and to the world, and decide.
" Ever retiring^ fubmissivej mild^ let us act the
part of little children, and so carry about with us the
spirit of Jesus, whose plan of benevolence, having been
devised, is now going on in its accomplishment. In the
temple that is going up on the foundation rock Christ
Jesus, let us try, by co -working with God, to have at
least one nail in the building.
" With earnest desire that you may be holy, harm-
less, undefiled, and thus Christ^like, I say, press for-
w^rd^ and as you go onwearcL, look wpward.^^
Diary. <' Jan. 23.
* Love diyiue, ail love exGelliDg.*
" This has been a high day to me. The Lord of Uie
Sabbath has remembered me for good ; and I praise
his name. But how shall I record his visits of love 1
They surpass my powers of description. There is a
certain something which is known only to those who
have felt the same, that requires a higher language
than mine to express.
" The exercises in the hall were profitable. My soul
was drawn out in prayer for a fitness for the work of
God in his vineyard, and melted with longings, not
only for myself, but for brother M , that God would
make us eminently meet to do his will.
*•' After preparing for Bible recitation, took the Me-
moirs of Whitefield and read o^ \\\^ Vi^vck^ ^ blessing
to ministers^ Ac- when a l\\ow«,\iX <:xo%^^^ tK>i wyvw^^
JAMES BRAINEKD TAYLOR. 267
which was as an arrow dipped in poison. When I
came to analyze it, it appeared to amount to this .
' What is the use of striving to win souls ? you will
never gain as many as he did.' The effect was (for it
seems I gave place to the devil) the removal of that
ardent thirst for preparation which I felt before. I took
the alarm and chided myself— fell before the Lord,
and acknowledged all ; and I felt that that sinful
thought was enough to separate me from the love and
favor of God for ever — I could urge no plea, but the
once-suffering, bleeding, dying Savior; and through
him I could discern that the Lord had only forsaken
me in a little wrath, and that with everlasting kind-
ness he would draw me. My heart melted a little ;
and then I could recollect with thankful remem-
brance the blessing with which I was visited, two
years and nine months ago, about the hour I was then
before the Lord. As yet, the longing to preach the
Gbspel, and anxiety for fruitfulness, and solicitude for
full preparation, had not re-entered my heart, nor did
I know that they would ever return again. I felt that
I did not deserve this grace ; and that God was under
no obligation to bestow it — and that it was my folly
that had brought me into this condition. Here I ven-
tured to ask the Lord his will concerning me ; and
that if it were his will that I should possess zeal for
bis glory and a longing desire to preach the Gospel,
he would then show it me. I looked, and waited, and
prayed — and the answer came, and in a measure which
perhaps I never felt before — all else seemed vain. O
the heavings of my inmost soul to be this one things
VIZ. an under-shepherd. Then the inqmi^ wo%t\\*w^^
sIuUJ I ever preach the Gospel 1 L^otd, nm \ «i ^iVo^
\
268 MEMOIR OF
vessel ? Whether it was an answer or not, I took it to
be such, and in the affirmative. I feel willing to life
a hundred years on earth, if I might work for God
and bring souls to Christ, and then have nothing di*
rainished from eternity. O who would not live a
thousand years, if it were the will of God ? Let me
be no more anxious about living or dying ; but let me
live unto the Lord, that when I die, I may die unto the
Lord.
" From the experience of to-day, learn, my soul,
ever to apply to the fountain as soon as a stain is con-
tracted, and with double earnestness. Rather learn to
live so near as to drink for the keeping away all ma-
ladies, and for constant refreshing.
^^ 27th. — Last week was invited to attend a party,
but had no inclination to comply — no, my soul was
too much set on heavenly, to desire the earthly enter-
tainment ; and so long as eternal things are pressing
upon me, I think I shall find no tfme to devote to the
gay circle. Instead of mingling with that circle, was
called to speak for my Lord to a company of females.
The Lord melted some of the audience, and I have
now returned from seeing one who felt the word spo-
ken. Endeavored to be faithful to a student of theo-
logy who called on me. Alas ! at how low an ebb is
piety among candidates for the ministry ! Lord, save
me from the contagion. He made a long acknowledg-
ment of his coldness, but at the same time mingled
with it many fashionable excuses. He did not tarry
long. I pressed him to do his duty, and come out and
live for God. May conviction drive him to his closet
and to his knees, until he £ud the reviving influences
of the Spirit.
JAMES BRAINERD TAYLOR. 209
*^ Endeavored to arouse two fellow-students to more
life — alas ! for professors of religion here,
'* 28th. — Spent part of last evening in visiting the
poor with brother . One poor old colored man,
whom we found in deep happy poverty, seemed near
to the kingdom of heaven. He said, among other
things, that he had rather be as he was, with Jesus in
bis soul, than to be a king upon a throne.
'^ At evening devotion, read a part of the last chap-
ter of John. To the question, ^Lovest thou me?' I
could appeal to the Lord with melting of soul. Hen-
ry's remarks were profitable. I fell before the throne,
and had a longing for souls — I thirsted to bring souls
to Christ. I groaned to win souls, and almost with
agony pleaded to have souls for my hire. I think 1
felt willing to lay out my life for souls. Money is not
what I desire. Souls, souls, I want souls. * Give me
children,' was my pry, and I wept with desire to say
at last, ' Here am I, Lord, and the children thou hast
given me.'
" I left my plea before the Lord for the coming Sab-
bath, when I expect to go out to my little meeting —
may preparation for the seed be made by some fore-
runner — may the seed be sowed skillfully, sink deep,
take root, and spring up, and bear fruit.
" Feb. 7. — On Friday concluded on a subject for
Saturday night, on which to speak to the congregation
that expected me. Went and delivered my message,
after a rich visitation from God, at evening devotion ;
and it proved a message of God to souls. Yesterday
was the Sabbath, and it was a day of rest to me, al-
though I labored for God. Anticlpatitkg xxv^ tcw^^^vcl'^ '
in the afternoon and evening, I comimUe^ tcv^ t-axx?*
23*
270 MEMOIR OF
•
to Qod. Having come from worship ia tht ball, I
mused, and the fire burned — I waited upon Gro4i flilM
he heard my prayer. Having returned from dinner, I
again prostrated myself before Grod, and felt less than
the least — the unworthiest of the unworthy : thinking
upon my subject as it was prepared, I concluded it
was good for nothing, unless accompanied by the Spi-
rit to the hearts of the people. I wrestled with Grod for
a blessing. I was burthened with a desire that could
not be uttered for the coming of the Lord. I felt un-
worthy to go out to the people, yet panted to tpea^
for Gk>d. I thirsted, I drank ; I hungered, and was
filled; then took my staff and traveled on, and met
the people. It was a heart-searching time, as one en-
gaged Christian testified to me this morning. Thr
Lord follow it with his blessing.
" Walked to attend another meeting about three
miles distant, where there seemed still deeper solem-
nity, and where I was greatly helped. ' O Lord, how
manifold is thy goodness to thy servant !* ' Pll try to
prove faithful.' Felt happy in God, after the exercise
of the day, although fatigued in body.
" To-day has brought with it a trial. A repeated
request reached me that I would leave college for a sea-
son, and become a ' yoke-fellow ' with brother S., now
laboring at Springfield in New-Jersey, and where souls
are joining themselves to the Lord. Arguments, both
in favor and against it, arise in my mind. I commit-
ted myself and the decision as well as I could into
Grod's hands. My heart went up to the great Head of
the church — the question arose, why here constructing
a triangle, when souls may be perishing? My heart
melted and my eyes ran dovru V\t\i xew^.
JAMES BRAIMERD TAYLOR. 271
^ At evening devotion I fell before the Lord, and
ealled upon God my heavenly Father. But my peti-
tion could not find utterance. I only wanted to know
the will of the Lord concerning me. This passage
entered my mind, 'Be still, and know that I am God :'
also, 'Commit thy way unto the Lord — acknowledge
him in all thy ways ; and he shall direct thy paths.'
My tears were dried up. After petitioning in behalf
of brother S. and the lambs around him, my father's
house and friends, I arose to praise the Lord. I was
only desirous to know his will ; and I trust in him to
make the way plain. I felt willing either to stay or
go at his command. If I find the door to open wide,
so as to let me pass out, I shall consider it a call of God
to go: if not, I remain to do his will here. 'Praise the
Lord, O my soul.'
"I knew not, nor do I know now, what I should do
if I went, but I felt willing to do any thing to help on
tae work of God.
"8th. It is decided. Dr. C.'s negative puts it out of
my power to leave college. Wrote brother S ;
may my letter refresh his spirit. Had an interview
with an aged brother, who is a man full of faith and
of the Holy Ghost. He refreshed my soul. O for a
host of such pilgrims."
In the letter to Rev. Mr. S., after giving am account
of his struggle between inclination and duty, he thus
wntes:
''Since the decision, I do not rebel; but consider it
all for the best. I would gladly have Ve(iom% ^^s«ax
belper^hut enough — I acquiesce.
272 MEMOIR OF
" Of late I hare receired large blessings from Qod.
I think I have been more in the school of Christ this
session than ever before. And I have never had such
evidences of being called of God to spend for him — nor
such breaking of souls to do the work of an evangelisL
Yes : I have fell desirous to live only to bring souls to
Christ. I have been strengthened of the Lord to bear
testimony both to saints and sinners — and the Lord
has owned the word. Direct effort is against wind
and tide. And besides, a student's inflaence is too
cheap where they abound. I loog to see more devo-
tedness among the students of the theological semina-
ry. Every third Sabbath I attend a meeting three miles
distant, and generally once or twice a week I talk in
town. Every thing goes on pleasantly ; I spend my
time with but few, except the indigent, the inquiring,
and engaged Christians. Yet I am nothing but a sin-
ner saved by grace. But this one thing I know, that
'God is love' — that I love Grdd, and am loved of him;
and should I deny it, I should deny the clearest de-
monstration ever made to my faith and feelings. 'Ah
praise to Him that sitteth on the throne.' "
To the Rev. Mr. H., Mr. Taylor wrote on the 13th
February, as follows:
" That which has mostly occupied my mind this ses-
sion, is a due preparation for the Gospel ministry.
While I have given literary acquirements their due,
the best gifts have been earnestly coveted. My call of
God has appeared to me more and more clear, and my
soul has burned with desire to win souls to Christ
For this, and this alone, I Vva.^e -wx^Vk^d to Uve^ and
to nccompUsh this I have {e\i mWVfts \o\v^^ ^W^-
JAMES fiRAINERO TAYLOR. 273
sand yean. I have longed to live and preach the Gos-
pel ; (md I felt that God was either aiiointing me for
his work on earth, or for a speedier flight to heaven.
While willing to depart and be with Christ, I still
strongly desired to preach the Gospel. At the same
time, rather than go out without the approbation of the
great Head of preachers, I would retire in silence,
weep in secret, and there wait my appointed change.
" On a certain occasion — let me tell you — on a cer-
tain occasion, when, in answer to my prayer, the hea-
yens were opened and let down ' peace like a river ' —
I left this solicitude to preach the Gospel remaining,
and yet feared that I might not. Like a little child, I
looked up and said, Father, am I a chosen vessel to
preach the Gh)spei ? My dear friend, whether it was
an answer in the affirmative or not, judge thou; but
at that moment there came over me what I must
leave to another world to furnish a name for. I was
no more solicitous, nor have I been since, whether I
should live to preach the Gospel or not
''I feel that I have been in the school of Christ
where I now am: 1. as a Probationer. Thus were the
disciples, before they were commissioned and sent out
to the lost sheep of the house of Israel. While with
Christ, their conduct was held up to the world — to
angels — before the Lord himself. They were proved.
1 Tim. 3 : 10.
"2. I aiA in the act of preparing. The disciples
went through a training. They were brought up at the
feet of the great Teacher in Israel, whose perfect ex*
ample was proposed for their imitation. They were
hill intimates too, and held communion with hkcL. ^.\v<^
hfi iHught them lessons in theology, upoxi ^Vv\e\v^ ^<& ^
274 MEMOIR OF
basis, all the minister's furniture should rest ; for it
the superstructure be not on this Rocky who will in-
sure it in the day of Grod's wrath ? The apostles re-
ceived a commission to go out for a season ; and this
seemed as a trial and preparation too. At length, in
Christ's last command, they received more power, and
had a broader seal. God grant that that day, to which
1 am looking forward, may be as the day of my es-
pousals.
" Like the apostles, I go out from time to time, erery
third Sabbath regularly, and frequently during the in-
terval, to call lost sinners to repentance. Last evening
I met a few anxious souls — plead for' me — ^plead for
them."
Diary. " Feb. 15. — Will God sanctify me to himself
more than ever ? O to live — to labor — to spend all foi
God. Help, Lord, help thy servant, ' whom thou hast
redeemed to thyself by thy precious blood.'
"27th. — ^ How amiable are thy tabernacles, O Lord
of hosts !' Thus I found them this morning. My soul
went out for the preacher, and he came with a message
for me— I was blessed indeed. Through most of the
sermon 1 could witness in my soul to the truth de-
livered. My heart leaped within me for joy. Thus
this day has been to me y day of gladness. By and by
1 hope to rest above.
"March 5. — To-day I trust salvation has visited
this college. A young man, in whom I have taken a
lively interest ever since he joined us — who has been
led away contrary to my advice, but whom I have
followed with the truth notwithstanding his vices, has
professed hope of eternal \V?e. 'Y\iw:^\\ifeY.o\\.,\&.\
JAMES BRAINERD TAYLOR. 275
have been in any way the means of bringiDg him to
Christ. This, he says, is the case. This, with some
cases in town, seems to be an interpretation of my de-
tention from Springfield.
" March 10. — Returned from meeting the little band
of anxious souls, where I found two of our number
who professed hope. One seemed full of peace and
joy. O what a change every way ! Others present
to-night, seemed near to the kingdom ; but they are
far off till they submit. Not one word of consolation
has been offered in these cases, but I proceed with
them as with others: 1. To induce the sinner to com-
mit himself on the subject of religion. 2. When thus
committed, to show him the awful responsibility rest-
ing upon him, and the great danger of delay. 3. Show
him his sins against the law. 4. Urging, by Gospel
motives, immediate submission — showing that God
puts no barrier in the way of the sinner's coming to
Christ, but that the obstacles are wholly in himself.
5. That he grows worse every hour he rebels against
God. One thing particularly recommended was, be-
ing alone. This course has been attended with a
blessing. Trembling has seized some, and the con-
sequence is, they justify Grod and condemn them-
selves."
In the following letter Mr. Taylor appears in a
light most commendable and worthy of remembrance .
auid imitation.
" Nassau BdU, Mttrch 9, 183&.
^ Bdored Parenti,
'^ Having a little time this morning, I e\ieetl\i>\^ ^<^-
rcte it to telling you of my affairs.
■%
27G MEMOIR OF
'' I am nearly recovered from a heavy cold wbicli
confined me to my room for a few days. The * light
affliction' has been sanctified.
" You are now looking out* for your children's pre-
sence — waiting to give them a cordial reception into
your new mansion. In times xmst we have hailed
each other with grateful emotions. The time before
the last, what a melting season we had before the
family altar, soon after our united salutations. And
how many seasons of refreshing have we enjoyed
while we have conversed, and sung, and prayed, and
wept together ? I long to see your faces again, and
again tell, and hear you tell, of the loving-kindness
of the Lord. Again do I long to sit and kneel beside
that father who has watched with anxious solicitude
over the wandering foot-steps of a once unruly son.
Again do I long to sit and kneel beside that mother
whose fostering hand hath raised a child for the world
— for the church — for God — for heaven. Yes, my dear
parents, I long to see your faces, and be together bless-
ed by our heavenly Father. Well, shall I ? Shall my
friends be gratified?
" You will remember, that when at home last, I left
you for a short time, and again returned ; when you
concluded, from a combination of circumstances, that
I ought to return again to Colchester. You bade me
•God speed,' for you believed that it was his will that
I should go. Did you ever regret your decision?
And have you not, even in praying for mc, asked with
this petition, * Thy will be done?' Then you are pre-
pared to let the Lord and his church have me, instead
ofhaviDg me yourselves. You will endure the disap-
pointment for Christ's sake,\iiuA V^^^' I w wwi v\w xwo^^
\
JAMBS BRAINERD TAYLOR. 371
May this evermore be your disposition. You have
given me up to Qod by frequent surrenders. Now you
will not take me back again. No, you would not take
me out of his hands. You would not take me from his
disposal, if you could. Rather would you say, should
we never more see our son James, the Lord lead him
-—the Lord use him — the Lord be glorified by and
through him.
^' It is probable you will not see me the ensuing va-
cation ; and for several reasons : not because I cannot
cross the rivers and hills that intervene ; not because
I am straitened in circumstances ; not because I want
affection ; no ; but because a Macedonian cry seems
to come from another quarter. My friend Mr. S. has
writen mie thrice, and as often urged me to leave col*
lege and go to his aid. He wished me to become his
' yoke-fellow ' for a season. He is now waiting im-
patiently for my arrival. I did not leave college. To-
day I have received a verbal request from him.
^^ The Lord is blessing his labors, and he wishes mt
to be with him. I may say it to you, but not to every
one, he has such confidence in me as to make me his
companion. By associating with him during vacation,
1 may learn many important lessons, which, if I visited
Middle Haddam, might be for ever lost to me and to
the church. This region seems to be the harvest-field
at present. Laborers are wanted. I am drawn to him.
Were I to go to Connecticut with my present convic*
iions of duty, I should be unhappy. Thus, with all
the affection of an affectionate son, I have now to
leave father and mother, brothers and sisters, and go
forth. My own inclination would be to «e« ^o>\\ \ra\
for Christ's sake I must leave all and {o\\on« \vvq\.
24 j.'^t^sVjt.
278 MEMOIR OF
" From these considerations, while you are disap*
pointed do not murmur, but pray the more for me*
You have encouragement to pray for me and my suc-
cess. The Lord hath ahready heard you. He hath
prospered me.
" During the present session, God hath been with
ine, and blessed me, and made me a blessing. Brother
F. will tell you of the conversion of five souls over
whom I have rejoiced. Praise the Lord for his good-
ness. The Lord bless my father and mother.
"As ever, your affectionate son, James."
" To a Friend.
" March 30, 1825.
" You speak of ministers' dying. How mighty their
responsibility! How awful the account of the un-
godly minister ! I have felt of late, willing to live a
long life to be a co-worker with God. When I look
around upon candidates for the holy ministry, what
shall I say ? The Lord answer the prayer of his hand-
maid. 'May you indeed be an exception from many,
who, in preparation for the glorious work before them,
lose their ardor, which, as laborers in Christ's vine-
yard, they particularly need.' 1 doubt not but this will
be your oft repeated and continued prayer for me.
" The reason, in my humble opinion, why profes-
sors of religion in our colleges and theological semi-
naries are not more alive to God, is either, 1st, becausf*,
if they brought Christ with them when they came,
they have not been careful to walk in him as they had
received him, and so have stepped aside, and were tm-
mediately out of the wa^ \ oi^ 2d\ if ttey had Christ
in them the hope of glory, «iiiA ^«\\iiwft^\!:\\x\;\S.\vNa.>^
JAMBS BEAINERD TAYLOR. 219
80 speakj they have not been engaged to enthrone him
again ; or, 3d, and most of all, because, notwithstand-
ing their name to live, they are still, as they have ever
been, dead — nay, twice dead in trespasses and sins.
^' I know you take an interest in my prosperity. And
to encourage you still to pray, I can tell you, I do pros-
per. God prospers me. The right hand of God U
stretched out for me, and victory turns on his side —
on my side— on our side — yc*, the Lord is for us.
" ' Not of myself, but of the grace of God bestowed,
upon me, I will glory ; not of myself, but of the grace
of God in me I will glory.' And if, by that grace upon
and in me, good hath been done to others, let the Au-
thor be magnified. And I will hope to be blessed with
the blessedness of one who, though under God he may
have turned one sinner from the error of his ways, yet
is ready to own himself an unprofitable servant.
" April 2, 1825. — Yesterday was much indisposed —
mused upon my state — thought that soon I should be
cold in the grave, and that possibly the present indis-
position might terminate in death. This passage oc-
cur ed : ' Set thy house in order.' 1 felt that I wanted
one piece of furniture — a broken, a pure heart. Blessed
be God, he gave me what I wanted. I felt that I was
eleansed — that my house was in order — that I was
ready ^ meet^ on my way to glory. I had a spirit of
prayer for the lambs of my little fold. Whatever be-
came of me, I desired for them a holy life. They
seemed precious to me as the apple of my eye.
« From the means used last night, feel much better
to-day. Will the Lord restore me fulVf V^ Vi»^xW
* NevertbelesSf not my will.' Wkile 1 Vwe,\'ww\^^i^^
280 MEMOIR OP
well, that I might do the more for God. Bat he knows
what is hest, and that is best for me.
" 5lh. — Called on Miss W , who seems stronger,
and yet stronger in the faith. From her testimony I
believe she is a child of God. After much counsel I
[darted from her, not expecting to see her again before
she returns home. God Almighty protect her. God our
Father keep her from the evil one, sanctify her wholly,
and make her useful."
To this lamb of the flock of Christ, brought into the
fold by the blessing of God upon Mr. Taylor's labors,
he wrote the following letter of instructions and ex-
hortation, which not only shows how well he was
qualified already for that holy office which he so ar-
dently desired, but affords much that demands the at-
tention of young converts, and may be useful to Chris*
tians in every stage of their progress to heaven ; while
it exhibits another trait of Mr. Taylor's character, viz.
his tender solicitude that those who had been brought
into the church through his instrumentality should be
eminently pious :
" NassoAL-HaU, Apnl 5, 1825.
'* Miss S vah,
" ' Grace be unto you, and peace, from God the Fa-
ther, and from our Lord Jesus Christ, who gave him-
self for our sins, that he might deliver us from this
present evil world, according to the will of God oui
Father ; to whom be glory for ever and ever. Amen.'
" If an apology for this epistle were necessary, I
could say, God is my witness how I have ceased not
in attempting to bring you to Christy by conversation,
JAMiS BBAUffiRD TAYLOR. 881
exiiortation, argument, watching, prayers, and tears.
And now, having come to the Lamb of God that tak-
eth away the sin of the world, you will doubtless still
bear with me.
" But a few days since you were gay, thoughtless,
and unconcerned ; a lover of pleasure more than a lover
of God ; averse to serious conversation ; but in the good
providence, and by the grace of God, you were led to
think on your ways, to turn your feet to the testimo-
nies of the Lord, and to make haste and delay not to
keep his commimdments. If asked whence you came,
you would answer, ' He brought me also out of a hor-
rible pit — out of the miry clay — and set my feet upon
a rock, and established my goings. And he hath put
a new song into my mouth ; eren praise to our God.'
" How does that horrible pit and miry clay, whence
you have professedly come out, appear to you? Could
I hear your reply, I doubt not it would be, ' O that my
head were waters, and mine eyes a fountain of tears,
ihat I might weep day and night over' — ah, you well
remember what — you remember the years that have
rolled away — you call to mind the gayety and mirth
of former days — you remember the misspent hours in
the fashionable circle — in the ball-room — the misspent
Sabbaths — the lost opportunities, when you might and
ought to have turned to God ; and you now see how
much you have lost by being a votary of the world in-
stead of yielding obedience to God. O Miss Sarah,
how much treasure you might have laid up in heaven,
had you been as active for your soul's salvation as you
have been to seek your own pleasures ; upon all of
which you now write 'vanity and vexation of spint.'
'' Having had your feet set upon tbe tofi^V C»V\vsx^*A
24*
262 MEMOIH OP
I mistake not, yon are not ashamed of Jesus : and why
should you be ashamed of him 1 Is he not Qod your
Savior — ^your Redeemer, your all? Is he not your
Prophet, Priest, and King? Your Shepherd, elder
Brother, Friend, and Judge ? Ashamed of Jesus ?
' No, when I blush, be this my shame,
That I no more revere his name.'
Sing then of his loving-kindness. His loving-kindness,
O how free ! how great ! how strong ! how good ! It
changes not ; may you celebrate it in death, and be-
yond time.
" Said the Psalmist^ ^Oome and hear, all ye that
fear GKid, and I will declare what he hath done for my
soul.' In secret we may consider and celebrate the
loving-kindness of the Lord. In public, on proper oc-
casions, we may declare it forth ; ' for he is good, and
his mercy endureth for ever.'
'^ To me the whole duty of man seems to be epito-* .
mized in this, ' Walk before me and be thou perfect'
It is more explicit in the following: ' Thou shalt love
the Lord thy God,' how much ? * with all thy heart,
and soul, and mind, and strength. And thou shalt love
thy neighbor as thyself. On these two commandments
hang all the law and the prophets.' In giving such a
command, did not Jesus appreciate the necessity of
love to God in the highest degree ? Are they not the
words of Christ himself? O that Christians would du-
ly consider the privilege of enjoying, not merely for
an hour, but through life, the degree of love spdten of
by the beloved disciple. 1 John, 4 : 18.
"Miss Sarah, how mucYi %o«v^t oxVax^tc^vi Iq«« by
JAB1E8 BRAINERD TAYLOR. S83
Standing idle, or wandering away from duty, may it
be yours — and may it be mine — to press forward into
the fullness of this love. ' For this cause I bow my
knees unto the Father of our Lord Jesus Christ, of
whom the whole family in heaven and earth is named,
that he would grant you according to the riches of his
glory to be strengthened with might by his Spirit m
the inner man ; that Christ may dwell in your heart
by faith ; that you, being rooted and grounded in love,
may be able to comprehend, with all saints, what is
the length, and breadth, and depth, and height, and to
know the love of Christ, which passeth knowledge,
that you might be Jilled with all the fullness of God.
And the very Qod of peace sanctify you wholly. And
I pray God your whole spirit, and soul, and body be
preserved blameless unto the coming of our Lord Jesus
Christ.' Would the apostle pray for an impossibility ?
And he adds, ' Faithful is he that calleth you, who also
will do it.' Belierest thou this 1 According to your
faith be it unto you.
" This appears to me to be the reason why souls
born of God for the most part are no more sanctified :
they are too soon satisfied with a * name to lire.' They
forget that there is no truce in this war — that to lay
down the armor is to be ranquished. Hence, however
well they may hare begun, laying aside their armor,
dismissing their watch, neglecting to pray, they are
overcome, and become again entangled with the world
•^lose their evidence of pardon — are thrown into dark-
ness, and delaying to return from their backsliding,
they wander wretched and forlorn. Shall I ask? But
how appalling the thought that you shall ever fall from
your steadfastness ! Miss Sarah, sYiaW ^^Axt ^\q«^v^^«i
284 MfiMoim OP
testify against you? Will your heart erer be firosKa
into the adamantine hardness of some, who were once
melted into love and tenderness? Shall the hearts ot'
your praying friends — your Christian friends, who
haire wept and wrestled on yoor behalf, bleed over
your loTe of the world? Shall angels witness, after
your determination to come out from the world, your
retrograde steps 1 O shall Jesus ever be wounded by
you, his professed friend and follower? Shall the
world, who are vratching you with eagles' eyes,
be gratified with one word or action whereby they
may triumph ? Shall the church be disappointed — the
church below, who are looking after a full devotedness
of yourself to God, both in prosperity and adversity-
sickness and health — life and death? The church
above, those angel bands— those blood-washed souls
in the paradise of God, who are waiting to welcome
the faithful?
" Suffer the word of exhortation : — Whatever others
do or say, (I mean professors of religion,) whatever
others may think sufficient to bring them to heaven —
let it be well fixed in your mind that it will cost some-
thing to be a Christian. Having begun, may you con-
tinue, and may you end well. To stimulate you to ac
tion — to urge you on the way — is the object of this
communication. I need not tell you of my solicitude
that you should walk worthy of your high vocation :
you have already had it evinced. ^ Give, then, all dili-
gence to make your calling and election sure.' Add to
your faith virtue, and all the Christian graces. ' Love
not the world, nor.the things of the world.' tC^T ' Be
clothed vnth humility.^ ' Watch unto prayer.' < Pray
without ceasing.' * Deny all ungodliness — live sober-
JAMES BRAIMERD TAYLOR. 285
ly, righteously, and godly.' ' Deny yourself, take up
your cross, and follow Christ ;' not like Peter, afar off.
^ As you received Christ Jesus the Lord, so walk in
him.' How was this ? Did you receive him in a state
of indifference — in unbelief— in love with the world-^
in pride — in gayety — without prayer — in self-indul-
gence ? Go back to that hour — examine the founda-
tion of your hope — see how you submitted. Follow up
your course, and see what have been your most pre-
cious seasons, and then go on accordingly. Finally,
set high your standard of piety — not higher nor lower
than the Bible. Seek with all your heart the mind that
was in Christ Jesus : then you will study to be faith-
ful to Qod — faithful to yourself— and faithful to all
around you.
'^ With solicitude for your best interests,
" I am, in the bonds of the Gtospel,
" Yours, &c.
'* James B. Taylor."
To the same.
" April 11, 1825.
" I thank my Gk)d upon every remembrance of you.
And this I pray, that your love may abound more and
more in knowledge and in all judgment — that you may
approve things that are excellent — that you may be
sincere and without offence till the day of Jesus Christ ;
being filled with the fruits of righteousness, which are
by Jesus Christ, to the praise and glory of God
" I rejoice that, under God, I was the instrument of
bringing you to Christ. It is, indeed, a cause of hum-
ble ackBOwledgment to the Father oC \xieT<^\^^ >X!AX\
286 MBMom OF
have been employed and blessed as a co-woiker with
him.
" Your prayer to have the wiU of God done, and not
yours, is one after the pattern of Jesus Christ. And
who so holy, who so happy, as He who came not to
do his own will, but the will of him that sent him?
Be it ours on all occasions to be conformed to the
will of God.
" Here I would repeat what you remind me of say-
ing in my first letter : Press forward into the fullness
of his love. I trust you will — I pray you may : but do
not put it off for a suitable occasion. Like other du-
ties, like other blessings, the time is now. Whence
issues the voice, delay? From the church aboVe,
or the church below? Nay, but from hell — from a
thoughtless world — from soul- damning guides ; from
nominal, lukewarm professors, the cry is sent forth,
delay. Alas ! how many hear it and suffer from it. Oi
you I hope better things.
" Hungering and thirsting after righteousness, may
you be filled.
* Jetutf mjf only hope, thy blood can cleanse
My deepest stains, and purify my soul
From all its native and contracted g;ailt ;
In that clear fountain of immortal life
Let me be cleansed and thoroughly sanctified.
I come, a helpless, miserable wretch,
And throw myseU| and all my future hopes.
On mercy infinite ; reject me not,
Thou Savior of the sinful race of man.' — Mrg.
*' You said you had not conversed much with your
friends. To do this profttablY^ we need the wisdom of
JAMES BRAIMEAO TAYLOR. 287
the serpent and the harmlessness of the dove. Re-
gard should be had to time, place, persons, and the pe-
culiar circumstances of individuals. While we may
not have the opportunity of benefiting others in con-
versation, yet we may by example.
" But I think, Miss S , should you fix it as a prin-
ciple of action for your whole life — for you have en-
tered upon a life- service — you have enlisted for the
war — I say, should you fix it as a principle of action
for life, 80 far as in you lies, to benefit every indi-
vidual that approaches you, it is probable you would
not regret it at your dying hour. Look to the everlast-
ing hills for strength. Perhaps you will conclude that
you have already bound yourself to this by your oath
at the communion-table. Be it so ; you need not wish
the obligation revoked.
^' At the communion-table ! Ah ! has God, have
angels and men, beheld you seated at the table of the
Lord? And, did you sing,
* Why was I made to hear thy voice,
And enter while there's room 7'
And shall I say, be faithful to your vows 1
" As to doctrines, I would you were established firm-
ly in ^ the faith once delivered to the saints.' It is all
in the Bible ; and with this promise : ' Uany man will
do his will, he shall know of the doctrine whether it
be of Grod, or whether I speak of myself.' These are
Christ's words, who says, * Search the Scriptures.'
And tlie apostle, ' Let the word of Christ dwell in you
rioUy in kU wisdom.' Like ApoUos, may you be migh-
If iaX\%
300 MEMOIR or
co-operation of a people so imperfectly sanctified as is
the present generation of Christians ; nor does it seem
at all consistent with His infinite fitness to govern, to
impress the present character of the church, in which
there is such a mixture of pride, and selfishness, and
Avorldliness, and the spirit of contention, upon this
earth's entire population. How important then the in-
structions given by Mr. Taylor to young converts!
How necessary that they grow up from their very
birth "unto the measure of the stature of the fullness
of Christ."
In the same strain and the same spirit is the follow-
ing extract of a letter to a young lady in T , to
v/hom Mr. Taylor sustained the endeared relation of
spiritual father :
*'June 17, 1825.
" As you may conclude, I was glad to hear of your
prosperity. As you are pleased to recognize in me
the instrument, wider God, of awaking you from car-
nal security, and of leading you to the Lamb of God,
you rightly judge that I feel something of the solici-
tude attendant upon such a relation. And not only for
you, but for others scattered up and down, near and
remote. When the husbandman cultivates his field, he
is more or less anxious until his expections are re-
alized.
" I need not tell you that I have rejoiced over the
lambs of the flock of Jesus, the good Shepherd. And
perhaps I should not tell you that I have wept in se-
cret places, for fear that some might turn aside — some
who have expressed a hope, and so wound the cause
of Christ, Yes, my heaxl Vwi^ \Aft^ vcw \S\^ \wxiet cham-
JAMES BRAIMERD TATLOR. 301
berS) my soul has agonized for the prosperity of those
whom I have seen once dead m trespasses and sins,
and afterwards awakened and hopefully born again.
My heart's desire and prayer to God for them is, that
they ail might be holy, harmless^ and undefiled. Is
kolineaa stamped on your heart? Is holiness to the
Lord, as the grand characteristic of your thoughts,
words, and actions, carried out and made to stand
forth in all the relations of life ? Are you as harmless
as a dove 1 Are you unspotted ' from the world V
" May you be lilie a tree planted by the river's side
—be rooted in Christ — rooted, that you may both draw
nourishment from, and stand firm in Christ Jesus."
Diary, "June 19. — Another standard-bearer in Zion
hath fallen — Summerfield is no more. Hath fallen?
is no more 7 But he hath ascended to his Father, and
lives in the Paradise of God. I have read once and
again two letters of his addressed to my friend Mr.
A. They are fraught with Christian love. The
thought that the hand that wrote them is now entomb*
ed in the grave, and the spirit that dictated them now
ranges the sweet fields above, was melting to my soul.
Well : for the Lord hath done all things well, and now
reigns. He hath joined those who have gone before.
What interviews may he have already had with Wes-
ley, and Whitefield, and Fletcher, and Spencer, and
Martyn, and the innumerable company ! And shall 1
join the heavenly band ? I think I never before had
such humiliating views of myself as for weeks past,
while the Lord has been favoring me with the com*
munications of his love. And if, after all, I should
enter heaven^ the thought occuxtcOL vWx \?cv^ ^xx^'ax
302 MEMOIR OF
place for me would be to be raised to some contpicn-
ous point in the midst of the adoring throng, as an
everlasting spectacle of swperabounding grctce.^
To a Minister of the Gospel.
" Nassau HaU, July 13, 182&
**• Brother beloved,
" Your letter, which I have read again and again,
came to hand about a week after its date, and it re-
freshed me.
" Indeed I have sympathized with you, and I still
could weep with you under your various trials. But
our sympathizing High Priest, who hath gone into the
heavens, can better be touched with a feeling of yonr
infirmities, having been tempted in all points as we are.
Was Peter's wife's mother sick of a ferer ? Peter's
friend was there to heal. Was the house at Bethany
afflicted ? The friend of Lazarus, of Mary, and Martha,
was there to weep with the latter, and over the tomb
of the former. I need not tell ray dear brother that
Jesus is virtually present, and that in him all fullness
dwells. Yes, he is an attendant upon your compa-
nion — he watches over her for good — cherishes her
spiritual health, and is thus maturing her to the sta-
ture of one perfect in Christ Jesus. The Vine Dres-
ser holds the pruning knife, and with consummate
skill severs one exuberant branch after another, till
the tree may appear well nigh shorn of its beauty.
Soon, the roots being imbedded in a soil watftred by
the river of God, branches more fresh and green will
put forth ; and if permitted to remain in the garden be-
low, it will flourish, bud, blossom, and bear the choic-
est fruit; if transp\awXe\\ \c^ v\\^«'\\^^\i'\Vic^^«. it will
JAMES BBAINERD TAYLOR. 303
bloom and bear fruit for ever. And shall we oomplam
that he removes a plant from a poorer to a richer soil
— frum the shade to the sunshine ?
** Think it not strange, my brother, when all that
are combined against you level their force against
your honest intentions to do the work of an evangelist;
for remember the case of our Elder Brother, who
went about doing good. Even Peter assumed the of-
fice of dictator, and began to rebuke him, saying, ^ Be
it far from thee, Lord.' Is it not sufficient that the
servant (J'ouxoc) be as his master 1 — Remember too the
great Apostle Paul, when with one accord they be-
sought him not to go up to Jerusalem. * Then Paul
answered, what mean ye to weep and to break my
heart? for I am ready not to be bound only, but al-
so to die at Jerusalem for the name of the Lord Je*
sus? Paul would not be persuaded : neither let my
brother be persuaded, until convinced by Him who
hath put him into the ministry. And let him count it
all joy to suffer for Christ's sake. Only get on ^ the
whole armor,' and then, though a host encamp against
you, in the Lord you will do valiantly.
" If you do not enjoy the light of God's countenance,
then must you be in double agony. I would that you
were filled all the day long with faith and with the
Holy Ghost. I need not suggest it — but so I find it —
to come to a solemn pause, and get near to the Lord,
serves as a thousand arguments against the world,
the fiesh, and the devil. May you experience more
and yet more of the love of God. In carrying you and
your interests to God, I have at times enjoyed liberty
and nearness of access.
" I am reading, with interest, Edwaid^ o\ixV% KS»^
304 MEUOU OF
tions, speak regularly once a week in the African
church, and meet on Monday evening the young con-
verts. I think I take an increased interest in reading
the Bible. The world and its honors dwindle into
the shade more and more. May I ever cherish the dis-
position, God being my keeper, to spend my all m
turning sinners to the Shepherd and Bishop of souls.
A Christian salutation to Mrs. . As always, yours,
" James B. Taylor •'
To the same.
" Nassau HaU, Sept. 1, 183&.
** Dearly beloved Brother,
^4 am sorry on your account, that so much darkness
pervades your soul. You need to walk in the light,
for many reasons — for your own comfort, for the com-
fort of others, for the glory of God, and for the edifica-
tion of the body of Christ, which is the church.
" I have testified to you verbally, and by letter, con-
cerning some of the blessings God has vouchsafed to
me. Of all the blessings in the house of my pilgnm-
age, one experienced last evening was perhaps the
greatest. I will not attempt, with pen and ink, to de-
scribe it. Help me, my loving brother, help me to
praise the Lord."
" Sept. 22, 1825.
" James to his dearly beloved and afllicted brother.
Little did I expect to receive the intelligence I did this
morning of your illness. Think it not strange, my
dear brother, that you are ftick ; ' for whom the Lord
lovelh, he chasteneth.' Try to receive this visitation,
as among your ^ all things *,' aud ^We thanks^ ^ for this
JAMES BRAINERD TAYLOR. 305
^8 the will of God, in Christ Jesus, concerning you.'
Perhaps my brother is not so much alarmed about his
body, as he is solicitous that his affliction may be sanc-
tified. Truly this should concern us most ; for let
what will befall the outer man, if the inner man be re-
newed day by day, we shall grow strong for eternity
whither we constantly tend. Are you tossed and not
comforted 1 Do you spend wearisome days and tedi-
ous nights 1 I have been weeping and wrestling in
prayer for you. While looking upward for myself, I
remembered you ; for how could I forget one to whom,
under God, I am so much indebted, and to whom I
bear a weight of love? I thought of asking for your
health, your life ; for I saw beside you, your E., and
around you, your children ; I saw you an elder in an
infant church, and exerting, as I hoped, a happy influ-
ence along the path of life ; yet for all this I could on-
ly say, * The will of the Lord be done.' My weeping
and wrestling for you, my dear brother, was according
to the will of God, that you might be holy and with-
out blame before him in love ; that if your soul was
beclouded, the Sun of righteousness might arise upon
you ; that our Captain would drive back the enemy,
and give you the victory ; for this was all I could ask
for myself.. I saw, moreover, that though your life
appeared in many respects to be needful, yet for you,
as well as myself, another life was in reserve, to en-
ter upon which we must die. Is there a mansion for
us in the skies, and shall we not enter in 1 Is it the
Father's good pleasure to give us the kingdom, and
shall we not possess it? To me earth is no way de-
sirable but to live for God. And let me t^VV ^q>\^\!&2^
inflate I bare thought myself ueai nrj xe^x\xi%-^^^^«
26*
S06 MEMOIB OP
I Lave been brought into so close a fellowship with
God, that I knew not but I was breathing' out my soul,
to fly away. Yes, and it is the ecame»t^ the Jbretatte
of glory which the Lord has given me, that lifts me
on high.
" The Lord is, I think, preparing me either to be
more useful, or to take me to heaven. His will, not
mine, be done.
'*lt may be that my dear brother rests under the
smiles of our heavenly Father. Let us then cling
close to the hope that is within us, stand firm at our
station, endure with patience, fight valiantly. For this
we must prepare in the inner chamber ; with God in
secret the harness is generally put on, and for the
most part with weeping and contrition. May our
hearts be bruised and healed, so that we shall be
* without spot or wrinkle, or any such thing.'
'* Should you be apprehensive that you shall leave
us soon, let my brother do the work he would do. Be
faithful to me — be faithful to E.«-be faithful to your
family, to your minister, to all.
^^Let your house be set in complete order. Seek
for a clear, undoubting evidence of your acceptance*
Stop not short of meetness for glory and glorified so*
ciety. ' Without holiness no man shall see the Lord.'
The very God of peace sanctify you wholly. And I
pray God your whole soul, and body, and spirit may
be preserved blameless unto the coming of the Lord
Jesus. Faithful is he who has called you ; who also
will do it. Only seek him with your whole heart
" Holiness captivates my soul. It is this that gives
the character of God its glory, in my view. It is ^^^^'^tw^
i
308 MEMOIR OP
we see the image of Christ reflected more brightlf iB
the walk and conversation of some of his disciples
than others, we are tempted to chide ourselves for not
loving^ all equally. It is indeed written — 'By this
shall all men know that ye are my disciples, if ye have
love one towards another ;' and ' we know that wt
have passed from death to life, because we love the
brethren.' But the question is, Who is my brother?
Is it one who has been baptized ? goe*i to the comma-
niou- table? talks a&ot^ religion ? Our Savior tells
us — * Whosoever shall do the will of my Father which
is in heaven, the same is my brother J
^^ Instead of adding one pain to your already acca-
mulated sufferings, I would relieve you of all — ex-
change your weakness for strength — your confinement
for the pleasant fields. But, I apprehend, the days of
my sister, if not already gone by, are soon to be num-
bered. This I know does not alarm you. You are
conversant with the dying hour in anticipation.
^^ I am seated where, by a turn of the head, I have
a beautiful prospect. I can overlook a village once
the scene of labors both interesting and profitable.
There was a revival there three years ago last spring
the fruits still appear. It reminds me of the latter day,
when all shall know the Lord. The fields and trees
that meet my eye cause me to sing,
* Sweet fields beyond the swelliDg flood,
Stand dress'd in living groen.'
** And the river that flows by, lifts the thoughts to
the ' pure river of the water of life^ clear as crystal,
proceeding out of the throne of God and the Lamb'
The grazing sheep and their fold speak, in associa-
1, oithe good BteiAx«^i^Di^^'^^^^^^^^^^'^^»
JAHES BBAIMERD TAYLOR. 309
'^ The sun has sunk beneath the horizon to illumine
anotJier hemisphere. Ere long our sun shall go down :
may it set to rise resplendent in a better, brighter
world. ^ They that be wise shall shine as the sun ;
and they that turn many to righteousness, as the stars
for ever and ever.' How happy his lot who takes his
departure to meet the souls whom, under God, he has
sent to heaven ! O, there is meaning beyond expres-
sion in what my soul hath felt in this view !-— Pray,
still pray, that a great company of sinners, redeemed
from among men, may at last praise God for my in-
strumentality. May you be among the wise that trin
souls,
" The blowing of the wind reminds me of the sailor-
boy, perhaps, far offat sea, becalmed, or wafted by the
breeze, or tossed by the tempest ; now he mounts up
to heaven, then goes down again to the depths. Let
our sails be wide spread to catch every breeze of hea-
ven ; nor need we take in when the gales of grace blow
upon them. As one watches the pole-star to prove
ills course correct, so let us look to Jesus, the author
and finisher of our faith. Thus we shall run clear —
make our voyage — enter the haven fully laden-— cast
anchor, and lie safely moored for ever.
'^ I thank God for his goodness in permitting an ac-
quaintance between souls so congenial, in this the
house of our pilgrimage. Our communion has been
holy ; be it perpetuated above. I think I was enabled
to acquiesce in the will of God. I could, and in a de-
gree unknown before, bless him for making us mutual
blessings. That you had been made a blessing to me,
did not seem so strange ; but that I should have been
mode a blessinjr to you, seems stxavij^e uidA^^* "^^Oi^^
310 MEMOIR or
Lord knowelh the mean view I hare of myself. If
alive, (for I know not but I was thinking of one in
heaven,) I wrestled for heaven's blessing to descend
and abide with you; and I was blessed in pleading for
my dear sister, to whom, as never before, did I feel a
binding of soul in Christian fellowship.
'•' From this situation, so pleasant, I could descry a
scenery more captivating than any seen by mortal eye.
Through faith, I took a view of the house not made
with hands, and anticipated the day when I should at
least hear you sing, and see you bow before the throne.
Yes, my sister, if I should be at a distance, do you
strive to get near the throne.
''You recollect 1 mentioned one whose soul seems
full of love. O for a host of self-denying, cross-bear-
ing, humble, Bible sons and daughters of the Lord
Almighty.
"It rains — may a shower of grace come to you.
May the Holy Ghost descend in his influences upon you
like drops of dew. May you be as a well- watered gar-
den, producing abundantly the fruits of righteousness.
" I was asked to-night, by a minister, ' \V hat is sav-
ing faith V I answered him in holy language : - It is
that faith which worketh by love, purifieth the heart,
and overcometh the world.' How exemplified is this
faith in some Christians ! Alas, that they are so rare.
Let these characteristics of the devoted servant of God.
and all the lineaments of the dear Redeemer, be man-
ifested in us. If there should be but one on earth,
ought yotc not to be the one, who should have the
whole mind of Christ? Then would be seen in your
every relation of life, what proves the reality, beauty
and excellency of the leVvgvoiL^ou^ito^ft^^.^^
JAMSS BRAINEKD TATLOB. 311
The following letter, addressed principally to the
wife of a beloved brother when she was expected to
die, is so full of piety, and faith, and love, that no one
can read it, with a serious mind, without admiring the
writer, or rather the grace of God in him.
'• Nov. 17, 1825.
"Your letter, dear brother, came this morning, with
intelligence which I did not at all expect. Shall I tell
you the train of thought it excited ? — That you would be
companionless — your children motherless — that R.'s
happy spirit, like an uncaged bird, would fly away^
and be at rest.
" Were you, my dear brother, were you, as some are,
I would not write as I do. * But ye, who were some
time darkness, are now light in the Lord.' And I
■write this for your comfort. And if your dear wife
and my dear sister be alive, and you think it for her
comfort, read it to her, as perhaps the last epistle of
James to her, just going into eternity.
" I will address it to her. Sister R., dear sister,
forgive all my unfaithfulness to you, and once more
pray that I may be blessed with holiness and wisdom.
Little did I think of your being the^r*^ of our house*
hold that would probably be called aw^ay. Little did
I think that you would be the Jirst to enjoy the privi-
lege of entering heaven.
"It is taken. for granted that your soUl is prepared
for its exit. This is what each one must be concern-
ed about for himself; for as you know, as individuah^
we stand accountable to Grod for our conduct here; as
individuals we must die, and as individuals we must
h% judged.
"Persuaded of your acceptaxiee v\vio\x^ CXxtviX^
312 UEMom OF
stand, stand Jirmly. Throwing yourself into the amu
of Jesus, wait, wait patiently. Leaning on the bosoo
of Jesus, fear no harm ; for he hath said^ ' If I go awaf,
I will come again and receive you unto myself.'
^'When I remember that God has an economy cf
grace, as well as of nature — that the kingdom of grace
is governed by a holy King, himself the Lawgiver,
I am consoled ; for certain I am that he will act so as to
constrain all his subjects to see that he hath clone all
things well. Hence, my sister, should he call yoa
away, I cannot but acquiesce, and say, ' The Lord
reigneth.' However much you are beloved on earth,
you would go where you would be loved much more —
CDJoy 9. holy society in a holy place, and be employed
in rendering a perfect service to your God and mine.
Hence — however much /love you, and were it the will
of God, I would detain you here long — I would be the
first lo sing, though with streaming, eyes,
* 'Tis finishM, the conflict is past,
The heaven-born spirit is fled,
Her wish is accomplish'd at last,
And now she's entombM with the dead :
The months of affliction are o'er,
The days and the nights of distress;
We see her in anguish no more ;
She's gained her Jiappy release/
" Should I hear of your death, I would look up and
thank God, that now, instead of earth, paradise is yours.
I would think of you as a happy spirit that had enter-
ed ' through the gale into the city.' Having overcome,
and being seated with Christ on his throne, you would,
as a spirit, commune with God — commune with an-
gels who are ministering spirits — commune with saints
whoJiBye gone up ihrougYv gt^^xu^\x\^\:\wi.,i!cii^xc\ia
ivho^fe g
JAME3 BRAINBRD TAYLOR* 313
are the spirits of the just made perfect. Think, too,
of some of yoar friends who have died in the faith—
of those who follow after, but above all of Jesus, whom
you shall see as he is.
" When on the Mount Zion above, whether you
shall look down on things below or not, think of James,
and praise the name of the Lord for the blessings I
have received — the earnest of the heavenly rest. What
the employments of the saints are, you will know more
particularly ^ when on Zion you stand.' Of^^i>yoa
may be as certain as you are certain that you are a
child of God — you shall behold a wonderful sight.
* Father,' said Jesus, * I will that they whom thou hast
given me, be with me where I am, that they may be^
hold my glory?
'^ To comfort you and your afflicted husband, re*
member the laws of the kingdom : ' Thy statutes have
been my song in the house of my pilgrimage.' How
often was this the case with David in his affliction.
One law of the kingdom is, that the subjects of Zion's
King must enter heaven — but he, even our God and
King, hath reserved to himself the right of ordering
for his subjects. Would we be at our own disposal?
We feel safest in his hand. Then as it is appointed to
men once to die, who can rightly designate the time
and circumstances 1 God, who sees the end from the
beginning ; or we, who know not what a day may bring
forth 1 Be comforted ; let not your heart be troubled.
I hope to have a mansion too. Then, whether you or
I be called first, seeing that the will of God is done,
what should we be concerned about but a full prepa-
ration for heaven ?
••If you recoveTj we will be tlianli!L&]\« \^'^cvl^^»
27 i.'ft.t^iVR.
may jaa be calmly dismissed, or go with a shoot, as
it is appointed. As the entranee is mttnafered, is it
not all one whether we die calmly or ezultingly ? la
this, as other things, let the will of the Lord be done.
1 am glad that you can give ap yoor family ; if in the
hands of the Lord, they are safe. And surely they
are at his disposal, as we are ourselves.
" Finally, my sister — my sbter, with whom I have
sung, with whom I have prayed and wept — fareweU-*-
we love one another till death — dying, I will not for-
get thee — I will remember all your sisterly affection—
your kind hospitality ; and when my work shall be
done, I will hope to meet you at the right hand of God
— An affectionate adieu. If you have a dying message
for me, leave it with J.
" Brother, in conclusion, I think all I can say on this
occasion, is, the will of the Lord be done. The wave
may yet roll back upon you great things which you
have not known. This may be the vehicle in which
shall be conveyed the greatest blessings : only trust in
God. ^Be still, and know that I am God,' saith Je-
hovah. He hath been with you ; and although clouds
and darkness are round about him, yet justice and
judgment are the habitation of his thrdne. There-
fore be not faithless, but believing. Look for a Jiappif
issue out of all your troubles.
^^ Your sympathizing brother,
"James."
To his brother and sisters F., E., and A., then at
New-Haven.
** Nassau Hall, Dec. % 182&.
^ You have doubtless iLuoTrxi xVl^ ^toxsix^^ ^^%\&tAc IL's
JAMES BRAINERD tATLOR. 3f5
illness. On the Wednesday previous to my leaving
Princeton for New- York, brother J. wrote, ' Probably
before this reaches you our dear R. will commence the
song of angels.' I answered this letter, and addressed
one to her, which was read to her, and she was melt-
ed to tears. * O,' said she, ' I love James ; tell him
from me, that now I can go with him into heaven : noi
until this affliction could I see as he saw, but now I
can rise with him to the top of Pisgah.' I say not
these things to exalt myself, but to magnify the grace
of God.
"Her room appeared to be filled with the glory of
Godj and her soul to be lighted up with the brightness
of his coming. She was Rifull liberty, 'If the Son
shall make you free, you shall be free indeed.' She
could say in a higher sense than before, * I waited pa-
tiently for the Lord, and he inclined unto me and heard
my cry. He brought me up also out of a horrible pit,
out of the miry clay, and set my feet upon a rock, and
established my goings; and he hath put a new song
into my mouth, even praise to my God.'
" Before this she had very composedly taken leave
of all. Her husband had received her dying message,
and apparently heard her sigh the last adieu. Her
children listened to her dying counsel ; on the verg^
of eternity she spoke to all, and they were melted to
tears.
** Wednesday night there was a favorable change.
And it was when man had given her up — when she
had rejoiced in the prospect of being in eternity in an
liQQr — when the shroud and the coffin were full in view,
that God interposed. He spake, and it was doQ,e«
310 MEMoiB or
'Back from the borders of tiie gjmw
At thy command she's come ;
Nor did she urge a speedier flight
To her celestial home.*
" Yoa will conclade tlTat I enjoyed a pleasant
son with her, in our conyerse, and in songs of praise
and prayer. Indeed it was a 'green pasture,' where
were fed not only those who were around her more
immediately, bat other sheep of the same fold went
in and out and found pasture. Upon this green spot
— green, because of the divine influence in the show-
ers of grace and the shining of the 'Sun of righteous-
ness' — upon this green spot there was herbage, of
which the pastor also partook and was refreshed. The
circle in which they moved was tenderly affected, and
seemed awake to set their house in order. To brother
J. it has been a glorious visitation. With his compa-
nion, he seemed neither above nor below the will of
God. To mother it has been, as she expressed it, in
all her grief a happy season. To our father it has
proved a time of refreshing. To me it has been the
occasion of setting my affections on things above yet
more than ever. Has not this visitation been fraught
with mercies to you — each of you ? That it may prove
yet more the means of good to us individually, let us
each lay it to heart : I mean her caypenence. She
wondered that she had not come into such a blessing
before.
" In her case we have the encouragement to ask and
espect great blessings. To this is superadded, 'great
and precious promises.' Let one full of import be re-
cited : ' Call unto me, and I will answer, and show thee
great and mighty thiBgs,^hich tKoa hast not known.'
JAMES BRAINERD TAYLOR. 317
After all we have known, there are still ^ great and
mighty things.' After all that we see, still the pro-
mise is good. If 'great and mighty things' be not in
the experience oieach^ on w4om shall the blame rest?
Let us seek not low attainments, but great and mighty
uprisings towards heaven.
" From R.'s faithfulness in sickness let us learn the
important lesson of being faithful in health. And in
all we do, let us ask, how will this appear on my dy-
ing bed ? Thus may we be led to act, not with a view
to man's judgment, but in accordance with the will of
God.
" If our sister be restored, still it remains for some
one of our number to lead the way to the bar of God.
You know that a part of my grave-clothes were once
made. How soon the winding-sheet may be my at-
tire or yoursy who can tell ? But sure the funeral knell
may soon tell our departure. How solemn is that
sound : ' Earth to earth, ashes to ashes, dust to dust !'
" Let us, in minding our duty, keep where our sis-
ter would keep — near to God in secret, near to God in
all our intercourse with others ; for, holding converse
with him, we shall be transformed into his likeness —
the more like God, the more holy — the more holy, the
more happy, and the better fitted for a heaven whose
glory is holiness. Then, living or dying, all will be
well.
* I*m glad that I was bom to die.'
" Do you each see your way clear 7 Is it lighted up
tvith glory as you pass along? or are you walking in
darkness ? Then you must stumble — you must ha'
O, it cannot be otherwise. And \£ \X \i^ >^>a&^ V
27*
318
wtetk jaa with « broAei's lotey and as thoog^ tkif
were mf dyin^ words, remoTe the stomMhig-hlocfcfc
Find oat, bring to light, and slaj ererj enemy. B»*
bor not one — no, not on* disloyal subject. IjeCJcsas
be King^ and let him reign withoot a liTaL O, how
many, for the indulging of one sin, have preTenled
eonTietion and eonrersion ; and for want of these, how
many haTe sunk to hell ! And tell me of a daifcer
sign in a professor, than one sin of any kind indniged*
Shoold not that be enough to lead him to question hit
being in a gracious state? My brother — my sisters,
witness my determination ; Grod being my helper, I
will love and #erve him. It is my choice. Be ye al-
so more than erer determined. As a family, and as
individuals, let us lire to Grod. Give to the rain the
vanities c^ time. Give to the worlding its ^fleeting
show.' Let the lovers of pleasure grasp at a phantom.
Be it ours to seek and possess the chief good ; lay up
treasure in the heavens, and reach for the prize. Then,
as a family and as individuals, we shall answer the
end of our being — live in the fear and love of God,
die exulting, and wing our way to the paradise above.
There, if not below, I will wait to meet you.
" With a brother's love,
« Jaicbs B. Taylor.'*
"Nassau BaU, Dee. 39, 188&
*' Dear Brother,
^^Your letter has come to band. No item called
forth more grateful emotions than the testimony oi
your having more sensibly the presence of the Lord.
Indeed, I praise the God of our salvation for his
^ov§ to my brothet in xYoa i««\^cx, \ \s\xsx ^ ^irill
JAMES BRAINERD TAYLOR. 319
viiit you yet more copiously. May you have gospel-
measure.
*^ Of late I have rejoiced that there is an eternity —
a glorious eternity. Separated now, there we shall
mingle, and with saints and angels join. How then
should we act on earth ! O, had disembodied spirits
to act oyer another life, how active would they be !
Brother, what would the saint who died rich, now do
with his money were he here ? Would the thousands
that have been scattered to the winds by prodigal heirs
be again put into their hands ? or would they be sa-
credly disposed of for Grod ? How much better, ' in
that day,' to be found among those who have been
more solicitous to furnish the church with able minis-
ters of the New Testament, than to adorn after-gene-
rations with vanity! And who dare say, that by do-
ing more for God and less for heirs, souls would not
have been saved ?"
In the following from Mr. Taylor's diary, his com-
munion with God, and resignation to the divine will,
shine conspicuously, and are worthy of the imitation
of all that come after him.
" Dec. 30, 1825. — Had, at evening devotion, an un-
common blessing, such in kind and degree as perhaps
I never had before. I sang,
* Hail lOTereign love, that fin t began.'
^ Being led to examine whether I could acquiesce
in the will of Ciod, I asked, (but it seemed as if He
pat the question,) ' Coold you, weie Oo^ x^wi^
Mt ftom f oar pomit, could yoo i rlinq pi iili the
try V My f^ly was, Lord, thoo knowest this tonrkri
io the temderest point— jet I could yield at thy bid-
din^ — gfo to the ploo^ or to the most servile employ-
ment. To me it seemed that my will was whoUf re-
solved into the will of God. It was a holy talk with
hearen, and beyond expressioB sweet. Gratitiide in-
expressible filled my heart, and struggled for utter-
ance. I fell before the Lewd in ray accustomed kneel-
in^>place, and attempted a thank-offering.
'^ Had an opportunity to talk faithfully to a candi-
date for the ministry. I told him, that, with my pie-
eent views, it would never do for me to live and net as
most ministers do. O what an account must ale^iag
watchmen give! And how will ministers appear^ if
at last they should cry out. Lost — ^lost for ever ! Loid
give me holiness and wisdom. I will hope to lay out
myself for God. I woald rather lay me down and die
than live to dishonor thee."
Diary, "January 1, 1836 — Sabbath evening. — Ha>e
just risen from my kneel ing-place, where I thanked
the Lord, at the remembrance of his mercies — for food
and raiment — for health — for the use of all my senses
— for the privilege of living alone — for literary advan-
tages, books, and instructors. And the visits of his
love the past year have been frequent — my record
gpoaks of some. I have not recorded all, nor all my
o:)errations. My record is on high. The Lord know-
cth. Clothed in the Redeemer's righteousness, it i$
enouffh.
^' I thanked the Lord for my parents — that they have
Vffl spared— my broxVi^ts ^ti^ %\a\«t% w^. h^LV^^ora^
JAMES BRAINBRD TAYLOR. 381
sickness has entered our borders and threatened the
removal of two of our number, they both live. I thank-
ed the Lord for benefactors, praying friends, and cor-
respondents.
*' My prayer was, and is repeated — Lord, bless me
this year also. Show me ^ great and mighty things
that I know not.' Bless me not only, but make me a
blessing to my brethren in the college — make me a
blessing to the college — to the town — to my relations
and friends. Bless the church — the sons of Levi — the
candidates for the ministry — scatter light among the
nations of the earth. Great things have been witness-
ed during the past year. This has been an indescrib ■
ably happy new year's day to me.
'^ While the brethren were at prayer in my room this
morning, (as usual on Sunday morning,) a letter was
left on my desk, of which the following is a copy :
* Sir,— You are suspected d— d strongly of having informed
the faculty of the misdemeanors of several of the students.
The evidence against you, though circumstantial, is of the
strongest kind. You will for the future be strictly watched^
and therefore it will be prudent for you to visit your brother§,
the tutors, as seldom as possible ; for if detected, your punish-
ment is inevitable. Do not treat this with levity. If you do
you must suffer the consequences.'
<' I was a little surprised at such a letter ; but the
charity that ' beareth all things ' was in exercise. My
soul yearned for the unknown individual who wrote
the letter. I longed, with weeping eyes and groans
which could not be uttered, to see him a returning
prodigal. My heart broke too for the college* The
exercise was more earnest than e^et\>^^Qit^^^T^
an • IIEH0I8 or
■round me, yet my will was absorbed in ihe will of
God — I saw iliai it belonged lo him to work salralion.
My soul was lifted up with ila longings for a blessing
on the preaching to-day, and with streaming eyes 1
«rose, at the riaging of the hell, and hastened to hear
the word. Shall we not see better days 7
' I wrote on the aforesaid letter, ' Greater Is he that
is for me, than all they that are against me.' 'Ilegiveih
his angels charge concerning thee, lest at any time
thou dash thy fool agaiosl a stone.' I add, ' Who shall
harm you, if ye be followers of that which is good)
The Lord is on our side.'
"A report is in circulation that an individual hsJ
Baid he tihould consider hioiself bound lo report to the
Aiculty the bad conduct of students. Though I am
not the person who said this, if it was ever said, pro-
bably the suspicion has fallen on me. Amen, They
meant it for evil; God meant it for good. A greal
blessing has come to me through an emissaTf ol
Saian. — O bow would my arms of lore open to him
if he would come to Christ. O for the descent of the
Holy Ghost.
"Wrote my usual new year's letter to our family."
" Naisau Halt, January 1, 1826.
" As usual, I suppose my parents, brothers, and sis-
lers will be eipecting a new year's letter. They
shall not be disappointed — A happy new year to yoo
nli~to me it has happily begun.
" To us, collccliTely and individually, the yenr 1835
hds been fraught with good. Prosperity has been with-
in OUT borders. Called, indeed, to talk of judgmeats,
we have sung of meiciea. k\\,Wt.^«i'aa.^i«ni]ii¥&^ ^«.^^ xer^ ^aKvi^ vi^^ ikn
JAMCB BRAIKGRD TAYLOR. 335
F«veral reasons i 1. That we may fix our faith more
firmly on the doctrines of the Bible: the doctrines of
men will not stand in a dying hour. 2. That our
worldly pursuits may be rightly regulated. 3. That
we may seek morie earnestly full preparation. 4.
That when afiiicted we may the better sustain it. 5.
That we may forgive and act towards all as becometh
the dying. Redeem the time, and so be ever ready
and waiting for the coming of the Son of man.
" To conclude. Let us, in entering upon any busi-
ness, inquire whether it be lawful. Let all worldly at-
tachments and pursuits hang loosely about us. Let
our houses be set in complete order. Let us begin
nothing of which we have not well considered the
end. When you shall have read this, I wish each of
you to go aside and pray for •
"James."
Diary. January 3. — "Am truly blessed of God. Be-
fore the commencement of service at the usual Tues-
day evenius: meeting, I sat musing and invoking a
blessing. The Lord came apparently with his servant
— as he prayed, my soul seemed to gain new vigor —
and while we sung. But as he spoke, a heavenly in-
fluence dropped— distilled — poured into my soul. The
Holy Ghost seemed to come down — and I felt hot with
hallowed fire. It was an increase upon the blessing
of last Sabbath — for it was a struggle for soiSls. Tht;
subject was, *God tries the patience of his children.'
I felt that mine had been tried, and lunged for his
coming. Ilis address being finished, I prayed. It was
still a solemn time, and the divine influence seemed
to increase— while this was lUc buideii ol o\rc ^wj^i*'
28 i.\i.T».'s^«
dS6 MEMOUL or
Holiness for ourselves, and conversion and holinm
for the impenitent.
" Spent a couple of hours in his room with the preach*
er and brother J., where I gained new vigor, exul
tation, and triumph, and some practical knowledge.
Received a letter which made my soul leap for joy.
How thankful I ought to be for the addition of this ac-
quaintance during the last year. It will doubtless be
consummated in heaven. The Lord blesses us, and
makes us a blessing to each other."
To Rev. Mr. H , of S
" Nassau Hallj JantCary 15, 1826.
** To my revorendt mj esteenujd Friend, and th« Church in bis honn:
<' I need not tell you how often I have perused tho^e
two letters received from my venerated father in the
Gospel, nor say that they are among the most valued
of my letters received. Think then how much I have
desired a third and a fourth. Almost a year has elaps-
ed since the date of the last. My affection for you all
will not allow me to suppose that I shall intinide br
once more breaking in upon a leisure half hour of
yours.
''If not too late, a happy new year to you, and your
dear family. How gladly would I spend this evening
with you, in recounting the mercies of the last year.
To you it has been full of loving-kindness — your fa-
mily circle has been unbroken — your happy mansion
has been screened from *the pestilence that walketh in
darkness, and the destruction that wasteth at noon-
day.' While others have been called to follow their
inmates to the narrow house, you all live. •
"Believing that yo^ *vV\\ ^»^V,^^ ^^«v W«^,xs^
JAMES BRAINERD TAYLOR. 327
your young friend as when you wrote, * My family,
with many pleasant recollections, unite with me in the
best wishes and prayers for your best welfare and
highest usefulness,' I need not apologize for speaking
a little of myself; for to me the year 1825 has been
signalized with many blessings. ^ Ten thousand
thousand precious gifts my daily thanks employ.' Al-
most uninterrupted health — local privileges, heaven
nigh — special baptisms of the Holy Ghost, producing
quietness and confidence^ in which for the most part
Itas been my strength,
' Through all eternity to thee
A grateful song I'll raise ;
Dut, O etemity*s too short
To utter all thy praise/
^' I might specify particular blessings, but it would
extend beyond the bounds of a letter. With me, now
as you read, give thanks to Him whose mercy endur-
eth for ever.
*^ One of the richest blessings during the past year,
came in the application of this promise : ' Call upon
me, and I will answer, and show thee great and miglT-
ty things which thou knowest not.' O, it was glo-
riotiSj glorious beyond description. At some time pre-
rious, perhaps two weeks, I opened Clarke on the Pro-
mises. This^ among others, I read, I treasured it up
in memory — I believed it — I took Grod at his word.
I plead it before him. When applied, it was great and
mighty in a degree of which I knew nothing before.
I knew not but the hour of my departure had come.
It seemed as if my soul was breathing itself out of the
body.
328 MEMOim OF
*' Duriog the past year my call to preach the Gk)8pel
lias been made so satisfactorily plain that there is do(
the shadow of a doubt on my mind. 'Wo is me if I
preach not the Gospel.' Like other rich blessings, it
came with groans ichich could not be uttered, O for
a letting into our souls the powerful, avmlingi in-
^Drought prayer. What strength does it g^ve the Chris-
tian ! How it prepares for an attack from the world,
the flesh, or the devil ! What a staff in his walks of
usefulness I
"You arc friendly to a candidate's exercising his
gifts in public. To mc it appears to be an essential part
of his preparatory training. Its advantages you have
long considered. To corroborate my assertion, I could
mention the case of a clergyman now occupying an
important station as a pastor. In his preparatory
course he was shut up in the city of a close stu-
dent. Soon after being licensed to preach, he was or-
dained over the flock he now feeds. He wrote and
read his sermons. In the pulpit he was orthodox, pi-
ous, learned ; but in the lecture-room I was told he
could not proceed. To this kind of training I have
devoted some time in the town, as well as in college.
" As a proof of Paul's apostleship, he pointed to his
success. To the Corinthians he said, ' The seal of
mine apostleship are ye, in the Lord.' Shall I tell
you ? It is with diffidence, lest you should think nic
forward and vain. But I will not glory of myself. It
is a chain in God's providence ; the hook was fasten-
ed upon a very minute circumstance — one link was
added to another. One sinner was converted, and an-
other, and so on to the eighth. Seven have since join-
td the church. Waa \ nox \\^^\»>i Vol ^ww^'s^^ycv?. iUt»ir
JAME8 BRAINERD TAYLOR. 329
profession, and in sittiD^ down with them at the table
of our Lord ? Perhaps, last spring, I labored, besides
my studies, as much as some who are more fully in the
vineyard. It was a season full of interest. From
week to- week 1 now try to act, in my degree, the part
of an U7u2er-shepherd towards those lambs. May you,
my dear sir, see them in paradise.
^' The scenes witnessed at Rahway, last spring va-
cation, form a pleasing association with the year 1825.
There, as you may have known, I spent most of five
weeks. O what a time, when to a room full of young
converts I said, ' Finally, brethren, farewell.' Time
glides smoothly — swiftly ; studies pleasant for the most
part. The New Testament in the original, for the study
of which I have the best critical helps, I read with plea-
sure, and I hope with profit ; this I do daily ; I long to
be ' mighty in the Scriptures.' True, a minister may
be this, and yet without grace — may be like the sign
of an inn. For as the one points out a resting-place
for the wayfaring man, and yet itself stands without,
so a graceless minister may point out the resting-place
and give some good entertainment for the pilgrim, and
yet himself be blasted with the storms of an eternal
night, O ! how many, like the bells of their churches,
may have called for others to enter, and may have suc-
ceeded, and yet have not entered themaelves into the
ark ! It was a saying of Hilary, Sanctiores sunt aures
plebis quam corda aacerdotum; which may be freely
rendered, ' How many holy sounds are in the ears of
the people, that never affected the hearts of the priests.'
'^ Let the burden of your united prayer for me be,
that I may be holy and mse. Holy, to enter heaven i
and wise, to win souls. I hav« itf)X mdi >^ \ii
28*
330 MSMOU OP
would, nor in the manner intended ; bat you have the
elTasions of a heart oyeifLowing with its best feelings ;
for I owe you a weight of love. When I think of that
stopping-place, there are associated all your cordial
receptions, from my ' first entering in unto you'— ail
your more than hospitable entertainments — all your
afi'ectioDate adieus, to one unworthy to come under
your roof. Farewell. I long to see you all. ' Happy
seasons we have seen.' But adieu.
"James B. TAYi-oa."
Diary. " Feb. 3. — A month has elapsed since I wrote
in my journal. I sometimes fear I am partial in not
entering minutely into all my exercises. Bat I only
record special visitations of God ; and hope, in then
review from time to time, I may be able afresh to re
alize 'the good hand of the Lord, which has been
upon me for good.'
" About noon to-day I went to seek a nearer view ot
him whom my soul loveth, by reading the Tract, ' A
choice drop of honey from the Rock Christ ; or a word
of advice to all saints and sinners.' After dining, I
mused and read again. I longed for the coming of the
Beloved — I cast myself before the Lord in my blessed
kneeling-place, and felt that I owed God more than
ten thousand talents, and had not one — no, not one to
pay : poor — ^poor indeed. With a clear view of the
demerit of sin, I could point to Jesus and say, there
IS my (mly plea. It was enough, for long since hath
the Father said, ' In him am I well pleased.' The in-
describable breakings of my heart in laying hold on
Qod, are known to the Giver, It was a sweet — melt
ing season. Sin aeTei) v^Vk^V^^ v^^t^^Ax^d «q odioot;
JAMES BRAINERD TAYLOR. 33t
it was in my view the great evil ; and my only groan-
ings, which at times could hardly be uttered, were for
wisdom and holiness. My every load was taken ofT—
I smiled under the light of my Father's countenance,
and glory, glory as a stream, went out in return for so
great a blessing. It had come from God, and now it
was going back to God. Yet on my knees, my soul
was again melted in view of the goodness of God.
To-night attended my meeting in town, which was
solemn.
" Had a most precious season before the Lord while
reading the Tract, ' The Church Safe.' The strongest
desire excited was, that God would glorify himself
through my instrumentality. Spent part of the even-
ing in visiting a sick friend, whose soul seemed re-
freshed. Upon my leaving her she said, ' You have
been my best physician to-day.' I hardly ever saw so
visible a change in any one as in her during my visit.
Another proof that they that wait upon the Lord shall
renew their strength."
To Mr. D. and family.
<' So far as I can see, this appears to be the order in
which blessings sometimes come upon me. The Lord
gives me to see my meanness, miworthiness, nothing-
ness, and ill desert, until brought into the deepest hu-
miliation. Then opens Christ's beauty, worth, full-
ness, and his raising the sinner as high as his sins
would sink him low. Then, with streaming eyes, bro-
ken heart, groans unutterable, the soul longs for the
coming in of God — ^pants for. the overflowing of the
cooling stream^has an unction fraia \Yift l^cA^) C^*^
71 . • MML^
332 MMUNr -^ '
ftsit aboondt Itf lofv, w^prae^, iM jdys ' ftaefr rviife
of lore I elpeiieiie«d yestirdtf: Bootetinies wiifl0<
«tfi^ the fire Irarns— tlw Fathtor ymi te ii "m d
nion is sweet. Thus, for the meet pifft, my sdoliiftfiBf
in ^qaiemess and eonfidene*;' Otdhe^RurtalDAaefldii
holiness.
'^ 7th. — ^I proposed to a few fellow-atadeiitSi aad
would propose to the whole Christiaii woild, that thef
would eaeh, in some sort, comply with die deehn*
tion of the Psalmist, ' that prayer shall also be asads
eofi/lfiiMitf 3f for him f at twelre e'elodt eaeh day, say
firom the' heart, ' Thy kingdom come.'
''ThbmoAiing did that for wiiieh I MteoadcBC
ed« It was when olf my guard. I raised my ery to 'tt#
Lord, and trust he heard me. Learned anew tharlaaaoa j
' Watch and pray, lest ye enter into temptation.* No
one was injured by my sin. Lord, cleanse ihou me
fkom secret ^ults.
''At evening devotion had a blessed refireahiag.
Sung,
Thoa only Sovereign of my heart.*
Looking at the wacchmen on ZionN walls, my heart
bled for bleeding Zion. Considered Jesus as the grand
Architect— as fully equal to the great work ; and felt
persuaded that the temple would be completed, how*
ever unfkithfnl and unskillful the underworkmen mi|^t
be. My heart broke with desire for the bringing in of
a more devoted ministry. I saw that he could purify
the present ministry, and make them all holy, labori-
ous men— not men-pleaseri.
""la looking al«TiA£,\ la\x VbA«i»idb^^ xaaaaia
JAMES BRAINERD TAYLOR. 333
my own eyes, and cried out, Oh, my ignorance ! and
saw that it must be of the Lcrd if ever I preach the
Qospel. With streaming eyes I rose to fall in my
knee ling-place, repeating,
* Low at thy feet my soal would lie ;
Here safety dwells and peace divine ,
SliU let me live beneath thine eye,
For life, eternal life, is thine.'
I bowed with groan ings which could not be uttered,
and rose praising the Lord.
" 11th. — Night before last I got away from God by
sinning against him. Alas ! how aggravated my sin,
after such overpowering visits of love ! Surely I ought
never more to have offended him. Since then, but
more particularly to-day, till noon, I felt wounded to
the quick. ' Being enabled at noon, while reading a
tract, to arraign myself more closely at the bar of con-
science, I plead guilty, fell at the feet of sovereign
mercy, and God was abundantly gracious to a rebel-
lious child. He restored my soul. He delivered me
out of all my distresses.
" At evening devotion, after reading, kneeled where
the heavens have so often opened over me and let down
love, abundant, rich and free. I felt fatigued with the
tabors of the day, and expected soon to rise. I was led
to supplicate for my father^s house. I asked for the
little ones, and for my nephews and nieces, that they
might be Henry Martyns and Harriet Newells. Then
with desire inexpressible I longed to be a missionary
In the midst of weeping and groaning I saw that I
was mean and ignorant ; but that Jesus \v'j^<^ ^ ^^vcw-
334 imiODi
plete master-bailder. My cry wms to be made fit fSor
the very station upon the icaSbld around his tempk I
should occupy. I saw clearly that all things are possi-
ble with Grod — that he could carry me through tha
work even of an apostle. Well, he knowetb what vi
best — and that is best for me— sick or well — ^prosperi-
ty or adversity — rest or labor — earth or heaven. Amen
and amen.
" It was pleasing to offer up my soul and body, mj
time, talents, influence, possessions, all that I am or
hope to be. I felt that the Lord accepted the pittance
I had to give, which I also felt was his before. I was
greatly blessed, and walking my room, praised him as
the rock of my salvation. This room will stand a
witness to my prayers, those unanswered are lodged
above. It will also stand a witness to my follies in
departing from the living God. But they are all for-
given. The praise belongeth unto God."
On the 20th February Mr. Taylor wrote to a Chris-
tian brother who also had the ministry in view. The
letter contains some passages that ought to be pre-
served.
" I have just come in from visiting a sick Christian;
she is happy — sick and happy. Brother, in our minis-
terial sphere, should we ever be permitted to walk in
it, I think no higher office of kindness or badge of
sonship will be afforded us, than to visit the widow
and fatherless in their affliction. This is, indeed, reli-
gion, pure and undefiled before God. Hence it is im-
portant that we have our memories stored with h^ miu
suitable for such occas'vou^.
\
JAMBS BRAINERD TAYLOR. 335
^^ 111 my meditations this evening I thought of Mo-
bos. He had well nigh entered Canaan ; but, for his
bio, he was only permitted fromPisgah's top to view
the promised land. O how it wrung tears from my
eyes to think it possible, that for past sins, or through
sins that I might commit, I should be debarred entering
upon the holy ministry. I know I do not deserve this
honor. I could sigh forth a prayer — Lord, whether I
preach the Gospel or not, purify the sons of Levi, and
sanctify candidates for their work.
" Perhaps I never had more confidence in God, as
to the carrying on of his work in the world. I have
not a doubt Jesus will reign. And my soul has been
exceeding glad. * Every knee shall bow, and everv
tongue shall confess.' "
Diary, March 9.—" On the 2d and 5lh was refresh-
ingly visited by the kind returns of the Spirit, whom I
had grieved away. But it was only through groanings
which could not be uttered. This was only a fore-
taste of another love-feast which I enjoyed soon aften
when my soul was melted into tenderness, captiva-
ted with holiness, and longed for greater likeness to
Christ. My views and experience seemed to coincide
with Edwards', when he said, ' the heaven I desire is
a heaven of holiness.' This was only the precursor of
another and richer blessing at evening devotion. I
have yet with the Lord an unanswered petition then
preferred. I left it with him. I believed the Lord
uould bless me woiiderfully. I believed all things
were possible with him ; and I believed he would
bless me. Z am waiting for the fulfillment of the expee-
tatioD raised within me, I jLrast, b^ iW \\o\^ QiN\«<
-o >:zjni:B ?i
•• T:.-: v/o/i'i vrane- — a tr.V ■€ s'jrrender is groiTiDg
in ir.;ip.. ranee. LnrJ. did net I make that surrender
i>:Iav I Ke^p me — O keer- rae. Have 1 sought the
h'j'jjrs cf this i2=tirist::r. — or of the iiieniiT socieiT
vritij wl.icL I am consecied ? Has not ay desire pre-
vailed 2cr tl.e hoEor that ccmeth from above ? Shall I
i.'A have to ascribe njucii to ilie distinguishin:! grace
•jI' G'-'J. !\r hii keeT'ing aiiJ blessing me in this col-
lege? May my ambition be to fear, lote and serve
God : let otr.ers Mke u:> wiih husks, irive me Christ;
the srnile* of niv Fati.er. the presence of mv Com-
w A m
forler. Amen — my loul an J repeated a:nen,
'• 19th. Sabbalh. — la last eveaing-s devotions had
nearness of access to GoJ in remembering my beloved
p'-irenls. brothers and sisters. Felt particularly for
brotiior F. (jvjw in Yale Colleirc^ and nivself, as can-
didales f'.r the holv ministrv. I could weep before the
Lord for a baptism of iicly F.re to rest on us both. To-
gotlicr v»'c iKivc watched our F;iihe:*> tlock. trgether
may v/e be faithful undcr-shepherds ever tbe tiock of
C'ii}(}. I love my brother — I tiu.-t Gcd loves him. Our
Ijf.'irt-i are united.
•• Ilcniembered those among wlioni 1 have been la-
boring from time to time. AVhat interesting groups of
young converts have I seen. I think 1 have felt some-
what as Paul did, when he said. ' Xcw we live, if ye
siund fji-st in the Lord.' Alas ! how soon are the
lambs torn in pieces ! how alert should the shepherd be.
•' Sabbatii morning.— My soul has melted down at
tln» presen'n of Jesus'. A pit'ssui'e of love rested on
mi', and praise, praise, praise in a stream went up from
mv inmost soul ! This mvstcrv, ' Christ in vou. the
hope of glory.' lias ucvev ;i\)\>v!^TVi'\ ^^ nn^wvImxCiiL Ilea-
JAMES BRAINEllD TAtLOR. 337
vi&n appeared truly desirable. Yet I desired to live, if
I might, to bring many souls to glory. I should love
much to send thither many a band of young converts.
I desired it much, even if at a distance I should only
be a looker-on. My love to Grod's children was great-
ly increased ; and my desire for a clean heart was in-
tense. It was given, and my eyes ran down with tears
—sweet tears !
" 24th.—* Come unto me, all ye that labor and are
heavy laden, and I will give you rest ' — selected as
the theme for my meeting this evening. Having
thought of it, it was applied siceetlij to my own soul
at evening devotion. I was not burdened nor weary ;
but my rest was increased.
" I have been thinking to-day upon our ships of war
as spheres of future labor. I have thought of them
before, but to-day with some desire, if God will, to
engage as a chaplain. * A man's heart deviseth his
way, but the Lord directeth his steps.' May I be a
good man ; for the steps of a good man are ordered
by the Lord.
" 25th. — From the testimony of a brother who at-
tended the partj/ last evening, it seems that, as usual,
lightness prevailed. I was invited ; but attended my
party, my usual society meeting. Enough, enough
have I had of fashionable tea-parties to prove that,
to me at least, they are unprofitable. This brother told
me that he felt the worse for attending. Query, Is it
right to expend money for the dissipation of the mind ?
to say nothing of the deleterious elfects that such variety
of viands, generally taken to satiety, have upon the cor-
poreal system, especially on persons of sedentary ha>
bits. I was g]ad of so good an apo\o%^ ^i-^ \wj tcv^«x\T*%i
29 1. ^ 't^-sV"*
33^ MEUoia or
" 30th.— Memorable, memorable day ! It has ben
a day of days to me. In it much lias been unspeaka-
ble and full of glory. On my knees I recorded my re-
solution never more to boast save in the cross of Christ.
While before the Lord, I hare been much affected
with the view of his overwhelming greatness, and of
my own infinite — infinite littleness. No wonder thit
the beloved disciple became as a dead man. No won-
der that Moses feared and quaked. But it is indescribt-
ble. I have felt so infinitely unworthy, that I could not
look up ; yet my hope in Gk>d is raised on high. God's
greatness, connected with his amazing love and con
descension, affected me much. I indeed felt constrained
to say, ' I am a worm, and no man.'
" The love of Jesus, his life, sufferings and death
and the opposition to him, as manifested by the im
penitent, affected me much. The holy influences of
the Spirit of grace, and the remembrance of ever hav-
iog grieved him, affected me much.
" To depart and be with Christ I felt to be desirable.
Though so undeserving — unworthy even to be a door-
keeper in the house of my God here, yet I could anti-
cipate the day when he would take his exile home.
'^ Heaven was regarded as a holy place. I was glad
in the prospect of holy society — God, angels, and
saints. The thought of dying to know more, was plea-
sant. But at evening devotion ray will was absorbed
in the will of God. ^ I give my mortal interests up, and
make my God my all.' Praise belongeth unto God.
Let all things praise him. Praise the Lord, O my soul.
" April 2. — Sabbath. — * If ye then, being evil, know
Now to give good gifts unto your children, how much
' I youT FaXViCi 'w\io \s Va. >fi«««ii^ ^vi^ the
JAMES BRAINERD TAYLOR. 339
Holy Spirit to them that ask him.' This scripture was
graciously applied to me at evening devotion, upon
which I received an increase of the Spirit's influen-
ces. I believed, and according to my faith so it was.
" 9th. — Sabbath evening. — The last Lord's day in
college this session, and to be remembered as amon
the most precious. Reviewing this session, I hav
much to remember, and more than I can record of the
goodness of God to me. Scientific pursuits have led
me into an acquaintance with subjects before unknown
to me. Lord, sanctify this knowledge.
" The study of the New Testament in the Greek
has opened to my mind many things before hid from
me. Yetj deeper would I dig into this rich, exhaust-
less mine ; for the deeper, the more lucid and brilliant
the precious gem of truth appears. Lord, sanctify me
through thy truth : thy word is truth. My weekly ex-
ercises with the people among whom I have gone la-
boring, with the view of stirring up any gift I may pos-
sess, and of edifying my little congregation, has been
of service to me. Lord, all that was amiss forgive ;
own what was thine, and may fruit appear at the last
day. To my brethren in college, too, in our weekly
assembly, I have not failed to be plain, pointed, and I
hope affectionate.
'^ To the institution as a body, I have done but little.
If it was my duty, I have not done it. I have not gone
from room to room and ' warned every man night and
day with tears.' Only to a few have I been personal
in my interviews. Shall these dear souls be lost
through my miscarriage towards them ? In view of
this subject, an4 some others, this day
"Besoived, rhat I will, the Liord Wvu^ \&?) V^
J40 MEMOIR OP
thinkj speak, and act as an individual : for as sneb
I must live — as such I must die, stand before Giod, be
judged, be damned or saved for ever and ever. I have
been waiting for others to go forward. I must act as it
I were the only one to act, and wait no longer.
" The days of darkness have been few, and only
when I slipped back from God. He has not withdrawn
from me; but I have most ungratefully and basely
withdrawn from him. As the earth rolls and involves
itself in darkness, so by my turning from the Sun of
righteousness have I been involved in darkness ; nor
till turned back again, did I walk in the light, as he is
m the light ; yet, though, like Peter, I fell, the Lord
turned and looked on me again, and, like Peter, O how
bitterly I wept. I do not remember that I once came
back but with tears and groans which could not be ut-
tered. When away, as a father pitieth his children,
so the Lord pitied me. A father's pity to his wayward
child is often manifested by the lifted rod ; so my hea-
venly Father hath ever used the discipline of the co-
venant, and followed me till I again felt the Spirit of
his Son uttering in my inmost soul, ^ Abba, Father.'
" The days of peace have been multiplied, seasons
of holy unction have been vouchsafed, powerfully con-
straining cords of love have bound me closer to the
bosom of my Lord. Clearer, more elevating, and at
the same time soul-humbling manifestations of Jesus
have been enjoyed. In a word, my heavenly Father has
smiled most graciously ; Jesus has showed to me liis
life, his labors, his sutfeiings and death, his exaltation
and intercession, and his love and care for me. The
Comforter has dwelt in me as his temple, and I have
ctly contemplated sauws "olti^ ^xv%,^"i ^"i xk^ Cviiure
«.JAHE8 BRAINERD TAYLOR. 341
companions, and heaven as my home. With increat-
ing desire I long to enter the field, to lay out my
strength for God.
*' Not knowing what the Lord has for me to do, I
am kept from what, perhaps, would be as pleasant to
me as to another, and at which some have been led
to wonder. Some may think me stoically indifferent
to the connubial state — but I fear to act prematurely.
It is this which restrains me from taking any steps in
that matter. When it is clearly one's duty to seek
such a connection, will not a prudent wife come from
the Lord ? Sometimes I think of this, and wish that
ministers would see well to it, that they obtain in their
companions an increase of power to help on their work.
" The blessings attending our happy household in-
crease. May we ever stand fast, and always abound
in the work of the Lord. I hope to see them soon.
May I go in the fullness of the blessing of the Gospel
of peace, be blessed and made a great blessing to them,
and to all with whom I may associate.
''This has been a day of the renewal of my cove-
Dant. Once more I have had the most honorable seat
on earth, a place at the Lord's table. It was a precious
waiting upon Qod. I again took the oath of allegiance,
showed forth the Lord's death, remembered him, and
gave thanks.
"May 18, 1826.— Since writing the above, have
visited my father's house. Returning, I have now en-
tered upon my last session in college. Already hath
it been signalized with a most gracious visitation ; the
college opened this day at noon — at evening devotion
the Holy Spirit was vouchsafed. M.^ Vi««x>?% ^«
WMM, that thiB session might be mote |syonQiviA^>M>
29* .
342 MEMOIR OP
before ^ my prayer, that no blot might attach to me ; I
gave my interests op to my faithful Keeper.
^* 27th. Sabbath. — The past week has been a glori-
ous one to me, with the exception of nearly a day,
when I wandered from God in doing what I ought not
to have done. The fruits of the Spirit, so far as they
have been produced in my soul, have been love, joy,
peace, faith, and gentleness."
" This last trait in James Taylor's character,'' says
a friend, " was particularly observable. He did every
thing with gentleness. It was this which rendered his
reproofs so inoffensive and effectual in his intercoune
witli his friends and with strangers. This character-
istic, added to a familiarity and playfulness peculiar-
ly his own, rendered him the favorite of the children
of the families in which he visited, for whom he al'
ways manifested an affectionate regard, and whom he
would attempt to interest and benefit by relating some
story from the Bible, or some striking incident in the
history of some child he had read of, or had known.
His gentleness appeared in all his movements; he
would even raise the latch of the door noiselessly.
And on entering a house of prayer, or any place of re-
ligious worship, he walked as lightly as on tiptoe. He
made this a principle of action, and rendered it, as he
desired, a habit; and would remark, when speaking
of conducting religious worship, that this habit was
most desirable in the minister, as rendering the place
of meeting more impressive and solemn."
"My seasons of prayer in the evening," continues
iUf journal, "have been um«« ol vpec\Q\W^<«>%v&V>^''
JAMES BRAINERD TAYLOR. 349
describable, sometimes /m/^ of glory. My heart broke
with the longings it bad to live to and for God — re-
joiced that Christ was in me the hope of glory.
"Before retirinii; to rest last night, as usual knelt be-
fiide my bed. My renewed petition was that I might
possess, in as high a degree as possible in this world,
the life of God in my soul. In the night, while asleep,
I thought myself in company with S and an-
other person. I arose and spoke. The Spirit of God
seemed to come upon me in an unusual manner, and
powerfully attended my words. The whole house
seemed to be filled with the Holy Ghost. I was over-
powered, and sweetly swooned away. I put no inter-
pretation upon this dream. My prayer has been, my pe-
tition now is, Lord, go with me to my meeting ; clothe
me with power ; give efficacy to ihy word, and let sin-
ners be awakened and converted unto thee, while I ad-
dress them from — ' Sirs, what shall I do to be saved V
4
When I awoke from the forementioned dream, I trem-
bled ; I felt as if God had been near, and so near that
I feared. I endeavored to throw myself on his kind
arms, and to wait his coming, when and how he should
please. Even if I should lose my life under his mani-
festations, I would trust him.
" I have been much blessed in reading Bellamy's
characteristics of love to God. Was greatly refreshed
before I went to the people this afternoon. Now I re-
ture to rest af\er a Sabbath day richly fraught with di-
vine blessings. O to hold fast whereunto I have at-
tained. I renew my petition. Lord, accomplish thy
will in me, and make me all that thou wouldst have
me to be in this world. I desired lo-d«^ \o\^ ^^
deroted to the Lord,
344 UEMcw or
^ May 3l8t. — Heard from, and wrote to brother P
at Yale college."
The letter written to that brother, himself also pre-
paring for the ministry, is as follows :
''Na8sau-HaU, May 31, 1888.
•*D««rF.
''Ere this you are in New-Haven. To-day yoe
commence your session. Begin it with GUid. Coin
tinue it walking with God. Then, whether you end
it or not, you will be found with him. Thus I com-
menced the session upon which I have entered. And if
I had time, I might testify to the loving-kiodness of
the Lord. Suffice it to say, his manifestations hare
been overwhelming. Praise him on my behalf.
'^ I think the world recedes yet more and more, u
God comes in and abides. One thing with me is par-
amount, and to this one thing I would endeavor to
bend all my powers, that is, to preach Christ, to learn
of him, and teach others, so as to arrive safe at heaven
myself, and be the means of guiding others there.
'^ Brother, let us feel, let us ask God to impress tii-
dtlibly on our hearts the solemn truth that we are
identified with this generation, and bound to serve it
Soon, say in thirty years, where will these millions of
souls be ? We are a part of them. What power, un-
der God, have we over them? Whatever it is, let at
put it all in requisition on the side approved of God.
"Try to enjoy more of God in your own sooL
Think not that you can do this and cling to the world
at all. Superfluities must be abandoned ; and when
Qoik pouri talvaliou mxo v\i« %q^^ «h«x^ vk^i^^:^^^
JAMES BRAINERD TAYLOR. 345
will appear to be of no worth. Let us give up all for
a whole Christ in us, living and reigning there — living
and reigning, O my brother, I heard a godly man
say last evening in an address, ^1 believe that not one
half of the professors of religion will ever cross the
threshold of heaven.' Let us also beware lest a
promise being left us of entering in, we should come
short of it. The blessing of the Eternal rest on you
and me. James."
Diary. "June 4. — Sabbath. — The past week has
not been so signalized as the preceding by successive
visitations. Last evening had a peculiar season be-
fore the Lord. I had desired of God to give me a deep
sense of the turpitude of sin. The process through
which I received it was more varied and better felt
than can be described — but it came ; and never did I
liave so clear and pungent, yet not distressing but
loathing view of sin. It was proportioned to the dis-
coveries I had of the infinite holiness of God.
" Such a season of sweet submission of my will to
the will of God was given, that I wept, and cried,
glory — glory — glory. This was as spontaneous as my
breath. I was brought to see and feel my utter help-
lessness as never before, and throw myself on God,
who graciously received me and afforded me the com-
munications of his love. But my nothingness ! Inji-
nile is stamped upon the amazing contrarieties. God
is infinitely holy. One sin of mine is deserving in-
finite damnation ; and I should have it, were it not
for an infinite merit in Jesus Christ, for whose sake
the infinite God stoops infinitely, and takes u\) an in-
iiDitely unworthy, seif-condemTiVii^ Nvt^VoXv— ^
346 MBMoiB or
shall I find an epithet? — dreg, from a loathaome, horii
ble pit, to an infinitely exalted station. * If sons, then
heirs — heirs of Grod and joint heirs with Christ.'
glory infinite be unto the infinite God. And what dd I
profit him ? O wonder of wonders ! ^ Where can a
creature hide V
"June 11 — Sabbath. — During the past week a unioa
has been formed among the brethren to pray for the
outpouring of the Holy Spirit upon us and the college.
" On the 7ih, in the evening, had such a view of sin
as to make me look at the least aberration as enough
to induce me to cry, Lord, come over the mountains
of my iniquities ! I had an application of Paul's words,
with a consciousness that I had nought — no not apor-
ticlef whereof to glory ; so that I was enabled, with
an uncommon sinking and emptying of self, to put the
crown on the head of Christ. These were the words:
' God forbid that I should glory save in the cross of
Christ,' &c.
" Warm to-day, and I have felt much lassitude.
May duties be omitted because the weather is hot? Is
this an excuse ?
" 18th — Sabbath. — Brother came in the even-
ing to tell me of an experience he had this forenoon.
He remarked that the enjoyment of the one hour he
would not give for all he had ever known. From what
I have heard him express in former conversations, and
liis narrative now, perhaps he never experienced reli-
gion till to-day. He seems happy in God. 1 advised
him to say nothing of it to any other till he had fuller
proof that it was a work of God. O that such in-
stances might occur daily. Better away with rotten
hopes here, than wail xiW v\i^ yx^^uieMV^^^^^^'BwVaM^
■'em.
JAMES BRAINGRD TAYLOR. 347
" Lord, establish thou me in holiness and righteous-
ness all the days of my life. My enjoyment during
the last week has been peace flowing as a river. I
hope I am growing in knowledge for personal edifica-
tion and future usefulness. My present plan* multi-
plies subjects to preach upon, and may prove an armo-
ry whence to draw weapons for my warfare, which is
not carnal, but to be carried on with the sword of the
Spirit.
*^ The Bible — in contemplating its truth, I was ex-
cited to cry out, ^ Blessed Bible ! blessed Bible !
blessed Bible !' It so much engrosses my leisure time
that other books are neglected. O to be mighty in the
Scriptures I Here I compare 'spiritual things with
spiritual.'
" Had a right feeling for one who has manifested a
bad spirit towards me. My soul yearned for his con-
version. O for the coming down of the Holy Ghost I
Soon I shall be gone from this institution. As I lay
down the other niglit, had solemn thoughts of dying,
and sweet prospects of going from this to a higher
sphere. The thought of dying to know more of God
and of his works — perhaps in other systems — has oc-
cupied my mind much lately. Surely I would not live
here always — to die, / believe^ is gain^Xo be with
Christ is best.
" June 21. — The consideration that I had been three
years almost in college, without conversing with my
fellow-students, was heart-breaking. To go for^vard
seemed to be too heavy a cross. What ! be pointed
* MaUng notes on the Scriptaref, in his daily reading. Of
these skeletons he has left hundreds, frooi i^^VeVi Yl« ^^^smi^ *
speslk numporaneoutlj.
348 MEMOIR or
at ! Be subject to their ridicule and reproacb ! Do thii
all alone ! The struggle was great, but it came to thisi
liesolved, in the presence of God and by his help, to
begin and do my duty in college, in conversing with
my companions in study. I repeated the resolution,
and afterwards felt much relief. O that some would
come over and help. But if not a soul comes to my
help, I am to see and converse with the students of
this college, if they will allow it, cost what it will.
My character is not worth a cent, nor my influence ;
nor my acquirements, aside from the service of God—
O for help. While at prayers, my burden left me iu
consideration of this truth : ' If any man will be my
disciple, let him deny himself and take vp his crost
and follow me.' The thought of having my name cast
out as evil for ChrisVs sake, sent sweet exultation
into my soul. While there, I determined to invite a
class-mate into my room and talk with him. It came
in the way, but my heart well nigh failed me. But I
addressed him — he followed me, and I pray God, who
witnessed the interview, to raise in power to his own
glory what was sown in weakness.
"July 2.— Sabbath. — The past week has been one of
crosses. The cross which I have laid hold on with so
much difficulty, I have only dragged since. AVith twen-
ty impenitent companions, I have attempted to speak
in reference to eternal things. The mouths of most
were stopped. They listened and assented to the truth.
" I never had such views of some passages of Scrip-
ture : ^ Blessed are ye, when men shall revile you, and
persecute you, and say all manner of evil against you
falsely for my sake. Rejoice and be exceeding glad ;
for great is yout tewwA Vn \ieviwk\ ^«t %» \ft\^ft»Qta»l
JAMES BRAinfiRD TAYLOR. 349
they the prophets which were before you.* ' Who shall
harm you, if ye be followers of that which is good.' * It
is sufficient that the servant be as his Master, and the
disciple as his Lord.' ' If they have persecuted »ic, they
will also persecute you.' ' Consider him that endured
such contradiction of sinners against himself, lest ye be
weary and faint in your minds.' * Ye have not yet re-
sisted unto blood? ' No weapon formed against thee
shall prosper.'
"The long-suffering patience of God towards sin-
ners, daring, Qod-hating sinners, such as I once was,
wears a new aspect. If I hate their ways — if I am
pained at their wickedness, how must infinite purity
look upon them ! Surely it can make no compromise
with sin. The least sin is infinitely hateful in God's
sight ; and the day is coming when his enemies must
feel it so in their dreadful punishment.
" The honor and cause of God were never more dear
to me. Last evening's devotions were peculiarly melt-
ing. I never had such a burning desire and such ear-
nest wrestlings for sinners in this college. I wept sore,
and left the cause of God and the honor of his great
name suspended upon his rigtiteous sovereignty,
where I also wish to hang. It was a time of sweet
relief. I gained the liberty which I needed.
" In view of my late attempts here, I find much to
humble me. I asked the Lord to cast a veil of pardon
over my best deeds — hesi I indeed, I could see no good-
ness in them ; but I saw that he can reach down his
sovereign arm and pluck these sinners as brands from
the burning. Had a refreshing season in the meeting
with the brethren, as usual, on Saturday night. In
pn/er/or ihe Holy Ghost to be "^ow*^ ovjx^a %.«
30 *•*■*'*•
850 MEMOIR OP
reign gift, I was melled and stopped, and repeated the
cry, Lord Jesus, come quickly.
"• Nine o'clock, evening. — I have felt, and to this hoar
feel, that the glory is eclipsed. During sermon this A.
M., I listened with interest. In one part of the apph-
cation, power seemed to attend the word ; and I earn-
estly prayed that it might go to the hearts of sinnen
present. The desire was so intense, that it seemed to
partake of the spirit of Moses at the rock. I felt that
it did not lie with meekness on the sovereignty of
God. A hardness came into my soul — I lamented, 1
bewailed it. It is now there. O ! sin, what hast thou
done ? enough to sink my soul to hell. Sin, the least
sin presses heavily on me. I see that it is an infinite
evil ; and that those who enter heaven sin no more.
This makes heaven in my view chiefly desirable. ' The
heaven that I desire, is a heaven of holiness.' But
what of this ? What if I had been as holy as an angel ?
One sin resting on me is a load too heavy to be borne ;
and here it becloudd every object, and cools every ser-
vice. Lo, I feel it — and will God forgive me ? Will
he take away my stony heart ? Will he give me a heart
of flesh ? O ! how it dries up my spirits ! I oflfer no ex-
cuse; for there is none for sin. But I did not intend
to interfere with the sovereignty of God. If in any
tiling, I think in this my soul has rejoiced. And if I
perish, let God reign. If I be dashed like a potter's
vessel, let God reign, and reign for ever. I will bear
the indignation of the Lord, because I have sinned
against him ; until he plead my cause, and ezecate
judgment for me : he will bring me forth to light, and
I shall behold his righteousness. For if we sin, we
have an advocate wiiYi vV^ Y^\^«^^ ^^"a^a CVxUi the
JjUlC£8 BRAINERD TAYLOR. 351
righteous, who is the propitiation for our sins, and his
blood cleanseth from all sin. This one thing I desire,
and will still seek after, to be holy and wise."
We regret to say that the foregoing extracts termi-
nate Mr. Taylor's diary, with the exception of a small
fragment in the year 1828, which shall be noticed in
its place. It is plain, indeed, that this valuable exercise
had been followed through the intervening time, but
the record was probably destroyed by himself, as. it
was not found among his papers. We regret this the
more, because, as he advanced in his course, he be-
came more and more occupied, so that his letters, as
far as they have been recovered, are not so numerous,
and for the most part written in haste. Still, however,
materials sufficient are in hand to enable us to form a
complete estimate of Mr. Taylor's character, and to
hold him up as affording a most instructive example
to Christians, students, candidates for the ministry,
and ministers of the Gospel.
To his brother F., Mr. Taylor wrote on the 8th of
August, and referring to the misconduct of some mem-
bers of college, says,
^'How happy, my dear brother, that heaven has
placed a barrier between us and such excesses. Let
us be humble and thankful. Let us consecrate those
powers to God which others prostitute in the service
of sin and Satan."
To another of his brothers, an elder in one of the
churches in New York, he wrote about the same time^
as follows :
le ^Um/KBt^A^W ■ v . V
" Th«t HhA liitki Zm,- •n>«wk9M wails. fM Jhw
your pkec," gatli«r-'t(i«;^ptl^ is good n^ws. May tlkfl
tree plai^ltd in flamli ft toil, strike d$ep Um roots asd
shoot wide its branches* Blossoms, it seems, 'faavo al-
ready ripened into frnii: Blsy soeeessit^ spring* set-
sons come Tonnd, snd.no blight sppeac; Msj' the hesit
of yoor beloTed pastor^- sad ihe besrts^ of the afliee*
besfsrs, and of the little Aoek, -all rejoics tngether ia
the ingathering of not a little fruit. > In the wv*^?ng
sow thy s€^, and in the -evening withhold not thy
hand/ And msy yonrinqdiry, both eai ly and lala^ at
his fenlple, meet with responses to eneoorsga and sai*
mate yotf all to do ma^ for Zioa. ^O'Zioo, Ika
hringesc good tidings !' Whal^ eke is worth living fori
Dear brother, may oar sensibilities be most lander ibr
Zion— bleeding Zion — Zion, agsinst whioh the wkM
are arrayed ; but whose cause God, angels, and samts
have espoused, and will never desert. How strong oor
ccnsolation ! for when we lend our aid to this caitt9$f
we are sure that it will prosper. Hath the Lord said
it, and shall he not do it 9 Those whose hearts hare
been enlarged fo embark ia this cause, but who now,
from reverses in business, must curtail their contribo-
tioDs, will not repine that so much has been safely
lodged. Will not the Lord recompense them a hun-
dred fold ?
*' When any fail, it is an affliction ; but how moeh
greater the affliction when the benevolent fail ! Tme,
God can open new^untains and multiply streams,
when some are dried up: and, before Z ion's csnse
shall fail for want of fhnds, will he not pnloA the
esrtVt coffejj^iad bring forth million^ iNs^atd?
We need not fesx*, tYiowi^kii ^^ iMtidsl^'CMLssem
JAMES BRAIN ER9 TAYLOR. 353
fewer at present than his enemies, yet his resources
ure infinite.
^^ Brother, do you not think it more noble to act and
labor against opposing influences^ than it would be if
the multitude fell in with the benevolence of the day ?
I think a brighter crown awaits such noble daring ef-
forts as the apostles, and martyrs, and reformers, and
some since their day, have made, than even the efforts
of those who may live in the millennium : and simply
for this reason ; because the cross will be less heavy
to bear when all take part with heaven. May our ef-
forts be made with a single eye. The less conspicuous
here, the more renowned hereafter. Christ was little
known, and less honored, ' His name, however, shall
be great among the heathen,' and his right to reign
shall be duly acknowledged : for to him ' every knee
shall bow, and every tongue confess.'
" Could I gain access to the benevolent ones around
you, who already do so much, I would lament with
them that so much wealth lies dormant in their city,
when it might be employed for the eternal interests
of men. I could tell some who hold their pennies so
close, what I overheard the other day : — ^ I wish I had
twenty dollars to help my brother through the next
term in college.' This was said by one who had strug-
gled long and hard for his own education. This man,
too, bids fair to bless mankind \ and his brother has
lately professed conversion, and has the ministry in
Tiew."
At the commencement, in September of this year,
he took hit degree of A. B. in NasMQ-Hall, and left
30^
354 Kfitfoifi OP
the place with the view of connecting himself with
the Theological Seminary at New-Haven.
CHAPTER VII.
In the Theological Seminary,
On Mr. Taylor's arrival at New-York from Prince-
ton, he was attacked severely with pain, whi6h pro-
bably laid the foundation of that disease which car-
ried him to an early grave ; or rather was the com-
mencement of the disease itself, from which he seems
never to have perfectly recovered. To a friend in
Piinceton, and to his parents, he wrote about the mid
die of October, giving some account of his illness.
" Since I left Princeton, with short intervals, I have
had pain upon pain ; have been bled and blistered on
each side ; relief, however, has been only temporary.
At times the anguish has been almost overpowering.
Indeed it has been a sore trial ; yet many a time in my
distress I have exclaimed. This is not Gethsemane—
this is not the cross — this is not Iiell. Grace, I think,
lias triumphed in the midst of suiSering. And I doubt
not of the final good result of this affliction ; ^ light,
and but for a moment ;' — light, and but for a moment,
in comparison with what it might be, and with what
I deserve. How long I may yet be confined I know
aot, I need not know, li u «Q!Qrai%lv that God knows
JAMES E^AINEED TAYLOR. 366
wnat IS best, and that is best for me. My desire is to
be located at New-Haven, by a week from next Wed-
nesday. Thither I expect to go and remain for the
present. There is no fever attending my complaint ;
it appears to be a rheumatic affection."
To his Parents.
" The Lord knoweth the rod that he hath laid upon
me. His grace hath borne me up under its weight, so
that I have rejoiced in tribulation. In the midst of
judgment great have been the mercies I have received.
I have not words to express my obligations to God for
the rich manifestations of his love — when writhing in
anguish of body I have thrown myself on his kind arm,
and he hath sustained me. I think in the midst of it
all he has kept me, measurably, in a childlike spirit,
for my greatest concern has been to acquiesce perfect-
ly in the will of God.
'^ This too has solaced me. The suffering time of
the Christian will be over — it will come to an end ;
and this too — the pain of this day, this hour, this mo-
ment is never to be felt a second time. So much of
the cup has been drunk, and the cup that my Father
hath given me shall I not drink it ?
" The views vouchsafed, both of the past and future,
have been enlarged. I never saw myself to have been
so unprofitable a servant. By grace, through faith, the
prospect of laboring, suffering, or dying, seemed aU
one; only let God's will be done."
The only remaining memorial of this year is a let-
ter written late in the month of Deccmb«i^ ^vvvDk%%x^
356 HLMOIB OP
account of his uriTal at New-Haven — hia leceptioa
ibto the theological seminaiy, and of the goodness of
God manifested in his proTidence and in his gracious
commiinieations. Of his health he says, though ex-
posed to cold and the effects of fatigue, " My eongk
and cold hare well nigh disappeared — I think I am
every way better.'*
During the remainder of his life, Mr. Taylor devoted
himself less than hitherto to correspondence with his
friends, a change which he attributes to a loss of re-
lish for this sort of exercise, and the fact that more of
his time was oceopied m writing, as he pursued his
preparatory course. Another reason may be found—
which perhaps did not attract his attention — in the iik-
someness of a writing posture to one whose chest had
begun to be affected by an incurable disease.
From the letters which hare come into our hands
we shall present the reader with such extracts as maf
throw light on his character, or, in our judgment af-
ford matter of instruction and of religious excitement
to Christians, and to candidates for the ministry— or
may serve to illustrate the power of grace in bringing
the whole being into conformity to God.
The first is addressed to a pious family, near Prince-
ton, with which Mr. Taylor had much Christian in-
tercourse during his college life, and at whose house
he frequently held meetings for religious exercises.
" NeW'Baven, Pdtmary 11, 1837.
•• 1V> tiM 4Mr FamOj tkat dwaO la tlM Valte]r :
^^ Of my location in this place you may not have
JAMES BRAINERO TAYLOR. 357
been informed. I address you with the testimony that
tiie good hand of God has been upon me for good.
" Of my illness in New-York you were probably ap-
prised. Detained as I was, I doubt not but the Lord
saw in that sickness a link in the chain of my prepa-
ration for the holy ministry not unimportant. The re-
mains of the attack I feel about me almost daily. So,
you sec, I have a daily memento of my mortality as I
am traveling to the grave. At this recital I conjec-
ture th&t your sympathies are all awake ; and I be-
lieve your overflowing kind feelings would not be slow
in devising something for my relief— give me yo'' .
prayers, — I trust you do. Your fireside I How gXdiiiiy
would I spend a season in that family circle. Thi-
ther my willing feet have tended ; but not so often as
I desired. That you welcomed me ever, I owe you
my kindest regards. The interviews enjoyed, if not
on earth, I trust will be renewed in heaven. You too
have been visited with sickness. You doubtless will
reply,
* What charming words are these ?
* Their sweetness who can tell 1
* [n time, and to eternity,
' ' TU with ifie HgkieoM well:
Looking upon our cup as from a father's hand, takes
away its bitterness, and the cup of consolation over-
flows.
"When ill, dear L came in and knelt beside
my bed. I could not but mark one of his expressions.
He thanked God that I had had a trial of my graces.
Truly it is a matter of thankfulness that our faith, and
|>atience, and resignation are tried. Otherwise, how
should we know that we possessed vVicm. \l •&. ^xva.^
356 MEMOIR OF
possess a coin, the genuineness of which he doubts, a
test applied will satisfy him. So when one passes
through the furnace which our heavenly Father pre-
pares for the trial of his children, though it be heated
seven fold,* if he be a true Christian he endures the
trial. When one is so tried, he finds that it is one
thing to talk of patience and resignation, and quite
another to exercise them. If we consider a moment,
Ave may see how important it is that the way to hea-
ven lies through much tribulation. When the termi-
nating hour of the Christian arrives, his trials temii-
nate. If he exercise no patience in this world, he coa*d
never exercise it at all ; for what is there in heaven to
call this grace into exercise ? But the Lord knows
what ia best, and that is best for me. This was my
song day and night when racked with pain.
^' I hope you are all abiding under the shadow of the
Almighty — rejoicing in the light of God's countenance
— sweetly visited with the presence of Jesus — and
filed with the Holy Ghost.
' Children of the heavenly King,
As ye joumeyt sweetly slug;
Sing your Savior^s worthy praise.
Glorious in his works and ways.
Ye are travelling home to God,
In the way the fathers trod ;
They are happy now — and ye
Soon their happiness shall see.'
*' May you fellow on to know the Lord — follow nard
after him — have the intercourse between heaven and
your souls open and free — hold fellowship with tht»
Father, and with his Son Jesus Christ. Thus you
wJlJ aJvaoce io an ouwaxd aiw^i upuard ^lONwst. ^-sjj^
JAMES tRAt?SCRD TAYLOR 359
the blessing of Qod rest upon you all, through life —
at death, may an entrance be administered unto you
abundantly into the ereriasting kingdom of our Lord
and Savior Jesus Christ. In the best of bonds,
"James B. Taylor."
To the Rev. Mr. L. Mr. Taylor wrote, on hearing
that he had been bleeding at the lungs.
** New Haven, March 17, 1827.
*• My dear, very dear Ij.
^' I will not, for I cannot tell you bow often the ex-
pression, ' dear L,' has escaped my lips to-day. In-
deed since last evening, when I heard that you were
ill and had bled at the lungs, I have been cast down
on your account, on ray own, and on account of the
cburch. And now, in part to roll off the burden that
rests on my heart, 1 address you. It is a burden that
would gladly find its way through my eyes ; but my
eyes refuse to weep.
" When I had written the above, I said I will go and
pray. I did : and now resume my pen. O my brother,
what a resort is the throne of grace ! It is there we
Hnd broken hearts. There we obtain a right spirit.
Thence we come refreshed, having cast our burdens
on the Lord.
* Long as they live should Christians pray,
For ouly while they pray, they live.*
" I told the Lord that I was afflicted on your ac-
count, on my own, and on account of the church. 1
asked him, if it were possible, to bring you out oC l^%
fjrnace as goldj and in full healtVi*, \o\vs^ Xo^^^ ^^^
360 MEMOIR OF
under bim, to be tbe means of peopling hearen. Bot
above all, I pleaded for yonr soul's best interests, and
asked for tbe best blessings to rest upon you* I thanked
the Lord for one I lored so dearly, for Christ's sake—
I thanked him for our acquaintance and fellowship.
Think of the assemblage of associations rising in mj
mind — seasons together at Princeton — seasons in New-
York — Heaven bless you — I am affected at their re-
membrance. They are green spots in this wilderness.
I thanked God for the prospect of meeting you in hea-
ven. Meeting you in heaven ! Here my heart broke*
What, /meet you in heaven ! 1 be admitted to so ho-
ly a place ! Is it possible ! I eiclaimed, with melt-
ing heart and streaming eyes, can it be that I, who am
so unfit, shall ever enter a holy heaven ! Thank the
Lord for the sinking I felt — yet bow far short were
my views of that depth which I deserve. It seemed
that if an anchor were fastened to my neck, and I
were sunk into the deepest hell, I should not have half
my desert; for how often, how aggravatedly, how
long have I sinned ! Heaven may forgive rae ; but I
can never, no never, forgive myself.
"Brother L., in view of the prospect, I cry out,
What shall I do ? I do truly feel that I am undone as
to preaching the Gospel, unless God do great things
for me. To-day I have desired to lay me down and
die, rather than live to dishonor God and his cause:
and unless he keep me I shall. My experience tella
me I shall: for alas! how often have I dishonored
him already, and have thus lost his smiles ! How of-
ten wounded my Savior, and thereby felt the absence
of the Beloved— grieved the Spirit, and thus lost my
Comforter \ \ is tVieie \ti\v^;sc^«vv w ^•wSJ^'^ ^sxjassei
JAM£3 BRMMERO "TAYLOR. 361
monument of grace ? or one that is more a sinner 7
No words can express the sin, for which I deserve an
exceeding and eternal weight of damnation. Well,
brother, however ill-deserving, I hope I have a gar-
ment in which I shall be accepted at the marriage
supper. For this you have prayed'^still pray, and
pray till your voice falters in death, that I may wear
the garment, and keep it unspotted. Then, whether
you precede me or not, we shall both hope to enter and
sit down at a table spread with heavenly food. O !
how rich the feast prepared for the followers of the
Lamb I I would not keep back one saint from glory —
not even my mother — nor thee, my brother L. No :
if the good and great Shepherd will take one of his un-
der-shepherds from an imperfect to a perfect service,
I will say, amen, and hope to follow in due time.
Brother, do you think that you are soon to exchange
worlds? Think you that you have turned aside to
die ? If so, may you be gathered as a shock of corn
in its season, fully ripe."
" NeW'Haven, March, 1837.
'*Ny crer dear Mother,
'* I hoped before this to receive intelligence from
home respecting your illness ; but not a word ; I there-
fore presume you are no worse.
* 1 am glad that I went home ; for I trust I was permit-
ted to add a little to your comfort in kneeling beside
you and supplicating for mercy and grace in your behalf.
Had I not believed that you consulted my progress in
study, I should have remained longer ; but you would
rather that both be denied the pleasure of each others
society, than that I should be lelaidedmitvs ^^wt^"^^
3 1 i.^TvsXw
spel.'
*• The power that I now exercise, if I exercise any,
is this, simply this, and no more than this^^ ^ Speaking
"vth to my neigUxx? Xae\u ^ \ \^. "IVVi \ ^
JAMES fiRAINERD TAYLOR. 365
'publicly, and from house to house,' by night and by
day, as I have opportunity. What I do, is done under
the sanction and wish of the regularly. ordained pastors
of these churches ; and, if I mistake not, from the ex-
pressions of some, in accordance with the ardent
wishes of the churches themselves. If this be wrong,
let a man prove it so, and I will cease to do wrong.
What matters it whether I take my stand in a pulpit
or on a stump in the fields ? If in the church, why
under the pulpit rather than in it ? If the question be
decided by convenience, both for the audience and the
speaker, the pulpit is the place. To me this seems to
be straining at a gnat and swallowing a camel. Knock
down the pulpit and raise a platform ; to me it makes
no difference where I stand ; but I like to see the peo-
ple, and the hearers generally like to see the speaker.
'^ It is known that I am a student of theology. The
minister, in the church, and when present at other
meetings, always pronounces the benediction. When
absent, I close the meeting with a short prayer. ' I am
not ashamed.' Why should I be ? God approves —
sinners are awakened and converted — meetings are
crowded — houses are opened to receive me — the work
of God is advancing — the harvest whitens. Says the
minister, with affection and emphasis — * We love you,
and wish you here ' — praying for me, and unwilling
that I should leave him.
" When the cry is all around, Help, help, help, shall
I close my mouth because a man may make a distinc-
tion between a pulpit and something else, when no
such distinction is made by the Bible ? Never — were I
to die to-day, I feel that I ought not to hold my peace ;
and as I know of no statute that £ot\>\^^TD^ T^jKCMca.'^'^
31*
I
S66 UMOIR OP
text to speak from, and as I find this the most conre-
nient for myself, and every way acceptable to those
who hear me I preswne I shall not be censored for
this.
^* The question is, What u right 7 not what this or
that man says, withoat alledging his proof. Shall I
hold my peace ? My labors have been so great for
some time past, yoa need not be surprised if I turn
aside and rest awhile. I shall be glad once more to
fall into your embraces, and to be refreshed in your
mansion.
'' May you increase more and more in this world's
goods, but especially be rich towards God. Through
your munificence I abound, and am now, as I always
have been, your obliged and affectionate brother,
« J. B. T.»
To the fame.
" Neto-Haven, June, 1827.
^^ My dear Brother,
" After I left you m New-York, I returned to Trum-
bull, and found the state of things increasingly inter-
esting. I spent the last Sabbath there : between thirty
and forty attended the inquiry meeting. A solemnity
rests on the minds of many : indeed the whole parish
seem awed. To what it will come I know not — as
many as twenty have expressed hope. The church
are singularly alive, and seem much united.
" I am here ; and the principal work before me for
the summer is the study of the Scriptures, which I
love.
" I hope you enjoy nearness of access to God day
lAMES B&AINSRD TAYLOR. 367
by day. This afternoon my soul was exceedingly re-
freshed. May yours be doubly so — nay, a hundred fold.
" Your affectionate James."
The reader will recollect with what agonizing earn-
estness, and persevering importunity, Mr. Taylor pray-
ed for the conversion of his friend L. P. both while
at Lawrenceville and at Princeton, as noted in our ex-
tracts from his diary. That he did not pray in vain»
will be seen from the following letter, dated
" New-Haveny June 29, 1827.
* My dear, detr BroCher,
" Is it — is it true ? The intelligence of this morn-
ing, let me assure you, gladdened my heart. The
mingled emotions of my soul sent me weeping to my
kneeling-place, with thanksgiving on your behalf, and
to pray again for the friends I always loved, but who
now in our Lord Jesus Christ are dearly beloved.
" The language of my heart has been, since I saw
Mr. B., O that I could see you, were it but for half an
hour ; for I would listen to you, and peradventure tell
you how, in days gone by, I have felt, and wept, and
prayed for you : for none, as for my dear friend P ,
have I ever and so often agonized in secret places.
The thought of spending a happy eternity at God's
right hand with you, well nigh broke my heart thU
morning ; now my soul rejoices in the prospect.
" Having tasted that the Lord is gracious, and felt
solicitude for those whom you have left in their sins,
you will now interpret what perhaps you might, at one
time, have thought tntnmve in me, as flowing from
benevolence, overflowing benevolence^ i^x ^csvn \)i«^
368 fiiEMOiR or
interests. Indeed it was so; and not unfrequcntly was
my soul sweetly yisited when in prayer to €rod for my
friend P . Thus you have my whole heart.
^'By a note from Mr. B. I learn that at the last com-
munion thirty-eight were added to the church. Hap-
py days for L. ! Did I know the names of the indi-
viduals, I might recognize not a few old acquaintances.
"Comparing 'the fruits of the Spirit, love, joy,
peace,' &c. with the joys of former days, do you not
exclaim, in amazement, Where have I heen so long?
And while you feast on the provisions of the Lord's
liouse, does not your soul cry out, Evermore give me
this hread ? To them who grieve not the Holy Spirit,
he is rich and ever new in his manifestations. From
the height of one attainment we rise to another, till,
instead of * from grace to grace,' it shall be from glory
to glory.
" Since I had the pleasure of seeing you, as you
have probably heard, I have, in the view of others, been
over the grave's mouth. From my attack last fall I
am well nigh recovered. To me the visitation was of
no little importance. I thank our heavenly Father for
It. It was from a Father's hand. Though racked with
pain of body, my soul enjoyed the presence of God.
" Shall I tell you that more than ever I feel the im-
portance of being wholly devoted to God ? Well may
every Christian, and especially every minister, lay
himself out for God, as a co-worker with him. Each
in his own sphere may do something. Happy the man
who gathers but one sheaf! * They that turn many to
righteousness shall shine as the stars for ever and
ever.' But I need not urge you to action. Doubtless
you have been up and CloVivw Vv\\v >5^i>3jt mx^v Y^^vihtf
JAMES BBAINERD TAYLOR. 3G9
less you are daily walking with God, and find the
blessedness of it in secret, in the family, in the social
circle, in the house and ordinances of God, in your
walks of usefulness and deeds of well-doing. I bid
you, with all my heart I bid you, Grod speed
^^ Let me tell you that God puts honor upon my at-
tempts in his service. Suffice it to say, he gives what
I think I am most athirst for — souls. Lately I have
been in two revivals.
" Often, when in L ^ my fellowship was with
the Father, and with his Son Jesus Christ — often
when in Princeton. Associated with those places are
not a few of the greenest spots in my wilderness.
Here, too, in New-Haven, Heaven deigns to refresh
me with gracious rains. Pray that the fruit may be
unto everlasting life.
'* How often have I contemplated your fireside as
one of the happiest Has it, now, what shall be both
^ grace and glory ' to it ? I doubt not your willing feet
bring you to the domestic altar with your morning and
evening sacrifice. On that altar may a prayer now
and then be ofiered for one, even for me, who would
be holy and wise — holy, to please God, and wise, to
win souls.
" In the best of bonds, yours truly,
" James B. Taylor."
As evidence of Mr. Taylor's devotedness to the
cause of his Master, his readiness to labor in that
cause, the estimation in which his labors were held
by the people, and of his own continued spirituality,
we give the following brief extracts from letters writ-
ten the last of July and 1st August) \^^1.
370 HMMcmow
" With pwity good bodily healUiL I am Uessed witb
what aboTO all things we value, the lenewed Tiaitt ol
our Father's lore, the |»cesenco o£ Jesus, and the in-
coming of the Holy Spirit. For a season past, my en-
joyment }n, dirine things has been ttncfHEoinon.
''Somehow I am drawn in to labor, besides my
studies. On Friday erenings I meet a company, lo
whom I try to speak the truth with all plauuiBSs. Thii
meeting is made up of the higher circle of young la-
dies of New-Haven. This is not of my ow% but of
the seieking of others. On Saturday evenings I some-
times address anaudienoe. On Sabbath, at two
o'clock, I meet a Bible class ; about one hundred and
thirty present last Sabbath. By means of the latter,
I feel that I am profiting ; for I devote some time to
preparation. This is the little that I am doing.
" I may tell you with safety that God puts honor
upon my endeavors to do good. Sinners are convert-
ed, and saints quickened, in some few instances. Thas
liere, as in other places where I have been located in
my preparatory studies, I hope to have a band whom
I love."
In most of Mr. Taylor's letters written after his at-
tack in New-York, there is reference to a slight indis-
position — a rheumatic affection — the remains of his
disease, &c. We now present the reader with one
which shows the progress of his malady, and which
gave the painful presage that his career of light would
be short.
** J^Tew-Haven, OcioUr 89, 1837.
^BlydeorBroCber,
^''By a letter to II— ^^wi ^VW ^ftft vViAi I was pros
JAMES BRAINERO TAYLOR^ 371
pered in my journey. Having arrived at New-Haven,
and fitted my room for business, I was just ready to
enter upon my work, when that happened whence I ap-
prehended serious consequences. The result, however,
is such, that, did I not fear an exaggerated report might
reach you, I would not trouble you. Reaching my
room, after dinner, on Friday, I coughed a little, which
was succeeded by the discharge of some blood ; after-
wards, a spontaneous flow of perhaps a table-spoonful.
''Neither at the time, nor since, have I felt any ill
consequence ; so that, judging from my feelings and
from the opinion of Dr. I , it is thought that the
blood came from the throaty not from the lungs, as I
apprehended at first.
"These are the facts: and the occurrence demands
improvement, and calls for my grateful acknowledg-
ments. Its first efiect was to break my heart. This
I needed. And as the purposes of God relate to all ac-
tual events, so it was his purpose that this should oc-
cur. And I have looked upon it as a blessing ; for it
brought in its train a course of things that has made
my soul happy It has effected a desirable change in
my feelings — 1 see that I may not be of so much im
portance in God's system of means as I may have
thought.
''It has led me to conclude, that if Gk)d has laid, or
intends to lay me aside, it is for one of these three rea-
sons: that I should not stand in the way of others; or
that I should not run ahead too far; or that He has
other work for me to do in another and higher sphere
of action.
" This providence will probably shut me out from
Ihose doors which I might have euX^it^ \K>\^i^\<^<
S7S
soaffQrd-neaiaoreqiiwtMsuoiito Iwconw aoqiniBt
ed with theology— ft nurtter of no ■mail impoituiet.
It is, tt kist, a readf oxense to giro for non-eowpli-
ance with raised ezpectatioa at mf retom, wmd repeat-
ed applleatioiis to enter the field again.
'4t has benefited othera. Machofthe kind feel-
ing of dear friends has heen enlisted in my hriialf—
and some have been led to see that we know not what
a day may bring forth. It may be that this is an erii
which is incidental to the highest possible good to me,
and the good to be accomplished throogh me. There-
fore let us receiTe it at the hand of the Lord as a kind
memento. I look upon it as a low4oketi bom his hand.
True, I may hare brought it on myself by impmdenee,
but I am not sensible of any so^h cause;
" Whaterer be the result, I am in good spirits. No
way depressed, but greatly raised. No where do I lie
so sweetly as in the hand of Gk>d. I am looking for
more of the presence of the Lord ; and hope to live the
life of obedience. Living or dying, the prospect ii
pleasant. Farewell.
"J. B. Taylor.
" P. S. By far more did I feel for my friends than
foi^ myself; for I feared they would not acquiesce.
Let us wait and see if, in all, we shall not hare occa-
sion to say. He hath done all things weUJ*
*' NeW'Hmoen,,M»ember B, 1837.
*^Mf dear, rwy dear Brotker,
"I delay not to answer your letter receiyed this
morning ; for I feel that your past care of me, and pre*
■ent solicitude, should be met with corresponding
"^vssions on my paxu
JAMES BRAINERO TAYLOR. 373
" Since I wrote you, I have felt no inconvenience
from my bleeding, unless it be a little soreness of the
throat I do not apprehend, nor is it apprehended by
others, that the blood came from my lungs. But, as
it is well to know the worst, bleeding at the throat
tends to produce bleeding at the lungs. It often fol-
lows in its train, unless proper precaution be used.
So it was with one who once lived in New-Haven,
but who is not. Dr. Taylor mentioned his case to
me, with the caution, * Take care.'
" My dear brother, my heart, as you know, has been
in the work of the ministry. I need not tell you how
it has bled in view of turning aside. But I think I
have said at the footstool. Lord, thou badest me go
forward; if thou say return, amen and amen. I have
been happy in the varied view I have taken of the
case, and yet I hope to live and labor in the vine-
yard. To realize this hope, I see, or seem to see, that
it becomes me to *take care.' You need not appre-
nend my engaging in meetings. I have not enlisted,
nor do I purpose to enlist in public labor of any kind.
But I would remain in quiet, patient waiting, so as,
if possible, to Tecover ftUly. It doth not become me
to commit suicide ; of this I feel no danger. Inclina-
tion would bid me onward, but I think I shall hold
the reins with a steady hand.
" My dearest interests, my dear brother, are identi-
fied with Christ's. As it is the purpose of God to sub-
due rebels to himself, so I would be loyal, and enlist
my all to subdue others — and so would you. Well,
as becomes wise and good men, may we act our parts
below ; then rising, it will be to move in a higher
32
374
sphere, and live among th6 angela^ Hmppf^ f^oriooa
change !— LasteTening I had a most* sweet,- filial iqp-
proach to our hearenly Fathef . •
^'I wish joa and mf other IKenids to understand
that I am not cast down; far,'ftr ilrom it: and why
should I be^
" O no ! as I told yon, ^it is a lore-token from Him
who, as a fhther, pitieth his children.' Let, then, your
thank-offering arise that it is no worsen May yoa be
greatly comforted wiih that comfort wherewith I am
comforted. An affectionate adien. ^
ti
«
it is not good to borrow trouble. Yours affectionately,
"Jambs."
From Augusta Mr. Taylor wrote again, April 80^
when he says :
" How pleasant to feed in green pastures while tra-
veling through the wilderness. To-day the Good
Shepherd hath given me a rich repast. My soul has
gained strength from feeding on angels' food — if an-
gels feast on the manifestations of God to them.
Singing one of the songs of Zion, my heart began to
melt, and sweetly flowed down into tencj/erness and
love. To call God my Father, was sweet beyond ex-
pression ; Christ, as my eider Brother, Friend, Shep-
nerd, Lord — my all, captivated all my powers, and I
cried with a broken heart —
'Thou lovely source of true deUght,
Whom I, unseen, adore>
Unveil thy beauties to my sight,
That I may love thee more.'
" how soul-humbling ! how soul-elevating ! how
full of consolation I to have the 1uami«%\»^)vyoA ^l*^^
892 MBBIOIR OP
sus as they are not made to the world. Perhaps ne^
ver with more confidence could I ask for the Holy
Spirit. Blessed anointings! with this Messing we
climb the ' delectable mountains,' stand on Mount
Clear,' and look away to the fair land. How fair and
desirable it appeared to me this evening ! More desir-
able than the land of my fathers ! O the prospect of
meeting the holy, when I shall haye answered the
end of my being in this world. My prospect bright-
ens as Grod shows his beauties to my soul ; and I
long for the time to arrive when I shall become a dis-
embodied spirit. I wish to behold the glirry which
Christ wishes his disciples to see. ' Father, I will
that they whom thou hast given me be with me where
I am, that they may behold my glory.' Much is com-
prised in that word, glory. Well, it will not be long
before the disclosure will be made.
" Whenever I am so peculiarly blessed, then my
longings are to preach the Gospel. There is an in-
tensity of feeling that finds no expression hut in groans.
Still I lie in the hands of God, and if I mistake not.
acquiesce in his will ; and I feel fully persuaded that
my protracted trials will issue in my good, whether I
live or die. Through your prayers I may yet he re-
stored and given to the church, to which, under God,
long since and repeatedly I have surrendered myself.
"24th. — It may disappoint you, as I have been dis-
appointed ; but you would know my case fully. I had
hoped that I should not have a return of bleeding.
For two or three days previous to night before last, I
had a stricture across my lungs, and they felt as though
they were tied up. Then I had a turn of bleeding,
pretty much as wVien «iX '^c^-'Vlvi««w, Va&i ui^ht
JAMES BBAINERD TATLOIL 303
there was another discharge of ahout the same amount|
and this morning another. I feel no inconvenience
from it, but am relieved. I have not room to say much
of the kindness that is shown me. You would be
grateful to witness the attentions that are paid to the
stranger in his exilo* And I am happy. This morn-
ing my spirit has been sweetly refreshed. Be not con-
cerned about me.
** Columbia, May 2, 1823.
*' For a week, I think, before I left Augusta, and
since, there has been no blood from my throat or
lungs. After all, think not too much of my recovery;
I do not, except that I wish to live to preach the Gos-
peL O how I have longed to put in the sickle here !
Last Sunday evening a crowded house of young peo-
pie waited to hear the truth. Think not that it injur-
ed me ; for I was better after it : it seemed to untie my
lungs. As I delivered my message, I longed to fol-
low it up. But no ; whether I live or die, the Lord be
magnified."
From Columbia Mr. Taylor pursued his course
northward, until reaching Louisburg, N. C. as a ChrU^
tian traveler^ he stopped to keep holy day, and thence
sent the following interesting letter :
''Jl^ySe, 1888L
** My dear, demr Brother,
^ Though worn out with the journey of the day, yon
will allow me to pour a little from the fullness of my
heart. I am in a snug harbor, with the prospect ot
enjoying the approaching Sabbath, by keeping holy
day here. I need the day both foi bod>i ^ii^xQ^'QA\\A
■ ■• »
renew my phyeieal itnngtfa (br Uie jonniey, md fa
pat o& anew the umdr o£ rigfateoosBess.
"My fonner letter* bear testiiiumy to repected aea-
aons in which I bare been refreshed. Last ni^^ om
occurred, and O how timely ! I wet my coach witb
tears, sweet tears, from a broken, sabmlssiTe heart
My dear brother, yon know what a MoHdhtde I have
felt to preach the Qospel ; and bat for preparation for
this, how willing I was to relinqoish all, upon year
visit to New-HaTen." [This refers to his brothei^
desire that he shonld traTel for his health.] " O, it
was a hwming of soal, that would take no denkL
You know, from my testimony, how I yielded the de-
cision into God's hands, to dispose of me as pleased
him. In this I hare rested. Last night it seemed
pretty clear to my mind what would be the result.- I
looked not for the blessedness of standing upon the
beautiful walls of Zion, as a watchman to sound the
alarm. The evidence was, that the trumpet had fail-
ed. The fact stares me in the face. If I attempt to
converse, to sing, to pray aloud, the once — tuned in-
strument is discordant : shortness of breath is tronble-
some. If I attempt to walk up a hill, it excites the
lungs so much that respiration is difficult ; and even
throwing myself upon the bed produces breathing
enough for one that has run a race. My lungs are ve-
ry sensitive. Now all this was not the case when I
left you, nor when I set out upon my journey from the
south. A blessing came in connection with the hold
which the ministry had upon my heart, and with the
interrogatory. Will you give it up? Dear brotheri
think my whole soul responded — and I hardly know
how— ^ Yes, yea, thy w\\\ V*^ teaft\ viA \!fiAx«
JAMES BRAINERD TAYLOR. 395
Staying upon God, and a solid, indescribable comfort
within. Thus you see how one thing after another i%
lopping off. And indeed, more than ever, I thought it
became me to set my house in order; and I longed to
live more like Christ, and to exhibit more of his cha«
racter. The prospect was pleasant even of putting
aside prospective labors and of entering into rest. If
it should soon take place, will not my brother, my dear
brother, whom I seem to love more than ever, give me
up ? Yes, like a Christian , and so will others whom
I love. As ever, yours, James."
Early in the month of June Mr. Taylor arrived at
his brother's in New-York, whence he sent a number
of letters to his friends. Having previously announc-
ed to his parents his arrival, on the 25th of June he
wrote them as follo\^s :
" New- York, June 25, 182a
" I doubt not my beloved iriends on the kill would
rather see my person than my letters. It is indeed
great self-denial on my part not to gratify them. But
as it is considered on the whole best for me to tarry
here yet a little, I will again let you know of my
affairs.
" My letter written from Louisburg you have pro-
bably seen. In that, I think it was, 1 mentioned the
fact that I had relinquished the hope of preaching.
That conquest was a crown. Last night I obtained
another : ' Blessed is the man that endureth tempta-
tion, (trial,) for when he is tried, he shall receive the
crown of life.' The trial that assailed me was a pain
in my left breast, which to me appeared to be a new
indication of my mortality. It uvaa -w^Yciwafc^ VvCbi.
306 MEMOIR OP
joy^ I yielded sweet assent. My heart was melted i
into tenderness, and my whole soul felt a preforenct,
if it were Gtod's will, to depart. I desired to he f^ne.
I longed to see my hearenly Father, whose matchless
goodness had plucked me as a brand from the burning.
I longed to be with Christ. To see him to whom 1
am indebted for the much he has done for me. I long-
ed for the society of angels and saints, and thought of
some whom I should see among the glorified.
'^ The goodness of God, as exhibited in my conver-
sion, and the present comfort of soul in the midst of
my protracted trials, was overwhelming. -Thus my
dear, dear parents, see that the Lord leaveth me doU
Surely he is with me ; and for his presence my pil-
low is often wet with tears of joy. Should I recover,
I shall look upon the varied dealings of God with me
as happily preparatory to my future usefulness.
" With love to you all, James."
After remaining some weeks in New-York, for the
sake chiefly of medical advice and attendance, Mr.
Taylor repaired to his father's house, whence he wrote
to his brother K several letters showing the flat-
tering nature of his disease, and exhibiting something
of his character.
'*MiddU HaddttM, July 27, 18S8.
*< My dear Brother,
" Conversation engrosses but little of my time. My
food IS light — digestion good. I ride more or less ca
horseback or in my gig. During each day, spend
some time in studying metaphysics, philosophy, and
. theology.
JAMES BRAINERO TAYLOR. 809
" From the fact that I am able to do more, and
with greater facility, I persuade myself that I gather
strength : I think I cough less. Blisters repeatedly ap-
plied have kept me not a little sore. However, it is
good philosophy to endure a smaller, to root out a
greater evil. Yesterday I felt sick of being sick, not
so much on my own account, as on account of those
80 benevolently affectioned towards me. I hope it did
not rise to a complaint of Providence. But the idea
of so much and continued expenditure of the time, and
money, and feelings of others on my behalf, and with
so little, if any amendment, sadly affected me. The
proof, too, that I have of its all flowing from a fullness
of overflowing kindness on their part, only tended to
make me feel more ; for a soul that feels undeserving
and dependent, cannot but appreciate such favors,
and is glad to unburden itself by expressing a corres-
ponding gratitude.
" This morning I felt strong enough to preach. I
am encouraged, and live with the hope of one day tri-
umphing over debility and disease, and standing forth
a well man, to subserve the cause of Gk>d on earth.
The hill looks well, and is improving. The trees grow
finely. Are you and yours coming up? We shall be
glad to see you, and will do all we can to make you
happy. Love to E. and the children.
"Yours, as ever, James B. Taylor."
<' Middle Baddam, Aug. 4, 1838.
** Dear Brother,
" 1 think myself gaining in strength and fieili^ thoogh
little of either ; enough, however, for encouragement.
I have been reviewing my course, ao tti^t. \ wsl^^^^>
3^ i,Ykt«s[Vs«.
396 MEMOIR OP
nigh prepared to be examined for license. Two of fny
class were examined and licensed week before last.
The Association meets again on the last Tuesday of
this month to license the remainder. This being om
thing that I wish to get out of the way, and being pre-
pared for it, I have thought it best to be licensed also.
My sermon I wrote, for the most part, when at the
South. I presume your sentiments on this point will
accord with mine. Among other reasons, these have
weighed somewhat on my mind, amid the uncertaintjr
of my recovery so as to be able to preach.
'* Should I be able to perform the duties of a naval
chaplain, and a sea voyage be recommended, I should
gladly enter such a sphere of labor for the sake of
doing good and defraying expenses. Sboold I become a
resident of a West India island, as has been suggested,
if found to agree with my constitution, I had better go
commissioned to preach than otherwise. Should 1 go
South to spend the winter, it would not be a disadvan-
tage to go as a preacher. Should I remain at home,
a burden would be off my mind. So far, then, as I
can see, I cannot but conclude that it is my duty to be
examined and licensed with my class.
"Yours tiuly, J. B. Taylor."
" MiddU Haddam, Sept. 9, 1823.
'•Duar Brother K ,
" I am here at anchor ; no head wind but blows some
one good. I hope to ride out the storm patiently^ and
especially amidst so many comforts. Often the sky,
long lowering, clears away ; and hope, as if on wings,
places me where I have longed to be, m the vineyard,
/read| the other da^t
k.
)AME9 BRAINERD TAYLOR. 399
-* The youth,
* Who in the glowing mom of vigoroas li^e,
* High reaching after great religious deeds.
* Was suddenly cut ofi^ with all his hopes
* In sunny bloom, and unaccomplished left
' His withered aims — saw everlasting days
* Before him dawning rite, in which to achieve
* All glorious things.'
" As I read I wept. O, my dear brother, it is hard
work, bat it is good work. But I am gaining, and
ought to be thankful. A course of suffering may be
the necessary means to prepare for a sphere of high
action either in this or in the other world. Think not
that I complain : no, I think I would not for the uni-
verse take my course into my own hands. Why not
give a call on the Hill ? We all should be so glad
to see you.
"Your much obliged, J. B. Taylor."
In accordance with Mr. Taylor's views on the sub-
ject of being licensed, he attended the Middlesex Con-
sociation, which met in East Haddam, Oct. 8, 1828 ;
read his trial sermon, on the text, John, 12 : 26, '* If
any man serve me, him will my Father honor," — WRS
examined with respect to his own religious experi-
ence, his knowledge of Christian theology, and his
ability to teach and defend the truths of the Gospel —
all which were approved, and he was licensed to
preach as a candidate for the Gospel ministry.
But his health being unequal to the labor of execut-
mg this long-desired commission, it was resolved by
Mr. Taylor's friends, but with his own hearty concur-
rence, tnat he should spend the winter at the Ucion
Theological Seminary in Prince Ed^w^^-
400 MSMon or
ginia, in the family of the Rer. John Holt Rice, D. D. ,,
then Professor of Christian Theology in that Institu-
tion. To this retreat Mr. Taylor was invited by the ^
affectionate kindness of Dr. Rice, and hy the mild and
healthful climate of that part of Virginia. Before set-
ting out on this journey, he addressed letters to seve-
ral of his friends, from which some extracts will now
be given.
To his friend L. P. he commenced a letter at Mid-
dle Haddam on the 1st of October, and concluded it
in New- York, after leaving his father's house for the
last time.
<* Mid^ Haddam, Oct 1, 1828.
** My miieh loved IHend,
" You will be glad to hear from me, though stiU ' in
bonds.' The chain that bound me when at your house
in June, though not so heavy, still holds me. Whe-
ther I shall burst it ere I become a disembodied spirit
is known only to Him who has thus far upheld my
goings. This is to let you know that I consider my-
self convalescent, though about my lungs there are in-
dications no way flattering. Also, that I purpose to
leave my paternal roof for another of my loved homes
in New-York. Should circumstances permit, I may
visit New-Jersey. I do not make too much of seeing
you, for I may be disappointed ; yet how gladly would
we be comforters one of another.
" The grave does not seem so near as it did when
you saw me so prostrated ; but still I may be standing
on its brink."
**JVew-Yark, Oct. 31,
"The ahove, as you perceive^ I wrote nearly a
mon th since. H*\tV\et \ Vv«iv ^ twa^ Vi ^cJY»saVwQx^v«^
JAMBB BRAINEBD TAYLOR. 401
days more. On Monday I expect to set sail, net to
your dwelling, but to a haven appointed by friends and
physicians. I set sail for Petersburg, Virginia ; thence
I go to Prince Edward county to winter, unless in
mercy I should be taken to a clime more desirable.
" I have detained this with the hope that in person
I should see you. For this purpose I had designed to
pass through Princeton and Lawrenceville. But as
my health does not warrant the fatigues of journey ing,
and the excitement of seeing dear friends, I am de-
nied the pleasure. It is self-denial. Perad venture I
may retuia in the spring, better able to enjoy the so-
ciety of those I love. If not, the land of dear delights
is before me. Do you ask how I am in my protracted
afflictions ? The Lord doeth all things well. Sweet
thoughts of Jesus melt my soul. Communion with
heaven is soul-elevating and soul-transforming. In a
word, I am a happy, though a sick and dying man.
The Lord most gently and mercifully hands me down
the hill of life, while the descent seems very short.
O, It will be sweet to take the last step, and walk in-
to eternity. To me the grave wears choice attire-
Paradise more choice. I wish, and often with long-
ing, to see Jesus as he is, to mingle with the holy
above-^to sing the song of the shining ones. O think
not that I am gloomy or depressed ; far, far, very far
from it. Think of me as visited from above, and roll-
ed along in a chariot all paved with love — think of
me as one who loves you — think of me and pray for
lae as one feeble, shattered, tottering, and almost fall-
ing — ^falling into the arms of our Beloved.
^If my last — my most affectionate adieu,
^^ James B, Tayuc^^."
34^
408 MBMOIB
Refertnee has already be«n made to a fragment of
a diary kept for a short time daring the latter part of
this year. From this record we shall now present t
few extracts :
" Oct. 9, P. M. — Left my paternal roof on my way
to a southern clime. Our tears flowed at the soaod
farewell, — dear, kind, affectionate kindred.
'' 10th. — Reached New-Haven, and one of my lored
homes — again enjoyed the social and friendly inter-
course of kindred spirits. Our christian communion
was douhly sweet. I enjoyed refreshings — especially in
Sunday eyening exercises, in which all were melted.
'* 13th. — Left New-Haven, and again met those 1
love in New- York, again occupied a loved habitation,
and again received the kind offices and sympathies of
dear K. and E. Met Mrs. Palmer and Mary, who
embark to-morrow for Charleston : they urge me to
accompany them. I lie moored, and wait with sweet
patience the decision of physicians and friends. May
God direct.
^^ Last night, though restless and wakeful, I was
greatly blessed. My enjoyment of God, in the night sea-
son, filled me with sweet peace and strong confidence. I
think I know and have felt for a season past, especial-
ly last night, the ' strait ' in which Paul was. I wa-
tered my pillow with sweet tears — I longed to fly
away to Jesus — I longed to stay and labor in his cause*
I can neither say let me die, nor let me live. My heart
cries out for Grod to lead and dispose of my all. I am
in his hands, and he will guide me even unto death.
^ 18th. — I am now waiting the arrival of medical
JAMBS BnAlNERD TAYLOR. 403
men, to examine and pronounce upon my case. Should
they say that I am not in a confirmed consumption,
or at least on the confines of it, I shall he disappointed.
"Yesterday, P. M. and erening, I enjoyed sweet
meltings of soul in view of the many mercies sur«
rounding me. Surely, if on my way to an early grave,
T am going down most comfortably— my dear friends
load me with benefits.
" It is sweet to look beyond time. I think I must
regard my laboring days as gone by, and perhaps 1
shall soon enter upon my long resting day,
" It has made my heart ache to think that I should
be put aside so soon, but grace has proved sufiicient :
I am sweetly patient. The Father smiles upon his
child. A sympathizing Jesus is with me. Comfort
and joy from the Holy Ghost pervade my soul.
" Retrospectively, it appears that Ood has designed
to perfect me through aufferinga — pain of body and
disappointment as to the ministry. Wel^ I am a wit-
ness to the wise dealings of the wise One» God knows
what is best, and that is best for me. He hath led me,
as he leads one to holiness, to happiness, to heaven.
Amen.
" 19th.-*The physicians came. The result of their
examination was unexpected. So £u as they could
discover, they thought me sound, except aa aflRsctioa
of the mucous membrane, which they woald endeavor
to relieve. So it seems I may yet recovev and live to
preach the Gk)spel ; still uncertainty hangs over the
restoration of my debilitated and overdone system.
" From the examination it was discovered that the
cause of my painful days and nights, for two years and
more, was a spinal affection : which disease commenc-
404 MEMOIR OF
ed, continued, and I hope teiminated, without being
found out hefore.
"2Sth.— Yesterday had sweet thoughts of Jesus.
The thought of becoming a pure spirit refreshed my
soul.
" Last night, after I had retired, a precious love to-
ken was handed down to the unworthiest. The Lord
remembereth that I am but dust: I am of a feeble
frame. Often I find it a laborious task to repeat even
the four lines I learned in my earliest infancy — < Now
I lay me down to sleep,' &c. Greatly fatiguing to
repeat the Lord's prayer. How mercifully the Lord
accommodates himself to this weakness. The other
night I had but just lain down and thought of the
sweet pleasures which religion affords, when my soul
was filled with peace ; so, at times during the day, in
my lonely hours as I sit and while away the time,
unable to study or read. Last night I was refreshed
with an unction from the Holy One.
" I thought of meeting one who asked me whether I
had any solicitude now to preach the Gospel. My an-
swer was, no. I added, the days of my solicitude are
gone by. Then I remembered seasons of anxiety,
deep, nay, burning anxiety, that I had had to do the
work of a minister of Jesus Christ. Mine eyes ran
down with tears, with the sweet consciousness of an
honest appeal to God, who had ever marked out my
way. The seasons have not been few in which I have
groaned for the work, and for due preparation for it.
The thought of relinquishing this object was plea-
sing, if so the will of God be. Nay, I was rather desi-
rous of leaving all behind and going to Jesus. I think
I see enough worth dying for.
JAMES BRAIMBRD TAYLOR. 405
" 29th. — Of the seven sons of my father's house, I
am apparently farthest on my joamey to the grave.
To-day I wept at the thought of soon leaving my dear
friends far behind. I shall leave ihem more an inva-
lid than when I*went south last spring — it grieves me
not to think of bidding them adieu, even if it prove a
last farewell. I love them now — when glorified, how
much more. Peace and heaven's choicest blessings
attend them. It is sweet to think of falling into the
hands of Jesus. It is delightful to confide in God as a
Father who has suited his dealings to the frailties of
his little one — I wept in his presence as I remember-
ed my disobedience. How great his grace and mercy !
There is forgiveness with Gk>d. It was delightfully
pleasant to contemplate the Holy Spirit as Comforter ;
I longed to see of the things of Christ yet more and
more brightly. Roll on, ye wheels of time, and bring
me, a welcomed saint, to the dwelling-place of Jesus,
my best beloved."
On the 4th November Mr. Taylor, as announced in
his letters, embarked for Petersburg, (Virginia,) on
his way to Prince Edward, and arrived on the 9th.
Whence, on the 15th, he wrote to his brother at New-
Haven :
"DearF-
"" Having entered on the study of your profession,
make conscience of studying to approve yourself unto
God, To please God — to be blessed and made a
blessing, thus to live and be happy— should be our
first, constant, and last aim. If I sought for one thin^
406 MEMom or
more than another in my preparatory course, aead^
mical, collegiate, and theological, it was to be signallf
ANoiNTEn of Godj for the great, the good, the most desi-
rable, the highest work of man. I am happy in this con-
sciousness. With little probability of ever doing this
work, I am greatly glad that I sought this holy unc-
tion and I can testify that I found it. All along I was
anointed ; and I most affectionately and urgently pre-
sent this as pre-eminent in importance. All else will
go on well enough — rather let all else suffer, than
forego the refreshings of the Holy Ghost.
" It is very pleasant for me to think that God can
glorify himself and let me be an invalid. My confi
dence in God to endow me great, has much increas-
ed of late. Think of me then, not as desponding
under his debarring me from the vineyard, but as quite
contented and happy — as rather willing to be sick, be-
lieving it to be his will. Think of me as handed down
very kindly, tenderly, and mercifully, though rapidly,
on my way to the grave. Heaven appears very desi-
rable.
" Ever truly and affectionately, James.''
The beginning of 1829 finds Mr. Taylor located :n
his last home on earth. Having spent a few days in
Petersburg and Richmond, enjoying the hospitalities
of Christian friends, whose privilege it was to enter-
tain this devoted disciple, he proceeded to his destined
resting-place in the Union Theological Seminary,
whither Dr. Rice had invited him to come and spen^
the winter.
After his arrival in Virginia, Mr. Taylor wrott
JAJA£8 BRAINERD TATLCR. 407
several letters, which speak of places and their aspect ;
of Christian friends and their kindness; and of his
gratitude to God and to them ; of the goodness of God,
and of his own love and confidence, and acquiescence
in the divine will ; and of the alternations of hope
and despondency, as he felt better or worse under the
changes incident to one who is contending with the
most flattering and fatal disease. But though borne
down with his malady, and often oppressed with a
sense of weakness almost intolerable, he lost no op-
portunity of endeavoring to relieve the anxiety of hia
relatives and friends, and of expressing his strong
affection for them. Nor did he cease to feel, and by
all the means in his power to labor for that cause which
to him was dearer than life. As an evidence of the
mterest he continued to feel in the advancement of
Christ's kingdom, and as an appeal which may reach
some heart, and yet bring a faithful laborer into the
service of the church, we give the following extract of
a letter written 4th January, 1829.
m
'^ Unable as I am to labor, and seeing the great har-
rest-fieid and the fewness of the laborers, I am so
interested that I cannot but urge men to go into the
iharvest. I know nojt what may be your decision now
as to this object ; but chese thoughts suggest them-
selves to me : Is it not in the power of my friend to
do much in advancing the kingdom of Jesus Christ,
i»y preaching the Gospel? Would not his father,
£rom a consideration of the fewness of ministers, and
the great and pressing call for them, say, Go, my
son, and be a minister of Jesus Christ. I will con-
sent to deny myself, for the sake of Rvca. ^Va VsSv
4m
lietfren to die on' the crost.^ -Hdiir can ycv-tliliiit ot
dragging out your Uh in that Mchidad spot eia « §ma,
when yo9 may go^-^t into the ^ImM antt be so mad
more U9^mL Yoa wte yofmg'-^iicmie toio old to taat-
mence. la a few yearayoii may be prepasvd, anA diea
yoa maif lire maily yean to preaich th^ lakispeL Ai
to means for your Mppciti yo^ need not be. troubled :
only make ap yoinr miad^ and fhe'way ^1! be opened.
^ I present this-^lgect to yea tofAMk of. Think
of it alone. €k> oyer the ground again -and again, and
see if it be not ifimr daif to enter upon this irorir.
Write to me about it Tell me the diflftcahles, if then
be any, in the way. I shall be glad to hear of year
spiritual weUare."
To a much esteemed Christian brother Mr. Taylor
wrote on the 15th January, 1829.
*' C^fttim Tked, Stm» Priiue Edward^ Fc
•* Dear Brother B— •
" Your love-letter of the 1st inst reached me a few
days since. I was glad to break its- seal, and find it
was from a friend and brother beloved.
^' It has become so much of a task for me to write,
that I must now put off my correspondents with a few
lines only.
*^ By the letters I have written, you have beard of
my condition. The peace of God, which passeth all
understanding, keeps my heart, through Christ Jeeos.
Since I saw you I have not been a stranger to sweet
anointmgs, whose fruit is lasting peaee. On my be*
^ " will rejoice.
JAM£8 BRAINERD TAYLOR. 409
^ 1 am glad of your joy and peace in believing. May
they increase more and more.
** The Seminary is flourishing. Much has already
been done by it for the good of this land. Very much
more remains to be done.
'* My debility will be my excuse for brevity. I shall
be glad to hear from you again and again.
" Yours truly, James B. Taylor.''
On the same date he wrote to his brother K.
** In my absence heretofore, as now, I have often
thought myself, the happiest of men. So be comfort-
ed, my dear brother, and ever think of me as taken up
by our heavenly Father, as a little one, and continu-
ally and greatly blessed. On Saturday, my soul was
melted under a sense of our heavenly Father's pre-
sence. Sitting alone my uplifted desire was uttered —
Father, give me the Holy Spirit. An unction from
rhe Holy One greatly refreshed my soul. I had been
saying) Lord, how long ? in reference to my protracted
trials. My whole soul yielded, and said, Bven so
long as the Lord will ; but thou wilt give me thy Spi-
rit. I hardly know when my confidence gathered
strength so fast in God, that he would make me hap-
py. With unusual sweetness I adopted the language
of Jesus, * Father, glorify thyself.' O, I felt happy
that he would be glorified. My confidence in the gift
of the Holy Ghost was greatly strengthened.
" After such anointings the soul rests in calm, sweet,
aeavenly peace.
' Not a wave of trouble rolls
* Across my peaceAil breast.
•* With increased affection. ^ miw.-^^
35 4.^.'Y«!^'««
410 MEMOIR OP
To another brother Mr. Taylor wrote on the 20th s
** Those letters that I have written cost roe labor, ai
every effort does. And surely I know I would not
write again but to gratify my friends. Though di-
rected to one, they were meant to give information ta
all. I am sorry that my brother thinks me depressed,
when it is not so : far from it ; peace rules in my heart;
sweet refreshings come from above, and happify me
from time to time. Think of me then as happy,
very happy."
To another friend, on the 35th :
" I hope you are all well. I love to think of my
friends as enjoying health; it gives me high plea-
sure ; yet higher to know that they are abiding in
Christ, and walking as he walked.
" You have often heard my testimony to the rich
grace of God. It nov/ abounds unto me. His visits
of love are followed with sweet peace. This helps
me much to bear my weakness, which I find harder
work than formerly.
' Think of me as one blessed of God, and happy,
though an invalid.
" I have done no preaching, nor shall I do any but
parlor preaching.
" Let me be refreshed by a letter from you. Through
letters I now obtain almost all my foreign pleasure.
"This is written out of much weakness. And I
should treat you as I should my other friends — not
write a line but to gratify you, for it is a great physi-
cal task. Glad am I always at the last word.
" Farewell) aa evw, ^o\ii»^ Jua. B. Taylob.*
JAMES BRAINERD TAYLOR. 411
To his brother K. he wrote, Feb. 11:
" For some time past I have been gradually grow-
ing feeble. J am much more 90 than on my arriyal.
For a few days I seemed to have a coldness approxi-
mating to chill, succeeded by fever. These changes
enfeebled me much. My appetite has failed consider-
ably. Though furnished with many varieties, I relish
little. I am glad at every day's exit : and though
weaker and more helpless,* I hope to be returned to
you with gladness, in much patience and full submis-
sion to the will of our heavenly Father.
" I am wearied already in this little doing. Affec-
tionately yours, " James."
'^ By my amanuensis, Mrs. R. I thought to tell you
at greater length ; but, like all glorious manifestations
of God to the soul, this beggars description. How-
ever, let me say, that to-day I have had sweet thoughts
of going to another world. Gladly, while alone and
resting in my easy-chair, would I have bade earth fare-
well, and winged my way to the paradise of Grod.
The Lord said. Nay. I yet stay, and would patiently
wait until my change come. I find it easier to dictate
than to write with mine own hand.
"James."
We have now given to our readers the last letter
which Mr. Taylor was able to write with his own
hand. Nor have we any thing dictated by himself to
his friends, with the exception of two short epistles,
from which we present a few brief extracts :
^The ground of that hope was doubtless the opinioii of ld«
pbysiciansi that with care he might reco^et.
412 MB»OIR OP
** Utdim Theo. Sem., FYb. 19, ISflBi.
** Dear brother K.
'< Since my letter, which was a week ago, I hare
continued to fail. My nights are restless^-congfa in-
creased — external things losing their interest — faith
gathers strength.
" I have often thought, though so weak, if the wea-
ther were suitable^ of setting out for the north to spend
my last days among the friends I love. It has occur-
red to me as it never did before, that though grievous,
It gives parents pleasure to have their children, when
dying, with them. Brothers, and sisters too, wouM
rather than otherwise stand round the dying bed ol
one of their number. I should love to add all the com-
fort in my power to those who have so often comfort-
ed me.
" To me it is apparent I shall not survive the
coming few months ; for, on the whole, my case it
more critical than it ever has been before. The phy-
sicians begin to deal in may he^9, I have told you the
simple story of my feelings, that you may judge whe-
ther it be best that I attempt to come to you.
"20lh. — This day I have been more feeble than yes-
terday, and the thought has naturally arisen, that this
room may prove the place of my exit to another world.
Believe that I am mercifully and most kindly handed
along down the hill of life, and 1 Iiope the last step
will be to the glory of God.
" Unless I should gain some strength, this will be
the last letter that I shall ever dictate. But you will
hear of me through my kind friends, who are ever rea-
dy to be my helpers.
" With increased ^ttecVvQW ^xi^ \w^ v:v '^qwl all^
't- JAMES BRAINEBD TAYLOR. 413
<* Union Thio. Sem. March 3, 1829.
** Dear ChriMtiau Friend,
" On my sick, and probably my dying bed, I fre-
quently think of you. Your letter, which gave me
pleasure, came to hand in due time : answering it, in-
stead of employing my own hand, I am under the ne«
i cessity of writing by the hand of another.
I " For weeks past I have been sinking rapidly — I am
now almost helpless and worn out, and unless there
be a change soon, this 'mud-wall'd cottage' will pre-
sently fall to the ground. I mention this to show dear
brother D , that if he e\rer see me in the flesh, it
must be very soon.
" One of my brothers is on the way to me, to be a
comfort with my other friends, in these days of de-
cline. You may rejoice with me, in that I rejoice in
the Lord always. The prospect of changing worlds
is pleasant. The home of the Holy is inviting.
" Farewell. With much love,
" J. B. Taylor."
The last piece of writing which Mr. Taylor left in
his own hand, purports to be his will, and bears date
the 1st March, 1829, from which we extract the fol-
lowing sentence :
" On my bed of sickness, Prince Edward. Symp-
toms of disease all tending to announce my departure.
1 wish to say now that I am peaceful. The prospect
of changing worlds is pleasant.''
Among the numerous letters, expressing the grati-
tude of those who had been blessed throu^k hU Iv
35*
414 HEMOlff OF
bors, and the love and sympathy of Christian friendi,
there is one from the late Rev. Matthias Bruen, pas-
tor of the Presbyterian church in Bleecker-street, New-
York, which breathes a spirit so sweet, that the reader
cannot &il to be pleased with its insertion.
" New York, March 24» 1829.
'^ The picture of you, my dear brother, has been vi-
vidly present to the little company of your friends here,
and we have thought of ourselves lingering like you
on the threshold of eternity. Ah ! it is all the thresh-
old of eternity — and to believers it is even now eter-
nal life. This is the record, that Grod hath given to us
eternal life ; and this life is in his Son. He lihat be-
iieveth the Son hath life.
<< We have endeavored to pray for you. You have
some tender-hearted friends in our little church be-
sides your dear relations, and are to them^ while you
breathe here, an object of ceaseless sympathy, aod
while they breathe, of hope and love.
'^ While I have been standing where you once stood,
to pray and preach to my little charge, your image has
been before my mind, and I thank God and take coa**
rage for the support you have as yet had ; for your car
lamities are nearly overpast, while ours are yet to be-
gin. May the chief Shepherd, who gave his life for
yours, fill you even now with joy unspeakable;
" In this season of calamity to us, I know not how
to write to you, who are so soon perhaps to know the
certainty of the things in which the Spirit of Christ
has instructed you. You have a holy anointing for all
that you are to accomplish. If L were near enough, I
/ should rather sit ax Yo\iT fe«l mndhear^ or only^ look
JUIE8 BRAllf ERD TAYLOR. 41$
OB. I cannot say a word to you — rather, dear brother,
I would ask a parting prayer for me. I know that the
thought of our lore is pleasant to you among earthly
things, if the bright view of the Redeemer does not
bedim all that is created. I shall always cherish the
feeling of love to you, knowing that it will better pre-
' pare me to finish my work, and to meet the Son of
Man, idAo hath power on earth to forgive nna. Here
is our consolation — sins like scarlet and crimson may
be forgiven — even we may walk in white !
" Until my hope of your surviving this severe dis-
pensation is absolutely destroyed by the arrival of your
great change, I look for something encouraging, as
your days are prolonged ; but we hope faintly. Into
the care of our Lord and Savior Jesus Christ we
cheerfully commit you. He loves you more than we
can. 1 that I could commit myself to him with
like ardor of confidence, that neither life nor death
shall separate from his love.
" If you care to spend a moment's thought about any
thing in the world, believe that a few persons herej aa
well as elsewhere, love you with a peculiar and lively
affection, who would gladly kneel beside your bed and
endeavor to alleviate your bodily sufferings, and who
\ sympathize with the other bosoms which have yielded
you such sweet repose in Virginia. Shall we not love
even our Savior more, that so many are created
anew in his image to love one'another ? May we live
to love one another where they never die any more.
''With a faithful affection, and » remembrance of
yon. never to cease, your vnworthy brother in the hope
oftheQospeli
416 MBMOIR OP
As the reader has already anticipated, Mr. Tayloi
gradually, and from this time rapidly declined, onti]
his feeble body failed, and he went peacefully to his
rest. On the 29th of March, 1829, in the 28th year ol
his age, at half past six o'clock, on the evening of the
holy Sabbath, he left the world in full assurance of o
blessed immortality. But we cannot give a better ac-
count of the closing scene, than in the language of
those whose privilege it was to see how this good
man died.
" We have just witnessed the departure of a Chris>
tian, of an eminent Christian, from this world of trial
to that of everlasting rest — the Sabbath which in eter-
nal in the heavens.
" For a considerable time during his sickness, his
debility was so great that he required unremitted at-
tention day and night; yet they to whose lot it fell to
nurse him in his last hours, so far from being wearied
out by the labor, considered it a privilege to be near
him. And their testimony is, that his conversation
gave them more enlarged ideas than they ever had he-
fore of Christian experience, and a more distinct con-
ception of the power and preciousness of religious truth.
" From the time he came among us to the last mo-
ment of his life, his faith did not fail, nor even falter,
nor did a cloud intercept his view of heaven. It would
require a volume to record his various expressions of
love, joy, and triumph — and all the same, whether he
had hopes of recovery, or felt that he soon must die.
The full exercise of reason was granted to him until
the last. And when death came, although as fully
" ''ibie of it as an^ "wVio uVX^Tx^^^ViKai^'^^t.VvU s^jirit
JAUES BRAINEBD TAYLOR. 417
was as calm as a ' summer evening,' and he remarked
that he ^ had endeavored to live in such a way, that
when he came to die, he should have nothing to do
but to die.' About Aye minutes before his death he
said : ' Farewell to you all, and farewell to this eartn.'
Then, after a short time, addressing a beloved fnend
who was supporting him, he said with great emphasis:
^ Strive ! strive P His friend asked him, ' Strive to do
what V ' To enter into the kingdom of heaven? These
were his last words. His ruling passion was strong
in death : to the very last moment he wished to preach
the Gospel. After uttering this solemn exhortation, he
drew a long breath — another and another — and then,
without a struggle or a groan, his breast gradually
sunk, and he gently fell asleep in Jesus ; and took an
upward flight ' if ever soul ascended.' "
Reader, may we die the death of the righteous, and
may our last end' be like his. Do you reply. Amen ?
Then let us strive — strive to enter into the kingdom
of heaven; '^ for many, I say unto you, shall seek to
enter in, and shall not be able."
It may gratify the reader to see the letters which
give a history of the closing scene. To these shall be
added extracts from several communications to those
who collected the materials of which this little work
is composed. In these communications there is suf-
ficient proof that the religious public is indebted for
this compilation, not so much to the partiality of ad-
miring relations, as to a just estimate of Mr. Taylor's
christian character, and to a desire to do good, and to
magnify the grace of God.
418 MEMOIR OP
' The first letter is from Dr. John Holt Rice to Ae
eldest brother of the subject of this memoir.
** Union Seminaiy^ March 29, 1889.
*< JIfy beloved Friend and Brother H ■ »
" It deFolves on me to perform a mournful ofiSce. 1
have a brother whom I educated for the ministry, and
I feel towards him as I do not towards any other hu-
man being, a sort of mingling of parental and fraternal
affection ; and I know you will feel, when I tell yoa
that dear James is gone.
" His sufferings for some time past have been very
severe — not so much from pain as from excessive de-
bility ; this was so great, that, as you may have seen
from my former communications, the wonder was he
did not die sooner.
" Apart from natural feelings of sorrow for the loss
of one so beloved, and grief that the church should be
bereaved of so precious a young minister, there is no-
thing in the case of your dear brother but cause of joy
and thanksgiving. During his whole sickness, and
amidst all the changes produced by disease in his spi-
rits, he never had the shadow of a doubt in regard to
his acceptance ; his faith never failed, nor did his love
grow cold. In the midst of all his sickness the adversa-
ry was most mercifully restrained, and he enjoyed
the presence of his redeeming Lord. His affectionate
heart, too, retained all its kindness, and he enjoyed to
the last the sympathetic attentions of those who mi-
nistered to his wants. Dear man ! he won our love
most entirely.
" He was graciously permitted to exercise his rea-
son to the very \asl, ^ixvOi %\\o\\«^^\v^\^'a.'?. vW b«ut
JABI£8 BRAINEBO TAYLOR. 419
of his mind by his dying speech : Strive ! strive ! to
enter into the kingdom of heaven.
" How mysterious this event! Since it has appeared
to me inevitable that one so prepared for the minis-
try, and so desirous to be useful as our dear brother
was, should die, the thought has often occurred to me
that there are services for very holy and devoted
men in a higher sphere, to which they are called, and
where they do incomparably more for the glory of the
divine Redeemer, and are more useful than they could
possibly be on earth : and while we are wondering
that they should be cut off, and disappoint all our hopes
of their usefulness, they probably do more in a day, in
heaven, than they could do in a lifetime in this world.
The Master had use for our brother gbove, and called
for him. We would have kept him here. I confess 1
never have seen a young man whom I so much wished
should live.
" But why should he come here, far from home, to
die? On his passage to heaven, God sent him by this
place, that it might be seen here what a young minis-
ter ought to be, and how a Christian can suffer and
die. And perhaps you have thus been permitted to do
more for us than could be done with money.
'^ Dear brother 1 I sympathize with you and your af-
flicted relations. May the Lord Jesus Christ be with
your spirit.
" Most affectionately yours, John H. Rice."
The following letter is from Mrs. Rice to Mr. Tay*
tor's mother :
** VnUm l%eo. Sem. AprU 3, 1899.
^Ul can in the least d^ee alle^iAXe xVa vscvqtw ^
420 MEMUtB OF
the dear moUier of my belored friend, most gladly ViL
1 do it ; aad your afflicted son,* who does ns the h
vor of remaining awhile with us, thinks a letter from
me would he some comfort to you. If mingling my
heart with yours, and feeling all a mother's beresTe
ment could lessen the weight of your grief, then would
it indeed be lightened.
^' I regret exceedingly that I did not every day set
down all that was interesting in relation to my dear
happy sufferer. But much, I trust, is engraved ob
my memory and on my heart, never to be foi^tten or
neglected. I have indeed been most highly privileged,
and am sincerely thankful to our Heavenly Father for
sending to my care so precious a child of his. He
seemed from the first to come as a blessing to me, and
to raise my idea of holy living and of Christian enjoy-
ments. He ever seemed happy, joyful, triumphant,
until disease wore down his animal spirits. But his
faith, hope, peace, never for a moment failed, but con-
tinued perfect to the last. I inquired shortly before he
left us, the state of his mind, when he replied : * Per-
feet peace ; but too weak to think or talk.' When he
found he must die from you, he wept much, and griev-
ed at the thought of your sorrow. *Dear father! dear
mother ! what would 1 not do to comfort yon,' he
would often say ; ' but my Heavenly Father is plea-
sed to have it so, and I love to please him.' He did
mdeed delight more in the love of Qod, and in doing
his will, than any one I have ever seen. He spoke of
his removal as if going on a foreign mission. Ha
loved to serve his Lord wherever he appointed hinif
and hoped to be engaged in the delightful work for
. *il brother of the dec«iJM^^>DA^vi^^\a^'«^BidiGikV^iM.
JAMC8 BRAINERD TATLOA. 481
ever. He often spoke of rest for his poor body ; but
his happy spirit longed to serve and please his Hea-
venly Father perfectly. He often spoke of seeing yea
all soon, and of welcoming you to a better virorld^
never more to part. He is not, my dear madam, lost
even to us : if we live as he did, we shaU again enjoy
sweet intercourse with him. His words, ^ My friend
for eternity ^^ have made a deep impression upon my
heart. O ! that his mantle may rest on me and on
this seminary.
" My grandmother lost a daughter in the state of
Kentucky. To some it was matter of surprise that
she bore the bereavement so calmly and cheerfully.
She remarked, 'Heaven is not as far from me as Ken-
tucky. I shall soon join her. She had much to suf-
fer in this world ; now she is perfectly happy ; and
why should I grieve V
" My grandmother never expected to see her child
again had she lived, but you and your dear son did ex-
pect to meet again on earth, and he enjoyed much the
thought of introducing us to each other. Bat his joys
are now far above mortal conception. O had we but
a glimpse of his glory, we should adore and praise
• the Lord, and not repine. He did not finish his
course among strangers, thougji far from home. Many
saw, admired, and loved him, and to me he was in-
expressibly dear — I may say t9, for I know he still
exists, glorious and happy. You are the blessed mo-
ther of a son safe in heaven. We rejoice that on his
way there he called at the Seminary, and gave a new
impulse to holiness of life among us. He had a tedi-
oas, exhausting time of suffering, and I felt, for weeksi
08 if going through the dark vaVLe^ VwV \v\\!c^> ^"^
3^ i.^,'^%.'i>««-
4S3 JlBMoift OP
the light of God's eannMithi^il$^0Wt.M^
md snstain him. Siieh a lorely i^it it nrely kDovi
on earth ; and'now ho is gone to a more genial eline.
He who DOTer em has ordered alb
*' Yours, very afiebtioilialely, A. 8. R."
Of the letters received hj Mr. Taylor's lektioai^
while coileeting the materials for this memoir, wo ia-
sort the following from thb Rer. Frederic W.'SMb'
kiss: . . ' .
«DMr8ir, ^
" Yours of the 84th Qltimo, endosing • letter Ima
Dr. Rice, on the death of your brother, niy very dsar
friend in Christ, is now before aie, moTiiig ea the
deep feelings of my heart, and awakenii^ sorts r dwMeter/^w^^
wiiwh nothiag^of law— mean iiTtor be a^MAipfisM.
And in order to iti fidfillment, tebeiodc himself to tbe
Bible with the dodUtf ^ a little child, aad witk
strong eoafidenee in the fhiihfiilneM of God. Belief*
ing that '^the liCeof Godin the tool of man" haa its
infancy and its growth to matnrtCy^i ancl thai what-
ever attainments may hare been made^ the ^gnaam of
God and the fdhiess t eiiit in hit own eeae, egejnet it be teflni
and wrote, prayed end utedj and ttJDfwitbdec aooM
encouraging suceese.
His Christian chemeter was a beaatiftil wboie not
indeed ahsolately perfeet-*to this he made noptem-
tions— yet as near the fair proportions in winch it is
drawn in the word of God as can almost erer be
found in this imperfect state. And in thia respect his
example is most worthy of imitation.
It is indeed melancholy to obsenre how frequently
the fair form of Christianity appears in an aspect so
forbidding as rather to repel than allure the multitude,
who have no knowledge of her but what they den? e
from the spirit, conversation, and conduct of her pro-
fessed friends. As exhibited by some, she appeers in
the form of a cold and heartless orthodoxy, with a
head filled with notions which have no influence in
refining the afiecticms or regulating the pmetice. In
others, with an eye of fire and a tongue sharpened
with bitter words, ready to denounce all who are not
actuated by the same burning zeal — a zeal jonmiti^-
led by the meekneM oIl Vi«a^%^V| ^wVsAma. la. otben
JAMES BRAINERD TAYLOR. 431
again, she appears all deformed with passion-^all
ecstasy in the religious assembly — all tenderness in
the hour of excitement — but in the world, morose,
sensoriouS) proud, selfish, and dogmatical.
Such was not the religion of James B. Taylor.
His faith worked by love, purified the heart, and
overcame the world. His was the wisdom that comes
from above — first pure, then peaceable, gentle, and
easy to be entreated ; full of mercy and good fruits,
without partiality and without hypocrisy ; and ever
brought ibrth the fruits of the Spirit — love, joy, peace,
long-sufiiering, gentleness, goodness, fidelity, meek-
ness, temperance.
But there were some traits in this lovely character
which ought to be noticed with more distinctness,
not only because of their beauty, but because there is
a deplorable deficiency in most of those who bear the
name of Christ, and in some measure possess the
mind that was in him. These were spirituality and
humility : the latter resulting, as it always does in
man sanctified but in part, from the former. "His
spirituality," says Dr. M., in a letter from which an
extract has been already made, " was so uniform, that
we had only, as it were, one face, and that of intense
brightness, to behold." Spirituality is the habit of a
soul illuminated by the truth, and sanctified, throug-h
that truth, by the Spirit of God. Such an one employs
his thoughts and exercises his affections with facility
and with lively interest on spiritual objects. He sets
the Lord always before him, apprehends the law of
God in its cognizance of the inner man, and feels and
acts under a sense of its obligations. Jesus Christ is
present by the Spirit with his heart, is aeea ivi h.\jk
bMnty, n W h inteed to in his aulLoriiy, and in alM»
trngt^ ftrnlvatioD, and loved as " the cliiefesi among
ten' tbcMMDd."
No cue eta lemd the letter!) and jourDal of James B.
Taykir,'' mild DM perceire ihat spiritual thiols wete
the reiy eleiMTtt of his soul ; — of them he ilioughi,
andwiota^ and tilhtd ; and, in all situations, he acteil
in iflfertDee to tbAa and under their influence.
One efiect Qf tlua ^raoioiis habit ol' mind was bn-
inility,~withoDt wUeh dtwe taa be do geaoiiw nSi^Bh.
JenuCbnstim meek 'Mid lowlf in heart, uid iMtf*
eui faaTe lecmed of Um iriltiimf imbitnag ihW '
measDie of thisezeellent grwie. Withratlt thannaf
be ardor in raligim; aoft tfaen wiU bb eeM', CBted'oot,
if not heard, the err^^ Come^ eee my xtel for &■ |iOii
of hostt." ' And in -Ub da j- oT'i^eilM^tat, whM «r«-
ry ihiog; must be done with atrong feeling and Tigor-
oiu action, it is painfol to obscrre how mtieh, tbal
commenda itself to the spirit of the age, is either sadlf
deficient, or wholl)' destitnte of the brightest glory of
the religion of a sinner eared hj grace.
He is an htmble maa who fonns • just eslimete at
his own eharacler, as he weighs himself in the ba-
lance of the sanetuBTf, and feels aright the force of
his own judgment of himself. He coiii|)ares kimaeli^
not with those aronnd faim, whom he may think or see
to be less perfect than hiniself,bntwith thelawof God,
and with the holy example of Jesns, which is the
law practically eihtbited for the imitation of hia fol-
That James B. Taylor was diatingDished by bia hv
raility cannot be questioned. Living as be did, erwy
Say, ia, the ptemiM o£ itudici.
By obserriag this order — giiiag to reading the Bi ble
and prayer a due portion of lime, and always seeking
unlit he enjoyed communion with heaven, he ever kepi
alive the Same of love ; so that, at the close of his col-
legiate course of studies, lie said to a frieod, " I have,
while in college, enjoyed much of the presence of Qod.
The years 1 have spent in Nassau Hall will long be
remembered as sweet seasons of communioa with tbe
Holy Ghost, aiid of special manifestations of the love
of God."
And as to the second rule, his conduct was wise
and exemplary. Too often, young men, ardent in their
thirst for knowledge, or in haste to get into the field
of action, or oppressed with the languor consequent
upon mental labor and sedentary life, so neglect that
regular exercise which is essential to health, that they
come out unfit for service, or go down to an early
grave.
On this interesting topic it is obvious to remark, that
man is a compound being — that he is made up of an
. animal, intellectual, and moralnature, neither of which
can be neglected with impunity. In all these respects
food and exercise must he supplied regularly, and iu
proper kind and measure, or a weak and sickly habit
will be induced, destructive both of happiness and
usefulness.
With this natural constitution, and tbe sure con-
sequences of neglecliug it full in riew, i» iiwA^'a'**
436 MEMOIR OF
iy astonishing that in so few of our literary iostitatioiis
provision is made for thai physical education so essen-
tial to the wel] being of the animal nature ? And is
ii not more surprising still, that men professing to be
philosophers should endeavor to exclude from our
schools that moral training — that religious culture,
without which no man will ever act well his part io
those relations for which education is designed to pre-
pare him ?
It is true, that, in the inscrutable providence of God
Mr. Taylor's health began to fail just after the com-
pletion of his college education, so that he was not
permitted to enjoy the high satisfaction which he so
ardently desired in preaching the Gospel. But still it
is worthy to be remembered, that to the end of the
course he enjoyed good health. Nor did his studies
sufiTer at all by a rigid adherence to his rules.
3. But as a candidate for the ministry, his conduct,
though not pretended to be perfect, is above all praise.
For religion's sake ; for the sake of the holy name by
which he was called ; for the joy of the Lord which
was his strength ; he sought for and made great attain-
ments in the divine life : but never did he seem to lose
sight of the influence which his piety would have upon
his ministerial character and usefulness. To be very
" holy and wise " was the burden of his prayers. Holy
and wise, that he might win souls to Jesus Christ, in
all his ways please the Lord, and be fully prepared for
the purity and blessedness of heaven.
No one could more fully recognize the dependence of
man upon the grace of God thai, did Mr. Taylor. In his
prayers, letters, diary, and conversation, he acknow-
ledged the necesaVt^j o^ ^Vi^ ^^\\IC% iofl-uences. He
JAMES BRAINERD TAYLOR. 437
not only believed, but gloried in the doctrine of divine
sovereignty ; yet he never once entertained the perni-
cious notion that these truths could either excuse inac-
tivity, or lessen responsibility, or diminish the impor-
tance of employing means adapted to the end to be
accomplished in the Gospel economy. God has indeed
most wisely iited the means to the end, both in the
kingdom of nature and that of grace, leaving in botb
ample scope for the exercise of all the skill and dili-
gence that man can use to bring to pass his benevo-
lent and gracious purposes.
' Under the cherished impression of this divine ar-
rangement, Mr. Taylor seemed constantly to live-—
and, with the conviction that holiness in the ministry
afforded the best ground of hope, under God, of suc-
cess, he with all earnestness, and perseverance, and
self-denial, sought to become, and did become, emi-
nently holy. Would to God that all who bear the
sacred office were like-minded — that all who aspire to
this office could be persuaded to walk as James B.
Taylor walked, with God.
Next to personal holiness, Mr. Taylor desired to be
" mighty in the Scriptures," not only that he might be
sanctified through the truth, but that he might draw
thence things new and old, giving to every one a por-
tion suited to his condition. "O to be mighty in the
Scriptures," was his frequent petition at the throne of
grace. And to this end he submitted himself to the
usual course of mental diseipliae. He desired Aot lite-
rary fame, nor the honor that comes from mea. It
was the Bible he was to expound — ^its doctrines he
was to preach — its precepts to inculcate— the whole
counsel of God, as therein revealed^ he "ft^.^ xs^ ^
37*
438 MEMOIR OP
dare. And therefore, to a right understaudiog of the
Bible he resolutely determined to devote all his attain-
ments. And although, in the ardcr of his zeal to
enter upon the great work for which he longed 90 ear-
nestly, he wavered for a little season, as to the neces-
sity of all that culture which in most cases is wisely
required ; yet, having corrected this error of judgment,
no man more deeply felt the importance of fall "pre-
paration." For this he hoth labored industriously and
]>rayed most earnestly.
In addition to Mr. Taylor's persevering and suc-
cessful efforts to increase in piety and in knowledge
of the word of God, he deserves to be remembered and
imitated in his intercourse with his fellow-men. Al-
ways affable and obliging — noted for a deportment,
the result of enlarged and active benevolence ; exceed-
ingly social in his feelings, and polite and graceful in
his manners ; yet he conscientiously avoided an intima-
cy with those whose society neither promised benefit,
nor afforded opportunities of usefulness ; but with the
saints, the excellent of the earth, was his delight ; and
the more spiritual any one appeared to be, the more did
he seek and enjoy communion with him. And here
it mattered nothing with Mr. Taylor what was the
condition or the color of the saint. In every one who
showed the heart of a true disciple he recognized a bro-
ther or sister, and rejoiced to be an instrument in minis-
tering to the edification and consolation of all those
who loved the Lord Jesus Christ in sincerity. To this
end he visited the sick — conversed with professors —
wrote letters — held meetings for exhortation and pray-
er, and used all the means he could employ to build
up the kingdom of Chi\«i va xVv^ V^wXaoC Vv% ^ubi*»ct».
JUI£S BBAINEBD TATLOK. HSO
And while Mr. Taylor thus labored and prayed to
promote growth in grace in the church, the burden of
hia prayers and labofB was far the converrion oj
»oult. He had consecrated himself to the service of
the Lord, the glory of his nenie, and the advance-
ment of his cause. And not only in his intercourse
and correspondence with his fellow-men did he endea-
vor to strengthen the interests of piety in those who
were under its inQuence, but by all means, if possible,
to gain some from the ranks of the enemy. Actuated
by this zeal for the divine glory, and compassion fot
perishing sinners, be sought and seized every opportu-
nity to beseech men, in Christ's stead, to be recon-
ciled to God. This he did in his private intercourse —
in the family circle ; and, with the sanction of pastors
and otber ministers, in many churches, and with un-
common acceptance and success. Bo ihat while pursu-
ing his studies, he was made the instrument of bring-
ing, perhaps, more persons lo the knowledge of thtf
truth, as it is in Jesus, than others have done in the min-
istrations of many years. During his sickness many
letters came to him, expressive of the most devoted
attachment, and reminding him of the blessing which
had, in several places, attended his labors of love.
His object was not wealth nor fame, but souls — souls;
his constant cry was, "Give me souls!"
There is one further particular which, it has occur-
red to us, may be introduced with some advantage to
«tudent3 of theology. Many of Mr. Taylor's correspon-
Jenta were young females — and in his labors hemnst
often have come in contact with persons of this de-
«cription calculated to awaken tender emotions; yet !■
•It bis letters, and in all his diary, there is no avidanm
440 MEMOIR or
that lie ever approached that entangling, and often em-
barrassing alliance, which so often impedes the pro-
gress of students, and too frequently presses as an in-
cubus upon all their after-life and labors.
On the contrary, we find in his diary a passage
already quoted, which shall here be cited again : " Not
knowing what the Lord has for me to do, I am kept
from what, perhaps, would be as pleasant to me as to
another; and at which some have been led to wonder.
Some may think me stoically indifferent to the con-
nubial state : but this restrains me from taking any
steps in that matter — I fear to act prematurely. When
it is clearly one's duty to seek such a connection, will
not a prudent wife come from the Lord ? I wish
that mmjf^e?^^ would see well to it, that they obtain in
their companions an increase of power to help on with
their work."
The importance of the marriage relation, as a source
of happiness or misery, is perfectly obvious. But this
matter, as it bears upon the character and usefulness of
a minister of the Gospel, is beyond all computation.
None who has not had experience, or made observa-
tion on this subject, can tell how much a minister's
standing may be affected, how much his work may be
promoted or hindered, by the character and deportment
of his wife.
How inconsiderate I how unwise the conduct of
many young men, and young ministers perhaps ytU
pursuing their preparatory studies, who have no borne
nor field of labor — often no patrimony ; who '* know
not what the Lord has for them to do ;" who hare not
finished their theological course. Let those who
aspire to this high caUin^ learn wisdom from the lolly
LOR. 441
of inany of their bTeloren who have gone before them,
and " fear to act prematurely?'
We closie by quoting from the obituary notice pab-
lished soon after his decease,-i-whai, in Eubataoce, has
been said before;
" Mr. Taylor was a young man admirably fitted to
be useful in the ministry. To a line person, a pleasant
countenance, expressive of the benevolence of his sou],
a sweet, yet powerful voice, and a cultivated mind,
be added piety, humility, zeal, and devoiedn^ss to his
profession, such as are rarely ever observed united in
one individual.
" How mysterious ! thai in the present urgent wants
of the church, one so gifted and qualified should be
cut down just after he became ready to enter the pul-
pit. But perhaps he was called for to perform higher
services for his Master in the church triumphant than
can be rendered by mortal man in this militant slate.
And we shall see hereafter, that all things io regard
to him were ordered well by that Lord and Savior
to whom he had consecrated himself in soul, bod/
and spirit, for time and eternity." Amen.
STANFORD UNIVERSITY LIBRARIES ■
STANFORD AUXILIARY LIBRARY ^
STANFORD, CALIFORNIA 94305-6004
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jll.s
All books ore subject to
DATE DUE
anFofd.edu
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FILE: inst/extdata/ats/practicalthought00nev.txt
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LIBEAEY
^biological £eminarg,
PRINCETON, N. J.
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No. Case,
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No. Book,
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"True.it separates, but it zinitcw also. It takes ^^s I knew: them
many we love Imt it takes as to as many we love " Fiu?e 221.
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Y REV. WILLIAM NEVINS, D . D
Late Pastor of a Church in Baltimore.
PUBLISHED fiY THE
AMERICAN TRACT SOCIETY
150 NASSAU-STREET, NEW-YORK.
D. Famhuw, Printer.
Entered according to act of Congress, in the year 1836, by
Rufds L. Nevins, in the Clerk's Office of the District Court
of the Southern District of New-York.
ISo. Page.
1. Do you Pray in Secret 1 ----- 7
2. Do you Pray in your Family "? ... 13
3. I must Pray more, - - - - - - 18
4. I must Pray differently, ----- 24
5. Why Prayer is not heard, ----- 30
6. I must Praise more, 38
7. Do you remember Christ 1 - - - 42
8. I don't like Professions, ----- 48
9. Are you a Sabbath School Teacher 1 - - 53
10. Do you attend the Monthly Concert 1 61
11. Why all Christians should attend the Monthly
Concert, 66
12. Will any Christian be absent from the next
Monthly Concert? 71
13. How came it to pass 1 74
14. Why the World is not Converted 1 78
15. The Conversion of the Church, 84
16. Inquiring Saints, 89
17. Do you pay for a Religious Newspaper 1 - - 92
18. Detached Thoughts, 95
19. The late Mr. Wirt, 99
20. Traveling on the Sabbath, 104
21. Apologies for Travelling on the Sabbath, - - 111
22. I have done giving, 118
23. I will give liberally, ... - - 121
24. The calls are so many, 125
25. I can't afford it, 129
26. An example of Liberality, - - - - 134
27. Another example of Liberality, - 140
28. More, about Liberality, 144
CONTENTS.
JVo.
29. A Tract Effort, -
30. Why the World should have the Bible,
31. Mrs. M. L. Nevins, ...
32. What strange beings we are,
33. What very strange beings we are,
34. Should it be according to thy mind 1
35. How inconsistent we are,
36. The Pity of the Lord,
37. Five Negatives, -
38. How to dispose of care, -
39. Do you enjoy Religion?
40. Lovest thou me 1
41. The light of the World,
42. The Salt of the Earth,
43. The Distance of Death,
44. Why so loth to die 1
45. Heaven's Attractions, -
46. The Heavenly Recognition,
Page
149
153
157
161
166
170
175
179
185
187
192
198
203
209
213
218
225
229
The following pages consist of miscellaneous articles
published by the lamented author within the year 1834 and
the months of January and February, 1835, chiefly in the
New- York Observer, with the signature " M. S." the finals
of his name. They were written after the insidious disease
by which God was pleased to transplant him to a higher
sphere of labor had so affected his voice as in a great de-
gree to disable him from his stated public ministrations.
This discipline was evidently blessed in his rapid sanctifi-
cation ; his obtaining uncommonly clear views of truth and
duty ; and his ardent desire to do something to rouse Chris-
tians to greater attainments in personal holiness, and through
their efforts and prayers to bless the world. His mind acted
with unwonted vigor ; he panted to speak to multitudes for
God and eternity, and adopted the only means then remain-
ing to him — his pen. When about two-thirds of the articles
were written, he was called suddenly to part with his be-
loved wife; and the hallowed influence of the affliction is
most apparent in the subsequent articles, the last of which,
" Heaven's Attractions," with the additional fragment,
seemed almost prophetic of the event which was soon to
follow.
It was hoped that the substance of these articles might be
embodied in a volume under the author's own supervision ;
but his strength was inadequate to the task. They are now
published in accordance with a few general suggestions
made by him a little before his death, and in the form sub-
stantially in which they at first appeared.
■^TOtr
1
1. Do you Pray in Secret?
I know not how it is with the reader, but I know
that many persons are not in the habit of secret pray-
er. They have no closet, no place of retirement to
which they daily resort, and where, when they have
shut the door, they pray to their Father which is in
secret, and in solitude seek the society of God. I am
acquainted with one who for many years neglected
this duty, which all religions recognize, and which
even nature teaches. Sometimes he read the Bible,
and no part of it oftener than the sermon on the
mount. Of course he must have frequently read
those words of the great Teacher, in which, taking
it for granted that his hearer prays, he tells him what
he should do when he prays : " But thou, when thou
prayest, enter into thy closet ;" (the person is sup-
posed to have some place called his closet, to which
he is accustomed to retire for prayer;) "and when
thou hast shut thy door, pray to thy Father which
is in secret; and thy Father which seeth in secret
shall reward thee openly." He read this, but he gave
no heed to it. During all this period he asked no-
thing, though he received much. God did not neg-
lect him, though he neglected God ; and as he pray-
8 PRACTICAL THOUGHTS.
ed none, so he praised none. Sometimes, indeed, he
said, " Thank God !" but it was said in so much
thoughtlessness, that it was set down profaneness
rather than praise. It is true, at that time he would
never allow that he was ungrateful ; but he was, and
now he sees that he was. He lived, and moved, and
had his being in God, and yet was without God in
the world. Many and precious were the thoughts
of God towards him, but in all his thoughts God was
not. Not even when he was in trouble did he ask,
" Where is God my maker ?" 1 wonder the Lord
had not become weary of bestowing his bounty on
such an one. It is because he is the Lord and chan-
ges not. But for that, the person of whom I speak
would have been consumed long ago. There is no-
thing he admires more than the long-suffering of
God towards him, and he hopes to spend eternity in
admiring it, and exchanging thoughts with his fel-
low-redeemed on this and kindred subjects.
He supposes that he is not the only one who has
neglected secret prayer. He fears that this neglect
is even now the habit of many. They are shy of
God. I know not why they should be. He is doing
every thing to woo and win them, and to secure their
confidence. So much has he done, that he asks (and
I cannot answer) what he could have done more.
He waits on his throne of grace to be gracious to
them, but they come not near to him. He even calls
to them to come to him, using too the language of
PRACTICAL THOUGHTS.
most affectionate address : " Son, my son ;" but they
respond not, " Abba, Father." It is strange they
should treat this Father so. They treat no other fa-
ther so. What child does not, in the morning, salute
his father ? and what father does not expect the sa-
lutation of each child as they come into his presence?
Oh, yes, we love our father who is on earth ; and we
remember with gratitude the favors he does us. And
does the Father of our spirits, the giver of every good
gift, deserve no daily notice from us, no affectionate
salutation, no grateful recognition of indebtedness to
him ? I am certain he expects it, for he says, " A
son honoreth his father : if then I be a Father, where
is mine honor ?"- He claims to be a Father; and
O, hoAV well he has established that claim ! Truly
he is a Father, and " like as a father pitieth his
children, so the Lord pitieth " his. And to the com-
passion of the father he adds the tender care and un-
tiring mindfulness of the mother. " Can a woman,"
he asks, " forget her sucking child ?" She may, he
says, but He will not. How strange it is that men
will not go to the closet to meet and to pray to such
a Father !
Surely it is not for want of encouragement. If
they have it not in his very nature, yet in his invita-
tions, his promises, and his past acts of unsolicited
kindness, they have all they could desire. Nor is
it that they have no need of God. Never one of the
prayerless will say that. They all know what would
10 PRACTICAL THOUGHTS.
become of them but for that overlooking eye, and
that supplying hand, and that supporting arm. And
do they not know that God has a heart too — that he
can love with all the fervor of a friend % And can
they not imagine that in the interchange of affection
between God and the soul of man there may, and
indeed must be, ineffable delight ? And who that
looks but a little way forward, does not perceive an
exigency when, in the utter inadequacy of earthly
and human resources for comfort, he will want " the
consolations of God ?"
Ah, it is a sad as well as strange thing, that so
many enter no closet ! seek daily no retirement, either
in their houses or elsewhere, where they may be a
little while alone with God : where they may look
up and meet the light of his countenance as he looks
down on them ; where they may confess their sins,
and receive assurance of his pardoning love; where
they may thank him for mercies past, and humbly
ask for more ; where they may take counsel of him ;
tell him of their griefs, and have their tears wiped
away, and with him leave the weighty burden of
their cares.
I know not whether this excites more my grief
or my wonder. I am not so much surprised that
men should neglect a manifest duty, but when I think
what a 'privilege it is, what a happiness, what an
honor, to be on terms of intimacy, and in habits of
intercourse with God, it amazes me that they should
PRACTICAL THOUGHTS. 11
forego it. How will such reflect upon themselves here-
after — how execrate their folly ! How will they won-
der that they could have deliberately done their souls
such a wrong" ! Then it will be too late to redress
the wrong. They sought not the Lord while he
might be found — they called not upon him while he
was near. Yea, though he called, they refused. Now
they may call, but he will not answer. If any one
who is living in the neglect of secret prayer shall
read this, will he not be persuaded to commence the
practice the very day he reads it, aye, that same hour,
if it be possible ? If it be not convenient, let him make
it convenient. Let other things give way for this,
rather than this for any thing. Can he think his
heart right in the sight of God, or his condition safe
in prospect of eternity, while he neglects prayer ?
How dare he live without prayer? Without it can
he have courage to die? At the mercy-seat of Gocl
we may decline to appear, but before his judgment-
seat we must all stand. How a frequent access to
the first would prepare us for final arraignment at
the other ! How it would familiarize us with the
presence of God ! How it would serve to break the
shock of the entrance into eternity !
Does any one, who is not in the habitual and daily
practice of secret devotion, pretend to be a Christian ?
[t is but pretence. He may believe the creed of the
Christian, but certainly he does not pursue the prac-
tice nor possess the spirit of the Christian. Breath-
12 PRACTICAL THOUGHTS.
ing is essential to living, and prayer is the Chris-
tian's vital breath. Does he walk with God who
never converses with him ?
Some spiritualize the direction of Christ, making
the closet to mean the heart, and the duty of private
devotion to be discharged in mere mental prayer.
But Christ did not so trifle. His closet was not his
heart : he could not have meant that ours should be.
He selected the still morning, and sought out the
solitary place for prayer. May we be less attentive to
the circumstances of time and place ? Shall we talk
about entering into ourselves and there thinking
prayer ? Jesus, even in his most retired intercourse
with his Father, used his voice. That prayer, " Let
this cup pass from me," was vocal — and that peti-
tion, " God be merciful to me a sinner," was express-
ed in words. Shall we reserve the voice exclusively
for our intercourse with men, and not with it also
supplicate and bless God?
Is anyone inquiring after truth? What place
more appropriate for asking " What is truth," than
the closet ? Who so likely to be taught of God as
they who ask of God 1 Some men carry that ques-
tion to the Bible, and press it there, as indeed they
should ; but they carry it not to the throne of grace,
and press it there also. They read to know what
truth is, but do not pray to know it.
Oh, how an hour in the morning, spent with God,
prepares us pleasantly and profitably to pass the
PRACTICAL THOUGHTS. 13
other hours of the day with men ; and at night, what
so composing as communion with God ! In resign-
ing ourselves into the arms of sleep — that image of
death, what security like that of prayer ! It engages
Him who never slumbers nor sleeps, to watch
over us.
Has any one become remiss in secret devotion ?
What ! tired of God ? weary of communion with
him ? How sad the state of such a soul !
2. Do you Pray in your Family t
There are families that call not on the nam^ of
the Lord. Nor is it a new thing. There were such
so long ago as when Jeremiah lived. He t=^es no-
tice of them. He has a prayer about them It seems
he was divinely inspired to call down the indigna-
tion of the Lord upon such families. * Pou* out thy
fury," he says, " upon the families that c - 204
57. Mr. Berrington and Mrs. More, - - - 207
58. A new method of exciting Devotion, - 212
The lamented author of the following articles had long
mourned over the influence of Romanism, as essentially a
political rather than a religious institution — attracting men
by its splendid and imposing exterior, to the neglect of that
spirituality of heart, without which no man can "see the
kingdom of God." He had made repeated endeavors to
engage what he considered abler pens in exposing its ab-
surdities ; and at length, as a means of reaching the greatest
number of minds, commenced the insertion of brief mis-
cellaneous articles bearing on the subject in a widely circu-
lated weekly newspaper— the New- York Observer— using
the signature M. S. the finals of his name. In familiarity
of style, kindness and cheerfulness of manner, and plain
common sense, they are adapted to secure the attention and
carry conviction to the heart of the general reader; while
their richness of thought and clearness and conclusiveness
of argument will render them not less acceptable to mature
and cultivated minds. Finding the reception they met, it
was the design of the author to comply with requests from
numerous sources entitled to his regard, by himself (when
the series should have been somewhat further extended)
embodying them in a volume ; but the failure of his health
and the early close of his valuable life prevented the fulfill-
ment of that design. They are now given to the public ill
accordance with general suggestions of the author, but es-
sentially in the form in which they at first appeared.
tfSS#W» &Q»38&'ar»
1. The Sufficiency of the Bible as a Rule of Faitli
and Guide to Salvation.
This is the great matter in controversy between Pro-
testants and Roman Catholics. We say the Bible is
sufficient. They say that it is not. Now, suppose that
Paul the apostle be permitted to decide between us.
We are agreed to refer the matter to him. Can our
opponents object to this reference? Let Paul then be
consulted in the only way in which he can be, viz.
through his acknowledged writings. It is agreed on all
hands that he wrote the second epistle to Timothy.
Well, in the third chapter of that epistle, and at the
15th verse, he writes to Timothy thus : " And that
from a child thou hast known the Holy Scriptures,
which are able to make thee wise unto salvation."
That the Greek is here correctly translated into Eng-
lish, any scholar may see.
Here then we have what Paul wrote, and I cannot
believe that he would write, in a letter to Timothy, that
the Holy Scriptures are capable of being known by a
child, and able to make wise unto salvation, and then
say, to be handed down by tradition, that they are so
obscure and abstruse that one can make nothing out
of them.
But what did Paul write to Timothy about the Holy
ti THOUGHTS ON POPERY.
Scriptures ? He reminds him that he had known them
from a child, that is, he had been acquainted with them
so far as to understand them from that early age. Now,
either Timothy was a most extraordinary child, of
which there is no proof, or else the Holy Scriptures
of the Old Testament, and of the New, so far as the
latter was written and recognized at the time, are in-
telligible to a child. I see not how this conclusion can
in any way be evaded. If the child of Eunice could
and did know them, why may not my child and your
child, and any child of ordinary understanding? And
what do Ave want more for a rule of faith, than a Bible
which a child can understand? The Bible then can-
not be insufficient as a rule of faith, through any want
of perspicuity in it. That point is settled.
But Paul says something more to Timothy about
these same Scriptures, "which" he says, u are able
to make thee wise unto salvation" Why, what is the
matter with the man? He talks as if he had taken
lessons of Luther. When did he live ? They say that
the Protestant religion is only three hundred years old,
but here is a man who lived well nigh eighteen hun-
dred years ago, that writes amazingly like a Protestant
about the Holy Scriptures. He says (and I have just
been looking at the Greek to see if it is so there, and I
find that it is) they are able to make thee wise unto
salvation. Now, who wishes to be wiser than that?
and if they can make one thus wise, they can make
any number equally Avise. So then the Scriptures can
be knoAvn by children, and can make AA r ise to sah'ation
those Avho knoAV them. This is Paul's decision, and
here should be an end of the contnwersy. If this prove
not the sufficiencv of the Bible as a rule of faith and
THOUGHTS ON POPERY.
guide to salvation, I know not how any thing can be
proved. I will tell you what I am determined to do
the next time a Catholic opens his mouth to me about
the insufficiency and obscurity of our rule of faith, I
mean to take hold of the sword of the Spirit by this
handle, 2 Tim. 3 : 15, and I mean to hold on to this
weapon of heavenly temper, and to wield it manfully,
until my opponent surrender or retreat. He cannot
stand before it.
But before I close this, I must say, that if the Scrip-
tures which existed when Paul wrote to Timothy were
able to make wise unto salvation, how much more
are they with what has been added to the canon since 1
And here, by the way, we have an answer to the ques-
tion which the Catholic asks with such an air of tri-
umph : " How, if this be your rule of faith, did Chris-
tians get along before the New Testament was writ-
ten and received?" Very well; they had Scriptures
enough to make them "wise unto salvation" as early
as the time of Timothy ; and they had, many years
before that, all the Old Testament, and a part of the
New. Now, with Moses and the prophets, ai«d the
Psalms, and Matthew's Gospel, and perhaps some
others, together with a large number of divinely in-
spired men, I think they must have got along very
comfortably.
One thing more I desire to say. It is this : that there
is an advantage for understanding the Bible, which
does not belong to any book whose author is not per-
sonally accessible. Tite advantage is, that we have
daily and hourly opportunity to consult the Author of
the Bible on the meaning of it. We can, at any mo-
ment we please, go and ask him to interpret to us any
10 THOUGHTS ON POPERY.
difficult passage. We can lift off our eyes from the
word of truth, when something occurs which we do
not readily comprehend, and direct them to the throne
of grace. And what encouragement we have to do
this ! James tells us, " If any of you lack wisdom, let
him ask of God, that giveth to all men liberally, and
upbraideth not ; and it shall be given him." So then
we have the Bible to inform and guide us, and we
have constant opportunities of consulting its Author in
regard to its meaning. Is it not enough ? I, for one,
am satisfied. I can dispense with the fathers, &c. &c.
a. The Source of Heresies.
The Roman Catholics say it is the Bible. They
trace all the errors and divisions which prevail, to the
Scriptures as their fountain. Do they know whose
book it is which they thus accuse ? How dare they
charge God with being " the Author of confusion ?"
But is the Bible to blame for heresies ? Christ gives a
very different account of the matter. He says, Matt.
22 : 29, to the Sadducees, " Ye do err, not knowing the
Scriptures." He makes ignorance of the Scriptures
the source of heresies. He does not agree with the
priests.
It is very strange, if the reading of the Scriptures is
the cause of heresies in religion, that the Bereans, who
searched them daily, because they would not take on
trust even what Paid said, (and I suspect they would
THOUGHTS ON TOPERY. 11
not have treated Peter any more civilly,) did not fall
into any of these errors. It would seem to have had
quite a contrary effect, for it is added, " therefore many
of them believed." Acts, 17 : 11, 12. Whatever these
Bereans were, it is clear that they were not good Ca-
tholics.
But after all it is not surprising that these noble Be-
reans did not fall into any fatal error by reason of read-
ing the Scriptures, since Peter says of Paul's hardest
parts, and most obscure passages, that they do nobody
any harm, but such as are both " unlearned and un-
stable;" and that they do them no harm, except they
wrest them, that is, do absolute violence to them. 2
Pet. 3 : 16.
3. Private Interpretation.
It is known to every body how strenuously the Ca-
tholics oppose the reading of the Bible, or rather, I
should say, the reader exercising his mind on the
Bible which he reads. He may read for himself, if
he will only let the church think for him. He may
have a New Testament, and he may turn to such a
passage as John, 3 : 16, " God so loved the world that
he gave his only begotten Sen," &c. or to that, Matt.
11 : 28, 30, " Come unto me, all ye that labor and are
heavy laden, and I Avill give you rest," &c. and he
may read the words, but then he must not attempt to
wit a meaning upon them, though it be very difficult
12 THOUGHTS ON POPERY.
to avoid attaching a sense to them, since they are
quite as easy to be understood as they are to be read.
But he must not do it. At his peril he must not. He
is guilty of the crime of private interpretation, if he
does. Before he pretends to understand those passages,
he must inquire how the church has always interpreted
them, and what the popes and general councils have
thought about them, and how all the fathers, from
Barnabas to Bernard, not one excepted, have under-
stood them. Well, now, it strikes me as rather hard
upon the poor sinner, that he should be made to go
through this long and difficult process before he is
permitted to admire the love of God in the gift of his
Son, and before he can go to Jesus for rest. And
somehow I cannot help suspecting that it is not ne-
cessary to take this circuitous course, and that it is
not so very great a sin when one reads such passages,
to understand them according to the obvious import
of their terms.
But the Catholic asks, " Does not Peter condemn
private interpretation ?" And they point us to his 2d
Epistle, 1 : 20. " Knowing this first, that no prophecy
of the Scripture is of any private interpretation." Now
you must know that Catholics, though they have no
great attachment to the Bible, are as glad as any peo-
ple can be, when they can get hold of a passage of it,
which seems to establish some tenet of theirs. And
as only a very small portion of the Bible has even the
appearance of favoring them, one may observe with
what eagerness they seize upon, and with what te-
nacity they cling to the rare passages which seem to
befriend their cause. Thus they do with this pas-
sage of Peter. Thev quote it with an air of triumph,
THOUGHTS ON POPERY. 13
and exultingly ask what Protestants can have to re-
ply to it.
Now, in the name of Protestants, I will state in two
or three particulars what we have to say in opposition
to the Catholic inference from these words of Peter.
We say that that passage does not make for the Ca-
tholic cause, first, because if the right of private judg-
ment and private interpretation is taken away by it,
as they affirm, yet it is taken away with respect to
only a small part of the Bible, viz. the prophetic part.
He does not say that any other part, the historical, the
didactic, or the hortatory, is of private interpretation,
but only the prophetic, that part in which something
is foretold. He does not say no Scripture, but " no
prophecy of the Scripture is of any private interpreta-
tion." Allowing then to the Catholic all which he
contends for, we are left with by far the larger part
of the Bible open to private interpretation. Peter re-
stricts us only in the matter of prophecy !
But secondly, let me say, that to whatever the re-
mark of the apostle has reference, it can easily be
shown that it does not mean what the Catholic under-
stands it to mean. This is evident from what follows
it. I wish the reader would turn to the passage. He
will perceive that Peter, having said that no prophecy
of the Scripture is of any private interpretation, pro-
ceeds to assign the reason of that assertion, or rather,
as I think, goes into a further and fuller explanation of
what he had said : " For the prophecy came not in old
time by the will of man, (that is, it was not of human
invention, it did not express the conjectures of men,)
but holy men of God spake as they w
Covetousness, Luxury or Lust, Anger, Gluttony, En-
vy, Sloth. Well, these are, to be sure, sins, all but one
of them, anger, which is not necessarily a sin any
more than grief is. We are directed to " be angry and
sin not." I wonder they should have put anger with-
out any qualification among the seven deadly sins. It
must be because they are not familiar with the Scrip-
tures. But granting them all to be sins, then certainly
they are deadly, since all sin is deadly. We could not
therefore object, if it had been said, in reference to
them, " seven deadly sins." But " the seven deadly
sins " seems to imply that there are no more. We read
in the book of Proverbs of six things which the Lord
doth hate ; yea, of seven that are an abomination to
him. But there is no implication there, that those are
the only things which the Lord hates. It is not said,
"the seven things which the Lord doth hate." The
language which I animadvert upon implies that the
seven sins enumerated are, if not exclusively, yet pe-
culiarly deadly. Now that is not the case. There is
nothing in those sins to entitle them to this distinction
above other sins. There is no reason why we should
be warned to avoid them more than many others.
THOUGHTS ON POPERY.
37
1 am surprised that in the list of deadly sins theie
is no mention of unbelief. Now surely that must be
a deadly sin, when " he that believeth not shall be
damned— shall not see life, but the wrath of God
abideth on him." Moreover, we are told that the Holy
Ghost came primarily to reprove the world of unbe-
lief—and yet there is no recognition of it among the
deadly sins ! It is an oversight, which no wonder they
fell into, who, in making out their religion, made no
use of the word of God.
I perceive that neither heresy nor schism are in the
list of deadly sins. I infer, then, that to differ from the
Roman church in some particulars, and even to sepa-
rate from her communion, is not fatal, even she her-
self being judge. I thank her for the admission.
There is one sin which, in all their catalogues, the
Catholics omit, and which, I think, they need to be re-
minded of. It is the sin of idolatry— oi worshiping
the creature— of paying divine honors to something
else besides God. It used to be very deadly, under the
Jewish dispensation. It doubtless is equally so under
the Christian. They had better beware of it. They
had better leave off praying to saints, and honoring the
Virgin Mary above her Son, lest perchance they fall
into deadly sin-
11. A Religion without a Holy Spirit.
A gentleman of intelligence, who was born of Ca-
tholic parents, and educated in the Catholic church,
4
38 THOUGHTS ON POPERY.
but left it recently for Protestantism (for some do
leave the Catholic for the Protestant church— the
conversions are not all to Romanism — but we, Pro-
testants, don't make such a noise about it when we
receive a convert ; and I suppose the reason is, that it
is really no wonder that a Catholic should become a
Protestant — the only wonder is, that any should re-
main Catholics) — this gentleman said to his brother,
who is still a Catholic, " Why, brother, as long as I
was a Catholic, I never knew that there was a Holy
Spirit."
And what do you think was the brother's reply ?
" Well, I don't know that there is one now !"
The narration of what passed between these two
men struck me with great force. A religion without
a Holy Spirit ! and this the religion, according to the
computation of Bishop England, of two hundred mil-
lions of mankind ! It made me sorry. My religion,
thought I, would be very imperfect without a Holy-
Spirit. I want a Sanctifier. as well as a Surety. I
want one to act internally upon me, as well as one to
act externally for me. What should I do with my
title to hea\en. without a fitness for it? As a sinner,
I am equally destitute of both. There can be no hea-
ven without holiness. And whence has any man ho-
liness but from the Holy Spirit? And is it likely he
will act where he is not acknowledged ? If priests
can pardon, as they say, yet can they purify ?
Here were two men, educated in the Catholic reli-
gion, and attending weekly the Catholic church, and
yet never having heard of the Holy Spirit ! They had
heard often enough of the Virgin Mary, and of this
saint, and that saint, but never a word of the Holv
THOUGHTS ON POPERY. 39
Spirit, the Divine Sanctifier ! But was it not their
own fault? Is not the doctrine of the Trinity a part
of the Catholic faith ? It is — but that may be, and yet
the priests never instruct the people in the character
and office of the Holy Spirit, and in the necessity of
his operations.
But had these men never been present at a baptism,
when water, according to Christ's direction, with oil,
spittle, &c. as the church directs, is applied to the
body, and the name of each person of the Trinity is
mentioned ? Yes, but, poor men, they had never stu-
died Latin. How should they know what Spiritus
Sanctus means, when they hear it ? Why should all
the world be presumed to understand Latin? Oh,
why should the worship of the living God be con-
ducted in a dead language 1 But this is by the way.
These men knew not that there was a Holy Spi-
rit — why did they not know it ? I will tell you. Be-
cause so little is said of the Holy Spirit among the
Catholics — there is so little need of any such agent,
according to their system ! They do not believe in the
necessity of a change of heart. Why should there be
a Holy Spirit? The priest does not want any such
help to prepare a soul for heaven. The Catholic sys-
tem is complete without a Holy Spirit. Therefore
nothing is said of him in the pulpit, ard in the con-
fession-box; and the sinner is not directed to seek his
influences, or to rely on his aid. If I misrepresent, let
it be shown, and I will retract. But if I am correct in
the statement I make, look at it. Protestant, look at
it a religion without a Holy Spirit ! Catholic, look
at it, and obey the voice from heaven which says.
"Come out of her my people, that ye be not partakers
40 THOUGHTS ON POPERY.
of her sins, and that ye receive not of- her plagues."
This is one of her capital crimes. She does not
speak against the Holy Ghost. No, she is silent
about him !
12. Infallibility.
Every body knows that the Church of Rome lays
claim to infallibility. She contends that there is no
mistake about her ; that she cannot err. Now this very
modest claim of our sister of Rome (for in the matter
of churches I reject the relation of mother and daugh-
ter) I am constrained to question, and that for such
reasons as the following :
1. She cannot herself tell us where her infallibility
is to be found. She is sure that she has it somewhere
about her, but for the life of her she cannot tell where.
Some of her writers say that it is with the Pope. Others
contend that it resides in a general council. And ano-
ther opinion is that both the Pope and a council are
necessary to it. Now I think they ought to settle it
among themselves who is infallible, before they re-
quire us to believe that any one is. Let them find in-
fallibility and fix it. After that it will be time enough
for us to admit its existence. But,
2. We will suppose that it is the Pope who is infal-
lible — each successive Pope. Well, where did they
get their infallibility ? Why, it was transmitted from
St. Peter, to be sure. Christ gave it to him, and he
THOUGHTS ON POPERY. 41
handed it down. But was Peter infallible? There was
a day when I suspect he did not think himself infal-
lible — when smitten to the heart by the reproving look
of his Lord, he went out and wept bitterly. There is
no doubt that he made a mistake, when he so confi-
dently pronounced, " Though I should die with thee,
yet will I not deny thee" — and let it be remembered
that this was after Christ had said, " Thou art Peter,
and on this rock," &c.
If Peter was infallible, I wonder he did not at once
settle the difficulty of which we have an account in
Acts, 15. Why was the matter suffered to be debated
in the presence of his infallibility 1 It seems that Pe-
ter on that occasion claimed no pre-eminence. Nor
was any particular deference paid to him by the coun-
cil. He related his experience, precisely as did Paul
and Barnabas. James seems to have been in the chair
on that occasion. He speaks much more like an infal-
lible person than any of the rest. He says, " Where-
fore my sentence is," &c. What a pity it is for the
church of Rome that Peter had not said that instead
of James. We should never have heard the last of it.
But it was the bishop of Jerusalem, and not the bishop
of Rome, who said it. It cannot be helped now. Will
my Catholic brother take down his Douay and read
that chapter ?
But again, if Peter was infallible, I am surprised
that Paul " withstood him to the face, because he was
to be blamed." Gal. 2 : 11. That was no way to treat
a Pope. But Paul had always a spice of the Protes-
tant about him. And yet Peter did not resent Paul's
treatment of him, for in his second Epistle he speaks
of him as " our beloved brother Paul." I suppose that
4*
42 THOUGHTS ON POPERY.
Peter himself did not know he was infallible. Men
do not always know themselves.
Once more, if the superiority among the disciples
belonged to Peter, it has struck me as strange that,
when a dispute arose among them who should be the
greatest, our Savior did not take Peter, instead of a
little child, " and set him in the midst of them,"
and remind the others that the supremacy had been
given to him. I think the other apostles could not
have understood Christ in that declaration, " Thou art
Peter," &c. as the church of Rome now understands
him, otherwise the dispute about superiority could
never have arisen.
Now, according to the Catholic doctrine, Peter be-
ing infallible, each successive Pope inherits his infal-
libility, and therefore never a man of them could err
in a matter of faith — nor even the woman Joan, (for in
the long list of Papas, there was by accident in the
ninth century one Mama, though this, I am aware, is
denied by some,) — even she retained none of the frail-
ty of her sex.
It is well for the church of Rome that she does not
contend that her popes are infallible in practice, for
if she did, she would find some difficulty in reconciling
that doctrine with history. It is very true that one may
err in practice and not in faith. Nevertheless, when I
see a man very crooked in practice, I cannot believe
that he is always exactly straight in doctrine. I can-
not believe that all I hear from him is good and true,
when what I see in him is false and bad. Take for
example such a one as Pope Alexander sixth; when
v ie, the father of such a hopeful youth as Cesar Bor-
gia, and the chief of ecclesiastics too, tells me, with a
THOUGHTS ON POPERY. 43
grave air and solemn tone, that it is a shocking wicked
thing for an ecclesiastic to marry, I cannot help de-
murring somewhat to the statement of Cesar's father.
But I must proceed with my reasons.
3. If a man says one thing one day, and the next
day says another thing quite contrary to it, I am of
opinion that he is one of the days in error. But what
has this to do with the business in hand? Have not
the Popes always pronounced the same thing? Have
they ever contradicted each other? Ask rather, whe-
ther the wind has always, ever since there was a wind,
blown from the same quarter. Nowhere is a reason
why I cannot allow infallibility to belong to either
popes or councils.
4. I would ask just for information, how it was,
when there were three contemporary Popes, each
claiming infallibility. Had they it between them ? or
which of them had it ? What was the name of the one
that there was no mistake about? How were the
common people to ascertain the infallible one? for
you know their salvation depended on their being in
communion with the true Bishop of Rome, the right-
ful successor of St. Peter.
5. The more common opinion among the Catholics
is, I believe, that the infallibility resides in a Pope and
general council together. Each is fallible by itself, but
putting the two together, they are infallible ! Now I
admit that in some languages two negatives are equi-
valent to an affirmative ; but I do not believe that two
fallibles ever were or will be equivalent to an infalli-
ble. It is like saying that two wrongs make a right
44 THOUGHTS ON POPERY
13. Tlie Keys.
The Catholics, by which I mean Boman Catholics,
since, though a Protestant, I believe in the holy Ca-
tholic, that is, universal church, and profess to be a
member of it, at the same time that I waive all pre-
tensions to being a Roman Catholic. — they make a
great noise about the keys having been given to Peter ;
the keys of the kingdom of heaven. Well, it is true
enough — they were given to him. The Bible says so,
and we Protestants want no better authority than the
Bible for any thing. We do not require the confirma-
tion of tradition, and the unanimous consent of the fa-
thers. We do not want any thing to back " Thus saith
the Lord." Yes, the keys were given to Peter ; it is
said so in Matthew, 16 : 19. This is one of those pas-
sages of Scripture which is not hard to be understood,
as even they of Rome acknowledge. I am glad our
brethren of that communion agree with us that there
is something plain in the Bible ; that there is one pas-
sage, at least, in which private interpretation arrives
at the same result which they reach who follow in the
track of the agreeing fathers ! I suppose, if we could
interpret all Scripture as much to the mind of the Ca-
tholics as we do this, they would let us alone about
private interpretation.
Well, Peter has got the keys. What then ? What
are keys for? To unlock and open is one of the pur-
poses served by keys. It was for this purpose, I sup-
pose, that Peter received them : and for this purpose
we find him using them. He opened the kingdom of
heaven, that is, the Gospel Church, or Christian dis-
THOUGHTS ON POPERY. 45
pensation, as the phrase " kingdom of heaven " often
signifies. He opened it to both Jews and Gentiles :
he preached the first sermon, and was the instrument
of making the first converts among each. With one
key he opened the kingdom of heaven to the Jews, and
with the other to tfie Gentiles. This was a distinction
conferred on Peter, it is true : but it was necessary
that some one of the twelve should begin the business
of preaching the Gospel. The whole twelve could
not turn ihe keys and open the door. The power of
binding and loosing, which was conferred on Peter
when the keys were given him, was not confined to
him, but, as Matthew testifies in the next chapter but
one, was extended to all the disciples.
Well, Peter opened the kingdom of heaven ; and
what became of the keys then ? Why, there being no
farther use for them, they were laid aside. I don't
know what has become of them, for my part. When
a key has opened a door which is not to be shut again,
there being no more use for the key, it does not matter
much what becomes of it. Hence, in the history oi
the Acts of the Apostles, we hear no more about the
keys ; and Peter, in his Epistles, says never a word
about them. He wrote his second Epistle to put Chris-
tians in remembrance, but I don't find him reminding
them of the keys. The truth is, having used them for
the purpose for which they were given him, he had
after that no more concern about them.
But mar./ fancy that Peter kept these keys all his
life, and th m transmitted them to another, and he to
a third, and so from hand to hand they have come
along down till what's his name at Rome has them
no w — the Pope. And they say these keys signify the
48 THOUCIITS ON POPERY.
authority given to the church, and especially to the
Popes. But I find no Bible warrant for this assertion.
Christ does not say that he gave the keys to Peter to
give to somebody else, and Peter does not say that he
gave them to any body else, and no body since Peter
has been able to produce the keys. This settles
the matter in my mind. I want to know where the
keys are.
But some suppose that Peter took them to heaven
with him, and that he stands with them at the gate of
heaven, as porter, to admit and keep out whom he
will. But this notion does not tally very well with
certain passages of Scripture. Christ tells his disci-
ples that he goes to prepare a place for them, and that
he will come again and receive them unto himself:
John, 14 : 3. He will do it. He will not trust the bu-
siness to Peter. " He that hath the key of David, he
that openeth and no man shutteth, and shutteth, and
no man openeth, is not Peter, but Christ." Rev. 3 : 7.
But the Catholics will have it that Peter is the one;
and he, having the keys, they think that they will ail
be admitted, while never a soul of us, poor Protes-
tants, will. They may be mistaken, however. I do
not know what right they have to put in an exclusive
claim to Peter. I see no resemblance between Peter
and a Roman Catholic — none in the world. I never
care to see a truer and better Protestant than I take
him to be. But if he does stand at the gate of heaven
with such authority as the Catholics ascribe to him,
yet I suppose he will not deny that he wrote the
Epistles called his. Well, then, if he shall hesitate
to admit Protestants, we shall only have to remind him
of his Epistles. He does not say any thing in them
TII0UGIIT3 ON POPERY. 47
about his being Pope. No, he says, " The elders which
are among you I exhort, who am also an elder." Not
a word says he about the Mass, or the Seven Sacra-
ments, or Transubstantiation. Let the reader turn to
his Epistles, and see just what he does say; I think
lie will not find any thing in those Epistles to frighten
Protestants.
But there is still another supposition, viz. that Peter
is not perpetual porter of heaven ; but each Pope, as
he dies, succeeds to that office— one relieving another.
I do not know how it is, but I judge, if all the Popes
have been in their day porters of Paradise, many of
them must have tended outside. They have not been
universally the best of men, I think history informs
us. But I will not mention any names.
One thing more. In Catholic pictures and prints
(for that very spiritual religion abounds with these)
you will see the keys of which we have been speak-
ing represented as made to suit all the complicated
modern wards, as if fresh from some manufactory at
Birmingham or Sheffield ! I do not suppose the keys
Peter received answered exactly to this ingenious re-
presentation of them.
14. The Head of the Church.
The church is represented in the Scriptures as a
body. Of course, therefore, it must have a head; and
that same blessed book tells us who the head is. And
48 THOUGHTS ON POPERY.
who, think you, is the head of the church ? Who but
Christ himself? Who else is fit to be its head—its
source of influence and government ? I will produce
the passages of Scripture in proof of Christ's headship
presently.
But the Catholics say that the Pope is the head oi
the church. Ah, is he 1 Where is the proof that he is?
Now there is nothing which irritates a Catholic so
soon as to ask him for proof. " Proof, indeed I" he
says. "Do you ask proof of an infallible church?
What is the use of infallibility, if we must prove every
thing? These are truly most degenerate days. The
time was when nobody demanded proof; but now
every little sprig of a Protestant must have reasons to
support assertions. He calls for proof. And he must
have it from the Bible. He will not believe any thing
in religion unless some text can be cited in support of
it. Things have come to a pretty pass indeed." It is
even so. We plead guilty to the charge. For every
thing alleged to be a doctrine of Christianity, we con-
fess we do require some proof out of the Avritings of
some evangelist or apostle. And since our Catholic
brethren will not gratify us by adducing the scriptural
warrant for believing the Pope or Bishop of Rome to
be the head of the church, we will do them the favor
of consulting the Scriptures for them. Well, we begin
with Genesis, and we go through to Revelation, search-
ing all the way for some proof that the Pope is the
head of the church. But so far are we from finding
any evidence that he is the head of the church, that we
find not a particle of proof that he is that or any thing.
We find no account of any such character as a Pope-
not a word about him. The subject of the proposition,
/
THOUGHTS ON POFERY. 49
that is, the Pope, does not seem to be known to that
book at all. I really do not wonder that it frets a Ca-
tholic when we send him to the Bible for proof that
the Pope is the head of the church.
But though we discover nothing in the Bible about
a Pope, yet we find much about the head of the church.
In Ephesians, 1 : 22, 23, Christ is said to be " the head
over all things to the church, which is his body." Now,
if the church is his body, surely he must be the head
of it, as well as head over all things to it. Will any
one say that the Pope of Rome is the head of Christ's
body? That is shocking. And yet the Catholics are
told that they must believe it ; and seeing they cannot
help it, they do somehow or other contrive to believe
it. In Eph. 5 : 23, it is explicitly declared that " Christ
is the head of the church." The same is repeated in
Col. 1 : 18—" He (Christ) is the head of the body,
the church."
Our brethren of the Catholic church have long been
in the habit of asking where our religion was before
the Reformation. They may see where one doctrine of
it was fifteen hundred years before the Reformation.
One would suppose, from the way they talk, that they
supposed the Bible was written a considerable time
after the Reformation, and that it was then got up to
support the Protestant heresy ! I might ask them, but
that they do not like to be asked questions, lest they
should not be able to answer them, where their doc-
trine of the Pope's headship of the church was when
the New Testament was written, i. e. some seventeen
hundred and fifty or eighteen hundred years ago. But
I will withdraw the question. It may seem unkind to
press it,
5
50 THOUGHTS ON POFEBY.
Now, since the Bible says that Christ is the head of
the church, if the Pope also is, there must be two
heads of the church. But there is only one body. Why
should there be two heads ? Is the church a monster?
Besides, if there had been another head, Christ would
have been spoken of in the Scriptures as one of the
heads of the church, or as a head of the church. But
he is called the head of the church. The article is de-
finite, denoting only one. There is not a syllable in
the Bible about another head. Indeed the language of
the Bible does not admit of there being another. Yet
the Catholics say there is another ; and it is their Pope.
" Christ being absent, they say, it is necessary there
should be a visible human head to represent him on
earth." Now the Pope, they say, is this visible head
of the church — the head that you can see. But is their
assumption correct, that Christ is absent ? Is he ab-
sent ? Hear : " Lo, I am with you alway, even unto
the end of the world," " Where two or three are ga-
thered together in my name, there am I in the midst
of them." Was he absent from Paul ? He says : " I
can do all things through Christ which strengtheneth
me." A visible head ! What do we want of a visible
head ? Of what use to us — the part of the body here —
is a head a way off at Rome ? It is no better than a
caput mortuum to us.
But what if we admit the possibility of a visible
human head of the church, who made the Pope that
head ? Did he inherit this also from St. Peter? Was
Peter head of the church ? He, more modest than his
pretended successors, does not any where claim that
title. I know the Catholics hold him to be the rock —
the foundation of the church; but I really did not know
THOUGHTS ON POPERY. 51
that they regarded him, whom, however they exalt,
they still consider but as a mere man, as capable of
being head of the church too. It is not too much to
speak of Christ as both the foundation and head of
the church, but to speak of Peter, poor Peter, as we
are accustomed to call him when we think of the
scene of the denial, as both foundation and head of the
church, is really carrying the matter rather far. How
little Peter thought he was both, when " he went out
and wept bitterly !" How little he knew of himself!
The Pope the head of the church ! ! Then the church
is the Pope's body ! ! Alas for the church !
15. The Power to Forgive Sins.
Seculum modestum I rather suppose will not be the
designation by which the 19th century will be distin-
guished in history from her sister centuries. I know
not whether any age has been more remarkable for
cases of unfounded pretension than the present. The
case, however, of which I am to take notice, did not
originate in the 19th century. It has existed many
hundred years. I do not wonder at its surviving the
dark ages, but that it should have lived so far into the
luminous 19th does somewhat surprise me. The pre-
tension to which I allude is that made by the Catholic
priesthood. What do you think it is which they pre-
tend they can do? Forgive sins. They pretend that
they have power over sins, to remit or retain them.
52
THOUGHTS ON POPERY.
They claim that the prerogative of pardon is lodged
with them. And that is the reason why they receive
confessions. Confession to a priest would be a farce,
if it was not thought that he could forgive.
The first thing that strikes me is the contrariety of
this notion to common sense. The idea of being par-
doned by any other than the being offended, seems
absurd. What ! a fellow-sinner of a priest pardon
sins against God ! It is as if of two debtors, one should
play the creditor and forgive the other his debt, with-
out any consultation with the real creditor. That
would be a strange way of getting rid of debts. I al-
ways thought he to whom the debt is due ought to
have a say in the matter of remitting it. If I had
disposed of a debt in that manner I should always be
afraid that it would some day or other be exacted —
that the real creditor would appear and make his de-
mand. Then it would be a poor come off for me to
say that my fellow-debtor forgave me the debt. I will
tell you what I expect. I expect that a great deal
which the priests forgive will be exacted notwith-
standing. Catholics talk of going to the priest and
getting their old scores wiped off, just as if it were
but a slate and pencil memorandum, which any one
can rub out. The sin of man is not thus recorded. It
is "written with a pen of iron, and with the point of a
diamond." It is not so easily obliterated.
But is there not Scripture in support of the priests'
claim? See John, 20 : 23. Does not Christ say to his
disciples: "Whosesoever sins ye remit, they are re-
mitted unto them; and whosesoever sins ye retain,
they are retained?" Yes, he says that to his disciples
—the apostles. But pray, what right have the priests
THOUGHTS ON POPERY. 53
to found a claim of theirs on a grant made to the apos-
tles? They do indeed come after the apostles, but
they are their successors in no other sense. I should
like to know how the priests prove that they inherit
the apostolical power of remitting sins. But I forget
that they scorn a resort to proof.
The power communicated in that grant to the apos-
tles was merely ministerial and declarative. It was
no less true after than before that grant was made, that
none can forgive sins but God only. That the power
was declarative merely, that is, that the apostles were
empowered to remit and retain sins only as they were
authorized and enabled to make a correct statement to
mankind of the way and means of salvation, to ex-
press the conditions of pardon and condemnation, and
to propose the terms of life and death, is clear to me
from the fact that the conferring of it was immedi-
ately preceded by the Savior's breathing on them,
and saying, " Receive ye the Holy Ghost." Now,
this communication of the Spirit qualified them for
the declarative remission and retention of sins. They
were thereby inspired to pronounce on what grounds
sins are remitted and retained by God.
This was the power over sins granted to the apos-
tles, and I shall show presently that this declarative
power is all they pretend ever 10 have exercised. Now,
the priests have no right to claim even this power, ex-
cept in that subordinate sense in which it is possessed
by all who are authorized to preach the Gospel. Did
Christ ever breathe on them, and say to them, " Re-
ceive ye the Holy Ghost," that they should claim
equality with the apostles? The effect of the inspi-
ration is not so manifest in the case of the priests as
5*
54 THOUGHTS ON POPERY.
it was in the case of the apostles, if I may be permit-
ted to express an opinion.
But the priests claim far more than ever entered
the ^thoughts of the apostles. They are not satisfied
with the ministerial and declarative power over sins
They claim a magisterial and authoritative power
to remit and retain them. Consequently they call
sinners to come and confess their sins to them. Did
Peter and the other apostles, the very men to whom
Christ said, "whosesoever sins ye remit," &c. ever
do such a thing? You read in the Acts of the Apos-
tles of synagogues and proseuches, or places of prayer,
but do you find any thing about confession-boxes there?
Does there seem to have been any thing auricular in
the transactions of the day of Pentecost?
There is the case of Simon Magus that strikes me
as in point. If Peter and John had had the power of
forgiving sin, could they not have exercised it in favor
of Simon ? But we find Peter addressing him just as
any Protestant minister would have done: "Repent
therefore of this thy wickedness, and pray God, if per-
haps the thought of thine heart maybe forgiven thee."
How differently the Roman priest would have done !
He would have said, " Well, Simon, and what have
you to say for yourself? Ah, that is very bad, very
bad. But if you are sorry, Simon, I forgive you. Only
I cannot let you off without doing some penance.
You must say so many paternosters, and you must
not eat meat for so many days." This is the way in
which the boasted successors of Peter manage these
matters. But, they will say, Simon was not penitent,
otherwise perhaps Peter would have pardoned him.
But I wonder if pardon would have waited for Peter's
THOUGHTS ON POPERY. 55
action in the matter, if there had been penitence in
the heart of the sorceror. I suspect not. I suspect
the gracious Lord, when he sees contrition in any
soul, does not withhold pardon till a priest or even an
apostle shall intervene and act in the matter. And
when the good angels have ascertained that a sinner
has repented, I rather suppose they do not suspend
their rejoicing until he has gone to confession, and
has got absolution from the priest.
What a glorious book the Bible is ! I wish the au-
thorities of the Catholic church would condescend to
strike it off the list of prohibited books, and allow the
Lord to speak to his creatures. I wish they would
let their people, the many thousands that on the Sab-
bath crowd their chapels and cathedrals, read, or hear
what Jehovah says to " every one " in that wonderful
chapter, the 55th of Isaiah. It is indeed a wonderful
chapter. But the Catholics don't know any thing
about it. No ; and they have never heard of that pre-
cious and glorious verse, the 18th of the 1st chapter
of Isaiah, in which thus saith the Lord to the sinner,
"Come now, and let us" (you and I, sinner !) "rea-
son together." And then follows the reasoning,
"though your sins be as scarlet, they shall be as
white as snow ; though they be red like crimson, they
shall be as wool." Ask the awakened sinner, or the
recently pardoned, what he would take for that pas-
sage. He esteems it above all price ; and to the Chris-
tian it becomes every day more and more a theme of
wonder and delight. But the Catholics don't know
that the Lord has ever made any such kind and con-
descending proposal to his creatures. They never
hear of the call of God to come and reason with him
56 THOUGHTS ON POPERY.
The only " come " they hear is the priest's call. I
pity them.
But it is no wonder that the priests treat the people
as they do, for if they allowed them to know what the
Lord says to them, they would be very apt to go di-
rectly to God in Christ, and leave the priest out of the
question. And then where would be the importance
of the priest 1 and his emolument, where ?
16. A Catholic Book Reviewed.
I happened to lay my hand the other day on a little
book entitled, " The Christian's Guide to Heaven, a
Manual for Catholics," to which was appended some
hymns. The book was published in Baltimore by a
respectable Catholic bookseller, and under the sanction
of the Archbishop. Well, said I to myself, this is good
authority. I will look into this book. I know what
Protestants say of Catholics. I will see now what
Catholics say of themselves. Men cannot complain
when we take their own account of themselves ; and
I like the way of judging people out of their own
mouths, because it shuts their mouths so far as reply
is concerned. I resolved that I would compare the
statements and doctrines of this book professing to be
a guide to heaven, with the statements and doctrines
of that bigger book which is the Protestant's guide to
heaven. You will know that I mean the Bible. That
is our manual — that the guide we consult and follow.
THOUGHTS ON POPERY. 57
However, if a book agrees with the Bible, that is
enough.
So I began to read ; and one of the first things that
I came to was, " Conditions of plenary indulgences."
Indulgences ! thought I. What does a Christian want
of indulgences 1 He is apt enough to indulge him-
self. And how are indulgences to help him to hea-
ven? I should rather pronounce self-denial the road.
Indulgences not partial, but plenary ! I should think
plenary indulgence on any condition was enough to
ruin one. If by indulgence the Catholics mean par-
don, they have chosen an unfortunate way to express
it. Why not say full pardon, instead of plenary in-
dulgence 1 But I suppose pardon expresses what God
exercises, and indulgence what the church grants. I
should like to know, however, what right the church
has to grant any thing of the kind.
Well, the conditions enumerated were four. I took
note only of the first, which was in these words : " To
confess their sins with a sincere repentance to a priest
approved by the bishop." This begins very well, and
goes on well for a time. Confession of sin, with sin-
cere repentance, is truly a condition of pardon. " If
we confess our sins, He is faithful and just to forgive
us our sins." But what a pity the condition did not
stop there, or if any thing was added in regard to the
object of the confession, that it did not designate God
as the being to whom the sins should be confessed.
The sins are all done against him, and why should
they not be told to him ? I cannot get rid of the no-
tion that we ought to confess our sins to God, the be-
ing whom we have offended by them. But no, says
this guide to heaven, the confession must be made to
58 THOUGHTS OX POPERY
a priest ; it is good for nothing without it. If the pub-
lican, of whom we read, had lived now, it would have
been quite irregular, according to the Catholic notion,
that he should have gone down to his house justified,
when he confessed only to God. And the penitent
must take care what sort of a priest it is to whom he
confesses, else he might as well remain impenitent.
It must be a priest approved by the bishop. Well,
now, this is a queer arrangement, that our pardon
should be suspended on such a condition — that angels,
in other words, m*istwaif before they express any joy
that a sinner has rmented, until he has gone and told
his sins to a priest approved by a bishop ! Who sus-
pended it there, I wonder ? Not Isaiah. Read his 55th
chapter. Nor Peter, nor Solomon, nor John, nor Paul.
Read them and see. There is not a word in the Bible
about confessing to a priest. So I found that the two
guides did not agree in this matter. The Catholic
Manual said the confession must be to a priest ; but
the holy Scriptures insist on no such thing, but direct
that the confession be made to God.
This thought occurred to me : What if a sinner con-
fess his sins with a sincere repentance, though not to
a priest, what is to be done with his soul ? Must par-
don be denied him, and he be consigned to perdition,
because, though he confessed penitently, yet he did it
not to a priest ? Really this is making rather too much
of the priest. It is making too important a character
of him altogether. I do not believe that our salvation
is so dependent on the deference we pay the priest.
Before the conditions, on one of which I have been
remarking, are mentioned, there is this general state-
ment: " Plenary indulgences granted to the faithful
THOUGHTS ON POPERY. 59
throughout these states, at the following times j" and
then follows a specification of nine different seasons
when plenary indulgences may be had. I did not know
before that pardons were confined to any set times ; I
always supposed that they might be had summer and
winter, night and day, and at any hour of either — in
short, whenever a penitent heart breathes its desire to
God. My mistake must have arisen from the fact that
I have been in the habit of consulting the Bible on
these matters. I never saw " The Christian's Guide
to Heaven " before in my life. I have always used the
Bible as a guide, for want of a better.
Now that I am on the subject of confession, I may
as well make another reference to the manual. There
is an article or chapter headed " The Confiteor." In
it the person wishing to be guided to heaven makes
this confession, from which it will appear that Catho-
lics do not confine their confessions to the priest, but
extend them to many other beings : " I confess to Al-
mighty God, to blessed Mary, ever virgin, to blessed
Michael the archangel, to blessed John the Baptist, to
the holy apostles Peter and Paul, and to all the saints,
that I have sinned." Now, I do not see the use of
naming so many. The confession, I think, should have
stopped with the first mentioned — Almighty God.
What have the rest to do with it ? How is it any of
their business? The person has not sinned against
them. Surely every sinner may say to God, " Against
thee, thee only have I sinned," since David could.
Besides, this coupling of these creatures with the
Creator, as worthy equally with himself to receive our
confessions of sin, savors strongly of idolatry. Con-
fession is made to them on the same principle that
60 THOUGHTS ON POPERY.
prayer is. Each is an act of worship — one of those
things which should be confined exclusively to God.
I wonder the Catholics will not be satisfied with one
great and glorious object of worship, God, the Father,
Son, and Spirit. Why will they in their devotions as-
sociate creatures with the Creator ? The book I am
reviewing contains numerous and very offensive ex-
amples of it. I shall continue the review in my next
IT. The Review of the Catholic Book continued.
The next thing that struck me as worthy of notice
in the perusal of the book was this — that the devout
Catholic is represented as making the following so-
lemn declaration concerning the Holy Scriptures :
" Neither will I ever take and interpret them other-
wise than according to the unanimous consent of the
fathers." I smiled when I read this, and I thought
within myself, if that is his determination, he will not
be likely ever to take them at all. What an intention
this, which the Catholic expresses — never to attach
any meaning to a passage which he may read in the
Bible, until he has first ascertained whether certain
ancient persons called the fathers all agreed in any
interpretation of it, and if so, what that interpretation
is ! What should give such authority and weight to
the interpretation of the fathers ? Why cannot we as-
certain what the Bible means as well as they could ?
What helps had they which we have not? and why
THOUGHTS ON POPERY. 61
require that they be unanimous? What a roundabout
method this of finding out what a book means ! First,
the reader has got to ascertain who are entitled to be
called fathers. He must make out a list of them all.
If one is overlooked, it vitiates the interpretation, though
all the rest should agree in it. But supposing him to
have got a catalogue of the whole number from Bar-
nabas to Bernard, the next step in the process is to
ascertain how they all interpreted the Bible. For this
purpose he must pore over their works. But some of
them left m works behind them. How shall he ever
iind out what they thought of this and that passage of
Scripture ? And yet he must somehow or other ascer-
tain their opinions, else how can he compare them
with the opinions of the other fathers, and discover
their agreement with them ? For you will remember
the consent must be unanimous. Others of the fathers
left works behind them, but they have not come down
to us. How shall the reader of the Bible know what
those lost works contained ? Yet he must know what
they thought, else how can he be sure that they thought
in accordance with the views of those fathers whose
works are preserved to us. I cannot see how this dif-
ficulty is to be got over, for my part. It is altogether
beyond me. But supposing it to be surmounted, there
remains the task of comparing the opinions of all these
Greek and Latin fathers, to the number of a hundred
or two, one with another, to see if they all agree ; for
the consent, you know, must be unanimous. Those
parts of Scripture in the interpretation of which they
did not agree, are to go for nothing. Indeed, if ninety-
nine should be found to accord in a particular inter-
pretation, it must be rejected if the hundredth father
G
62 THOUGHTS ON POPERY.
had a different opinion of its meaning. I cannot help
thinking that it is the better, as certainly it is the
shorter and easier method, just for every one to take
up and " search the Scriptures," and " if any lack
wisdom, let him ask of God, that giveth to all men
liberally."
As the case is, I do not wonder that the Catholics
do not read the Bible. They have not come to that
yet. They are still among the fathers, searching out
and comparing their opinions, so as to know how to
take the Bible. By and by, if they live lr-ag enough,
when they have ascertained what the fatners agreed
on, they may go to reading the Scriptures.
It seems odd that one cannot, without mortal sin,
attach a meaning to such a passage as John, 3 : 16,
" God so loved the world, that he gave his only be-
gotten Son, that whosoever believeth in him should
not perish, but have everlasting life," until he has
first ascertained what Cyprian, Jerome, Hilary, both
the ^Gregorys, and indeed all the fathers thought of
it, and whether they agreed in their interpretation of
it. How any one can read it without understanding
it in spite of himself, I cannot see. Ah, but they say
ihe Scriptures are so obscure. And are the fathers so
very clear ? Why cannot we understand the Greek
of John and Paul, as well as that of Chrysostom ?
The thing which next attracted my observation in
the book was the following : " In the Mass there is of-
fered to God a true, proper, and propitiatory sacrifice
for the living and the dead." The Mass ! and what
is that? The Bible could not tell me. So I had to
resort to the dictionary. It is the name which the
Catholics give to the sacrament of the Lord's supper ;
THOUGHTS ON POPERY. 63
or rather to the half of it ; for you know they divide it,
and giving the bread to the people, do with the wine
I cannot tell what. They say that it is perfect in one
kind, and anathematize all who say it is not. Their
curse is on me now while I am writing. Neverthe-
less I must ask, if it was perfect in one kind, why did
Christ institute it in both kinds ? Why did he not
stop with the bread, reserving the cup ? Was it to
make the sacrament more than perfect ? But this is
reasoning. I forget myself. The Catholics don't
hold to reasoning.
An idea occurs to me here which I beg leave to ex
press. If the sacrament is perfect in either kind, why
do not the priests sometimes give the people the cup ?
Why do they always give them the bread ? And why
originally did they withhold the cup rather than the
bread? Some persons may imagine a reason, but I
will content myself with asking the question.
But to proceed. They say that "in ihe Mass there
is offered to God" &c. Why, what do they mean ?
There is nothing offered to God. What is offered is
to men. Christ says, offering to his disciples the
bread, "take, eat," and reaching out the cup, he says,
" drink ye all of it." There is something offered to
men in this sacrament, even the precious memorials
of the Savior's propitiatory death ; but every one who
reads the account, sees that there is nothing offered to
God. Yet the Catholics, leaning on tradition, say
there is in it " a true, proper and propitiatory sacrifice "
offered to God. A sacrifice included in the sacra-
ment! How is that? And a propitiatory sacrifice
too ! I always supposed that propitiatory sacrifices
ceased with the offering up of the Great Sacrifice —
64 THOUGHTS ON POPERY.
when the Lamb of God bled and died. Do we not
read, that " by one offering he hath perfected for ever
them that are sanctified," " now once in the end of
the world hath he appeared to put away sin by the
sacrifice of himself ?" " Christ was once offered to bear
the sins of many" — and it is said of his blood that it
" cleanseth from all sin." I don't know what we want
after this, of those unbloody sacrifices which the Ca-
tholics talk of as offered continually in the service of
the Mass. What is the use of them, if they are un-
bloody, as they say, since "without shedding of blood
is no remission?"
According to the Catholics, it was premature in
Christ to say on the cross, " it is finished." They
deny that it is finished. They say it is going on still —
that Christ is offered whenever Mass is said. Once
Christ was offered, the Bible says ; but the Roman
church affirms that he is offered many times daily ,
whenever and wherever mass is said !
I do really wonder that this religion has lasted so
long in the world. How the human mind can enter-
tain it for a day, I do not know. See how at every
step it conflicts with reason. See in how many points
it does violence to common sense. See, in this case,
how boldly it contradicts the dying declaration of the
Savior. It is a religion unknown to the Bible — and
yet still in existence, aye, and they say, making pro-
gress, and that even in this home of freedom ! If it be
so, which I question, I blush that I am an American,
and am almost ashamed that I am a man.
THOUGHTS ON POPERY. 65
18. The Pope an Idolater.
It may seem a very uncharitable title I give this ar-
ticle. What, some will say, charge the Pope with be-
ing an idolater! What do you mean? I mean just
what I say, that this boasted head of the church, and
self-styled vicar of Christ, residing at Rome, ascribes
divine attributes, and pays divine honors to a creature,
even to a human being, a partaker in our mortality
and sin ! and if that is not idolatry, I don't know what
idolatry is. If that is not idolatry, the worship of the
golden calf was not — the worship of the host of hea-
ven was not — the worship of the gods of Hindooism
is not. What truer definition of idolatry can be given
than that it is an ascribing of divine attributes, and a
paying of divine honors to a creature ? It does not mat-
ter what the creature is, whether it be the angel nearest
the throne of God, or an onion that grows in the gar-
den, such as they of Egypt once worshiped. It is its
being a created thing — it is its being not God. that
makes the service done it idolatry.
But can I make good this charge against the suc-
cessor of St. Peter, as they call him? If I cannot, I
sin not merely against charity, but against truth. But
I can establish it. Nor will I derive the proof from
the Pope's enemies ; nor will I look for it in the his-
tories of the Papacy. The Pope himself shall supply
me with the proof. Out of his own mouth will I judge
him. If his own words do not convict him of idolatry,
believe it not. But if they do, away with the objec-
tion that it is an offence against charity to speak of
such a thing as the Pope's being an idolater. My cha-
6*
66 THOUGHTS ON POPERY.
rity "rejoiceth in the truth." The charge can be un-
charitable only by being untrue. It is too late in the
day, I trust, for idolatry to find an apologist. But to
the proof. Perhaps you suppose it is some obscure
Pope of the night of times — the dark ages, that I am
going to prove an idolater. No, it is a Pope of the
nineteenth century — the present reigning Pope, Gre-
gory XVI. He is the idolater ; and here are his own
words in proof of it. They are a part of the circular,
or encyclical letter, sent forth by him on entering on
his office, and addressed to all Patriarchs, Primates,
Archbishops, and Bishops. The letter may be found
in the Laity's Directory, 1833, and has been extensive-
ly published without any of its statements being con-
tradicted. In it the Pope calls upon all the clergy to
implore il that she, (the Virgin Mary,) who has been,
through every great calamity, our Patroness and Pro-
tectress, may watch over us writing to you, and lead
our mind by her heavenly influence, to those counsels
which may prove most salutary to Christ's flock !" Is
comment necessary ? Observe, he recognizes not God
as having been their defence, but her as having been
their protectress in past calamities, and directs the
clergy to pray to her to continue her watch over them 1
As contrast is one of the principles on which ideas are
associated, I was reminded in reading this, of the 121st
Psalm, in which the writer speaks of the one " that
keepeth Israel." It is not she, according to the Psalmist,
but He, the Lord which made heaven and earth, that
keepeth Israel. But, according to the Pope, it is the
Virgin Mary that keeps Israel ; and he speaks of her
as exerting a heavenly influence on the mind. I al-
ways thought it was the exclusive prerogative of Je-
THOUGHTS ON POPERY. 57
iiovah to have access to the mind, and to exert an im-
mediate influence on it ; and I cannot but think now
that the Pope must err in this matter, though he
speaks ex cathedra. I cannot believe he was exactly
infallible when he wrote that letter.
But you have not heard the worst of it yet. In the
same letter he says : " But that all may have a suc-
cessful and happy issue, let us raise our eyes to the
most blessed Virgin Mary, who alone destroys here-
sies, who is our greatest hope, yea, the entire ground
of our hope !" The underscoring is mine, but the
words are the Pope's. Now, just look at this. Did you
ever hear any thing like it ? Observe what Mary is said
to be and to do ; and what the clergy are exhorted to
do. The Pope's religion cannot be the oldest, as they
pretend. It is not the religion of the Psalms. In the
121st Psalm the writer says : " / will lift up mine
eyes unto the hills, from whence cometh my help.
My help cometh from the Lord." And in the 123d,
" Unto thee lift I up mine eyes, O thou that dwellest
in the heavens. Behold, as the eyes of servants look
unto the hand of their masters, and as the eyes of a
maiden unto the hand of her mistress ; so our eyes
wait upon the Lord cur God, until that he have mer-
cy upon us." But the Pope says : " Let us raise our
eyes to the most blessed Virgin Mary." There is the
difference between the Pope and the Psalmist. Pro-
testants in this case side with the Psalmist ; and in
this particular our religion is not only older than Lu-
ther, but older even than the Pope.
I would inquire of the reader whether these prayers
which the Pope would have the whole church address
to the Virgin Mary, are not precisely such as are pro-
68 THOUGHTS ON POPERY.
per to be addressed to God, and which others do ad-
dress to him ? Do they not ask of her just what ought
to be asked of Him, and what he alone can give? Af-
ter asking such things as the Catholics are directed
to ask of the Virgin Mary, what remains to be asked
of God in prayer? And is not this putting a creature
in the place of God ? Indeed, is it not putting God
quite out of the question? The eyes are raised in
prayer to the Virgin, and they are lifted no higher
There they fix. Is not this idolatry ? And you see he
is not satisfied himself with being an idolater, but he
wants the entire clergy, and of course the whole Ca-
tholic church, to join him in his idolatry !
I wish the Pope had explained how the blessed Vir-
gin destroys heresies. He says she does it, and she
alone. I should think it rather belonged to " the Spirit
of Truth" to destroy heresies, and to " guide into all
truth." But no, says the Pope, the Spirit of Truth has
nothing to do with it. It is all done by the blessed
Virgin ! She " alone destroys heresies."
The Catholics complain that we call their Pope
Antichrist. But I would appeal to any one to say it
he is not Antichrist, who, overlooking Christ altoge-
ther, says of another, that she is " our greatest hope,
yea, the entire ground of our hope ?" Is not that against
Christ? The Bible speaks of him as "our hope," 1
Tim. 1:1; yea, of him as our only hope ; for " other
foundation can no man lay than that is laid, which is
Jesus Christ." 1 Cor. 3:11. " Neither is there salva-
tion in any other " Acts, 4 : 12. It would seem from
this, that Christ is the ground of hope. But not so,
says the Pope ; the blessed Virgin is " the entire ground
of our hope." By the way, I should not be surprised if
THOUGHTS ON POPERY. 69
that hope should disappoint its possessor. Now, is not
the Pope Antichrist? Well, if he is an idolater and
Antichrist, ought he to be adhered to ? What sort of
a body must that be, which has such a head? I think
I should not like to be a member of it. And I must
confess that I am against such a person having any-
more power in our free, enlightened, and happy Ame-
rica, than he has already. Pray let us not, after hav-
ing broken the chains of political thraldom, come in
bondage to idolatry. Let us not, after having extri-
cated our persons from the power of a king, subject
our minds to the spiritual domination of a Pope.
19. Charles X. an Idolater.
Having proved his holiness the Pope an idolater,
I proceed now to prove " his most Christian majesty"
that was, the ex-king of France, an idolater ; which
having done, I shall have gone a good way towards
proving the whole Catholic church idolatrous, since,
as you know, it is their boast that they all think alike,
and that there are no such varieties of opinion among
them as among us unfortunate Protestants; though,
by the way, it is not so strange that they all think
alike, when one thinks for all.
I proved Gregory an idolater out of his own mouth.
1 shall do the same in the case of Charles. On the
occasion of the baptism (with oil, spittle, &c. an im-
provement on the simple water-system of the Bible)
70 THOUGHTS ON POPERY.
of his young grand-son, the Duke of Bordeaux',
this was his language : " Let us invoke for him the
protection of the mother of God, the queen of the an-
gels ; let us implore her to watch over his days, and
remove far from his cradle the misfortunes with which
it has pleased Providence to afflict his relatives, and
to conduct him by a less rugged path than I have had,
to eternal felicity." He was anxious that the little boy
should have a protector, one to watch over him, and
to remove his misfortunes, and to conduct him by an
easy path to eternal life. For this purpose, one not
educated a Catholic would have supposed that he
would apply to the omniscient and almighty God. I
do not know who can do those things besides God.
But no. 'His majesty" does no more apply to God,
than did his holiness in a similar case. I suppose it
would have been heresy if he had. They would have
thought him going over to Protestantism. His holi-
ness and his majesty both make application to the
creature rather than to the Creator. Charles does not
say, " Let us invoke for him the protection of God,"
but of a woman, a woman indeed highly favored of
the Lord, and of blessed memory, but still a woman.
He calls her, according to the custom of his church,
" the mother of God." I suppose you know that phrase
s not in the Bible. And there is a good reason for it.
the idea is not as old as the Bible. The Bible is an
old book, almost as old as our religion. Roman Ca-
tholicism is comparatively young. I will not remark
on the phrase, mother of God, seeing it is not in the
Bible, and since it has often been remarked upon by
others. But there is another thing the ex-king says of
her. on which I will spend a word or two. He calls
THOUGHTS ON POPE.LY. 71
her " the queen of the angels." Now we read in the
Bible, of Michael, the archangel, or prince of angels,
but we do not read of the angels having a queen. We
read also of a king in heaven, but not a word about a
queen. I don't know where he got this idea of a queen
of angels. He certainly did not get it out of the Holy-
Scriptures, and yet these Scriptures, I had always
supposed, contain all that we know about the angels.
I wish he would tell us from his retirement where he
got the idea, for he speaks very positive about the an-
gels having a queen. It is true, we do read in one
place in the Bible of a queen of heaven, but the wor-
ship of her was so evidently idolatry, that I presume
the Catholics will not quote it as authorizing the title
they give and the honor they pay to the Virgin Mary.
The account is found in Jeremiah, 44. If any one will
read the chapter he will see what that prophet thought
of those worshipers of the queen of heaven. Now, if
the worship of a queen of heaven by the Jews was de-
nounced as idolatry, and ruin came on them in con-
sequence of it, is not a similar worship performed by
Catholics as idolatrous, and as dangerous?
But no matter what he calls her, he asks her to do
what only God can do. He treats her precisely as if
she were divine. Is it not so — and is not this idolatry ?
He ascribes divine perfections to her — omniscience,
else how could she watch over the child ; and omni-
potence, else how could she ward off evil from him ;
and he speaks of her as the guide of souls to eternal
life. The Psalmist considered it was the prerogative
of God to do this. He says, " Thou shalt guide me
with thy counsel, and afterward receive me to glory."
But the ex-king looks to Mary to conduct the young
72 THOUGHTS ON POPERY,
duke to eternal life. What the Psalmist expects from
God, the ex-king expects from Mary. Is not this put-
ting a creature in the place of God, the Creator?
Every one must see that it is shocking idolatry, and
that the man who uses such language is as truly an
idolater as any devotee of Juggernaut.
I do really wonder that the Catholics continue to
call their system Christianity. It is by a great misno-
mer it is so called. It is not the proper name for it at
all. It should be called by some such name as Mari-
anism, rather than Christianity. In Christianity the
principal figure is Christ ; but he is not the principal
figure in the Catholic religion. Mary is. Therefore
the religion should be called after her, Marianism, and
not after Christ, Christianity. Catholics are not the
disciples of Christ, but of Mary ; she is their confi-
dence and hope. Pope Gregory says she " is our great-
est hope, yea, the entire ground of our hope." Now,
I think that the religion of such people ought to be
called after the one who is their greatest hope ; and I
have suggested a name to the Catholics, which I ad-
vise them to adopt. Let their religion be called Mari-
anism, and let them leave to us the name Christianity,
since Christ c< is our hope."
Having proved his Holiness, and his most Christian
Majesty, the two principal characters in the church of
Rome, idolaters, I think I may as well stop here.
THOUGHTS ON POPERY. 73
20. Idolatry near Home.
It is wonderful what a propensity there is in fallen
Hen to idolatry. How they do love to worship the
freature rather than the Creator ! In a certain church,
tvhich need not be named, the blessed virgin, though
a mere woman, receives ten, perhaps a hundred times
as much religious honor as does the blessed Savior,
though he be " the mighty God," deserving of all ho-
mage, while she merits barely respectful remembrance.
One that has much intercourse with Catholics would
suppose the mother to be the Savior of the world, ra-
ther than the Son. They make her to be the principal
advocate of sinners in heaven. " If any man sin, we
nave an advocate with the Father." Who? St. John
says, "Jesus Christ the righteous" — the Catholics
say it is Mary ! So they differ — we Protestants side
with John.
I have lately met with an idolatrous temple, that is,
a church or chapel avowedly erected in honor of a
creature, and dedicated to a creature. Is not that a
temple of idolatry ? Can there be a more accurate de-
finition of such a place ? Well, I have seen one — and
I have not been a voyage to India neither. Some
think there is no idolatry nearer than India ; and when
they hear of an idol-temple they immediately think of
Juggernaut. But it is a mistake. I have not been out
of the United States of America, and yet I have seen
a temple of idolatry. I will state the case, and let
every one judge for himself. If I am under an erro-
neous impression I shall be glad to be corrected. The
7
74 THOUGHTS ON POPERY.
case is this : On the Catholic chapel in Annapolis,
Maryland, is this inscription, " In honorem Dei Pa-
rje Virginis." It is Latin. The English of it is, " In
honor of the Virgin, the mother of God." If I have
not rightly translated it, some of those who worship
m Latin can correct me.
Now, what does this mean ? It seems to signify
that the chapel was erected, and is continued in ho-
nor of, that is, for the worship of the Virgin Mary.
The being in whose honor a chapel is erected is wor-
shiped in it. If not, how is it in honor of him? The
inscription signifies dedication to the Virgin Marv
Now, the being to whom a place of religious worship
is dedicated is always the object of the worship there
rendered. This is universally understood. Hence we
dedicate our churches to the Triune God, for him we
worship in them. They are erected in honor of him.
No one mistakes the meaning of these inscriptions,
When we read on the Unitarian church in Baltimore
this inscription in Greek, " To the only God," we un-
derstand that the church is consecrated to the service
of the only God, and it is precisely the same as if the
inscription had been in the style of that at Annapolis s
in honor of the only God. So when Paul found at
Athens an altar with this inscription, " To the unknown
God," he inferred immediately that worship was in-
tended, for he says, " whom therefore ye ignorantly
worship :" suppose the inscription had been " in ho-
nor of the unknown God," would not the apostle's in
ference have been the same? Nothing is more clear
than that the inscription on which I am remarking,
implies that the chapel in question is dedicated to the
worship of the Virgin Mary : and she being a creature
THOUGHTS ON POPERY. 75
this constitutes it a temple of idolatry, and those who
worship in it idolaters !
Let no man say that the inscription implies no more
than that the chapel is named after Mary. Some Pro-
testants name their churches after saints, but the
name is not given in any case in honor of the saint.
St. Paul's in London was not built in honor of St.
Paul. It is simply so denominated. But here we have
a chapel in honor of the Virgin, and she is called Mo-
ther of God, apparently to justify the worship which
the authors of the chapel intend her. If this were the
only proof that Catholics worship the Virgin Mary,
we might overlook it ; but it is only one of many. No
one thing is more susceptible of demonstration, less
capable of denial, than that Roman Catholics render
unto this creature that which is due to God alone, re-
ligious worship. See for proof, their own Rhemish
Testament with the notes. Therefore they are idola-
ters. I am sorry to say it, because I am sorry there is
any occasion for saying it. But the time has come to
speak out. This religion is threatening America, and
it should be known, it should be proclaimed in the ear
of every Christian, and every patriot, that it is some-
thing worse than mere error. And something more
to be dreaded far than tyranny, which also it is, and
ever has been, and must be — it is idolatry. It puts
another, and a creature, in the place of God ; or if it
discards not him, it does what is as offensive to him,
it associates other and inferior objects of worship with
him — and this his jealousy will not suffer. Whatever
this great people are to become, I do hope we shall
never be a nation of idolaters — creature-worshipers.
We had better be, what God forbid we ever should be,
76 THOUGHTS ON POPERY.
a nation of slaves. I do verily believe that the Romar,
Catholic religion has only to be universally adopted
to make us both.
81. Praying to Saints.
This is one of the numerous points in which Ca-
tholics and Protestants differ from each other. They,
the Catholics, pray to departed saints. This they ac-
knowledge they do, nor are they at all ashamed of the
practice, but endeavor to justify it. If any one doubtf
that they hold to the invocation of saints, as they ex-
press it, let him consult the notes to their own Rhe-
mish Testament, or look into their book of prayers
where he will read the very language in which they
make their supplication to the saints.
We Protestants do not pray to saints, and we think
we have pretty good reasons for not doing it. We wil,
mention some of them, in the hope that they will ap-
pear to be equally good reasons why Catholics shouid
not pray to saints.
1. We do not feel the need of saints to pray to. We
have a great and good God to go unto, whose ear is
ever open to our cry, and we think that is enough
we do not want any other object of prayer. Whenever
we feel the need of any thing, we judge it best to
apply directly to our heavenly Father, especially
since James, one of the saints, testifies, that " every
good gift, and every perfect gift, is from above, an«
cometh down from the Father of lights." Others may,
THOUGHTS ON POPERY. 77
in their necessity, if they please, apply to the saints,
but we choose to ask of the Great Giver of all good.
In doing so, we think we are much more likely to re-
ceive than if we invoke the saints.
It is true, being sinners, we need an advocate with
the Father, but we do not need more than one, and
him we have, as John, another saint, testifies, in Jesus
Christ : " If any man sin, we have an advocate with
the Father, Jesus Christ the righteous." John speaks
of only one advocate, and Paul asserts that as there
is but one God, so there is but one mediator between
God and men. Yet the Catholics will have it, that
there are advocates many and mediators many. The
notes of the Rhemish translators on 1 Tim. 2 : 5, and
1 John, 2 : 1, assert the doctrine of a plurality of me-
diators and advocates. The object of those notes is to
show, that if any man sin, he has many advocates with
the Father, and that there are more mediators than
one between God and men ; the very reverse of what
those texts assert ! I am aware that the Catholics say
that saints are mediators only in a subordinate sense ;
but I say they are mediators in no sense. Does the
Bible speak of them as mediators in any sense ? Those
words, " mediator " and " advocate," are in the Bible
sacredly appropriated to Christ. There is but one, and
it is he. We come to the Father by him. To him we
come immediately. Here we need no daysman.
2. We Protestants have always regarded prayer
as a part of worship, as much as praise and confession
of sin. Now, our Savior says, " Thou shalt worship
the Lord thy God, and him only shalt thou serve." We
dare not, therefore, pray to any other than God. We
would not like to b? guilty of the idolatry of worship-
ing a creature. 7*
■"8 THOUGHTS ON POPERY.
3. If we were disposed to pray to the saints, yet we
should not exactly know how to do it. Were we to
pray to them generally, wi:hout singling any out by
name, it would be a kind of praying at random ; and
we strongly suspect that our requests would not be at-
tended to, for it may be among saints in heaven, as it
is among their less perfect brethren on earth, that what
is made every body's business comes to be regarded
as nobody's. If, on the other hand, we apply to spe-
cific saints, and invoke them by name, this supposes
that we know just who the saints are. It implies either
that we could see into their hearts while they lived,
or that we can see into heaven now — both which far
outreach our power. We might make some sad mis-
take in praying to deceased men who have passed for
saints. It is easy enough to ascertain who the church
regards as saints, but the canonized may not exactly
correspond to the sanctified. But, supposing this diffi-
culty removed, and that we know certain individuals,
who, having once lived on earth, are now in heaven :
the next thing is, to make them hear us, for there is
manifestly no use in preferring requests to those who
cannot hear them. How is this to be done? The saints
are in heaven — the suppliant sinner is on earth, and
the distance between them is great. Saints in heaven
are not within call of sinners on earth. Where is the
proof of it? If I say, "Peter, pray for me," how is
ne to know I say it? Peter is not omnipresent. Do
they say that God communicates to him the fact; but
where is the proof of that ? Besides, what does it
amount to? God, according to this theory, informs
Peter that a certain sinner on earth wants him, Peter,
o ask him, the Lord, to grant him something. This
THOUGHTS ON POPERY. 79
is a roundabout method of getting at the thing. The
man had better, a great deal, not trouble Peter, but say
at once, " God be merciful to me a sinner."
But the Catholics ask with an air of triumph, if we
do not request living saints to pray for us. We do,
for we have inspired authority for that. But that is
not praying to them. There is a wide difference be-
tween praying to a saint in heaven, and asking a fel-
low-traveler to Zion on earth to pray to God for us.
Every one must see that. When a Christian asks his
minister or his Christian friend to beseech God for
him, he does not consider that he is praying to him or
invoking him. Besides, we never ask one to pray for
us, unless we know he is within hearing. We should
think it very silly to do so. We must have proof of
his presence before we think of making any request
of him. Yet the Catholics are continually making
requests of creatures, of whose presence with them
they have not a particle of proof, and who, being crea-
tures, it is certain cannot be present with all that call
upon them. How many individuals are every day, at
the same hour, calling on the blessed Virgin for as-
sistance ! It is all folly, unless she be omnipresent — a
goddess, which the Bible certainly does not represent
her as being. She occupies but one small spot in the
universe of God, and it is probably a great way off.
She cannot hear, even if she could help. Do you sup-
pose that her calm repose in heaven is suffered to be
disturbed by the ten thousand confused voices that
cry to her without ceasing from earth? Never.
In looking over the Bible, the book which contains
the religion of Protestants, and which, being older
than the Roman Catholic religion, proves the seni-
80 THOUGHTS ON POPERY.
ority of Protestantism over Popery, I find no account
of praying to saints. I do not read of Joshua praying
to Moses ; or of Elisha invoking Elijah. No, there is
not a word of what constitutes so much of the devo-
tion of the Catholic in either Testament. We do not
find any thing in the Acts or Epistles about praying
to the beloved Virgin, whom they call our Lady, in
allusion to the phrase our Lord. Those writers say
nothing about the mother. It is all about the Son.
What heretics Luke and the rest of them were ! How
worthy of being excommunicated ! Catholic books are
full of the blessed Virgin. The Bible is all about
Christ. There is the difference.
But I forgot. The New Testament does record one
instance of prayer to a departed saint. The record is
in Luke, 16. The saint prayed to was Abraham. The
supplicant was a rich man in hell, and he made two
requests. Here is the Catholic's authority for this
doctrine of praying to deceased saints, so far as he
gets it out of the Bible. Let him make the most of it.
When, however, he takes into consideration that it
was offered from hell, and by a man who lived and
died in ignorance and neglect of religion, and that it
proved totally unavailing, I suspect he will make no
more out of it.
specimens of Catholic Idolatry.
I take them from the Catholic book which I have
been reviewing, " The Christian's Guide to Heaven."
THOUGHTS ON POPERY. 81
I did not know, before I read this book, that idolatry-
was the r )ad to heaven. It did not use to be under
llie Jewish dispensation. These specimens of Catho-
de idolatry I think the reader will pronounce, with me,
HUite up to the average of Pagan idolatry.
Here is one. " We fly to thy patronage, O holy
mother of God ; despise not our petitions in our neces-
sities, but deliver us from all dangers." That is the
manner in which devout Catholics in the United
States are directed to pray. They fly to Mary, but
" God is our refuge." There is the difference. They
.ook to her to deliver them from all dangers. I don't
Know how she can deliver them from all dangers. I
think they had better ascertain the powers of the Vir-
gin Mary, before they place such unbounded reliance
on her. I should be a very fearful creature, had I none
to fly to from danger but her. " What time I am afraid,
I will trust in thee" (the Lord.) So says the Psalm-
ist, and it is my purpose too.
The next specimen is entitled, " The Salve Regi-
na," and thus it runs : " Hail ! holy queen, mother of
mercy, our life, our sweetness, and our hope. To thee
we cry, poor banished sons of Eve; to thee we send
up our sighs, mourning and weeping in this valley of
tears. Turn, then, most gracious advocate, thy eyes
of mercy towards us, and after this our exile is ended,
show unto us the blessed fruit of thy womb, Jesus, O
clement, O pious, O sweet Virgin Mary." Now, is it
not a farce to call this Christianity ? It is a great deal
more like atheism. Here is an authorized Catholic
prayer, in which there is no recognition of God
whatever !
Tken follows a call to devout contemplation, and
82 THOUGHTS ON POPERY.
one would suppose that the object of it would be
God, or the Savior. But no, it is the Virgin. "Let
us, with exultation, contemplate the blessed Virgin
Mary sitting in glory at the right hand of her be-
loved Son. She is crowned by the heavenly Father
queen of heaven and earth, and appointed by Jesus
Christ the dispenser of his graces." It is singular
that the Catholics, when they look up to heaven, see
no object so conspicuous: as the blessed Virgin. Now,
she was not the most prominent figure in those visions
of heaven of which we have account in the Bible. Ste-
phen saw " the heavens opened, and the Son of man
standing on the right hand of Gcd," but he saw no-
thing of the Virgin Mary sitting at her Son's right
hand. Nor does John, in the history he gives in the
book of Revelation of his visions of heaven, make any
mention of seeing her. But it seems she is not only
visible to the contemplative Catholic, but almost alone
conspicuous.
They speak of her moreover as crowned universal
queen, and appointed dispenser of the graces of Christ.
But where did they get that information ? It is too
much to expect us to take their word for it, since it is
acknowledged that we have not the word of God for it.
I always supposed Christ to be, through his Spirit, the
dispenser of his own graces. I always understood it
to be him who " received gifts for men." But it seems,
according to the Catholics, that quite a different per-
son received and dispenses them. How much novelty
there is in the Catholic religion ! It is almost all of it
comparatively new doctrine. Ours, the Protestant, is
the old religion, after all that is said to the contrary.
But the Catholic is so positive in regard to the coro-
THOUGHTS ON POPERY. 83
nation of the blessed Virgin, that we find him using
the following thanksgiving, " O Jesus, in union with
angels and saints, I bless thee for the glory with
which thou hast environed thy holy mother, and 1
give thee thanks from the bottom of my heart, for
having given her to me, for my queen, my protec-
tress and my mother." Here ends the thanksgiving
to Jesus. They soon become weary of addressing
him, and fondly return to the mother. " O queen ot
angels and men, grant thy powerful intercession to
those who are united to honor thee in the confrater-
nity of the holy rosary," (I don't know what that
means ; it is a mystery that I must leave unexplain-
ed,) "and to all thy other servants." Then follows
something to which I solicit particular attention. 1
suspect the author and approvers of the book would
be glad to obliterate the sentence I am going to quote,
if they could. But it is too late. The words are
these : " I consecrate myself entirely to thy service."
Here the person wishing to be guided to heaven is
directed, under the authority of the archbishop, to con-
secrate himself entirely to the service of the Virgin
Mary, who is acknowledged on all hands to be a
creature. Mark, it is entirely. This excludes God
altogether from any share in the person's services.
He is to be entirely consecrated to the service of the
Virgin. Will any one, who has any regard for his
character as an intelligent being, say that this is not
idolatry ? There cannot be a plainer case of idolatry
made out in any part of the world, or from any portion
of history. St. Paul beseeches us to present our bo-
dies a living sacrifice to God, which, he says, is our
reasonable service ; but this Catholic guide to heaven
84 THOUGHTS ON POPERY.
directs us to consecrate ourselves entirely to the se*
vice of the Virgin Mary.
Accordingly, the docile Catholic does consecrate
himself to Mary, as in the following act of devotion
to her, which you may read in the same little book:
" O blessed Virgin, I come to offer thee my most
humble homage, and to implore the aid of thy pray-
ers and protection. Thou art all-powerful with the
Almighty. Thou knowest that from my tender years
I looked up to thee as my mother, my advocate, and
patroness. Thou wert pleased to consider me from
that time as one of thy children. I will henceforth
serve, honor and love thee. Accept my protestation
of fidelity ; look favorably on the confidence I have in
thee ; obtain for me, of thy dear Son, a lively faith ; a
firm hope ; a tender, generous, and constant love, that
I may experience the power of thy protection at my
death." Here you perceive the Catholic says he will
do what " the guide " directs him to do. He will
serve her; and so doing, he hopes to experience the
power of her protection at his death. Poor soul ! I
pity him, if he has no better company in death than
that. That was not the reason David said, " Though
I walk through the valley of the shadow of death, I
will fear no evil." His reason was, "for Thou (the
Lord, his shepherd) art with me; thy rod and thy
staff, they comfort me." How can Mary be with
every dying Catholic who trusts in her? I should likt
to know. Do they go so far as to say she is omnipre-
sent ? Have they formally deified her, as in fact they
have ?
The devotee in this prayer uses the following lan-
guage to the virgin : " Thou art all-powerful with the
THOUGHTS ON POPERY. 85
Almighty." Shall I call this an error or a. falsehood?
It is certain that there is no truth in it. She, a poor
sinful creature, like the rest of us, saved by grace, all-
powerful with the Almighty in intercession ! Christ
is that ; but no other being is ; and to say that any
other is, is not only falsehood, but blasphemy.
I have other specimens of Catholic idolatry, which
I mean to give ; but those I have exhibited are suffi-
cient to convict that church of idolatry before any
court that ever sat, or any jury that was ever impan-
neled. / have proved the Catholic church and reli-
gion to be idolatrous. I have not merely asserted it ;
it has been demonstrated, and the proof has been
taken from her own authorized publication. To have
said she was idolatrous, Avould have been uncharita-
ble. To have proved it, is not. A man is responsi-
ble for the drift of his assertions, but not for the scope
of his arguments.
Idolatrous ! Yes, she who pretends to be the only
church, is convicted, out of her own mouth, of idola-
try. She has this millstone about her neck. I won-
der she has swum with it so long. It must sink her
presently. I think I see her going down already, al-
though I know many suppose she is rising in the
world.
23. More Specimens of Catholic Idolatry.
Why, reader, did you know that the Catholics not
Only pray to the Virgin Mary, but sing to her ? I was
86 THOUGHTS ON POPERY.
not aware of it until I got hold of the book I have
been reviewing. But it is a fact that they do. At the
end of the book I find the two following hymns ad-
dressed to her. They are both in common metre. Here
is the first. You will see that, in point of idolatry, they
are fully up to the prayers to her.
" O holy mother of our God,
" To thee for help we fly ;
''Despise not this our humble prayer,
" But all our wants supply.
" O glorious virgin, ever blest,
" Defend us from our foes ;
" From threatening dangers set us free,
" And terminate cur woes."
Here is the idolatry of looking to a creature for the
supply of all wants, and of flying to a creature for
help and for defence. There is a curse pronounced in
Jeremiah, 17 : 5, on the man " that trusteth in man,
and maketh flesh his arm." If the person who de-
voutly uses this hymn does not make "flesh his arm,"
I should like to know who does.
The other hymn runs thus :
" Hail, Mary, queen and virgin pure,
" With every grace replete ;
" Hail, kind protectress of the poor,
" Pity our needy state.
" O thou who fill'st the highest place,
" Next heaven's imperial throne;
" Obtain for us each saving grace,
* And make our wants thy own.
THOUGHTS ON POPERY. 87
" How oft, when trouble filled my breast,
" Or sin my conscience pained,
" Through thee I sought for peace and rest,
" Through thee I peace obtained.
" Then hence, in all my pains and cares,
" I'll seek for help in thee ;
" E'er trusting, through thy powerful prayers,
4 To gain eternity."
But it seems the blessed Virgin is not the only crea-
ture they sing to. I find in the same book a hymn to
St. Joseph, of which the first verse is,
"Holy Patron, thee saluting,
" Here we meet with hearts sincere;
" Blest St. Joseph, all uniting,
" Call on thee to hear our prayer."
Perhaps the reader is aware that the Catholics are
not satisfied with praying merely to animated beings,
they sometimes supplicate things which have no life.
Indeed they seem disposed to worship almost every
thing, except it be Him whom alone they should wor-
ship. To give but one example, I find in " the Litany
of the blessed Sacrament," as they call it, among ma-
ny other similar supplications, this one, " O wheat of
the elect, have mercy on us." What a prayer this, to
be sanctioned by an archbishop, and sent forth from
one of the most enlightened cities of America, and
that in the nineteenth century too ! It is really too bad
We talk of the progress of things. But here is retro-
cession with a witness. In the first century the rule
was, according to the practice of the publican, to pray
" God be merciful to me a sinner ;" but now in the
00 THOUGHTS ON POPERY.
nineteenth, the sinner is directed to say, " O wheat
of the elect, have mercy on us !"
I think we have found, with reference to the Catho*
lie religion, what Archimedes could not find when he
wanted to move the world. He said he could move it,
provided he could have a place to stand on, from which
he could with his lever act upon the world. But as no
such place could be found for him, the world was not
moved. I think, however, that I have discovered a
spot from which we can not only move, but utterly
subvert the Roman Catholic religion. We pass over
her absurdity and her intolerance, and plant ourselves
on her idolatry. Here we will stand, and from this
place we will carry on our operations against her. If
the Roman Catholic church is idolatrous, can she
stand? Must she not fall? What ! a church that is
plainly idolatrous maintain its ground as the church
of Christ ! It is impossible. It is but for the eyes of
mankind to be opened to see her idolatry, and her
reign is over. The common sense of the world cannot
long brook prayers and hymns to creatures, and sup-
plications for mercy to that of which bread is made.
1 would not have it persecuted ; I would not have one
of its adherents harmed in the slightest degree ; but
there are some things which the enlightened intellect
of man cannot tolerate ; and this is the chief of those
things which are intolerable to reason. It must go off
the stage, even though infidelity should come on and
occupy it. The religion that is not of the Bible, and
that scoffs at reason, must come to an end. I have nc
fears of its rising to any higher ascendancy than that
it now occupies. My hope is in God ; but if it were
not, it would be in man.
THOUGHTS ON POPERY. 89
24. Image Worship.
If there be any truth in phrenology, I judge that
Catholics must have the organ of veneration very
largely developed. There are no people, unless it be
some Pagans, who are so inclined to worship. They
worship almost every thing that comes in their way,
with scarcely any discrimination. The value of wor-
ship with them seems to depend on the variety of ob-
jects worshiped. What a pity it is they cannot con-
fine their worship within narrower bounds ! What a
pity they are not satisfied with one object of religious
veneration — the great and glorious God ! But no. Be-
sides him, they must have a host of creatures, angels,
saints, and what not, as objects of adoration. Nor are
they satisfied with these beings themselves. They
must have visible representations of them to bow
down unto, and worship. They want something to
worship which they can see. In the profession of
faith which I find in the little book published in Bal-
timore under the sanction of the archbishop, from
which I have quoted so freely already, and to which
I love to appeal, seeing it is published so near home,
and there can be no dispute about its authority, I find
this paragraph among others : " I most firmly assert,
that the images of Christ, of the mother of God, ever
Virgin, and also of the saints, ought to be had and re-
tained, and that due honor and veneration is to be
given them." This doctrine sounds a little different
from that promulged from Sinai, and written with the
finger of God on the tables of stone. They look to be
at variance, to say the least ; and I think I shall be
8*
90 THOUGHTS ON POPERY.
able to show presently that they have that aspect to
Catholics as well as Protestants. The voice that
shook the earth, after saying, " Thou shalt have no
other gods before me," said, " Thou shalt not make
unto thee any graven image, or any likeness of any
thing that is in heaven above," &c. Now Christ, the
virgin, and the saints are in heaven above, unless any
choose to surmise that some of those reckoned saints
are elsewhere. Consequently no likeness of them
may be made. The law proceeds : " Thou shalt not
bow down thyself to them, nor serve them." But do
not Catholics bow down or kneel before likenesses of
the saints and others? I ask the question. I know
they used to do so, and I suppose I may infer that
they do so now, since it is their grand boast that their
religion is every where and always the same. The
doctrine delivered from Sinai is the old notion on the
subject, and it would seem to be against every kind
and degree of image worship. But, says the modern
" guide to heaven," what the authoritative Council of
Trent had said many years before, " the images of
Christ, of the mother of God, and also of the saints,
ought to be had and retained, and due honor and ve-
neration given them." Here are Baltimore and
Trent against Sinai; or, in other words, the arch-
bishop and council on one side, and he who came
down on the mountain which burned with fire on the
other. My hearers must range themselves on either
side, as they see fit.
But cannot the two things be reconciled somehow ?
Can they not be so explained as to remove all ap-
pearance of inconsistency ? Perhaps they can, if one
of them be explained away, that is, be made so clear
THOUGHTS ON POPERY. 91
that you can't see it any longer. This is a new way
some have of reconciling things ; but I, as an indivi-
dual, do not think much of it. I like the old way of
laying things alongside of each other, and then shed-
ding as much light as possible on both. If this is
done with the two things in question, 1 fear there is
no hope of reconciling them. To this conclusion our
Catholic brethren themselves seem to have come ; and
seeing that the two things could not be so explained
as to appear in harmony, they have most effectually
explained one ol tnem away. They have suppressed
it. The second commandment has been thrown out
of the Decalogue, as I have shown on a former occa-
sion. This is a part of the Catholics' " short and easy
method with Protestants." It beats Leslie's with the
Deists all to nothing. Whether it be as honest and
correct a method, as it is short and easy, I refer to the
judgment of my readers. One thing is very certain ;
the Catholics must think that the old second com-
mandment is, or at least looks very much against
them, otherwise they would not have meddled with
it. Can any other reason be given for the suppres
sion of the second commandment, but that it seems to
forbid that use which Catholics make of images in
their churches? If any body can imagine another
reason, I will thank him to state it. Now, where
there can be but one motive impelling to an act, I
suppose it is not uncharitable to refer the act to that
motive.
I believe the reader is aware that, even in the little
modern Baltimore book, " the guide to heaven," the
second commandment is suppressed. I think I have
stated that fact in a former article. It is so. And
92 THOUGHTS ON POPERY.
why should it not be ? Why should not the invaria
ble religion be the same here that it is in Ireland or
Italy ? Why should American Catholics be bound to
keep one more commandment than European Catho-
lics? Why should they of the old countries have
greater liberty of action than we of the new world ?
The circumstances under which the second com-
mandment is omitted in "the guide to," &c. are
these. An examination, preparatory to confession, is
recommended to the devout Catholic, on the ten com-
mandments, that he may see, before he goes to the
priest to get forgiveness, wherein he has transgressed
any of them. Now, he is not directed to examine him-
self on the second, but twice over on the tenth, so as
to make out the full number. Now I acknowledge it
would have been awkward to have set the person to
examining himself in reference to the second com-
mandment. It might have led to a conviction of sins
not recognized by his confessor. If he had asked
himself, " is there any graven image, or likeness erf
any thing in heaven above, or in the earth beneath,
to which I bow down ?" himself would have been apt
to answer, " Why yes, there is that image of Christ I
kneel before — and there is that likeness of the blessed
Virgin I bow down to and adore — I am afraid I have
broken the second commandment." If then he had
gone to the priest with his scruples, you see it would
have made work and trouble. It is true, the priest
could have said to him, " O, my child, you don't
mean any thing by it. You only use the image as a
help to devotion. Your worship does not terminate
on it. Your worship of it is only relative. Besides,
you don't adore the image — you only venerate it —
THOUGHTS ON POPERY. 93
md you only give " due honor and veneration " to
Images — nothing more than that. You should con-
sider, my child, the distinction between adoration and
Feneration — and also between latria and duliaP But
this might not have satisfied the person's conscience.
[t might have been all Greek to him. Wherefore it
was judged most prudent not to recommend any ex-
amination on the commandment about images. Per-
haps it was the more prudent course. The policy of
the measure I do not dispute.
But, say the Catholics, have not Protestants their
pictures and statues? Certainly we have. We do
not make war against the fine arts. We can approve
of painting- and statuary without practicing idolatry.
Yes, we have representations of deceased Christians,
but we do not kneel before them, nor do we on that
account drop the second commandment, as some do.
The Catholics make a great many explanations and
distinctions on this subject of image worship, some
of which I have adverted to above, in what I have
supposed the priest to say. But they are substantially
the same that the ancient Israelite might have made,
and the modern Pagan makes in justification of him-
self. Idolaters, when called upon to explain them-
selves, have always been in the habit of saying that
t was only a relative worship they paid to the visible
object, and that the adoration was meant to pass
mrough and terminate on an invisible object beyond.
This explanation is not original with the modern
Christian idolater. It is as old as Jewish and Pagan
idolatry. The worshipers of the golden calf wor-
shiped something beyond the calf. The calf was
only a help to devotion, and they only paid " due
94 THOUGHTS ON POPERY.
honor and veneration " to it. Nevertheless they " sin-
ned a great sin," and " the Lord plagued the people "
on account of it. " There fell of the people that day
about 3.000." I suppose it would have been just the
same had they made ever so many explanations. But
their explanations were not waited for. What signi-
fies all these explanations and distinctions to the great
mass of the Catholic laity ? They do not even under-
stand them ; and it seems that if they both understood
and regarded them, it would not help the matter. It
is this very explained and qualified worship which the
commandment forbids.
T have nothing more to say about images, but I wish
the Archbishop of Baltimore would allow the second
commandment to appear in the next edition of " the
Guide to Heaven." I wish he would let the publish-
er's stereotype plates be altered so as to conform to the
tables of stone. I am afraid the people will not get
to heaven if they have not respect to all God's com-
mandments. The Psalmist seems to have thought
that necessary. Ps. 119: 6. It would gratify me much,
if the archbishop would permit the Lord to say to his
people all he has to say.
25. Relics.
My last was on the subject of images. Here are
some more things to which the Catholics, if they do
not exactly worship them, pay a respect and venera-
tion which is very apt to run into worship. They are
THOUGHTS ON POPERY. 95
relics, so called. I have just come from the diction-
ary where I went to find the word. I consulted Cru-
den's Concordance first, but I found no such word
there. That contains only the words which are used
in the Bible. Relics came in fashion after the Bible
was written. In those old times they were not in the
habit of mutilating the bodies and disturbing the
bones of the pious dead. They respected the remains
of the departed by letting them alone, as king Josiah
ordered the people to do in the case of the bones of
the two prophets. They were going to disturb them,
but he told them to let them alone, 2 Kings, 23: 18.
This is the way in which Protestants respect the re-
mains of the dead. It is rather queer that Catholics,
in the lack of other scripture to support their doctrine
of relics, appeal to this, and they will have it that
Josiah, like themselves, entertained a great respect for
relics. The reference to that passage must be on
the principle of lucus, a non lucendo, [light from no
light.] I cannot account for it in any other way.
By the way, I did not even find relics in the con-
cordance to the Apocrypha. But Johnson has it. A
dictionary, you know, takes in all words. I find the
general signification of the word to be remains. In
the Catholic church it is used to designate " the re-
mains of the bodies, or clothes, of saints or martyrs,
and the instruments by which they were put to death,
devoutly preserved, in honor to their memory ; —
kissed, revered, and carried in procession." This is
the best definition of relics I can any where find. I
am indebted for it to the Encyclopedia. But it is not
a perfect definition. There are some things preserved
and revered as relics which don't exactly fall under
96 THOUGHTS ON POPERY.
it ; as, for example, the rope with which Judas hanged
himself, and the tail of Balaam's ass, both of which
are kept and shown as relics.
But it may be asked if relics are not out of date.
The inquirer should know that nothing ever gets out
of date with the Catholics. Always and every where
the same is their boast respecting their religion. Be
sides, in the Baltimore publication, " the Guide to
Heaven," notice is taken of relics. It says that the
saints are to be honored and invocated, and that their
relics are to be respected. Well, and where is the
harm of respecting relics ? I might retaliate and ask
where is the use — what is the good of it 1 They must
think that devotion is promoted by these relics. But
I cannot see how the spirit of devotion is to be pro-
moted by contemplating St. Joseph's axe and saw, or
the comb of the Virgin Mary, or even the finger of
St. Ann. If a person even knows that he is handling
a piece of the identical wood of the cross, it does not
occur to me how that is to enkindle the flame of piety
in his heart. The ancient method of exciting the
glow of devotion was quite different. It was by me-
ditation on spiritual subjects. It was while the Psalm-
ist was musing, that " the fire burned " within him.
But it seems the Catholics come to the same thing by
the aid of their relics. Well, if devotion is kindled
by relics, towards whom does it flame? Towards the
saints, to be sure, whose relics they are. These re-
mains can only remind them of those to whom they
once belonged. So that it is the religious veneration
of saints, not the worship of Jehovah, that is promoted
by relics. All that can be said for them is, that they
serve the cause of idolatry.
"' THOUGHTS ON POPERY. 97
But I have been writing as if these relics were
genuine remains of the saints— the saw they show
really St. Joseph's, and the finger St. Ann's. The
reader must excuse me for indulging such a supposi-
tion. The very idea of such things being preserved,
and transmitted through eighteen centuries, is prepos-
terous. Their own writers acknowledge that many of
them are spurious— that bones are often consecrated,
which, so far from belonging to saints, probably did
not belong to Christians, if indeed to human beings.
If this be so, how are we to know which are genuine?
There can be no internal evidence to distinguish
them. The bones of saints must look just like other
bones. I know it is said there is an odor about the
genuine relics which does not belong to the remains
of the vulgar dead. How that is I cannot say. I
understand that, in the failure of the ordinary, external
evidence, the Pope takes it on him to pronounce them
genuine. This is making short work of it. But some
of the authorities of the church of Rome go so far as
to say that it is not necessary the relics should be
genuine. It is enough that the worshiper has an in-
tention of honoring the saints whose bones he sup-
poses them to be. If this is correct doctrine, churches
and chapels maybe readily furnished with relics, and
the defect in this particular, which Catholics deplore
in regard to many of their establishments, be supplied
without going farther than tne nearest graveyard.
If any one should still think that the relics may be
genuine, there is a consideration which, if I mistake
not, will carry complete conviction to his mind. It is,
that there are altogether too many of these relics, so
thi * some of them must be spurious. Five devout pil-
9
93 THOUGHTS ON POPERY.
grims happening to meet on their return from Rome,
found, on comparing their notes, that each had been
honored with a foot of the very ass upon which Christ
rode to Jerusalem. Here were five feet for one ani-
mal. Moreover, it is said that there are as many
pieces of the timber of the true cross in different parts
of Europe, as would supply a town with fuel for a
winter !
But, say they, were not the bones of Joseph pre-
served, and afterwards removed to Canaan. Undoubt-
edly they were. But they were all kept together in
a coffin, and they were removed, not to be worshiped,
but to be buried. Joseph, being persuaded that God
would visit his people, and bring them out of Egypt
into Canaan, enjoined it on them to take his remains
along with them, for he wished them to repose in the
land of promise. What this has to do with relics I
have not the discernment to perceive. How it bears
any resemblance to the Catholic practice of disturbing
coffins and separating bone from bone, and cherishing
them as things to be revered, I cannot see. Yet no
less a character than Cardinal Bellarmine appeals
to this fact in support of their doctrine of relics. So
also they cite the case recorded in 2 Kings, 13: 21, of
the dead man that was revived by coming in contact
with the bones of Elisha. But how does this favor
relics ? The bones of Elisha were quietly reposing in
the place where they were laid at his death. Not one
cf them had been touched. But if relics had been in
vogue then, do you suppose the remains of such an
eminent saint as Elisha would have been left undis-
turbed ? . ^ w ' «i
I was surprised to find that Beliaim.)^ re^'
THOUGHTS ON POPERY. 99
Dent. 34 : 6, in support of relics. It is that remarka-
ble passage in which the Lord is said to have buried
Moses in a valley in the land of Moab, and that no
man knoweth of his sepulchre unto this day. I sup-
pose the cardinal would have us infer from this, that
if the place of Moses' body had been known, it would
have been dug up and converted into relics. And
therefore the Lord took care it should not be known.
The devil, it seems, from Jude, 5: 9, contended for it
for some such purpose as this, but he was foiled. The
reference to this passage strikes me as rather an un-
happy one.
But were not handkerchiefs and aprons brought
from the body of Paul, and miracles thereby wrought?
Yes, but they were not relics. Paul was living. Be-
sides, who does not see that those articles of dress
were but signs to connect the miracles, in the minds
of the people, with the person of God's inspired am-
bassador ? Was any honor due to them? Do we
hear of their being preserved and revered ? No. I do
not find them in any list of relics. They passed again
immediately into their former appropriate use as hand-
kerchiefs and aprons. Finally, they appeal to the effi-
cacy of the shadow of Peter, as related, Acts, 5 : 15, in
proof of the virtue of relics. But as there appears to
be no substance in this argument, I leave it unanswer-
ed ; and have only to add, that I wonder not that infi-
dels abound so in Catholic countries, when Christi-
anity is held up before them as embracing and even
giving prominence to such doctrines as the veneration
of relics, the invocation of saints, and many more like
them.
100 THOUGHTS ON POPERY.
Seven Sacraments.
What ! Seven ! How is this ? I read in the Bible of
only two. Whence have they the other Jive ? O, they
come from the other source of Christian doctrine, tra-
dition. They were handed down. It is true, the apos-
tles wrote of only two sacraments ; but Catholics
would have us believe that they preached and con-
versed about five others : and those that heard them
spoke of these sacraments to others ; and they to others
still ; and so. the story passed from lip to lip, until the
Council of Trent, I believe it was, concluded that
something had better be written about these five extra
sacraments. I wonder that was never thought of be-
fore. It is surprising that it never occurred to the
apostles, when they were writing their Epistles, to
say a syllable about these seven sacraments. It would
seem to have been very thoughtless in them. I may be
very hard to please, but I cannot help feeling a desire
to have Scripture, as well as unwritten tradition, in
support of a doctrine or practice called Christian. I
like to be able to trace a doctrine al] the way back to
the Bible, and to find it originating in the very oracles
of God themselves. Some think it sufficient, if they
can follow a doctrine back as far as the earlier fathers ;
and especially if they can trace it to the Epistles of
Ignatius. But this does not satisfy me. There are cer-
tain other Epistles, rather more ancient, in which I
would like to find the doctrine. Ignatius was a very
good man, but he did not belong to the days of Paul
by any means. Ignatius, Clemens, and all those good
iiathers, stood on the bank of the stream, but Paul and
THOUGHTS ON POPEHY, 101
his associates sat around the fountain. These last saw
truth in its rise ; the others only saw it in its flow.
True, they were near the source, but they were not
at ii ; and who knows not that a stream may be cor-
rupted very near its source ? If I live eighteen or nine-
teen miles distant from a certain fountain, whose
stream passes by my residence, and I want to know
whether its waters have been corrupted, do I trace
back the stream until I come within a mile or two of
the fountain, and there stop, concluding thai such as
the water is there, such it must be at the spring? Do
I not rather go all the way up to the fountain ? Which
ought I to do ? It strikes me as very strange, that any
should suspend their search after truth a century or
two this side of the Bible era. I think they should go
all the way back to the Bible.
But I am wandering from my subject, which is the
sacraments. What are those other Jive ? One is mar-
riage. What ! marriage a sacrament ! How does it
answer to the definition of sacrament? What spiritual
thing is signified by it ? Marriage is said to be " ho-
norable in all," but nothing is said of its being a sa-
crament. If it be a sacrament, why are not priests, as
well as others, permitted to take this sacrament?
Why should the universal clergy be debarred the pri-
vilege of this holy thing? Does its sacred character
render it unsuitable to those who fill the sacred office ?
The other day I was thinking — for, being a Protes-
tant, I dare think even on religion — and this thought
occurred to me : " Is it possible that God has denied
the whole body of the clergy, of all nations and ages,
the privilege of knowing how he pitieth them that fear
him ; and of approaching to the experimental know-
9*
102 THOUGHTS ON POPERY.
ledge of his exceeding readiness to give the Holy
Spirit to them that ask him — the privilege, in other
words, of being able to feel the force of some of the
most touching representations which he has made of
his dispositions towards his creatures, founded on the
parental relation?" I read in the Bible that " like as
a father pitieth his children, so the Lord pitieth them
that fear him." Now, can it be sinful for a minister
of Jesus Christ to know by experience (the only way
in which it can be fully known) how a father pitieth,
and how, consequently, the Lord pitieth his people?
I think it is man, and not God, that constitutes this
a sin. Again, does God make this general appeal to
his creatures, " 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 !" — and has he at the same time
excluded a large class of his creatures from the privi-
lege of ever knowing how well disposed parents are
to bestow good things on their children? And has he
laid under this ban the very persons whom he has ap-
pointed to represent and testify of him to men? Has
he appealed to the parental feelings of his creatures,
and then forbidden a large and important class of
them to know what those feelings are ? This is rather
more than I can believe.
A minister of Jesus Christ may decline the privi-
lege of marriage in his own case — he may not use thai
power, as Paul, in his peculiar circumstances, did not,
and as many a Protestant minister does not. This is
one thing ; but has God cut off the whole order of the
clergy from even the right to marry? That is the
question. And that is a very different thing.
THOUGHTS ON POPERY. 103
27. Trims instantiation.
Because Christ says, in reference to the bread, " This
is my body," the Catholics contend that the bread is
changed into the body of Christ ; and this they call
Transubstantiation. And when we say that the pas-
sage is not to be interpreted literally, but that the
bread is merely indicated as the representative of
Christ's body, they reply with wonderful confidence,
" Ah, but does he not say it is his body — does he say
it represents his body merely — what authority have
Protestants to bring in a figure here ?" Now let me
be heard. I have no disposition to ridicule the doctrine
of Transubstantiation, especially as it professes to be
founded on Scripture. I would give always a candid
hearing to the claims of a doctrine which even seems
to be held out of respect to the authority of the Bible.
But I must say that the Catholic does not carry his
veneration for the Scriptures far enough ; or he is not
consistent in his interpretation of them. I think I can
show that, to be consistent with himself, he should be-
lieve in many more than one Transubstantiation. Let
him turn to Luke, 22 : 19, 20. He reads in verse 19,
" This is my body." Therefore, he reasons, the bread
becomes the body of Christ. Very well. But read verse
20 ; " This cup is the new testament." Here is ano-
ther Transubstantiation. The cup or chalice becomes
the new testament. It is no longer gold or silver.
but a testament or will ! Does not Christ say it is the
new testament? What right have Catholics to bring
in a figure here 7 The cup is a will— Christ says so.
To be sure, if it were carried to a probate office, it
104 THOUGHTS ON POPERY.
would be thought out of place, and an article for a sil
versmith to prove, rather than a judge of probate. But
no matter for that. What if the senses do tell you that
it is still a cup, and the body still bread, will you be-
lieve those liars, the senses ? But if they are such liars
as this would make them out to be, why should I ever
believe them — why should I believe them, when they
tell me that I see in the Bible those words : " This is
my body V* That testimony of the senses the Catholic
believes ; but if they lie about the body, still declaring
it is bread, after it has ceased to be any such thing,
why may they not lie in regard to the letters which
spell " this is my body." Under the appearance of
these letters there may be something quite different,
even as, under the appearance of bread in the Eucha-
rist, is the body of Christ, as the Catholics affirm !
But these are not the only instances of Transub-
stantiation. The Bible is full of them. I find two cases
of this change recorded in Revelation, 1 : 20; one in
which certain stars become angels, and another in
whion certain candlesticks become churches. Do you
doabt it? Read for yourself: " The seven stars are
the angels of the seven churches, and the seven can-
dlesticks which thou sawest, are the seven churches."
The construction here is precisely similar to " this is
my body." Christ is the speaker in each case, and he
says the stars are angels, and the candlesticks are
churches. Who has any right to imagine a figure
here?
Perhaps every body does not know that Transub-
stantiation is an Old Testament doctrine. But, ac-
cording to this mode of interpretation, it is St. Paul,
in 1 Cor. 10 : 4, alluding to the rock which Moses
THOUGHTS ON POPERY. 105
smote in the wilderness, says, " That rock was
Christ" — not it represented, but it was Christ ! Away
with your figures.
Many other examples of Transubstantiation might
be given from the Old Testament. Let two remark-
able cases suffice, of which we have an account in Ge-
nesis, 41 : 26, 27 : " The seven good kine are seven
years, and the seven good ears are seven years," &c.
Here seven cows and seven ears of corn are changed
into seven years of three hundred and sixty -five days
each !
I suppose 1 might find many hundred examples of
these Transubstantiations. Now, does the Catholic
believe in all of them? He ought, most undoubtedly
he ought, on the same reason that he believes in one.
Let him then either believe in them all, or else never
adduce, " this is my body," in proof of the Transub-
stantiation held in his church. I wish Mr. H. or some
body else would set me right, if I err in this argument.
28. Haifa Sacrament.
Half a sacrament ! Who ever heard of such a thing ?
A sacrament divided ! Yes, even so. The authorities
of the Roman Catholic church, Pope, Council, &c.
have divided the sacrament of the Lord's Supper,
which our Savior instituted the same night in which
he was betrayed ; and, ever since the Council of Con-
stance, they have allowed the people only half of it.
106 THOUGHTS ON POPERY.
They have told them that they must put up with the
bread, for that they want the cup for themselves. But
did not Christ give the cup, in the original institution
of the sacrament, to as many as he gave the bread 1
Yes, Christ did. So say Matthew, Mark, Luke, and
Paul. He took the cup, they tell us, and gave it to them ;
and Matthew adds that he said in giving it, " Drink ye
all of it." Let not this be omitted by any disciple. It
would seem as if Christ foresaw what the Constance
Council was going to do, and therefore said, " Drink
ye all of it." Rome might with more plausibility have
denied her laity the other half of the sacrament — the
bread. After the command to take the cup, there fol-
lows the reason ; observe it : " For this is my blood of
the new testament, which is shed for many, for the
remission of sins." Now the Catholics say that only
priests were present on that occasion, and that the giv-
ing of the cup to them can be no precedent for giving
it to the laity. But, though we should admit that they
were at that time priests, I want to know if the reason
for partaking of the cup does not apply to others be-
sides the clergy. Was not the blood shed for the laity
as well as for the clergy 7 And if this is the reason
why any should partake, it is equally a reason why all
should for whom the blood was shed. The precept and
privilege to drink is co-extensive with the reason an-
nexed to it. Now I have not been in the habit of re-
garding the propitiatory death of Christ as a part of
the benefit of clergy — as one of the peculiar privileges
of the priesthood. I object therefore to the restriction
of the cup of blessing to the clergy. The symbol ot
the blood shed for many, for the remission of sins, I
claim to be my privilege as truly as that of any priest,
THOUGHTS ON POPERY. 107
Christ did not shed his blood for the sons of Levi
alone.
Yes, Christ: gave it in both kinds — and what is more,
the Catholics themselves acknowledge that he did, and
that the primitive church administered it in both kinds,
yet (hoc tamen non obstante are their very words)
they appoint that the people shall receive it but in one
kind, that is, notwithstanding Christ and the primitive
church. And they declare them accursed who teach
or practice otherwise. What is this but anathema-
tizing Christ? But surely they must have something
to say in justification of their conduct in this respect.
To be sure they have. Do you not know that the Pope
is the head of the church, and that he is infallible ; or
if he is not, yet the firm Pope & Co. are ? Yes, but
there was Pope Gelasius, who lived' a good while be-
fore. He having heard of some Manicheans who re-
ceived the bread without the wine, decided that such
a dividing of one and the same sacramer/t mi^'ht not
be done without a heinous sacrilege. "Was not he head
of the church too, and was not hp_ infallible ? If he was
not, I wonder how he could transmit infallibility.
This withholding of tne ^p is one of the boldest
strikes of that chur; ch> | can not help admiring the
courage it map^es^j. Who would have thought :t
couiu have suc . oeeded s0 we ll? I wonder they even
undertor^ tQ carry ^ point However, they have done
l i" x .le-e was some murmuring against it, to be sure.
Hu.% s and Jerome made a noise about it, but they just
burnt ;hem, and they made no more noise about it.
, But are not Christians followers, that is, imitators
of Christ 1 O yes. But this withholding of the cup is
not doia* like Christ. The Catholics say that Chngt
108 THOUGHTS ON POPERV. ,
is with their church to the end of time. It strikes me
however, that he could not have been with them a
that point in the progress of time when the Council o
Constance sat.
I do not know what others think, but for my own
part I don't believe that any power on earth has a
right to limit a grant of Jesus Christ, or, in other
words, to take away what he has given. He said of
the cup, " drink ye all of it" — and I, for one, will do
it, and I think all ought — and if the Catholics will
come over to us, they too shall have the cup of salva-
tion. O, if I had the ear of the Catholics now, I
would not ask them to confess their sins to me, but
there is a thing I would tell them : I would say, My
dear Catholic brethren, you never remember Christ in
his sacrament. You only half remember him. He
said, eat and drink in remembrance of me. You only
do one. You do not show the Lord's death ; for Pau„
says, " as often as ye eat this bread and drink this
cup, ye do show the Lord's death." It is only they
who do both thai make this exhibition. Christ's
death is not shown by the bread merely, but by boti
the elements. I know your church says that the
blood is in the body, and that, \v taking one, both are
taken, for that "Christ was entii* and truly under
each kind," as the council decrees. But how came
Christ himself to know nothing of this ? Did he do a
superfluous thing in giving the cup 1 What if the
blood is in the body, and the bread being changed
into the body, we take the one in taking the other,
we want the blood separated from the body, the
blood shed. The blood of Christ is not an atone-
ment for sin, except as it is shed. Catholics, you
THOUGHTS ON POPERY. 109
never celebrate the Lord's Supper. In the Lord's
Supper there was a cup. In yours there is none.
You hold that the discourse in John, 6, relates to an
atonement, and there it is written, " except ye eat the
flesh of the Son of man, and drink his blood, ye have
no life in you." Now, according to his own princi-
ples, you have no life in you, for you do not drink
his blood. The most you can be said to do is, that
you eat it in connection with his body ! One thing
more, Catholic brethren. There can be no such thin*
in reality as half a sacrament. To divide a sacrament
is to destroy it. What follows then, but that the
whole sacrament is taken from you ! Look at this —
just fix your mind five minutes on this subject, and
you are, I do not say what, but you are no longer a
Catholic. Five minutes. That is all. But you say,
I must not doubt ; yet you may think, and God the
judge will never condemn you for exercising your
mind.
39. Extreme Unction.
When it looks as if one was going to die, then by
all means let the priest be sent for: and when he has
come, let him receive the dying man's confession, (but
if the priest should be long in coming, I would advise
him to confess to God. I think it would answer as
well. Indeed I prefer that near way to pardon, to the
other circuitous route) — and let him then in that ex-
tremity anoint him with oil ! This is extreme unction
10
110 THOUGHTS ON POPERY.
— a sacrament — one of the seven! I think they must
have been at a loss to make up the seven, v/hen they
pressed this into the service.
There don't seem to be a great deal of religion in it;
nor indeed any excess of common sense. But to speak
of it as constituting a preparation for death is really
shocking. What ! a preparation for dying, and for
meeting and answering to God, procured by the in-
tervention and unction of a human priest — done by
oil ! Truly this is an easy way of getting to heaven,
particularly where priests are plenty. I do not won-
der that the Catholic religion is popular. This is in-
deed prophesying smooth things. We Protestants
have no such doctrine to preach. When we are
called to see a sick person, we candidly acknowledge
that there is nothing we can do for him which shall
infallibly secure his salvation. We tell him what he
must do : that he must repent and believe in Christ :
and then Ave ask God to undertake and do for him. It
is only on certain conditions that we can assure him
of his salvation. The priests say that they can in-
sure the person's salvation ; but to any such power as
that we do not pretend.
But have not the Catholics plain Scripture for their
doctrine of extreme unction ? If they have ; if it is
written, and not merely handed down, then I am at
once a believer in it. Let us see : they adduce two
passages in support of their dogma, Mark, 6 : 13, and
James, 5 : 14. The first is historical. It affirms that
the apostles " anointed with oil many that were sick
and healed them." The other is hortatory. " Is any
sick among you ? let him call for the elders of the
church ; and let them pray over him, anointing him
THOUGHTS ON POPERY. Ill
with oil in the name of the Lord," that is, doing what
the apostles are represented by Mark as having done;
and doing it, as appears from the next verse, with the
same end in view, viz. healing. Now, what authority
for the sacrament of extreme unction is there here ?
Here is indeed an anointing with oil by an ecclesias-
tic. But who does not see in how many particulars,
and how widely this anointing differs from the ex-
treme unction of the Catholics 1 Their anointing pro-
ceeds on the supposition that the person is going to
die ; and could his recovery be foreseen, it would be
omitted. But the anointing practised by the apostles
and elders of the church was in order to the recovery
of the person, and was in every case connected with
his recovery. Their anointing was the attendant and
token of a miraculous cure. It held precisely the
same place with Christ's making clay of spittle, and
anointing therewith the eyes of the blind man ; or
with Naaman's being directed to go and wash seven
times in Jordan. It was, like each of these, an exter-
nal, and in itself inefficacious sign of a miraculous re-
covery ; and even now there is no objection to the use
of the sign, if the thing signified is to be expected.
Let the priests anoint with abundance of oil all their
sick, if they can accompany that unction with such
a prayer of faith as shall save the sick. But if the
miraculous recoveries have ceased, let there be a do-
ing away of the sign. As soon as any sign becomes
insignificant, let it cease to be used. Extreme unc-
tion is now a sign of nothing. There was no use in
going down into the pool of Bethesda after the angel
had ceased to pay his periodical visit to it. So in this
case, there being now no healing, there need be, and
/here should be. no anointing.
112 THOUGHTS ON POPERY.
How the priests now differ in their use of the cil
from those whose successors they pretend to be ! The
apostles and elders anointed persons with a view to
their living ; but the priests with a view to their dy-
ing. The former would not anoint, if they foresaw
the person was to die ; the latter will not, if they fore-
see that he is to live. How at odds they are ! How
Scripture and tradition do quarrel ! And the worst of
it is, there is no such thing as bringing about a recon-
ciliation between them.
Among the doctrines of the Catholic church, I am
at a loss whether to give the palm to this or to purga-
tory. Purgatory teaches the doctrine of salvation by
Jire. Extreme unction, the doctrine of salvation by
oil. There does not seem to be much Christianity in
either. Extreme unction is, however, the smoothest
doctrine. Decidedly so. Jesus Christ came by water
and blood. The salvation he proclaims is by these;
and the sacraments he instituted, are Baptism and
the Lord's Supper. These signify something: the
first, regenerat ion; the second, the propitiation made
for our sins.
30. Doing Penance.
Insufferable ! What ? Why, that the Catholic trans-
lators of the Bible should render the Greek word,
which signifies repentance, (metanoia,) by the phrase
doing penance ! I would not willingly be uncharita-
ble, imputing a bad motive where a good one might have i
THOUGHTS ON POPERY. 113
been present. But I must say that I know not how
to reconcile this rendering of metanoia with their in-
egrity as translators. I cannot help believing that
♦hey knew better. Could they have supposed that
they were selecting the most judicious method of con-
veying the mind of the Spirit as expressed in that
word, when they concluded on rendering it doing pen-
ance ? Why, in the name of common sense, did they
use two English words (coining one of them more-
over for the occasion) to convey the meaning of one
Greek word? Was there any necessity for it ? Was
there no single English word that would express the
sense? There was repentance, the word adopted by
the translators of the common English Bible. What
objection lay to the use of that ? Why was that passed
by ; and especially why was it passed by in order to
give a preference. to such a phrase as doing penance?
If they had disliked repentance, they might with more
propriety have employed the word reformation. It
would seem as if they were anxious to avoid the use
of any word which expressed or implied either sorrow
or amendment, and therefore they fixed on the phrase
doing penance. I am mistaken if these translators
have not a heavy account to give. This single ren-
dering, if it were the only exceptionable one, would be
as a millstone about the neck of that translation. Just
think of the false impression, and that on a point of
the highest moment, made on the minds of so many
millions by this one egregiously erroneous version.
Contemplate the state of the case. Gcd, in pros-
pect of the judgment day, and by the terror of it, com-
mands all men every where to do a certain thing,
Acts, 17: 30, 31; and Christ says that except they
10*
114 THOUGHTS ON POPERY.
do it, they shall perish. Luke, 13 : 3. This thing God
expresses by the Greek term metanoia. But all do
not understand Greek. Wherefore, for the admonition
and instruction of those Catholics who read only ihe
English language, and who cannot be persuaded of
the sin of reading the Bible, it becomes necessary to
render that word into English. Certain persons un-
dertake to do it, that is, to interpret the mind of God
as expressed by metanoia. And what do they make
it out to mean ? Hear, hear ! Doing 'penance ! That
is it, they say. " Do the penance which your priest
appoints, after you have made your confession to him,
and that is all." It is no such thing. This is a mis-
representation of the Almighty. This is not the sub-
ject of the command and warning to which reference
has been made, And to suppose that it is on account
of this that angels rejoice, i. e. when a sinner does
penance, is truly farcical. O what a translation !
"There is joy in heaven over one sinner that does
penance." Truly angels must be easily made to re-
joice, if this be the case ! How it sounds ! How
offensive to the very ear, and how much more to the
enlightened judgment, is this rendering ! " God com-
mands all to do penance. Except ye do penance, ye
shall all likewise perish. He is not willing that any
should perish, but that all should return to penance /"
Shocking! Away with such a translation from the
earth. The Douay Bible is not God's Bible ; for it
purposely misrepresents him in a main point, viz:
on the article of repentance. Here is a translation of
metanoia implying no sorrow for sin, no change of
mind, (which the word literally signifies,) nor any
moral reformation ; but only the doing of certain ex-
THOUGHTS ON POPERY. 115
ternal, and generally puerile, things prescribed by a
priest ; all which may be done without any internal
exercise — without any emotion of any kind. The
word, according to the Catholics, makes no requisition
on the heart whatever. And truly, a man may be a
good Catholic without ever feeling any thing, unless
it be the bodily pain of self-inflicted penance. And
every one knows that thinking is not necessary to con-
stitute a good Catholic. Wherefore a man may be a
good Catholic without either thinking or feeling , that
is, without any exercise of either mind or heart. All
that seems requisite is mechanical action. Maelzel,
the constructor of automatons, could almost make one.
Is this uncharitable ? It is true, and ought to be said.
It ought to be known and proclaimed that the religion
of the church of Rome overlooks the reason, con-
science, and heart of man, addressing no appeal to
them, and indeed making no use of them. Is it then
the religion of the Holy Ghost ? Is this the Christi-
anity of Christ? It cannot be.
I ought perhaps to say that I find, in one place in
the Douay Testament, the Greek metanoeite translated
correctly, repent. It occurs in Mark 1 : 15. Whether
it was done in a moment of relenting, or through in-
advertence, I cannot say. It was never repeated that
I can find. Perhaps the translators had to do penance
for presuming to render the word in that one case cor-
rectly.
Do you not see what a difference it makes to the
priests, if you give it out that repentance is the requi-
sition ? Then a sinner will be saved if he repent, irre-
spective of the priest. The great High Priest that is
passed into the heavens will see to the case of every true
116 THOUGHTS ON POPERY.
penitent. But if the requisition be doing penance, in
that case, there being something necessary which the
priest prescribes, he has the poor sinner completely in
his power. It makes the salvation to depend on the
act of the Utile low priest. Do you wonder that the
priests insist on the translation do penance, and forbid
the people to read in a Bible which requires them to
repent ?
There is a precious note in the Douay connnected
with this subject, which may afford me a topic here-
after.
31. The Hardest Religion.
Among the compliments which our brethren of the
Church of Rome pay to their religion, this is one.
They say it is the hardest religion — that no other re-
ligion requires so much of its votary. Hence they
would have it inferred that theirs must be the divine
and only true religion. The yoke being so hard, and
the burden so heavy, they must of course be Christ's.
I shall examine this claim to the precedence in point
of difficulty. And something I am prepared to concede
to the Church of Rome on this score. There is a part
of her faith which I acknowledge it is exceedingly
hard to receive. It requires a powerful effort doubtless
to believe the doctrine of transubstantiation, viz. that
the bread and wine of the sacrament are changed into
* * * what? The body and blood of Christ? No;
ot
THOUGHTS ON POPERY. 117
that alone, but also into his sold and divinity ! Yes,
it is hard to believe it is so, when one sees it is not so,
and knows it cannot be so. It is hard to disbelieve at
will those long-tried and faithful servants, the senses ;
and especially that first of the five, the sight. There is
difficulty in the Catholic religion truly. It puts a tre-
mendous strain on the mind.
There is also her doctrine about the necessity of bap-
tism to salvation, which some of us find it very hard
to believe. One reason of our difficulty is that that
doctrine bears so hard upon the heathen, and particu-
larly on the immense multitude of infants who every
where die without baptism. According to the doctrine
of Rome, that baptism is indispensable to salvation,
they are all lost just for the want of a little water!
Poor things, they fare no better than the thief on the
cross who died without baptism. They get no farther
than Paradise the first day. It is a hard religion. This
doctrine is cruelly hard upon children ; as her doctrine
that money, by the purchase of prayers and masses, re-
leases souls from Purgatory, is hard upon the poor.
So much for the difficulty of her faith. But all of
that is not so hard ; as for example, her doctrine of in-
dulgences. It is never hard to be indulged. There is
no hardship, but very great convenience for a delin-
quent sinner to have such a bank to draw upon, as the
accumulated merits of the saints in by-gone ages, who
did more than they needed for their own salvation,
having loved God with considerably more than " all
the heart, and soul, and strength, and mind !" This
doctrine does not make the Roman Catholic religion
a hard one — neither does the doctrine of venial sins.
You know they hold that there are some sins whose
118 THOUGHTS ON POPERY.
wages is not death. They are excusable — mere pec-
cadillos. We recognise no such sins. We think with
St. Paul, that " cursed is every one that continueth
not in all things which are written in the book of the
law to do them."
But perhaps when the Catholics speak of their re-
ligion as a hard one, they refer not so much to its faith
as to its practice. It is what they have to do that is
so hard. But why do they speak of it as hard ? It looks
as if it was a task to them — as if they do not find their
sweetest and purest delight in it. It would appear as
if they did not esteem the service of God as much their
privilege as their duty. One would suppose, to hear
them talk, that the commandments of God are grievous.
I am truly sorry for them that Christ's yoke, which, he
says, is easy, they find to be so galling to them. We,
Protestants, never think of speaking of our religion as
hard. "Wisdom's ways" we find to be "pleasant-
ness, and all her paths peace." Our language is : " O
how love I thy law ! How sweet are thy words unto
my taste ! yea, sweeter than honey to my mouth !"
But it seems not to be so with Catholics. I have been
struck with surprise to hear even the most devout of
them speak of the requirements of their religion as
things which they must comply with. " I must," is
the language which they use in reference to almost
every thing of a religious kind that they do. I have
thought with myself how it is possible that their hearts
can be in their religion, if they esteem it such a hard-
ship. How will heaven be able to make them happy,
if the exercises and acts on earth, most akin to those
of heaven, are so irksome that they engage in them
only from sheer necessity ?
'
THOUGHTS ON POFERY. 119
But I must advert to some of the hard practices
which the Catholic religion requires of her votaries.
There is that practice of confessing to the priest, is
not that hard ! Truly it is. I think I should find it
hard to tell every thing, even the most secret thoughts,
to any body called a priest. And then to have to per-
form whatever penance he might please to prescribe.
Yes, it is hard — so hard, and so absurd too that God
has never required it at our hands. He says to the
sinner, come right to me with your broken heart, and
make your confession to me, for he is " in Christ re-
conciling the world unto himself, not imputing then-
trespasses unto them."
Again, fasting is reckoned among the hard things
of the Catholic religion — and indeed it is hard not to
eat when one is hungry. But that is not their idea of
fasting. Their idea of fasting is in accordance with
what St. Paul says to Timothy in his prediction con-
cerning them, an " abstaining from meats" or "what-
soever is sold in the shambles." Now there is nothing
so very hard in that restriction. He must be very dif-
ficult who cannot satisfy his appetite out of all the va-
riety of the vegetable kingdom, when he has more-
over the liberty of the entire fish market.
But there is one thing about the Catholic religion
in view of which I suppose I must admit it to be the
hardest religion. It belongs strictly neither to faith
nor 'practice. You will guess that I have in my mind —
Purgatory. Now, as a doctrine, there are many things
about it hard to be believed, as, for example, that ma-
terial fire should be able to act on an immaterial spirit,
and thereby purify it too. But hard as purgatory is to
be believed, it is still harder to be suffered. Yes ; it is
120
THOUGHTS ON POPERY.
hard, after having gone through the whole routine of
the sacraments, and lived long a good Catholic, then
to die, and go into an intense fire. It is so hard that I,
for my part, prefer the religion of poor Lazr.rus, whom
the angels took straight to heaven ; and of the penitent
malefactor, who spent a part of the day on which he
died, in Paradise. By the way, St. Paul could not
have been thinking of Purgatory when he said, " to
me to die is gain.'''' But I forget that he lived before
the time of the Catholic religion.
3'4. More about Penance.
Let us hear both sides. In my former article on this
subject, I objected to the translation doing penance,
in the Douay Bible. Bu*" have the Catholics nothing
to say in justification of their rendering? I suppose
that whatever they have to say is expressed in a cer-
tain note on Matthew, 3:2. " Do penance, for the
kingdom of heaven is at hand," is the edifying trans-
lation of the passage. Our attention is then directed
to this note, "agite poenitentiam, metanoeite," which
word, according to the use of the Scriptures and the
holy fathers, does not only signify repentance and
amendment of life, but also " punishing past sins by
fasting and such like penitential exercises." This is
the sage note.
Now here is an acknowledgment that the ideas of
repentance and amendment are intended in the ori-
THOUGHTS ON POPERY. 121
ginalword. Why then is a translation of it adopted,
which excludes both repentance and amendment. If
the original iucludes them, yet their translation does
not. A man may do penance, and yet neither repent
nor amend — neither be sorry nor better. These trans-
lators must have thought that repentance and amend-
ment, though included in the original word, were of
little importance, otherwise they would not have sup-
pressed them in their translation. They must have
judged them too insignificant to be taken notice of in
their standard version ! As for us Protestants, we
think that to be sorry and to reform are very impor-
tant parts of repentance.
But, besides repentance and amendment, they say
the original word signifies " punishing past sins, by
fasting," &c. This is their assertion. Where are
their proofs ? I would like to see some of them, for
the dictionaries tell us another story. Well, they ap-
peal to the Scriptures and the fathers, " according to
the use of the Scriptures and the holy fathers." Here
are two authorities, though of very unequal weight
in my estimation. I wish these translators had said
where the Scriptures use this word in their sense. I
suppose they would, if they had been able. The truth
is, the word is never so used. It does not include this
idea of theirs. Punishing ! Repentance don't mean
punishing. Punishing past sins ! This is no very
eligible phrase. It is quite too figurative for an ex-
planatory note. And punishing them, how? By fast-
ing. How does fasting punish sin? I cannot see
how any fasting punishes sin; but I am sure the Cath-
olic fasting does not. Do you know what Catholics
mean by fasting ? Not abstaining from food. No, to
11
122 THOUGHTS ON POPERY.
be sure. But changing their kind of food. Only ab-
stain from meats, according to the prediction, 1 Tim.
4: 3, and you may eat what else you please. Fasting,
according to the opinions held by Catholics in the re-
gion of country where I live, and I suppose it is so
elsewhere, consists in reducing one's self down to the
low diet offish, (after ail their kinds,) eggs, oysters,
terrapins, with all manner of vegetables, and every
variety of desert ! That is fasting, because there is
no butchers' meat eaten. You may eat what is sold
anywhere else but in the shambles. Now I cannot
see any thing very punitive in such fasting. A man's
sin must be exceedingly sensitive to feel the infliction
of such abstinence. 1 do not believe that sin is to be
starved out of the soul in this way.
It is well enough sometimes to try the value of an
explanation upon a passage in which the thing ex-
plained occurs, as for example, " God now command-
eth all men every where to punish their past sins by
fasting and such like penitential exercises." How
does that sound ? Do you really think that it is what
the Lord meant.
33. A Fast-Day Dinner.
Some plain, honest people may be surprised at the
heading of this article, because it implies a dinner of
some sort on a day of fasting, whereas, according to
their old-fashioned notions there should be no dinner
THOUGHTS ON POPERY. 123
at all on a fast day. And truly fasting did formerly
imply 'partial, at least, if not total abstinence from
food during the period of the fast. It was thought
that eating to the full was incompatible with genuine
fasting. Indeed it was considered that eating at all
broke a fast. I suppose no one doubts that Daniel,
Nehemiah, Ezra, and the pious Jews in general, ab-
stained entirely from food on their days of fasting.
Who has an idea that they ate any dinner on those
days ? But mind has marched a great way since
those men flourished. Whether its march has always
been, forward, I leave others to determine. Now, ac-
cording to the views which prevail in that church
which cannot go wrong, and which don't make mis-
takes even when she contradicts herself, abstinence
is not essential to a fast ; and a fast-day dinner, so
far from being no dinner at all, as some puritanical
christians still contend it should be, is a rare repast —
one of the very best dinners in the whole week. I
ought to say here that some Protestants have imbibed
this doctrine cf the infallible church, and very com-
placently practice according to it. We have a great
many Protestants among us who do not protest as
thoroughly or as strenuously as we think they should.
What put me in mind of this subject was the fol-
lowing incident. As I was sitting at table the other
day, the topic of conversation was a very delicate pre-
paration of eggs. I took no particular interest in it,
until one of the company remarked that when she re-
sided in the family of Mr. A., a distinguished Catholic,
that dish was always a part of their fast-day dinner.
This arrested my attention. Fast-day dinner ! ex-
claimed I. Who ever heard of a dinner on a fast-day ?
124 THOUGHTS ON POPERY.
It is not possible they have a dinner at Mr. A.'s on
fast- days ! Dinner ! replied the person. I never desire
to eat a better. This made me curious to enquire what
constituted the fast-day dinner at Mr. A.'s table. Well,
said she, to begin, a rock fish dressed with eggs and
butter, (no mean affair this where there is an appe-
tite,) eggs prepared in two ways, and oysters. They
dispense with vegetables I presume, said I. O no, she
rejoined ; and to this I readily assented, for I had for-
gotten myself in supposing that they dispensed with
vegetables. Timothy does net prophecy of the anti-
christ that he shall command to abstain from vegeta-
bles, but only from " meats, which God hath created
to be received with thanksgiving." Well, surely, said I,
they have no desert on their fast-days ? How you talk,
said she ; they have the very best, and every variety.
And do they call that a. fast-day dinner? and do they
suppose that they fast when they eat it? Certain-
ly, said she. Well, I suppose it is because they eat
very sparingly of what is set before them. You are
mistaken, replied my informant, quantity has nothing
to do in the matter. It is not the quantity eaten that
constitutes a fast, but the kind. There the conversa-
tion ended, but my thoughts proceeded on. And this,
thought I, is fasting. So the church teaches, and mil-
lions on their way to the judgment believe it. What
dupes ! how deceived to suppose that this is fasting.
If not deceived themselves, what insulters of God, to
endeavor to palm it off on him as fasting ! A change
of food is fasting! To eat differently on one day
from what we do on other days, is to keep a fast I
Admirable doctrine !
THOUGHTS ON POPERY. 125
34. The Mass.
There is a great deal of the phraseology of the Ro-
mish church which is not a little peculiar, not to sav
outlandish. The Christian reader who is not very-
familiar with other authors than those who by inspi-
ration wrote the Bible, does not know what to make
of these terms when he comes across them in books
professing to treat of Christianity. " The mass, the
mass," he repeats to himself, " what is that ?•' He has
read his Bible through and through, but he has found
nothing about the mass there. He thinks it ought to
be there, if it is any part of Christianity. Why should
apostolical Christians have been silent on a subject
on which those who claim to be their direct descend-
ants are so loquacious ? He does not even meet in
his Bible with any doctrine or rite to which the word
mass seems at all appropriate. He would not object
to the word, if he could find the thing there. It never
occurs to him that by the mass Catholics can mean
the transaction recorded by Matthew in his 26th chap-
ter, and by three other sacred writers, and which we
commonly speak of as the institution of the Lord's
Supper. But that is what they mean by it. Then,
they tell us, the first mass was said. In the Douay
Catechism we find these questions and answers :
Q. Who said the first mass ? A. Jesus Christ.
Q. When did he say it ? A. At his last supper. Here
it is, question and answer for it, if not chapter and
verse. The Biblical reader will please to bear in
mind, whenever hereafter he reads the narrative of
11*
126 THOUGHTS ON POPERY.
the transaction, that the writer is giving an account
of the first mass that was ever said I
But they may call it mass, if they please, and they
may speak of Christ's instituting the ordinance as his
saying mass. Words are nothing, though it is cer-
tainly best that they should be well chosen and fitly
applied. If they mean by their mass what we mean
by the Lord's Supper, that is the main point. But the
truth is, they mean by it as different a thing as you
can well imagine. Just hear what " the Christian's
Guide" says on the subject: "I profess likewise, that
in the mass there is offered to God a true, proper and
propitiatory sacrifice for the living and the dead."
Christ offered it first when he said mass, and every
priest now offers it when he says mass. Well, read-
er, you and I must not judge rashly. We will look
again at the account given of the matter in the Bible,
and we will see if we can find in it any thing of the
nature of a sacrifice. He "took bread and blessed,
and brake and gave it to the disciples, and said, Take,
eat." And then he took the cup and gave it. Where
is any sacrifice here, and especially where is any pro-
pitiatory sacrifice ? Does the account we have of
sacrifices in the Old Testament, and in the epistle to
the Hebrews, accord with what was done on this oc-
casion ? The Catholics say that when Christ perform-
ed these actions with the bread and wine, he offered
himself to God as a propitiatory sacrifice. How
does what he did, bear even the least resemblance to
the offering of a propitiatory sacrifice ? There was no
bloodshed — no life taken, as was the case in all pro-
pitiatory sacrifices under the law, and in the sacrifice
which Christ made of himself on the cross, and which
THOUGHTS ON POPERY. 127
has always, by Pagans, as well as the disciples of the
true religion, been considered as essential to a pro-
pitiatory sacrifice. I confess there was something
offered. Bread and wine were offered. These might
constitute a eucharistic sacrifice, but never a propi-
tiatory one. If things of this kind can constitute a
propitiatory sacrifice, then I do not see why Cain, who
oifered " of the fruit of the ground," was not accepted
equally with Abel who brought to the Lord " of the
firstlings of his flock." But whatever was offered, it
was not offered to God. A sacrifice, to be a sacrifice,
must be offered to God, as even the quotation from
the Christian's guide recognizes. But Avhat was of-
fered in this case was offered to the disciples. " Take,
eat," he said to them. It is true the bread and wine
were offered them as the memorial of a sacrifice in
which the body of Christ was to be broken and his
blood shed ; but the memorial of a sacrifice is not a
sacrifice. The emblematical representation of a thing
is not the thing itself. Plainly there was no sacrifice
in this transaction.
But again : if Christ in the eucharist offered him-
self a sacrifice to God, as they affirm ; and afterwards,
as all admit, offered himself on the cross, then he twice
offered himself; and if so, the writer of the epistle to
the Hebrews was under a great mistake, for he says,
" Christ was once offered to bear the sins of many,"
" we are sanctified through the offering of the body of
Jesus Christ once for all." Heb. 9 : 28, and 10 : 10.
Here is a contradiction. Which shall we believe?
The apostle of the Gentiles or the Catholic church 3
If Christ really offered himself in the eucharist — on
the table, as Catholics contend — there was no need
128 THOUGHTS ON POPERY.
of his offering himself on the cross. His twice offer-
ing himself was quite unnecessary. If " in the mass
there is offered to God a true, proper, and propitia-
tory sacrifice," what need of another on Calvary?
One " true, proper, and propitiatory sacrifice " is all
that is wanted.
But if the Catholic doctrine be true, Christ has been
offered not twice only, but innumerable times. In
every mass that ever has been said, he has been of-
fered. He is offered to-day as really as he was on
the day of his crucifixion. He is offered on earth
while he is interceding in heaven. Both parts of the
priest's office, the propitiation and the intercession,
are going on at the same time — a thing unheard of in
the history of the priesthood ! Did the Jewish high
priest, the type of Jesus, our great high priest, exe-
cute both parts of his office at the same moment?
Moreover, according to this doctrine, there was no
propriety in Christ's saying on the cross, " It is finish-
ed," for it is not finished yet, nor will it be, till the
last mass is said. It depends on the will of the priest
when it shall be finished. This to me is shocking
doctrine. What ! Can a priest cause Christ to be of-
fered just when he pleases ? My mind recoils from
the conviction. There is what by a figure is called
the " crucifying of the Son of God afresh," but this
appears like doing it literally.
I know the Catholics make a distinction here. They
say, and let them be heard, that Christ in the eucha-
rist is offered in an unbloody manner, while the sa-
crifice of the cross was bloody. And this distinction
they lay great stress on. But I wonder they see not
the consequence of this explanation — that if the sacri-
THOUGHTS ON POPERY. 129
fice is unbloody, it cannct be propitiatory, which, ne-
vertheless, they say it is. Unbloody, yet propitiatory!
Who ever heard of an unbloody propitiatory sacrifice?
What Jew ? What Pagan ? A propitiatory sacrifice,
be it remembered, is a sacrifice for atonement — a sa-
crifice with a view to the remission of sins. This all
acknowledge. But " without shedding of blood is no
remission," Heb. 9 : 22 — consequently no propitiatory
sacrifice. Now here is no shedding of blood, they
say; yet remission is effected by it ! It is a 'propitia-
tory sacrifice, notwithstanding. Who does not see
the contradiction? They must take back their admis-
sion that it is unbloody, or else acknowledge that it is
not propitiatory. They cannot hold to both without
self-contradiction.
The reader sees that this doctrine of the Catholic
church subverts that great principle in the divine go-
vernment, that " without shedding of blood is no re-
mission " — a principle not merely inscribed on the
page of the Bible, but written with the finger of God
on the mind of man. The conscience of the veriest
pagan reads it there ? If a sacrifice may be propitia-
tory, though unbloody, never a victim that bled under
the Jewish economy, need have been slain ; and
Christ need not have died! The doctrine of the mass
therefore, that a sacrifice may be propitiatory, though
bloodless, undermines the Gospel.
One inference more from their doctrine I must not
forget. It is this. If in the eucharist a propitiatory
sacrifice is offered, then a propitiatory sacrifice may be
effected by mere action. No passion whatever is ne-
cessary to it — expiation is made without any suffer-
ing — made by a mere doing ! Is this truth ? Can an-
130 THOUGHTS ON POPERY.
tiquity be pleaded for this doctrine 1 Can that be the
oldest religion which cherishes and teaches it?
There is no sacrifice in what is improperly called
the mass — least of all a propitiatory sacrifice. The
doctrine is error — error in a capital particular — on a
fundamental point — gross and most pernicious error.
What then shall we think of a church which not only
inculcates it, but gives it the greatest prominence, and
makes the service connected with it the main thing in
its religion? I have my thoughts. The reader must
have his.
I reserve some things on the mass for a future com-
munication.
35. More about tlic Mass.
But before I proceed to the Mass, I wish to add a
word about relics. In my communication on that
subject, I referred to Bellarmine as quoting from the
Old Testament in support of the doctrine of relics.
Since then, I have recollected a fact which makes me
wonder that a Catholic should ever appeal to the Old
Testament for authority in favor of relics. The reader
probably knows that no relics are more common among
the Catholics, and none more highly valued than the
bones of deceased saints and martyrs. Now, if Num-
bers, 19: 16, be consulted, it will be found that under
the Jewish dispensation, if a person so much as touch-
ed the bone of a man, he was ceremonially unclean
for seven days, and had to submit to a tedious pro-
i
THOUGHTS Ota POPERY. 131
cess of purification before he could be restored to the
privileges of God's worship, from which he had been
temporarily excluded in consequence of that contact.
This being the case, it is pretty certain that the bones
of the dead were not handled and cherished as relics
by the pious Jews, as they are by our Catholics. There
was nothing which the Israelite more carefully avoid-
ed than some of those very things which are now
carried about and shown as relics. Therefore, I say,
it is not best to go so far back as the Old Testament
for testimony in favor of relics.
Now let us to the mass again. It is known, I sup-
pose, that they quote Scripture in favor of the mass.
That circumstance however proves nothing. Scrip-
ture is not always aptly quoted. It should be remem-
bered by those who are prone to think it in favor of a
doctrine, that its abettors appeal to the Bible in its
support, that Scripture was once quoted by a celebra-
ted character to prove the propriety of the Son of
God casting himself down from the pinnacle of the
temple. It is always advisable to refer to the quota-
tion, and see for ourselves if it makes in favor of the
doctrine. The principal passage which the Catholics
adduce in support of their mass, is that concerning
Melchizedek, in the 14th chapter of Genesis. Abra-
ham and his armed servants were on their return from
" the slaughter of the kings," when they were met by
this distinguished personage. The record of the oc-
currence is as follows : " And Melchizedek, king of
Salem, brought forth bread and wine ; and he was the
priest of the Most High God. And he blessed him....
And he gave him tithes of all." Here is the text,
reader. Now the doctrine deduced from it is this that
132 THOUGHTS ON POPERY.
" in the mass there is offered to God a true, proper, and
propitiatory sacrifice for the living and the dead."
a. e. d.
Do not smile at the incongruity of the text and the
doctrine — the distance of the conclusion from the
premises. Sacred things are to be handled seriously.
I know the reader only smiles at the logic of the
thing. But he should remember that they do the best
thing they can, when they quote this passage in favor
of their mass. If there were other Scripture more
appropriate and to the point than this, they would
quote it. I have no doubt the intelligent Catholic is
ashamed of this reference to the Bible in behalf of the
mass. He sees that it has no bearing on the case,
It is not to compare in point of appropriateness with
the tempters quotation referred to above.
Just observe first, that it was as king, not as priest,
that Melchizedek brought forth the bread and wine.
" Melchizedek, king of Salem, brought forth bread
and wine." It was an act of royal bounty — an exer-
cise of kingly hospitality. True, it is said immedi-
ately after, that he was a priest as well as a king ; but
that is said in reference to what follows, not what
precedes. " And he was priest of the Most High
God. And he blessed him." In his capacity of king
he brought forth bread and wine. In the exercise of
his priestly office he blessed Abraham. To bless, we
know, Avas one part of the priest's office. Numbers, 6 :
23. His bringing forth bread and wine had nothing to
do with his being a priest. What proves this view of
the passage correct is, the manner in which the author
of the Epistle to the Hebrews refers to it. In his
seventh chapter he introduces Melchizedek as a priest,
THOUGHTS ON POPERY. 133
and in that character as the model of Christ's priest-
hood ; and he speaks of his blessing Abraham, but
says not a word about his bringing forth bread and
wine. Why is not this circumstance — this most ma-
terial circumstance, according to the Catholic notion,
alluded to, if in it he acted as a priest and as the sa-
cerdotal type of Christ? Why does the apostle, when
speaking of him as a priest, mention only his benedic-
tion of Abraham ? Now if, as I think it is manifest,
he brought forth bread and wine not in the exercise of
his office as priest, it overturns the Catholic argument
at once.
But secondly, consider what in all human proba-
bility was the object of the bread and wine. Would,
any one, in reading the passage, suppose it could have
been for any other purpose than refreshment ? What
an idea ! to come out to a people returning famished
and weary from the toils of conflict, with a sacrifice —
a propitiatory sacrifice too — the mass — with bread and
wine, not to be eaten and drank, but to be offered to
God ! What more unnatural than such a supposi-
tion ! On. the other hand what more natural, and
proper than to bring forth, for those fatigued soldiers,
"wine that maketh glad the heart of man, and bread
which strengtheneth man's heart," to refresh them ?
It was just what, under the circumstances, they needed.
In further proof of the correctness of this view of
the passage, we find that Abraham recognized the
priesthood of Melchizedek, not by receiving bread
and wine at his hands, but by giving him tithes,
"And he gave him tithes of all."
We see then there is no proof of any sacrifice in
this transaction. There was nothing offered to God,
12
134 THOUGHTS ON POPERY.
What was offered, was to Abraham and his company.
But if the offering was to God, it could but constitute
an eucharistic sacrifice. Bread and wine might be
offered as thank-offerings. But a bloodless propitia-
tory sacrifice was unknown under the Old Testament.
Whatever view we take of the passage, it cannot
make for the mass. That which was offered was
only bread and wine. The Catholics do not pretend
that they were changed into the body and blood of
Christ. Melchizedek lived nearly 2000 years before
Christ had a body. How could transubstantiation
take place so long before the incarnation ? But if sim-
ple bread and wine were offered, then the act of Mel-
chizedek, if any thing more than an example of
hospitality, was rather the model of the Protestants'
Lord's Supper, than the Roman Catholic's mass. —
And here it may be observed, that Melchizedek does
not seem to have denied the cup to the laity, as later
priests have done. O no, it was the Council of Con-
stance, in the 15th century, that established that custom.
But Catholics have another argument from Scrip-
ture in favor of their mass. It is derived from the
perpetuity of Christ's priesthood. If, say they, Christ
is a priest forever, and " every high priest is ordained
to offer gifts and sacrifices," there must be a perpetual
sacrifice, else he would be a priest without exercising
priestly functions. But do they not see that this is to
suppose Christ a priest after the order of Aaron, and
not after that of Melchizedek ? It is true the Aaronic
priests offered sacrifice during the whole term of their
priesthood. They stood " daily ministering, and offer-
ing oftentimes the same sacrifices." But what is said
of Christ? He "needeth not daily, as those high
THOUGHTS ON POPERY. 135
priests, to offer up sacrifice for this he did once,
when he offered up himself." And again: "But
this man, after he had offered one sacrifice for sins,
forever sat down on the right hand of God." Yet the
Catholics say he needeth daily to offer up sacrifice,
and that he, as well as the Aaronic priests, offers of-
tentimes the same sacrifices ! They make Christ to
resemble the Jewish priests in those very particulars
in which the apostle says he stands in contrast to
them!
As to Christ's being a priest forever, if that means
any thing more than is expressed in Heb. 7 : 24,
where he is said to have " an unchangeable priest-
hood," that is, a priesthood that passes not from one
to another, as did the Aaronic, it is explained in the
succeeding verse, where it is said that "he ever liveth
to make intercession." He is a priest forever, because
he ever liveth to make intercession. It is not at all
necessary that he should ever live to offer sacrifice, in
order to his being a priest forever. Intercession is
as much a part of the priest's office as sacrifice. And
here I would ask whether the Jewish high-priest was
not as much a priest when he went into the most holy
place to sprinkle the blood of the sacrifice, and to burn
incense, as when, before he entered, he was engaged
in offering the sacrifice ? Undoubtedly he was. He
offered no sacrifice while he was in the holy place.
He went in for another purpose altogether. So Christ,
the great antitype, has entered "not into the holy
places made with hands, which are the figures of the
true ; but into heaven itself, now to appear in the
presence of God for us." And there he remains. He
has never come out. He had no need to come out to
136 THOUGHTS ON POPERY.
offer another sacrifice, as the Jewish high-priest had.
'*By one offering he hath perfected forever them that
are sanctified." Were another sacrifice necessary, he
would return in person to earth to offer it ; nor would
it be " under the form of bread and wine," for the
apostle argues, in Heb. 9 : 25, 26, that he must suffer
as often as he offers himself— that he cannot be offered
without suffering. Yet the Douay Catechism says
he " continues daily to offer himself." He is sacri-
ficing, according to them, while he is interceding—
sacrificing in the place appropriated to intercession,
and offering himself without suffering ! The Bible
tells us, " Christ was once offered," but that " he ever
liveth to make intercession." It makes the perpetuity
of his priesthood to consist in his intercession. The
Catholic doctrine, on the other hand, teaches us that
he is continually offered, and therefore a priest for-
ever. And yet they appeal to the Bible in proof of
their doctrine !
36. The Host.
Here is another of the peculiar terms of the Cath-
olic religion. Protestants commonly use the word to
signify an army, or a great multitude. But Catholics
mean by it one thing. It is the name they give to the
consecrated wafer in the Eucharist. Wafer! What
has a wafer to do with the Eucharist? We read that
ou* Saviour took bread and blessed, and break, and
gave it to his disciples; but we read nothing about
THOUGHTS ON POPERY. 137
any wafer. If by wafer the same thing is meant,
which we mean by bread, yet why this change of
names? Why not call it what Christ called it? Why
seek to improve upon things as they were left by him?
When the wafer, the thin piece of bread, is conse-
crated; that is, when a blessing has been invoked, and
thanks have been given, for that is all that Christ
did, (the same precisely which he did when he fed the
multitudes; in which case not even Catholics contend
that there was any transubstantiation of the bread
into another substance; and if no such effect was pro-
duced on that bread by the blessing and thanksgiv-
ing, how should the same produce such an effect on
the bread of the sacrament?) then it is no longer
called a wafer. It is true, St. Paul calls it the same
afterwards that he called it before. But not so the
Catholics. Now they call it the host, a word derived
from the Latin hostia, signifying victim, or sacrifice.
But why change its name ? And above all, why give
it so different a name? One minute to call a thing a
wafer, and the next a victim, a sacrifice ! and when
nothing but a prayer has intervened. Has it become
so different a thing that it deserves so different a
name ? I know the Catholics say a great change has
taken place in its nature, and therefore it ought to
have a new name. Well, I am open to conviction.
When a great change has taken place in any thing,
such a change that the original substance of the thing
has totally departed, which is the greatest change
any thing can undergo, it commonly appears to the
senses different from what it did before. But the
wafer and the host look exactly alike, and they smell
alike, and taste and feel precisely alike. The form
12 *
139
THOUGHTS ON POPERY.
is the same it was before ; and by every test by which
the substance can be examined, it is found to be the
same. Yet they say the two things are as unlike as
bread, and the body, soul and divinity of Christ ! And
this on pain of perdition must be believed, though the
senses all exclaim against it ; and reason, that calm
faculty, almost getting into a passion with the absur-
dity of the doctrine, cries out against it; and though
all experience be against it. And in favor of it, there
is what? Why, Christ said "This is my body,"
speaking as Paul did when he said " and that rock
was Christ;" and as he himself did, when he said
"I am the door." Did any one ever contend that
Christ was literally a door or a rock ? Oh no. Why
then is it contended that the bread was literally his
body ? Is it so said ? And are not the other things also
so said? It is strange the Catholics should contend
for a literal interpretation in the first case, while they
will not allow it in the other cases.
But if they contend for a strictly literal interpreta-
tion of " this is my body," why do they not abide by
such an interpretation ? Why do they say, as in the
Christian's Guide, page 14. that "in the most holy
sacrament of the Eucharist, there is truly, really,
and substantially, the body and blood, tog-ether with
the soul and divinity of our Lord Jesus Christ ?" If
Christ says it is his body, he does not say it is his soul
and divinity. Where do they get that from ? They
say it is his body, because he says it is. But why do
they say it is his soul and Divinity also, when he does
not say so? You see they do not interpret the pas-
sage literally, after all.
But what do the Catholics do with this host? Prin-
cipally two things,
THOUGHTS ON POPERY. 139
1. They adore it. The Bible says "Thou shalt
worship the Lord thy God, and him only shalt thou
serve." But the Catholics worship the host. Yes,
but is not Christ to be worshiped, and do they not
hold that the host is Christ ? Suppose they do hold
so. Does it follow that every thing is as they hold it
to be 7 And if in this Ccise the fact be different from
what they hold it to be, is not their worship idolatry
whatever they may verily think ? Paul verily thought
that he ought to do many things contrary to the name
of Jesus of Nazareth. But did his verily thinking it
was his duty, make it so, or exculpate him ? No, he
ought to have been better informed. And Catholics
ought to be better informed than to suppose that the
host is Christ — a wafer, God — a bit of bread, notBnly
the body, but the very soul and divinity of Christ !
I say they ought to know better. And if they do not,
they must take the consequences of such ignorance.
2. The other thing which they do with the host is
to eat it. This is all very well on our theory. It is
bread ; and what is bread for but to be eaten. Christ
tells us to put it to this use. He says " Take, eat."
But on thei r supposition that it is bread no longer, it
is no longer proper to be eaten. Its nature being so
changed, there ought to be a corresponding change in
its use. If it is to be adored, it is not to be devoured.
Common sense teaches this. These two uses of it,
adoring it and eating it, are incongruous to each other.
One of them at least ought to be dispensed with. If
they continue to eat it, they ought to give up adoring
it. But if they must have it as an object of worship,
they should cease to use it as an article of food. Any
body can tell you that you ought not to eat what you
140
THOUGHTS ON POPERY.
worship. Cicero thought such a thing could not be.
In his work on Theology, he asks " Was any man
ever so mad as to take that which he feeds upon for a
god ?" But Cicero did not live late enough, else he
could not have asked that question. Papal Rome has
far outdone Pagan Rome.
If I believed in transubstantiation, I would never
receive the Eucharist. I know that I must spiritu-
ally eat the flesh and drink the blood of Christ, that I
may have life in me, that is, I must by meditation and
faith, contemplate and appropriate his sacrifice; but
1 could never literally eat what I believed to be my
divine Saviour. What, take him actually between
my teeth ! chew and swallow what I had 'just before
worshiped, and adored ! Let not the language be ob-
jected to. It is unavoidable. Rather let horror be
felt at the thing. I would not speak lightly of sacred
things, nor untenderly of the opinions of others ; but
the idea of adoring and eating the same object is
shocking to me. Some readers will perhaps say that
I must misrepresent the Catholics— that it is impos-
sible they should believe so. Let such convict me of
misrepresentation, if they can, and I will lake the first
opportunity of retracting.
37. Priests.
Where are we ? Under what dispensation are we
living? One would suppose, from hearing so much
said among a certain class of people about priests,
THOUGHTS ON POPERY. 141
and their offering sacrifice, that the Old Testament
dispensation — the dispensation of types and shadows
— was still in force : and that the Messiah, the sub-
stance and antitype, was yet to come. Priests were
a sacred order of men under the Jewish dispensation,
and sacrifice constituted an important part of divine
service. But, under the Christian dispensation, there
is no order of priests, neither any literal sacrifices
offered. We have, indeed, under this dispensation, a
great High Priest, Jesus the Son of God, who, hav-
ing once offered himself to bear the sins of many, has
passed into the heavens for us, where he ever lives to
make intercession; and he makes all his disciples,
in a sense, both " kings and priests unto God " — John
1:6; even as also Peter, who is prime authority with
us all, testifies. When addressing the Christians to
whom he wrote, he says: "Ye are a holy priesthood,
to offer up spiritual sacrifices." 1 Pet. 2 : 5. This
priesthood, which Peter recognizes, is very different
from the Roman Catholic priesthood. All Chris-
tians share equally in the New Testament priest-
hood, and these priests are set apart to offer up
spiritual sacrifices, or as it is said, v. 9, that they
" should show forth the praises" of God. This is
not the object of the Roman priesthood, neither are
its functions performed by all the faithful.
The truth is, the Roman Catholic priesthood, that
large and influential body of ecclesiastics, has no
more warrant and authority for its existence from
Christ, than it has from Mohammed. There is no
more in the Bible in favor of such an order, than
there is in the Koran, and perhaps not as much.
Christ instituted no such office — authorized no such
142 THOUGHTS ON POPERY.
characters in his church. " He gave some, apostles ;
and some, prophets ; and some, evangelists ; and
some, pastors and teachers ;" but he gave none
priests. And these he gave or appointed "for the
perfecting of the saints, for the work of the ministry,
for the edifying of the body of Christ." not for saying
mass, offering sacrifice, burning incense, hearing
confessions, and the like of those things. Christ ap-
pointed no officer to perform such functions as these.
I have quoted from Eph. 4: 11, 12. In 1 Cor. 12 : 28,
we have another enumeration of the officers which
God has set in the church, but there is not a word
about priests. They are a class of persons not at all
needed under the Christian dispensation. The great
High Priest of our profession answers every purpose.
He has offered the sacrifice which is efficacious to
put away sin — has shed a blood which cleanseth from
all sin ; and he ever livetL to be our Advocate with
the Father. Neither for propitiation, nor for inter-
cession, need we any other priest. Other priests are
quite out of place since he has come.
If Christ instituted an order of priests, why do we
not read any thing about them in that choice piece of
ecclesiastical history, the Acts of the Apostles ? It is
very strange. We read about Jewish priests in the
Acts, and mention is made of the priests of Jupiter,
but not a word do we hear of any Christian priests.
Who were they? What were their names? Ste-
phen was a deacon; Philip was an evangelist; Paul
was an apostle; Peter was an elder, and there were
many who were addressed as bishops. But who was
a priest? If Paul was, why does he not sometimes
call himself so in the introduction of his Epistles 1
THOUGHTS ON POPERY. 143
Was he ashamed of the office ? Peter says he was
an elder or presbyter, but gives no hint of his having
been a priest. He seems to have had no idea of his
being a priest in any other sense than as being one of
that "holy priesthood, to offer up spiritual sacrifices,"
which all true believers compose.
If the priesthood be a Christian order of men, why
does Paul, in writing to Timothy and Titus, take no
notice of it 1 He gives the qualifications of bishops
and deacons, but says nothing about those of priests.
Were they to have no qualifications? Must a bishop
be " blameless, the husband of one wife, vigilant,
sober, apt to teach," &c. and might a priest be any
thing he pleased in these respects? Might any body
be a priest ? If not, the silence of the apostle is de-
cisive. Any one may see now why the Catholic
priests do not like the Bible. Who likes to be treat-
ed by book or man with silent contempt? The
priests will never forgive the evangelists and apos-
tles for having passed them by in the way they have
done. Never. And they will never let their people
have the genuine Bible. If they do, they will lose
the people.
I suppose it is scarcely necessary to say, that if
Catholics meant no more by a priest, than some of our
Protestant brethren mean by the word, viz. a presby-
ter, of which priest, as used by them, is but an abbre-
viation, there could have been no occasion for this
article. But they mean by a priest, a real sacerdotal
character, as much as the priest of the Old Testa-
ment was — one who literally offers sacrifice. They
pretend that their priests offer sacrifice now — that
whenever they perform mass, a true, proper, and
144 TH0UGHT3 ON POPERY.
propitiatory sacrifice, for the living and the dead, is
offered by them. And if you ask them what they
offer, they tell you they offer Christ — that, under
their hands, he becomes again, and as often as they
choose to make him so, a propitiatory sacrifice — that
he is as really offered by them in their missal ser-
vice, as he was by himself on Calvary, only now he
is offered in an unbloody manner ! This is what their
priests do. A priest must have somewhat to offer.
He is ordained to offer gifts and sacrifices. Now,
the Catholic priest, finding nothing else to offer, pre-
tends to re-offer Christ. For all this — this priest-
hood, and this sacrifice — every one knows there is no
more authority in the Bible than there is for the
Hindoo Suttee — the burning of widows.
38. The Celibacy of the Clergy.
This is the Roman Catholic doctrine ; but is it Bi-
ble doctrine ? I believe, however, that the Catholics
say it is no part of doctrine, but of discipline. This
is a sorry evasion. It amounts to a confession that
some of their ecclesiastical practices have no warrant
in Christian doctrine. It is saying that it is a part of
their discipline that their clergy do not marry, but no
part of their doctrine that they should not.
But let us see how this doctrine or discipline, or by
whatever name it may be called, tallies with the
Scriptures; and as we proceed, we shall see why the
THOUGHTS ON POPERY. 145
Catholics are unwilling that the people should read
the Bible. We shall see what a world of trouble it
would occasion the priests, were they to be in the ha-
bit of reading it. Suppose, for example, an intelli-
gent Catholic to take up Paul's first epistle to Timo-
thy for perusal. Well, he reads along until he comes
to the third chapter, where he finds Paul telling Tim-
othy what a bishop must be. He must be this and
that, and, among other things, " the husband of one
wife." The reader is shocked. " Why, what does
this mean ? Our priests tell us that a bishop must not
marry at all. Our church prohibits all her clergy from
marrying. Which is right, our priests and church,
or St. Paul ?" He concludes to read on. Coming to
verse 4th, he meets with this qualification of the bi-
shop : " one thatruleth well his own house," i. e. family.
But how can he, if not permitted to have a house of
his own ? He proceeds : " having his children in
subjection.'*' His children — his children ! ! ! What, a
bishop having children of his own, and having them
collected in a family too ! And then there follows a
most provoking parenthesis, " for if a man know not
how to rule his own house, how shall he take care of
the church of God ?" His ruling his own house well
is to be a criterion of his ability to take care of the
church of God, and yet they say that he must not
marry !
But the apostle passes on to speak of the deacons^
and to say what they must be ; and in verse 11th, he
says what sort of wives they should have — " even so
must their wives be grave," &c. So far from en-
couraging a doubt whether they should marry or not,
Paul gives them directions for choosing a wife.
13
146 THOUGHTS ON POPERY.
Now, need any one wonder that the priests do not
want to have the Bible read by the people ; a Bible
Avhich contains such statements as these, and which
moreover declares that marriage is honorable in all,
without exception of clergy? I do not wonder at it.
Who would put into the hands of his children and
servants, and recommend to their perusal and belief, a
book containing statements so much at variance with
his oral communications to them 1
But there is a passage a little farther on, at the be-
ginning of chapter 4, which, I suppose, constitutes
with the priests a still stronger objection to the popu-
lar reading of this part of the Bible particularly.
" The Spirit speaketh expressly, that in the latter
times some shall depart from the faith— forbidding to
marry." Now, they are afraid that if the people were
to read this, they might say, " Why, St. Paul must
mean our church, it forbids to marry." And as it
might give the priests some trouble to show that he
did not mean their church, the better way is not to let
the people know that there is any such passage in the
Bible.
89. A Holier State than Matrimony!
In one of his last letters to Mr. Breckenridge, Mr.
Hughes, of Philadelphia, says that the Catholic church
does not forbid marriage, but " she holds, however, that
there is a holier state" When I had read the letter
THOUGHTS ON POPERY. 147
thus far, I stopped, and said to myself, " How is this ?
a holier state ! I must look into this." So I thought a
moment ; and I came to the conclusion that I could
not hold with the Catholic church in this thing, for
the following reasons among others.
1. Because, according to this doctrine there is a
holier state than that to which Enoch attained, and
from which he was translated ! He, we know, was a
married man, and begat sons and daughters ; and it
would seem that he married earlier than any other
Patriarch ! And yet all the while after his marriage,
for three hundred years, he walked with God; and
" he had this testimony, that he pleased God ;" and
God, in honor of his eminent piety, translated him
" that he should not see death !" Now do you sup-
pose I am going to believe that the state of a Roman
priest is holier than that of Enoch ; and that he would
have been a better man if he had let marriage alone ?
Never. I would ask, Do the priests do more than
walk with God ? Have they a higher testimony than
that they please him ? Are they translated ? What
is the reason we never hear of their holier state being
thus honored?
2. If there be a holier state than matrimony, why
did not the law of the Jewish priesthood enjoin celi-
bacy, as the letter tells us the law of the Catholic
priesthood does ? Above all, why was not the high
priest, whose functions were of the most sacred cha-
racter, so much as permitted to occupy that holier
state ? He was not only authorized, but, it is believed,
was obliged to marry.
3. The letter says, speaking of the Catholic church,
"the law of her priesthood enjoins celibacy, &c. She
148 THOUGHTS ON POPERY.
does not choose them (those who marry) for her cler-
gy." Truly, she is very fastidious in the choice of
her clergy. Why need she be so much more parti-
cular than Paul required Timothy and Titus to be in
the choice of their clergy ? Their bishops and dea-
cons might have a wife ; but if any " wish to marry,"
she does not choose them for her clergy !
4. I thought when I read about the holier state,
"what if all the world should aspire to the holier
state?" Certainly, if it is holier, they ought to aspire
to it. Priests are not the only persons who are com-
manded to be 'perfect.
Let the Catholic priesthood no longer make such an
ado about their celibacy, as a holier state. Protes-
tants allow their clergy to do as they please in this
matter. If they remain unmarried, it is all very well.
At the same time they are not extremely solicitous
that their ministers should aspire to any holier state
than that from which Enoch was translated.
40. Auricular Confession.
I have been thinking with myself, where is the au-
thority for this doctrine and practice of the Catholics —
whence came the idea of confessing sin to a priest 1
Every one admits that sin ought to be confessed — but
why to a priest? Common sense would seem to dic-
tate that confession should be made immediately to
the being offended y especially if he be easily accessi-
THOUGHTS ON POPERY. 149
ble. If a child offends his father, does he confess the
offence to some third person, when his father is near
at hand too ; and above all, does he select for that third
person, an equally offending brother? Was ever such
a thing heard of as this ? Yet this is the Catholic
doctrine. It sends us to a brother as deep in the of-
fence as we, to confess to him, that we have sinned
against our father, when that father is near by, and
when, moreover, he says " Come to me !" I think
both the brothers, the penitent and the priest, had
much better go directly to the father. I find that this
is what they used to do in old times. I have been
looking into the Bible to discover how it was then,
and I perceive that they all went to God to make their
confessions. They did not stop at the priest. There
was David, and Daniel, and Ezra, and Nehemiah, and
I know not how many more. They all went with
their sin directly to God. Read that precious Psalm,
the 51st. There is David before God. He confesses
to the one he had offended. " Against thee," he says.
And may we not use that Psalm? May we not go
and say "against thee?" Must we turn aside to the
oriest ? The publican did not. He went straight on
to God. And the prodigal did not stop short of his
father. Why should we? Why should Catholics?
I think the sinner should go on to God — and I do
not like that Catholic doctrine, because it stops him
as he is going to God. The sinner is on his way to
confess his sin to his maker, and to implore of him
pardoning mercy, and it says to him " you need not
go so far — the priest will hear you confess — he can
forgive you." I like better the Protestant doctrine,
which speed? and <-heersthe penitent on his way to God.
J 3+
150 THOUGHTS ON POPERY.
Nor can I see why we want more than one media-
tor between us and God. Why is not Christ enough ?
How admirably qualified he is for his work? With
one nature that reaches up to God, and another that
reaches down to man, how excellently fitted is he to
mediate for us ! Do we want another between us and
Christ ? O no. Let the priest please not put him-
self in the way. Jesus says, " Come unto me ;" we
want no human priest between us and our " great High
Priest, that is passed into the heavens for us."
I may be very dull, but really I cannot see for my
part what is the use of the priest ; for surely he can-
not forgive a sinner, unless he repents ; and if he does
repent, God forgives him, and then who cares whether
the priest forgives him or not. If confession to the
priest is intended to supersede confession to God, it
is certainly a great mischief. If not so intended, it is
useless, for our being forgiven depends on the nature
of our confession to God, as penitent or otherwise.
But they allege in support of their doctrine, a verse
of Scripture, " confess your faults one to another." I
suppose the reason they allege this is, that it is the
best they can find for their purpose. They must be
hard pushed for authority, when they resort to that
passage. " Confess your faults one to another." This
implies something mutual. If I confess to the priest,
he must confess to me, for it says one to another
This puts priests and all on a level. There is no-
thing auricular in this. Certainly we ought to con-
fess our faults one to another, and to " pray one for
another," as the same apostle exhorts. But this is by
do means the Catholic doctrine of confession. That
is quite a different thing.
THOUGHTS ON POPERY. 151
On the whole, it is my opinion that the world can
dispense with this doctrine, and with the practice
founded on it as well as with any thing which it has
41. A Mistake Corrected.
In an article entitled " Auricular Confession," the
writer stated, that in looking into the Bible he disco-
vered that all the penitents mentioned therein went
directly to God to make their confessions of sin, and
not to the priests ; and he spoke of David, Daniel, Ez-
ra, and Nehemiah, as examples in point. He finds, how-
ever, that he was mistaken in saying that they all
confessed to God instead of the priests. There is one
exception, and he is willing that the Catholics should
have the advantage of it. It is the case of Judas Is-
cariot, recorded in Matthew, 27 : 3, 4. He did not go to
God with his confession. He went to the chief priests,
and it was to them he said, " I have sinned, in that I
have betrayed the innocent blood." Here, we must
confess, is an example of confession to a priest.
But it is the only one, I believe, in the Bible. Ju-
das also brought money (thirty pieces of silver) to
the priests; so r\at the Catholics have authority
(such as it is) lor that part of their practice. I am
determined I will do the Catholics justice. They
shall have the advantage of every particle of (Scrip-
ture which really makes in their favor. It is well
known that they need it.
352 THOUGHTS ON POPERY.
But, poor man ! He got nothing by going to the
pnests. It was their cruel and contemptuous treat-
ment of him, as much as any thing else, that deter-
mined him to go and hang himself. How differently
even Judas would have been treated, if he had gone
with a broken heart to our great High Priest, Jesus !
Ah, he had better gone to him whom he betrayed,
than to them to whom he betrayed him. I think I shall
always go to Him, notwithstanding the example of
Judas. ""
43. Purgatory.
There are no worse reasoners than the Catholics ,
and I suppose the cause of this is that they are so lit-
tle accustomed to reason. Men rarely do well what
they are not used to do. The mind needs to be dis-
ciplined to thinking and reasoning, else it performs
these operations but very indifferently. Hence, you
hear so many persons say therefore, when nothing
follows, or, at any rate, that does not follow which
they suppose. Of this, the Catholics, not being in
the habit of thinking and reasoning, their very reli-
gion prohibiting these operations, afford us some won-
derful specimens. Between their premises and con-
clusion there is often so great a gulf, so deep and
wide both, that I have wondered how they manage to
get over it. Let us hear them on the subject of pur-
gatory. They feel as if they would like to have a lit-
tle Scripture for this dogma of theirs — a text or two ;
THOUGHTS ON FOPERY. 153
not for the satisfaction of the faithful, (for to them it is
sufficient that the church believes the doctrine,) but to
meet the heretics. But where shall they find in the
Bible any thing favorable to purgatory. The Bible
speaks plainly enough of two places beyond the grave,
but it says nothing about a third place. It tells us of
a heaven and a hell, but of an intermediate purgatory
never a word. It is true that some hundreds of years
afterwards certain writers speak of it as a Christian
doctrine, but I want to know why the older, the in-
spired writers, say nothing about it. We read fre-
quently in the Bible of being purged from sins, but
most unfortunately for the Catholic doctrine, the
purging is done in this life, not after death ; and it is
done, not by fire, as that doctrine asserts, but by
blood. So that those passages in which purging oc-
curs, do not help the Catholic cause. Then they look
in the Bible for the word fire ; and they read of the
fire that is not quenched, and of everlasting fire, pre-
pared for the devil and his angels. But this will not
answer their purpose. This fire is everlasting, and
for devils as well as wicked men. They never ima-
gined a purgatory for devils. The fire of their pur-
gatory is to be quenched.
But there is a passage having fire in it, which they,
adduce as to the point. It is 1 Cor. 3 : 15 : "yet so as
by fire." These are the premises in the grand argu-
ment ; and the conclusion is purgatory, a place of tem-
porary punishment by fire after this life. Q,. E. D.
Those letters were never more out of place. If there
existed independent and irrefragible proof from ano-
ther quarter of the doctrine of purgatory, in that case
it might be innocently imagined that the apostle had
154 THOUGHTS ON POPERY.
in his mind some remote allusion to it in this chap-
ter ; but that this proverbial phrase, " saved, yet so as
by fire," signifying, as used by writers both sacred and
profane, a narrow escape out of a great danger,
should be relied on as the principal support of the
doctrine, is truly marvelous ! I always thought that
the fire of purgatory was to purify metis souls ; but
the fire here spoken of is to try every maris work.
Besides, it is not said that the person shall be saved
by fire, but so as by fire ; that is, with the like difficulty
with which a man in a burning house is saved from
its conflagration. A good man, who, on the precious
foundation of Jesus Christ, builds worthless materials,
such as wood, hay, stubble, shall suffer the loss of his
work, yet he himself shall be saved, though with great
difficulty, so as by fire. So much for the main pillar
of purgatory.
But they point us to Matthew, 5. 25, 26, " agree
with thine adversary quickly, while thou art in the
way with him ; lest at any time the adversary deliver
thee to the judge, and the judge deliver thee to the
officer, and thou be cast into prison. Verily, I say
unto thee, thou shalt by no means come out thence,
till thou hast paid the uttermost farthing." Now I
would look the intelligent Catholic, who refers to this
in proof of purgatory, in the face, and ask him if he is
in earnest; if he can think that the doctrine of purga-
tory derives any support from that passage. What is
it but a most excellent piece of advice in reference to
the settlement of differences among men ? But they
say, " does not Christ, in Matthew, 12 : 32, speak of a
sin which shall not be forgiven, neither in this world,
neither in the world to come ; and does not this imply
THOUGHTS ON POPERY. 155
that some sins may be forgiven in the world to come?'* 1
It implies no such thing. That form of expression is
employed but to strengthen the denial. Besides, how-
can they be said to be forgiven, if they are purged
away by fire ?
Ah, but does not St. Peter say that Christ went and
preached to the spirits in prison ? Where were they
but in purgatory '? But were all the giant sinners be-
fore the flood in purgatory ? If so, there may be some
hope for us heretics. But why should Christ go to
purgatory to preach to the spirits there ? It is not by
-preaching, according to the Catholics, that souls are
liberated from purgatory, but by prayers and masses,
well paid for. And why should Christ select out the
antediluvian sinners, and preach only to them ? In-
deed, I think the friends of purgatory had better give
up that text ; and not attempt to support their dogma
by Scripture, but be content with tradition, consoling
themselves with the reflection that though nothing is
written about it, yet it has been handed down.
As for us Protestants, we do not believe in burning
out sin — in salvation by fire. We protest against it.
We believe in the washing away of sin, and that by
the blood of Jesus alone : " The blood of Jesus Christ,
his son, cleanseth us from all sin." What is there
left for fire to do ? The spirits of the just made per-
fect ascribe no part of their salvation to fire. No.
Their ascription is " unto him that loved us, and
washed us from our sins in his own blood." How
could souls just come up out of purgatory, where they
have been hundreds, perhaps thousands of years, un-
dergoing the purification of fire, unite in this song 1
\
156 THOUGHTS ON FOPERY.
43. More about Purgatory.
What low and unworthy thoughts the Catholics must
have of the work of Christ and of the efficacy of his
blood, that they should believe that after he has done
all he can for a soul, and his blood has exhausted its
virtue on it, it has still to be subjected to the action of
an intense name, for no one knows how long, in order
that the expiation of its sins may be complete, and
its salvation perfected! What a doctrine! Why,
according to this, Christ was premature in saying on
the cross, " It is finished." It was not finished. The
expiation of sin was only begun on Calvary. It is
completed in Purgatory ! O God, I pray thee rid
and deliver the mind of man from this dreadful delu-
sion, so derogatory to thy dear Son, our blessed Sa
vior ; and so injurious to thee, for it represents thee,
who delightest in mercy, as punishing after thou hast
pardoned ; as requiring satisfaction from men, after
thou hast accepted for them the satisfaction of Christ !
Now I know the reason why Catholics are never
happy in the prospect of death — why the dying vota-
ries of that religion never exclaim, " O death where
is thy sting ? O grave where is thy victory V It is
because they are expecting to go to a place of fire.
How can they be triumphant in the " certain fearful
looking for of judgment and fiery indignation ?" How
can their religion be other than what it is, a religion
of fear and foreboding.
I have a few more things to say upon this subject;
one of them is this : If there was in the time of Christ
and his apostles such a place as Purgatory, it must
have been a place of little note and of little use — of
THOUGHTS ON POPERY, 157
little note, for they say nothing about it — and of little
use, because we hear of no one going there. Lazarus
did not go there, neither did Dives — nor did the thief
who was saved from the cross — nor did Judas. Paul
speaks of those Christians who are absent from the
body, as present with the Lord. Is Christ in Purga-
tory ? Is it there that believers go to be ever with
him? But hark ! a voice from heaven ! now we shall
know how it is : " I heard a voice from heaven," says
St. John, " saying unto me, write, blessed are the dead
which die in the Lord from henceforth ; yea, saith the
Spirit, that they may rest from their labors." They
that die in the Lord, rest. Then certainly they are
not in Purgatory.
If Purgatory is full of souls, who are helped by the
prayers of the faithful on earth, as Catholics say
why, in the multitude of their exhortations, do the
sacred writers never so much as give us a hint about
praying for those poor suffering souls 1 What a cruel
oversight it was in them !
I smile sometimes when I look at this doctrine of
Purgatory. But I repress the smile. Ludicrous as
the doctrine is, it is still more pernicious. What does
it do, that is so bad ? Why, it turns away the atten-
tion of the soul from Christ. It says the very opposite
of "behold the Lamb of God, which taketh away the
sin of the world." And then it tells men that they
may not only live, but die wickedly, and yet entertain
the hope of salvation. It proclaims the possibility of
a post-mortem repentance and purification from sin.
It emboldens men to go out of the world in impeni
tence, assuring them that though they do, yet prayers
and masses offered for thera after death can save
14
158 THOUGHTS ON FOFERY.
them. It denies that we are to be judged and dealt
with according to the deeds done in the body ; whereas,
the Bible declares that according to these, we are to
receive.
On the whole, for this doctrine of Purgatory there
is neither Scripture, nor reason, nor common sense.
This, however, may be said of it. It is a profitable
doctrine. Yes, a capital speculation. There is no
doctrine which pays so well. You have heard of Pe-
ter's pence. Here his boasted successors get their
pounds.
44. A Strange Tiling.
I read the other day in a Baltimore newspaper the
following article :
" Obsequies.— This day the Prelates and Theologians of the
Catholic Provincial Council, now in session in this city, to-
gether with several other priests, celebrated the solemn office
for the repose of the souls of the Right Rev. Doctor Fenwick,
of Cincinnati, and De Neker, of New Orleans. The Right Rev.
Doctor Rosati celebrated the High Mass, attended by the pro-
per officers. After the Gospel, the Right Rev. Doctor Purcell,
Bishop of Cincinnati, ascended the pulpit and preach ed a fune-
ral Oration; in which he ably portrayed, in accurate and
pathetic language, the virtues and services of the deceased
prelates, the former of whom fell a victim to the cholera, after
years of laborious and successful exertions; the latter was
taken away in the bloom of youth and in the midst of his labors
by the yellow fever. After the Mass, Doctor Rosati perform-
ed the usual obsequies."
Having finished reading the article, I withdrew the
paper from my eye and I said to myself, Where am
THOUGHTS ON POPERY. 159
I? I thought I was in the United States of America.
But that cannot be. This can be no other than Spain,
Portugal, or Italy. And what century is this? I always
thought that I lived in the glorious nineteenth. But
I must have made a mistake of nine at the very least.
This surely must be the tenth century ; the darkest of
the dark ages — seculum tenebricosum, as the church
historians call it — the midnight of time ! this day the
Prelates in this city celebrated the solemn of-
fice for the repose, &c.
Just then it occurred to me that I might have read
the paragraph incorrectly. So I resumed the paper ;
but still it read the same. Then I threw it down, and
I sat and thought : Well now, this is a strange thing —
an extraordinary piece of business — praying for the re-
pose of deceased saints ! — and those, too, prelates of
the only true church — and prelates eminent for their
"virtues and services" — dead a year, or thereabouts,
and yet not at rest ! — and this by confession of their
own church ! What must become of the less renowned
Catholics, if the very best of their bishops are tossing
and burning in purgatory a year after having sacrificed
their lives in the service of God and their fellow-crea-
tures ; and need solemn offices said for the repose of
their souls? I always thought that rest to the soul en-
sued immediately on the exercise of faith. Paul says,
"we which have believed, do enter into rest ;" and
Christ says, ". come unto me, and I will give you rest ;
take my yoke upon you and learn of me and ye
shall find rest unto your souls." I always supposed it
meant that they should find the rest as soon as they
came ; and not after a long life, and a long purgatorial
period subsequent to that. But above all, I had got the
160 THOUGHTS ON POPERY.
impression that, if never before, yet in the grave, good
men find rest. I must have contracted that belief, I
suppose, by reading what St. John says, "Blessed are
the dead which die in the Lord from henceforth: yea,
saith the Spirit, that they may rest," &c. or possibly
I got it from that other passage, " there the wicked
cease from troubling, and there the weary are at rest."
But it seems I am wrong. Here are two bishops dead,
yet not at rest! If what St. John says is true, here is
a dilemma. Either those bishops did not die in the
Lord, or they are at rest. Will the prelates say that
they did not die in the Lord ? I suspect not. Then
they must believe that they are at rest. And if so, why
celebrate the solemn office for their repose ?
Hoping it may not be a mortal sin, (if it be only ve-
nial, I will risk it,) I would ask how the Catholics know
that these bishops of theirs are not at rest ? Who
told them so ? Where did they learn it 1 It seems to
me a slander on those men. Bishop Fenwick enjoyed
an enviable reputation for goodness. I have often
heard him spoken of by Protestants in terms of high
commendation; and the article quoted speaks of
" the virtues and services " of both. And now, after
they have been dead so long, to tell the world that
they are not at rest, and that their repose must be
prayed for! If Protestants had dared to suggest such
a thing about them, we should never have heard the
last of it.
But it seems not only a slander on those men, but
also a reflection on Christ. How imperfectly, accord-
ing to the Catholics, he must have done his work !
that even those esteemed his most devoted servants
must lie. and toss, and burn, nobody knows how long,
THOUGHTS ON POPERY. 161
after death, before the efficacy of his atonement will
allow of their being taken to heaven ! And where is
the fulfillment of his promise, " Come unto me and I
will give you rest. Ye shall find rest to your souls ?"
According to the prelates, &c. these bishops have not
found it yet.
I would dare ask another question. How is it that
the priests and prelates can tell with so much accura-
cy how long a soul remains in purgatory before it is
released? How do they know just when to stop pray-
ing? I will not insinuate that they pray as long as
the money holds out, and no longer ; for in the case of
the bishops, I suppose they freely give their prayers.
I could not help thinking, if they did go first to purga-
tory, yet they may not be there so long as this. A
year is a long time to be in purgatory. Hours pass
slowly away while one is burning. O, is this a part
of Christianity ? Can it be ? What an unsatisfactory
religion, which will not allow its most eminent exam-
ples, its most virtuous votaries, to have repose even in
the grave ! Credat qui vult, non ego.
45. Canonizing (Saints.
I was a good deal struck the other day in reading
in a Baltimore paper, the following notice : " On
Monday, the 17th of March, St. Patrick's day, a so-
lemn High Mass will be sung in St. Patrick's church,
Fell's Point, and the panegyric of the Saint will be
14*
162 THOUGHTS ON POPERY.
delivered." It suggested some thoughts which I beg
leave to communicate.
Why should the 17th of March be called St. Pat-
rick's day ? How is it his day more than yours or
mine ? What property had he in it more than others ?
He died on that day, it is true. Bat was he the only
one that died on that day. Many thousands must
have died on the same day. Does a man's dying on
a particular day make it his ? Ah, but he was a saint.
How is that ascertained ? Who saw his heart ? I
hope he was a good man, and a renewed person. But
I think we ought to be cautious how we so positively
pronounce our fellow creatures saints. Especially
should Catholics, since even Peter himself, though,
as they affirm, infallible, did not express himself so
confidently, for he says in his first epistle, 5th chap,
and 12th verse, of Silvanus, " a faithful brother unto
you, as I suppose."
But what if he was a saint ; every real Christian is
a saint. If any one doubts this, let him consult any
part of the New Testament. I trust there were many
saints on earth at that time ; and I doubt not that
other saints died on that day as well as Patrick. I ob-
ject altogether to the day being called his. I have no
idea that the 365th portion of every year belongs pe-
culiarly to St. Patrick. I have no notion of this par-
celing out the year among the saints, and calling one
day St. Patrick's, and another St. Cecilia's, and so
on. At this rate we shall have the whole year appro-
priated to dead saints.
Ah, but you forget that Patrick was canonized.
The church made him a saint, and appropriated that
day to him. But I have not much opinion of these
J
THOUGHTS ON POPERY. 163
canonized saints — the saints of human manufacture.
I like the sanctified ones better. Our Protestant
saints are "God's workmanship, created in Christ
Jesus." But granting the 17th of March to be St.
Patrick's day, why is it kept? "What have we to do
with it, who live so long after 1 Patrick died in 493,
and here in the 19th century they are keeping his day !
I think it is time to have done grieving for the death of
St. Patrick, now that he has been dead more than 1300
years, and especially when he died at the good old age
of 120. Really, I think it is time that even the Irish
Catholics had wiped up their tears for him. Tears !
why, they do not keep the day in lamentation for him,
but in honor and praise of him. High mass is to be
sung, as it appears by the advertisement. Now sing-
ing expresses praise — and his panegyric is to be pro-
nounced. It is wonderful what a disposition there is
among the Catholics to multiply the objects of their
religious honor. O that they were but satisfied to
praise the Lord that made heaven and earth ! But no
— they must have creatures to do homage unto — an-
gels ; and saints of their own making ; and above all,
the blessed Virgin, "our heavenly mother," as some
of them call her. It would really seem as if they had
rather pay respect to any other being than God ! They
cannot be satisfied with the mediation of Jesus. They
must have creatures to mediate and intercede for them.
They are always doing things, and keeping days in
honor of the saints. How much they talk about tute-
lar saints and guardian angels. It would appear
as if they had rather be under the care of any other
beings than God!
Now the idea of still eulogizing, panegyrizing, and
164 THOUGHTS ON POPERY.
praising, here in these United States, one St. Patrick,
who died in Ireland in 493, how absurd! How is
piety to be promoted by it, I should like to know !
By the way, what is high mass in distinction from
low mass ? They differ in several respects. Among
the peculiarities of high mass, this, I believe, is one,
that it is more expensive than low mass. If you want
high mass said for a poor suffering soul in purgatory,
you have to pay more than you do if you are content
with low mass. And so it should be, for the high
mass is worth more. Low mass scarcely makes an
impression on a soul in purgatory. It is high mass
that does the business effectually and expeditiously.
As for us Protestants, we have nothing to do with
these masses. We do not find any thing said about
them in the Bible. The Catholic will pardon me, I
hope, for alluding to the Bible. I am aware that it is
no good authority with him, except now and then a
verse, (entirely misunderstood,) such as that about the
rock, which they say was Peter, on whom the church
was built, according to them ! Only think now, a man
that denied the founder of Christianity three times
with profane oaths, himself the foundation of the
whole church ! Nothing else for it to rest upon but
Peter! But the beauty of it is that this foundation
should have had a long series of fundamental succes-
sors, down to the present Pope ! I always supposed
that when a foundation is laid, there is an end of it
and that all after belongs to the superstructure. Bu 1
this is a digression. I was speaking of us Protestants,
that we reject masses. And so we acknowledge na
distinction of days, but the Lord's day. We keep no
saint's days. W T e keep the Lord's day. It is aLmos:
THOUGHTS ON POPERY. 165
the only day that some Catholics do not keep reli-
giously ! They are so busy with their saint's days,
that they quite overlook the day which " the Lord
hath made."
It strikes me that in giving this notice, the priests
should have used an easier word than panegyric. I
wonder how many of our Irish brethren know what it
means. But " ignorance is the mother of devotion,"
you know, is one of their maxims. What multitudes
of them said, on the 17th of March, " blessed St. Pat-
rick." Probably many more than said " Hallowed be
thy name." And every day how much more respect
is paid among them to the mother than to the Son !
It is as clear as demonstration can make any thing,
that the Catholic religion is idolatrous. Men may
say that it is a very uncharitable remark. But if any
one will dare to say it is an untrue remark, I am ready
to meet him. Let us inquire Jlrst, what is truth.
Then we will come to the question, what is charity.
And we shall find that charity is something which
" rejoices in the truth."
46. Gen. Lafayette not at Rest.
A few days since I observed the following notice,
taken from the Charleston Roman Catholic Miscella-
ny : " There will be an office and high mass in the
Cathedral on Monday, 30th inst. (June,) for the re-
pose of the soul of General Lafayette." Also the
166 THOUGHTS ON POPERY.
following, taken from the Catholic Herald : " A so
lemn high mass will be sung on Tuesday next, the
29th inst. (July,) at 10 o'clock, at the church of the
Holy Trinity, corner of Sixth and Spruce, for the re-
pose of the soul of the late Gen. Lafayette." The
General died, it will be remembered, on the 20th of
May. I did not know that he had been heard from
since, any more than the rest of the dead. But the
Charleston and Philadelphia editors seem to have had
accounts of him up to as late a date as the 29th of
July. Forty days after his death, according to the one
account, and sixty-nine days according to the other,
his soul was not" at rest; and they give notice that
measures are about to be taken to procure its repose.
I don't know where they got it. They do not say
through what channel the intelligence came. They
are very positive, however, in regard to the fact. I
have often been surprised at the confidence with which
Catholics make assertions, implying a knowledge of
the condition of souls beyond the grave. One would
suppose they had a faculty, peculiar to themselves, of
seeing into the invisible world. With what positive-
ness they speak of this one and that other as saints
in glory, and even pray to them as such. I have often
thought that many of the prayers of Catholics might
be lost from the circumstance of the persons to whom
they are addressed not being in heaven.
We Protestants do not lose any prayer in that way.
We do not pray to any being who we are not certain
is in heaven. We speak with positiveness of the fu-
ture condition of characters and classes of men — the
righteous and the wicked — believers and unbelievers.
The Eible does that. But Ave do not, we dare not
THOUGHTS ON POPERY. 167
speak of the condition of individuals with the same
confidence ; and especially dare we not say of this or
that person that has died, that his soul is not at rest.
We think it better to be silent concerning the spirit
that has returned to God who gave it, and wait for the
great day to disclose the decision of the eternal mind
on its case, and that especially if the person seemed
to die in impenitence. We would not usurp the place
and prerogative of judgment. What Protestant^even
though belonging to the class of Calvinists, as some
of us do, would intimate that the soul of such a man
as Lafayette is not at rest ?
But the Catholics are not so reserved. They pre-
tend to know not only who are saints in glory, but
what souls are suffering in the fire and restlessness of
purgatory. They can tell you the names of the per-
sons. They have printed in two of their papers, at
least, that the good Lafayette, as our countrymen are
wont to speak of him, has not gone to rest. His body
rests ; but his soul, they tell us, has as yet found no
repose. It has not obtained admittance into that place
where " the wicked cease from troubling, and the weary
are at rest." The General lived a long time where
the wicked cease not from troubling ; and much an-
noyance received he from them, in the course of his
patriotic and useful life ; and many trials and fatigues
he underwent for liberty and the rights of man. Now
it seems to me the Catholics take a great deal on
them, when they say that his soul is still subject to
the annoyances and disqjiiet which were his lot on
earth. Yet they do say so. They appoint a day, a
good while after his death, to sing high mass for the
repose of his soul. Of course they n»*-* l -~ 1: — ♦*■*•»*
168 THOUGHTS ON FOPERY.
up to that day his soul is not in repose, else why seek
its repose ? If the person who inserted these notices
were living in the papal dominions, or under the influ-
ence of Prince Metternich, or the ex-king Charles, I
should not wonder at their proclaiming his soul not at
rest, for Lafayette was never a favorite at Rome. Vi-
enna, or in the court of Charles X. He loved liberty
too well for that. But that American Catholics, and, if
the reader will not smile at the incongruity of the
terms to each other, republican Catholics, should as-
sert such a thing of him, I am a little surprised. I
almost wonder that the people do not resent it as an
insult to the old general. If a Protestant minister
should say from the pulpit, or through the press, that
Lafayette is not at rest, his church and his person
would be hardly safe. But the Catholics do it with
impunity. And let them. All the penalty I would
have them suffer, is the contempt of every intelligent
mind.
But why do the Catholics suppose that Lafayette is
not at rest? Is it because none are at rest when they
die? Is this their doctrine? A comfortable religion
to be sure ! According to this, how is it " gain to die ?"
Who would be " willing rather to be absent from the
body ?" Or how can it be said, " O death where is thy
sting? 5 ' since here it is, and sting enough. But he
who wrote, Phil. 1, and 1 Cor. 15, and 2 Cor. 5, was not
a Catholic. Or do they conclude Lafayette to be not
at rest, because only saints find repose in death, and
he was no saint ? I wish al^the saints of the church
of Rome had been as good men as Lafayette. They
have canonized worse men than he. I have never in-
quired curiously into the devotional character of the
THOUGHTS ON POPERY. 169
general, but I am possessed of no proof that he was
not a Christian. Certainly, I find in his moral history-
no reason why they should be so positive that he is
not at rest. They might have made the appointment
conditional, I should think — mass to be said for the re-
pose of his soul, provided it be not at rest. But they
insert no condition. They are sure he is not at rest.
Well, if he is not at rest, how are their masses to
give him repose? Does the Bible say that they have
that efficacy ? I must be excused for being so old-
fashioned as to appeal to the Bible. That book, since
it says nothing about masses, cannot be supposed to
say anything of their tranquilizing tendency. I al-
ways forget that the Catholics have another source of
information on religion besides the Bible. Tradition
they call it. They mean by it the talk of inspired
men, when they had no pen in their hands ; which
being heard, was reported, and so has come along
down by word of mouth. But I, for my part, am satis-
fied with what they wrote.
We, Protestants, cannot join the Roman Catholics
in their solemn office for Lafayette. We hope there
is no need of praying for the repose of his soul ; and
we are certain there is no use in it. We prayed for
him while he was living. We did not wait for him
to be dead first. Now that his spirit has returned to
God who gave it, and the Judge has passed upon it,
we leave it there. By the way, how do the Catholics
know when to stop praying for the repose of a soul ?
The Charleston Catholics had their mass for him on
the 30th of June. But it seems it was of no avail,
for the Philadelphia Catholics are called together to
sing theirs on the 29th of July. How long is this thing
15
170 THOUGHTS ON POPERY.
to go on? I am writing on the 31st of July. Is he
at rest now ? Was the mass of the 29th inst. more
efficacious than that of the 30th ult. ? Perhaps the
next news from New-York will be that mass is to be
performed there for the repose of the same soul some
day in August. I hope the church is not infallible
in regard to Lafayette, as in other matters. I should
be sorry to think him all this time not at rest.
I remember an old Latin maxim, " Nil de mortuis,
nisi bonum," say nothing but good respecting the
dead — which, it seems to me, the Catholics have dis-
regarded in the case of Lafayette. It is certainly not
saying any good of a dead man, to say that he is not
at rest. And it is cruel to sing about it. The Phila-
delphia mass was sung. Is it kind to treat a suffer-
ing soul in purgatory with singing ?
4:7. Prayers for tlie Faithful Departed.
I have taken up again that little book, " The Chris-
tian's Guide to Heaven," published, as the title page
assures us, with the approbation of the most reverend
Archbishop of Baltimore. Parts of it I have hereto-
fore reviewed, but I have not exhausted its contents.
I find on page 198 of my edition, the title of this arti-
cle, " Prayers for the Faithful Departed." Faithful,
said I to myself; and is it for the faithful dead that
they pray ? I was so ignorant as to suppose that it
was for wicked Catholics, being dead, they were so
THOUGHTS ON POPERY. 171
good as to pray. I thought there was no need of
praying for deceased Christians — for the faithful de-
parted. I got the notion somewhere, that good peo-
ple, when they die, go where there is " fullness 01
joy," and "pleasures forevermore." I may have
imbibed it from St. Paul, who says that when such
are " absent from the body," they are "present with
the Lord ;" or perhaps I caught it from St. John, who
speaks of the dead that die in the Lord, as "blessed
from henceforth," and as resting from their labors.
It is more likely, however, that I got the idea from
our Saviour, who says to the church in Smyrna, " Be
thou faithful unto death, and I will give thee a crown
of life." It was natural that I should take up the idea
in reading this, that prayers for the faithful departed
were needless, since he says, if they were faithful unto
death they should receive a crown of life. We are
all liable to mistakes, that is, unless we are infallible.
It seems, according to the Catholics, who profess to
know all about these matters, that the faithful don't
get the crown of life by being faithful unto death.
No, they must be faithful a good while after death,
before they receive it. That which they get at death
is very different from the crown of life. They are a
long time absent from the body before they are pre-
sent with the Lord. They don't go to heaven, or para-
dise. They go to purgatory. This is the Catholic's
creed. It don't seem to agree altogether well with
the Savior's promise to the Smyrneans. A simple
man would suppose that fidelity unto death was im-
mediately followed by the crown of life. But they
that cannot err tell us otherwise.
Somehow or other this doctrine of the faithful going
172 THOUGHTS ON POPERY.
to purgatory after death, and needing to be prayed
out of it, seems to have been always out of the mind
of the apostle Paul, when he had his pen in his hand,
or was dictating to the amanuensis. He speaks of it
as gain to die ; but surely, to exchange earth for pur-
gatory is no gain. Air, however impure or sultry, is
more agreeable than the element of fire. He tells of
his desire to depart and be with Christ, just as if the
one immediately followed the other. He overlooked
purgatory ; otherwise I think he would not have had
the desire to depart. Perhaps he thought he would
fare as well as Lazarus, who made no stop in pur-
gatory ; or as the penitent thief, who could not have
made a long one, since he was in Paradise the same
day he died. It has always appeared to me, that ac-
cording to the Catholic system, this man, of all others,
should have gone to purgatory. He never did any
penance on earth — never bought an indulgence — he
repented only a few minutes before he died ; and yet
he goes direct to paradise ! Who then may not ?
But do they not give us chapter and verse for pray
ing for the dead ! It must be confessed they do. Here
it is. " It is a holy and wholesome thought to pray
for the dead, that they may be loosened from their
sins." 2 Macb. 12 : 46. This looks like Scripture,
though it does not sound much like it. It passes for
Scripture with the Catholics; but it is Apocrypha.
It is no more holy Scripture than the Koran is. I know
the Catholics contend that it is as good Scripture as
any. But ask the Jews if it is Scripture. " Unto
them were committed the oracles of God." Ask thpm
if the books of Maccabees were committed to them.
They tell you no. They were not even written in
THOUGHTS ON POPERY. 173
Hebrew. The New Testament abounds in quota-
tions from the Old Testament Scriptures. I wonder
some of the writers of the New Testament had not
quoted Maccabees, if it had been Scripture. I would
ask any one who reads it, if it strikes the ear as Scrip-
ture. It certainly does not. Besides, it is not in all
cases good sense. The verse quoted in favor of pray-
ing for the dead is not good sense. They speak of
praying for the dead as a holy thought, and of prayer
as having an efficacy to loosen them from their sins.
Now any child can see this to be no part of Scripture.
But I hasten to the prayer. " A prayer for the suf-
fering souls in purgatory." It is a curious prayer. I
should like to quote the whole of it. But some speci-
mens must suffice. Here is one petition. " Have
mercy on those who suffer in purgatory. Look with
compassion on the greatness of their torments ; they
are more keenly devoured by their ardent desire of
being united to thee, than by the purging flames
wherein they are plunged." Observe, here are spirits
in flames; and they are purging flames. Fire may re-
fine and purify certain metals, but how it should act
in that way on souls, is beyond my comprehension.
The suffering occasioned by fire is very horrible; but
it seems that it is nothing compared with what they
suffer from the love of God, or the "ardent desire
of being united to him." I wonder, if they have
such desires after God, that they are kept in that
suffering state. I wonder he does not take them up
to himself. Why should they suffer so, since Christ
has suffered for them, and they are the faithful who
believe on him? Did not Christ suffer enough ? But,
the prayer proceeds: "With them I adore thy
174 THOUGHTS ON POPERY.
avenging justice." So it seems the faithful are the
objects of God's avenging justice. I always thought
that justice exacted its full demand of Christ. I don't
know what the Apocrypha says about it, but holy
Scripture informs me that God can now be just, and
the justifier of him which believeth in Jesus ; and that
if we confess our sins, he is faithful and just to for-
give them. Are not the faithful pardoned ; and how
is pardon consistent with vengeance ?
The prayer goes on thus : " Remember, O Lord,
thou art their Father, and they are thy children.
Forget the faults, which, through the frailty of hu-
man nature, they have committed against thee."
Then a little farther on : "Remember, O Lord, that
they are thy living members, thy faithful followers,
thy spouses." Here you see these sufferers are
God's children ; and they are suffering for mere faults,
which they fell into through frailty. This seems
hard. But they are not only God's children; they
are Christ's living members, his faithful followers,
his spouses ; and he died for them — and yet there they
are burning — pardoned, yet suffering punishment —
interested in the satisfaction of Christ, yet making
satisfaction for themselves — paying over again the
penalty which the Savior discharged. And this is
the Catholic gospel! Is it not "another gospel?"
And yet "not another." It is no gospel. It is a con-
tradiction of the good news.
I quote but one more petition : " Deliver them, O
most merciful God, from that place of darkness and
torture, and call them to a place of refreshment,
light and peace." The reader will remember that
this prayer is for the faithful. It is they who, having
THOUGHTS ON POPERY. 175
been " faithful unto death," go to a place of darkness
and torture. There they " rest from their labors."
I don't know, for my part, what worse can befall unbe-
lievers than this. Truly, here is no great encourage-
ment to believing. What a consolitary doctrine this to
break in the ear of a dying disciple ! Fear not, be of
good cheer, thou art but going to the place of " dark-
ness and torture." Can it be Jesus who says this to
his faithful followers? Can this be Christian doc-
trine ? It certainly is not well calculated to make dy-
ing easy. With such a prospect before them, I do
not wonder that Catholics find it hard to die — verily
death has a sting, and the grave a victory, if the Ca
tholic doctrine of purgatory be true.
48. An Improvement.
I always hail improvements. I am always glad to
see things taking a turn for the better, even though
the improvement be slight. We must not despise
he day of small things. Rome was not built in a
day, nor will she be overthrown in a day. A system
that it took centuries to introduce, cannot be expected
to pass away all at once. Even if the improvement
be only in phraseology, I rejoice in it, because words
not only signify ideas, but sometimes generate them ',
so that from using right words, men not unfremently
pass to holding correct ideas on subjects.
The improvement to which I refer relates to phra-
176 THOUGHTS ON POPERY.
seology merely. The case is this. It is the habit
among the Catholics, some few months or so after a
considerable character dies, to open the church and
have a service fix him. This has heretofore been an-
nounced thus : " High mass will be said or sung for
the repose of the soul of such a one, at such a time "
— not, the reader will understand, because the soul is
at rest, but that it may be at rest. The service is not
eucharistic, but supplicatory. This, I observed, was
done in the case of a recent western bishop, and also
in the case of Gen. La Fayette, who, some months
after he had died, was discovered not to be at rest.
Now, a short time ago the Archbishop of Baltimore
died ; and weeks having passed away, the time came
to take notice of his soul. Accordingly it was done.
But I was struck with the alteration in the wording of
the notice. It ran thus: "A funeral service will be
performed in the cathedral for the late Most Rev.
Archbishop Whitfield. " This is certainly better than
the old way of announcing it. To be sure, it sounds
odd to talk of a funeral service for one who was regu-
larly buried some months before. Protestants cannot
readily understand it. But waiving this, why the
change of phraseology ? The best explanation I can
give of it is this : The Catholics see that the public
sense of the community, though sufficiently in their
favor, will not tolerate a thing of this kind without a
degree of restlessness, not a little annoying to them,
and perhaps likely to be injurious to iheir concern.
For see, that reasoning animal, man, who is naturally
a logician, and can reason without ever having studied
the rules of reasoning, argues something like this : Ei-
ther the soul for which the mass is said is at rest, or it
THOUGHTS ON POPERY. 177
is not at rest. If it is at rest, it is preposterous to pray
for its repose. It is asking that that may be done
which has been done already. When a thing is done,
to pray for it is superfluous. Then is the time to give
thanks. If, on the other hand, the soul is not at rest,
then common sense, which is no fool, asks why they
put off the mass so long — why they did not begin to
pray for the repose of the soul sooner. It was not
kind in them. And common sense, which is also a
great querist, inquires how they know the soul did not
go immediately to rest ; or if it did not, how they know
it is not at rest weeks and months after. Common
sense, not finding any thing about it in the Bible,
wants to know how the Catholics get the information.
And so, through fear of the investigation of common
sense, they change the phraseology of the notice. It
is wise. Well may the authorities of the Roman
Catholic church stand in uread of common sense. I
do not know any more formidable foe of error and im-
position. I confidently look forward to the overthrow
of the Catholic religion ; and I expect a great deal of
the work of its destruction will be done by common
sense. I have not the dread, which some have, that
this religion is going to overrun our country, and rise
to dominion here. There is too much common sense
abroad in the length and breadth of the land to allow
of such a result. The people of the United States
will think, and they have a notion that they have a
right to think for themselves, without sending to
Rome to know if they may. And they will ask ques-
tions on subjects, not omitting religion, and they will
insist on having a satisfactory answer. The inhabi-
tants of the old world may, if they please, believe on
178 THOUGHTS ON POPERY.
the ipse dixit of the Pope, but we of the new, before
we yield our assent, require a " Thus saith the Lord,"
or a "quod erat demonstrandum," or something of
that nature. You can never get a majority here to
believe in contradiction of the five senses. They will
stick to it that a thing is what they see and feel and
taste it to be— in other words, that bread is bread.
49. The Bulce of Brunswick's Fiftieth Reason.
A certain Duke of Brunswick, having many years
ago abjured Lutheranism, and become a Catholic,
thought it necessary to apologize to the world for his
change of religion. It needed an apology. So he
wrote downffty reasons to justify the course he had
pursued, and had them printed in a little book, which
is entitled " Fifty Reasons why the Roman Catholic
religion ought to be preferred to all others." This
book the Catholics have free permission to read. O
yes— they may read any book but the Bible. There
is no objection to their reading books which contain
the thoughts of men ; but the book which contains
the thoughts of God is interdicted ! Men know how
to express themselves. Men can write intelligibly.
But ! !
Fifty reasons ! The Duke must have been conscious,
I suppose, that his reasons were u-eaA', otherwise he
would have been satisfied with a less number than
fifty. Why does a man want fifty reasons for a thing
THOUGHTS ON POPERY. 179
when one good reason is sufficient ? / have but one
general reason for not being a Catholic, and I consider
that enough. It is that the Catholic religion is not
the religion of the Bible. It is not the religion which
Matthew, Mark, Luke, John, Paul, James, Jude, and
Peter wrote about, as any one may see who will
compare the Holy Scriptures with the Council of
Trent. But you see, the Duke, feeling that he had
not one good reason for turning Catholic, gives us fifty
poor ones ; thinking to make up for the weakness of
his reasons by the number of them ; and calculating
that fifty poor reasons would certainly be equivalent
to one good one.
Fifty reasons ! I shall not now inquire what the
forty-nine were. But what do you think the sapient
Duke's fiftieth reason was— his closing, crowning
reason— that with which he capped the climax— the
reason which, having brought out, he rested from very
exhaustion, consequent on the amazing effort of mind
by which it was excogitated ?
The fiftieth reason ! I will give it to you in his own
words, which I quote from an edition of his reasons,
published by one of the very best Catholics in the
land, so that there can be no mistake about it. After
going on about something else, he says, " Besides that,
the Catholics, to whom I spoke concerning my salva-
tion, assured me that, if I were to be damned for em-
bracing the Catholic faith, they were ready to answer
for me at the Day of Judgment, and to take my dam-
nation upon themselves ; an assurance I could never
extort from the ministers of any sect, in case I should
live and die in their region. From whence I infer-
red, the Roman Catholic faith was built on a better
180 THOUGHTS ON POPERY.
foundation than any of those sects that have divided
from it." Prodigious !— and there he stops. 1 think
it was time.
I do not know whether to make any comment on
this reason or not. Sometimes comment is unneces-
sary, and even injurious. I wonder the Catholics are
not ashamed of this reason. Indeed, I suspect the in-
telligent ones among them do blush for it, and wish
the Duke had stopped at forty-nine.
But let us look at it a minute. It seems the Duke was
won over by the generosity of the Catholics. They
agreed that if he were to be damned for embracing
their faith, (they admit the possibility that he might be ;
whereas, the Protestant ministers whom he consulted
were too well assured of the truth of their religion to
allow of the supposition,) they would take his place,
and be damned for him. Now I wonder the Duke had
not reflected— (but there are stupid Dukes— this was
a nobleman, but not one of nature's noblemen)— that
those very Catholics, who made him this generous
offer, if their faith was false, would have to be damned
for themselves ! That which should leave him with-
out a title to heaven, would equally leave them with-
out one. I wonder the Duke so readily believed that
the substitution would be accepted. What if they
were willing to suffer perdition in his place ! The
Judge might object to the arrangement. What igno-
rance and stupidity it manifests, to suppose that one
may suffer in hell for another, just as one serves m
the army for another! What an idea such persons
must have of the nature of future punishment, to sup-
pose that it is transferable ! I should like to know
how one man is to suffer remorse for another. And
k
THOUGHTS ON POPERY. 181
again, what an admirable exemplification of the spirit
of Christianity, that one should consent, on any con-
dition, to lie in hell, for ever, sinning and blaspheming
God ! I am sincerely glad that no Protestant minis-
ter could be found to give his consent to an eternity
of enmity against God. But the Catholics whom the
Duke consulted, they loved the Lord so that they
were willing to sin against him for ever and ever, with
ever-increasing malignity of opposition, for the sake
of saving their noble proselyte ! " FROM WHENCE
I INFERRED," says the Duke, (but you have no
capitals large enough for this conclusion,) " the Ro-
man Catholic faith was built on a better foundation
than any of those sects that have divided from it."
Admirable dialectician ! He must be Aristotle him-
self, by metempsychosis.
I think that those who wish to live and die Catho-
lics, had better keep their eyes shut. It is the safer
way. If they open them almost any where, they will
be in danger.
50. The Duke's Seventh Reason.
The Duke's fiftieth reason has been the subject of
an article. Each of his reasons might be made the
subject of one, but that would be giving them too
much consequence. I have selected the seventh for
some remarks, because I have several times, in con-
versation with Catholics, heard it alleged, and some
considerable stress laid on it. The drift of it is this :
. Protestants acknowledge that some Roman Catholics
16
182 THOUGHTS ON POPERY.
tnay be saved, but Catholics contend that no Protes-
tants can be saved. Therefore it is better and safer
to be a Catholic, than a Protestant ! But, perhaps, I
had better Let his Serene Highness speak for himself
He says : " But what still confirmed me in my resolu-
tion of embracing the Roman Catholic faith was this,
that the heretics themselves confess Roman Catholics
may be saved, whereas, these maintain there is no
salvation for such as are out of the Roman Catholic
church." Let us examine this reasoning. Catholics
May that there is no salvation out of their church, and
therefore, by all means, we should belong to it. But
does their saying so make it so ? Is this very chari-
table doctrine of the Catholics of course trice ? Is it
so very clear that none are saved but the greatest bi-
gots—none saved but those who affirm, and are ready
to swear that none others but themselves can be saved ?
Have Roman Catholics never affirmed any thing but
what was strictly true, so that from their uniform ve-
racity and accuracy, we may infer that they must be
correct in this statement ? Let history answer that
question. This is more than we claim even for Pro-
testants. No salvation except for Catholics ! Ah, and
where is the chapter and verse for that. I don't think
that even the Apocrapha can supply them. If subse-
quent Popes have taught the doctrine, he who is reck-
oned by Catholics to have been the first Pope, did
not. It is rather unkind, perhaps, to quote Peter
against his alleged successors, but a regard to truth
compels me to do it. It is true, Peter once thought
that a person must be an Israelite to be saved, just
as our Catholics hold that a person must be a Cath-
olic in order to be saved; but the case of Come-
THOUGHTS ON POPERY. 183
lius cured him of that prejudice. That led him to
say as recorded, Acts 10 : 34, 35, " Of a truth I per-
ceive that God is no respecter of persons, but in eve-
ry nation he that feareth him, and worketh righteous-
ness, is accepted with him." This sounds a little differ-
ent from the Duke's premises. It is a little unlike the
language of later Popes. They have not taken their
cue from Peter. Peter was a little of a Catholic at
first, but he soon got rid of it.
Now, if what the Catholics say about there being
no salvation out of their church, is not true — if there
is no Scripture for it, but much against it — if even
Peter controverts it, it certainly does not constitute a
very good reason for being a Catholic. Suppose that
Protestants should give out to the world that none
but themselves can be saved, would that make Protes-
tantism any better, or safer, or worthier of adoption ?
Would our religion be more entitled to reception, if
we should publish that Fenelon was lost forever, and
that Pascal was excluded from heaven, and Masillon
too, just because they were not Protestants, but in
communion with the Church of Rome ? I think not.
Nor can I think that the Roman Catholic religion is
entitled to increased respect and veneration, because
Catholics assert as an undoubted verity, that such men
as Locke. Newton, Leighton, Howard, and many
others are beyoud all question, in hell, not even ad-
mitted to purgatory, because, forsooth, they were not
Catholics.
But the Duke's inference is from a double premiss.
Not only do Catholics say no Protestant can be saved j
but Protestants allow that Catholics may. If Protes-
tants w^re to say that Catholics could not be saved,
1S4 THOUGHTS ON POPERY.
then they would be even with each other, and tnere
could be no argument in the case. But since Protes-
tants allow that others besides themselves may be
saved, while Catholics deny it, therefore the Catholic
religion is the safer. See what credit the Catholics
give our declarations when they seem to work in their
favor. They build a whole argument on one. Why
do they not give us equal credence, when we declare
that the probability of salvation among Protestants is
much greater than among Catholics ?
But what is it after all that Protestants allow?
They allow that some Roman Catholics may be sav-
ed. They allow that the fact of a person's being ex-
ternally related to the Catholic church does not of it-
self shut him out from salvation — that if he believes
with his heart in the Lord Jesus, and truly repents of
his sins, he will be saved, though a Catholic : and
that the fact of his being a Catholic, though much
against him, does not preclude the possibility of his
being a genuine penitent and a true believer. This
is the length and breadth of our admission. It admits,
as every one must see, not that there is salvation by
the Catholic religion, but in spite of it, to some who
professedly adhere to that religion. If a Catholic
holds understandingly to the merit of good works, the
insufficiency of Christ's sacrifice, the worship of crea-
tures, or similar unscriptural doctrines, we do not see
how he can be saved ; but we believe many, called Ca-
tholics, reject these doctrines in fact, though not per-
haps in word, and rely on Christ's atonement alone
for salvation. Now if Catholics are so absurd as not
to admit in our favor as much as we admit in theirs,
we can't help it, and we don't ca^e for it. It is just
THOUGHTS ON POPERY. 185
as they please. We shall not take back our admis-
sion for the sake of making proselytes to Protestant-
ism — and if they can draw off any from us by their
exclusive notions, they are welcome to them.
But I must call the reader's attention to the extent
of the Duke's inference. He infers the perfect safety
of the Catholic religion, because Protestants admit
that some Catholics may be saved ! But is that a safe
spot of which this only can be said that some of the
persons occupying it. may possibly escape ? And is it
madness to occupy any other spot? The Duke ex-
claims, "What a madness then were it, for any man
not to go over to the Roman Catholics, who may be
saved in the judgment of their adversaries : but to
sort himself with these, who, according to Roman
Catholics, are out of the way V* What a madness in-
deed, not to join a people who may not all be lost ! O
what a madness to continue to be Protestants, when
Roman Catholics say that they are out of the way !
What if they do say so? What if every Jesuit mis-
sionary has ever so constantly affirmed ? I suppose a
Jesuit can say what is not so, as well as any body
else. I suppose it is not naturally impossible for one
being a Jesuit, I will not say to lie, but to err. He
goes on like a very Aristotle. " Who would not ad-
vise a man to take the safest way when he is threat-
ened with any evident danger?" Certainly noble
Duke, the safest way ; but not of course tne way
which some say is safest. There are a great many
safest ways, if all which are said to be safest, are so.
But his higness proceeds : " And does not that way
which two opposite parties approve of, promise great-
er security than another which one party only recom-
16*
186 THOUGHTS ON POPERY.
mends, and which the other condemns ?" But that is
not so. The two parties do not approve of it. So far
from it that the Protestant declares the Catholic way
to be an exceedingly dangerous way, while his own
way, though pronounced by the Catholic to be fatal,
can claim the most respectable testimony that it is the
true and safe way. Then comes an illustration, which
like a great many other illustrations, is well con
structed, but happens to be totally inapplicable to the
case in hand, " Who, in fine, can doubt, but that a
medicine prescribed by two physicians may be taken
with more security than another which one of the two
judges may be his death ?" How the Duke rolls on
his argument ! Just now the Protestant only admitted
the possibility of the Catholic's salvation. Then he
is represented as approving the Catholic way — and
immediately after as prescribing it ! It is easy prov-
ing any thing, if one may make facts to suit his pur-
pose. I believe it is not true that Protestants pre-
scribe the Catholic religion to those who ask them
what they shall do to be saved.
People must become Catholics, if they please, but I
would advise them to look out for better reasons for
the change than the Duke of Brunswick's fifty ; and
especially than this, his seventh. It is a poor reason
for becoming a Catholic that they say they are the
people, and haughtily bid all others stand by, because
they are holier. I cannot think it so great a recom
mendation of a religion, that it denounces, and so fa,
as it can, damns all who cannot see their way clea\
to embrace it.
THOUGHTS ON POPEltY. 1S7
51. The Duke's Eleventh Reason.
I don't know what is to become of our Protestant
religion, with so many reasons against it. I don't
know but we shall all have to go back again to the
Catholic church, compelled by the cogency of argu-
ment. Fifty reasons why the Roman Catholic reli-
gion ought to be preferred to all others ! Only think.
And some of them that I don't find any answer to in
any Protestant writer ! Such a one is the eleventh of
the formidable series. In the three preceding rea-
sons or considerations, as he calls them, the Duke
had been giving us the result of his inquiries. It
seems he was quite an investigator. He searched
almost every book but the Scriptures. He looked
for what he wanted every where but where the thiDg
was. When a man is inquiring after the truth, and
consults the philosophers, the fathers, the martyrs,
and all the saints, I cannot see where is the harm of
just looking into the prophets, the evangelists, and
the apostles too. I don't know why they should be
treated with such neglect ; I think they are quite as
respectable writers as some of the fathers. But be
this as it may, the Duke, in his eighth consideration,
tells us about his consulting the writings of the an-
cient fathers, to find what they would advise him to
do, whether to embrace the Roman Catholic faith or
no. And he says they all told him to be a Roman
Catholic by all means. Then says he in his ninth
consideration, "I appealed to the saints of God, and
asked them what was the faith they lived in, and by
which they arrived at eternal bliss." And they said,
188 THOUGHTS ON POPERY.
not that they had "washed their robes and made
them white in the blood of the Lamb," in accordance
with the account given of some other saints in Rev.
7, but "they all made answer, it was the Roman
faith." By the way, the Catholics have an advantage
over us Protestants. They know just who are saints
and have a way of consulting them after they are
dead. We are not equal to those things. Why, the
Duke even tells us the names of those who made an-
swer. " Thus," says he, "I was answered by St. Mar-
tin, St. Nicholas, St. Athanasius, and many more
among the bishops ; among the religious, by St. Do-
minick (!?) St. Francis, &c. Among the widows, by
St. Monica, St. Bridget, St. Elizabeth, &c. Among
the virgins, by St. Agatha, St. Lucy, St. Agnes, St.
Catharine, &c." I think if a Protestant had had the
privilege of cross-examining the above when the
Duke consulted them, the result might have been
somewhat different. But no Protestant had notice
of his intention to carry his inquiries into that quar-
ter. The Duke was determined to make thorough
work of it. Therefore, in his tenth consideration he
tells us: "Then I turned to the holy martyrs, and
inquired what faith it was for the truth of which they
spilt their blood." They answered it was the Roman
Catholic. "This," he says, "I was assured of by
thirty-three bishops of Rome, who were crowned
with martyrdom ; by the saints Cyprian, Sebastian,
Laurence; by St. Agatha, St. Cecily, St. Dorothy,
St. Barbara, and an infinite number of other saints."
They all told the same story. " Then," says the Duke,
" I wound up my argument." But he concluded on the
whole, before winding it up, to let it run down a little
THOUGHTS ON POPERY. 1S9
lower. And this brings us to his eleventh reason.
The reader will please prepare himself now for a
prostrating argument. "My next step was in
thought to hell, where I found in condemnation to
everlasting torments, Simon Magus, Novatus Vigi-
lantius, Pelagius, Nestorius, Macedonius, Marcion,
&c." May I never be under the necessity of descend-
ing so low for an argument ! But the Duke does not
say that he actually went to the bad place, but he
went in thought. There, having gone in thought, he
found so and so. Here is another advantage the Ca
tholics have over us. They know who are in hell.
We do not. Perhaps some are not there who we
may fear are. We do not hold ourselves qualified to
judge in these matters. Well, he found them there.
He was quite sure not one of them had repented and
been saved. And he asked them how they came
there, and they very civilly answered that " it was
for their breaking off from the Roman Catholic
church." Now this is the argument that I have not
seen answered by any Protestant writer, as far as
I can recollect. I don't read of any Protestant who
went even in thought to hell to consult the lost on the
points in controversy between us and the Catholics.
So that the Catholics have the whole of this argu-
ment to themselves. The Duke says they told him
they were there for not being Catholics, and we have
no counter testimony. Protestantism, however, hav-
ing so many other " witnesses on the truth" of her
system, can easily do without the testimony of " the
spirits in prison." Let that be for the Catholics. But
by the way, I wonder that the Duke relied so unhesi-
tatingly on the testimony of those persons. How
190 THOUGHTS ON POPERY.
does he know they told the truth ? Are not all such
called in Scripture " the children of the devil," and
does not every body know his character for veracity ?
It is certainly an extraordinary answer for one ot
them, Simon Magus, to give, considering the time
when he lived. How could he say with truth that he
was there for breaking off from the Roman Catholic
church, when at the date of his apostacy the Gospel
had never been preached at Rome? There was no
Roman church to break off from.
I was expecting that the Duke would push his in-
quiries yet one step farther, and, seeing he was on
the spot, interrogate Satan in regard to the true re-
ligion. But he does not seem to have consulted " the
father of lying," but only the children. The truth is,
the Devil does not wait to be consulted on that sub-
ject, but makes his suggestions to " them that dweL
on the earth," without being called on so to do.
I hope the Reformed religion will be able to stand
the shock of this argument, notwithstanding the
doubt I expressed in the beginning.
53. Beauties of the Leopold Reports.
I have been not a little interested with the extracts
recently published from the Reports of the Leopold
Society in Austria, and it has struck me that I might
do some service, especially to those who have not the
time or the patience to read long articles, by calling
THOUGHTS ON POPERY. 191
the attention of the 'public to the choice parts of the
reports ; for even where all is good, you know, there
are generally portions here and there of superior ex-
cellence. Will you allow me, then, to point out some of
the beauties of the reports? What has struck me with
peculiar force, will probably affect others as forcibly.
Now I have admired the way in which the report
speaks of conversions. It seems that these Catholics
can foresee conversions with as much certainty as we,
poor blind Protestants, can look back on them ! F.
Baraga writes, under date of March 10, 1832 : " I long
for the arrival of spring, when I shall have numerous
conversions ! !" Now, I am aware that the face of na-
ture is renewed when spring appears, but 1 did not
know this was as true of the souls of men. It is news
to me that conversions can be foreseen with such per-
fect accuracy. It is hard to foresee what men will do.
But here is a foreseeing of what God will do, unless
they deny that conversion is his work ! But what
makes our Catholic brother speak so confidently of
the conversions that were to take place ? How did
he know it ? Why, forsooth, some had promised him
that they would be converted in the spring. " There
are many pagan Indians," he says, " who promised me
last summer and fall, that they would in the spring
embrace the Christian religion !" This beats all.
Why, if they were convinced of the truth of the
Christian religion, did they not embrace it at once ?
Why put it off till after the 1st of March ? But not
only had some promised him on their honor that they
would be converted, but he says : " From two other
counties I have received assurances, that many of the
Indians there would be converted to. the Christian reli-
192 THOUGHTS ON POPERY.
gion, if I would come and preach the gospel to them ! 5
You see they had told others, who told Baraga, that
they would. It came very straight. He speaks par-
ticularly of a Christian Indian who had brought him
the intelligence. Now observe, they had never heard
a word of the gospel — neither knew what it was, nor
how confirmed ! Yet they promised to embrace it —
promised to believe, and be converted — to have their
hearts changed — to be born again ! I know that God
promises, " A new heart will I give you," but I never
knew before that any man, and especially one who
had never heard the gospel, could look ahead and say,
" at such a time I will have a new heart." Baraga
says, "I cannot describe the joy such assurances give
me." We Protestants are not so easily made happy
by the promises of the unconverted.
Again, I have been struck with the manner in which
Baraga speaks of the mother of Jesus, under date
of July ], 1832 : " When I decided to be a missiona-
ry," he says, " I promised our heavenly mother that I
would consecrate to her the first church I should con-
secrate among the Indians, for I am convinced she
will pray her Son continually for the progress of our
missions." Our heavenly mother ! ! Our heavenly
Father is a phrase dear to every Christian heart; but
it is the first time I ever heard we had a heavenly
mother. O ! O ! Will the reader pause a moment and
inquire the meaning of the word idolatry ? Baraga
promised her ? Where had they the interview when
that promise was made ? He must have been praying
to her. And why was the promise made ? Because
"I am convinced she will pray her Son." What!
prayer in heaven ! John, in Patmos, heard praise in
THOUGHTS ON POPERY. 193
heaven, but not prayer. I know there is one advocate
in heaven, Jesus Christ the righteous, who over liveth
to make intercession. That one is enough. But here
we are told of another advocate on high — a mediatrix.
And she prays to her son — mediates between him and
sinners. What ! Do we need a mediator between us
and Christ ? I always knew we needed a mediator
between God and us ; but I supposed we need go di-
rectly and immediately to Christ, since he is himself
a mediator. Baraga says presently after, " thanks be
to Mary, gracious mother, who ever prays for the con-
version of the heathen." Now, if all this is not idola-
try, I wish some body could tell me what idolatry is.
I would as soon undertake to defend the worship of
the golden calf as this.
Finally, what power these Catholic priests have !
Protestant ministers are only " mighty through God.' 5
But the priests can succeed without that help. Father
Senderl writes : " Young people of sixteen years,
and not unfrequently older persons, have never con-
fessed nor communed ; (taken the half sacrament, I
suppose he means.) I prepare them for both, and for
confirmation." /prepare them ! And another writes
concerning Baraga, that he achieves wonders of sal-
vation among the Ottawas.
This is a specimen of the religion which Prince
Metternich fy Co. our Austrian brethren, those dear
lovers of liberty, are benevolently contributing to give
us here in America. They are afraid that our free
institutions will not be permanent unless they help us
to prop them up with the Catholic religion ! Timeo
Metternich et donaferentem. [I fear Metternich, even
sending gifts.]
17
194 THOUGHTS ON POPERY.
53. Beauties of the Leopold Reports.
Puerility of the Catholic Religion.
What a puerile religion the Catholic religion is !
How childish I How petty its cares ! About what
trifles it concerns itself ! The Christian is truly " the
highest style of man," but the consistent Catholic is
not much above the lowest. Baraga writes as follows:
" It would be of essential service to our missions, if
there could be sent us cups, boxes for the holy wafer,
rosaries, crucifixes — of the last two, as many as pos-
sible, for such articles cannot be bought here. How
it is with church furniture and linen, you may easily
think. Those given to me by pious persons are of great
use to me, and I cannot be thankful enough for them."
Cannot be thankful enough for boxes, rosaries, &c. ! !
His capacity for gratitude must be small indeed. We
Protestants often feel that we cannot be thankful
enough, but it is not for such trumpery as cups and
boxes. When we feel and lament over the inadequacy
of our gratitude, it is in view of the many and great
mercies of God to us. I suppose our Protestant mis-
sionaries at Ceylon, and elsewhere, would not be so
very grateful if we should send them a consignment
of cups, boxes, &c. No : such things could not be of
essential service to their missions. We do not under-
stand converting people as the Catholics do. They can
regenerate and pardon, and do all the rest in a trice.
We have to bring before the mind of the sinner the
great-saving truth of Christ crucified ; but they have
only to put the little crucifix in his hand. I went, a
short time ago, to visit a man under sentence of death,
THOUGHTS ON POPERY. 195
to talk to him about Christ and his death. I found him
gazing intently on a little metallic image of Christ
crucified, which a priest had left him. He seemed
indifferent to all I said. The priest had 'prepared him !
In a note to Baraga's letter, we are told of a great
number of Catholic notions that are already on their
way to America ; among them three thousand rosa*
vies I What a sight of beads ! How their missions
must prosper after this ! A little afterwards, by way
of inducing others to contribute beads, boxes, &c. it is
said : " The good Christian rejoices to promote th )
external honor of the house of God, so that the inne '
man, by the splendor of the external divine worship
may be lifted to heaven." What a sage sentiment
How scriptural ! How philosophical too ! This is
truly a new way of being lifted to heaven.
But I must not overlook a letter of Bishop Fenwick,
dated Mackinac, July 1, 1831. He writes : " On the
second day after my arrival, Mr. M. and I preached at
different times after mass. When the people had heard
some sermons, confessions began ; and from that time
till the day of our departure, we sat on the confession
stool from early morning till 1 o'clock, and in the af-
ternoon, from 3 or 4 o'clock, till 10, 11, and twice till
12 at night. There were confessions of twenty, thirty,
and forty years." What a prodigious memory they
must have had, who called to mind and confessed the
sins of forty years ! All that time they were waiting
for a priest to come along. There was the God who
delighted in mercy, to whom they might have confess-
ed, as the publican dared to do ; and there was "Jesus
the mediator of the new covenant," whom they might
at anv time have engaged to intercede for them. But
196 THOUGHTS ON POPERY.
that would not have been to act the part of good Ca-
tholics. The good Catholic does not go to the mercy-
seat of God to confess his sins and obtain forgiveness,
(that were an " iniquity to be punished by the judges,")
but he waits for the priest to come along with his con-
fession-stool. The confession-stool substituted in the
place of the mercy-seat ! This is one of the doings
of that religion which Austria wants to give us. God
says to sinners, " Come unto me," and he promises
that he will " abundantly pardon them from his throne
of grace." " Nay," says the priest, "wait till I come
with my little stool." Catholics may, if they please,
go for pardon and mercy to the stool of confession —
but, my Protestant brethren, "Let us come boldly unto
the throne of grace, that we may obtain mercy, and
find grace to help in time of need."
54. Partiality of the Church of Rome.
There is nothing of which I am more perfectly cer-
tain than that the religion of the church of Rome is
not the religion of Jesus Christ. I do not care to say
what it is — but it is not Christianity. How can they
be the same, when they differ so widely ? Midnight
and noon are not more unlike. I will specify one point
of difference. Romanism is partial. She is a re-
specter of persons. Christianity is the very opposite
of this. And not only is the church of Rome partial,
but her partialities are all in favor of the rich. Now
THOUGHTS ON POPERY. 197
Christianity, if it leans in any direction, inclines to-
wards the poor. It was one sign that the Messiah
was come in the per? on of Jesus of Nazareth, that
" the poor had the Gospel preached to them." They
were not overlooked ; far from it. " Hearken," says
one, " hath not God chosen the poor of this world,
rich in faith, and heirs of the kingdom which he has
promised to them that love him." The poor had never
such a friend as Christ. He was himself poor. He
had experience of the privations, cares, and sorrows
of that condition. So poor was he that he had not
where to lay his head. No lodging-place at night had
he in all that world which his word created and his
hand sustained. The poor are peculiarly his brethren.
And think you, then, that he has opened a wider door
of entrance into heaven to the rich than to the poor 1
Think you that he has connected with the condition
of the rich man an advantage whereby he may sooner
or more easily obtain admittance into the place of his
glorious presence ? I do not believe it. But this is
what the church of Rome teaches. She preaches bet-
ter tidings to the rich than to the poor — Christ did not.
But I must make good this charge against the church
of Rome. I do it thus : According to her creed, all
souls, except, perhaps, now and then one, of every
condition, go, on their leaving the body, to purgatory.
There they are. Now to get them out. How does she
say that is to be done? Why, they must either suffer
out their time, (that is, all the time which remains af-
ter subtracting all the indulgences that were purchased
and paid for,) or their release must be effected by the
efficacy of prayers and masses said for them by the
faithful on earth. You remember that mass was per-
]7*
198 THOUGHTS ON POPERY.
formed lately by the Catholic congress assembled in
Baltimore, for the repose of the souls of two deceased
bishops. There is no other way . Christ's sacrifice does
not give rest to the soul, according to the Catholics, un-
less the sacrifice of the mass be added to it ! Well, how
are these masses, so necessary to the repose and re-
lease of the soul, to be had ? Why, how do you sup-
pose, but by paying for them! Give the priests
money, and they will say them. At any rate, they
promise that they will. Now, do you not see the ad-
vantage which money gives a man in the church of
Rome, and the hardships of being a poor Catholic ?
I wonder any poor man should think the Catholic re-
ligion the religion of Christ. Verily, Popery is no
religion for poverty. What did our Savior mean, when
he said, " How hardly shall they that have riches en-
ter into the kingdom of God ?" According to the Ca-
tholic doctrine, they are the very men that enter most
easily — they having the wherewith to purchase indul-
gences and masses. It is the poor, according to this
scheme, that with difficulty enter in. They have to
serve their time out in purgatory — whereas, the rich
can buy their time off.
But is the thing managed in this way ? Are not
masses said for all that die in the Catholic faith ? Yes,
there is a day in the year called All-soul's day, (it
comes on the 2d of November. Alas for the poor Ca-
tholic who dies on the 3d, for he has to wait a whole
year for a mass,) when all of them are prayed for.
The poor share in the benefit of the masses said on
that day ; but what does it amount to, when you con-
sider the millions of Catholics that die every year,
and the many millions not yet out of the fire, among
THOUGHTS ON POPERY. 199
whom the benefit is to be divided ? It is not like
having a mass said for one's soul in particular. But
that is the privilege of the rich.
Now I do not believe that it is the religion of the
blessed Jesus that makes this distinction in favor of
the rich. I believe that Christ brought as good news
from heaven to the poor as to the rich. I believe that
every blessing which he has to dispose of may be
bought without money and without price. See Isa.
55 : 1. I believe that " whosoever will," may " take
of the water of life freely." Rev. 22 : 17. This is
my creed.
There was poor Lazarus. I reckon he went to hea-
ven as soon after he died as he would have done if he
had had millions of money to leave to the church ; and
I reckon the angels were as tender and careful of his
soul as if he had been clothed in purple and fared
sumptuously every day. And he was a poor man to
whom the dying Savior said, " To-day shalt thou be
with me in Paradise." If there was ever a man who,
according to the Catholic doctrine, should have gone
to purgatory, and remained a great while there, it was
that thief. But you see he did not go there. Christ
took him with him immediately to paradise. He went
there without penance, without extreme unction, with-
out confession to a priest, without a single mass being
said for him, in utter outrage of all the rules of the
church ! I don't think that Joseph of Arimathea, rich
as he was, could have got to heaven sooner than that
penitent thief. But Christ always considered the
poor; and that is not Christianity which does not
consider them.
As I said in former pieces that I had no faith in
200 THOUGHTS ON POPERY.
salvation by fire, or in salvation by oil, I say no\» (
have no faith in salvation by money.
I will close with a syllogism. Christianity makes
it as easy for a poor man to get to heaven, as for one
that is rich. This is my ma or proposition. Who
dare dispute it ? But the church of Rome makes it not
s'.o easy for a poor man to get to heaven as one that is
rich. This is my minor proposition, and this I have
shown. Who dare deny it ? Now my conclusion is,
therefore, the religion of the church of Rome is not
Christianity.
55. Supererogation.
This long word was coined by the Catholics for
their own special use, as was also that longer and
harder word transubstantiation. Nobody else finds
any occasion for it. It expresses what the rest of
mankind think has no real existence. If the reader
is acquainted with the Latin, (that language which
the church of Rome extols so high above the Hebrew
and Greek, the languages of God's choice — and in
which she says we ought all to say our prayers, whe-
ther we know it or not,) he will see that supereroga-
tion is compounded of two words, and signifies lite-
rally above what is required. It designates that
overwork in the service of God which certain good
Catholics in all ages are supposed to have done. Af-
ter doing all the good which God requires of them
THOUGHTS ON POPERY. 201
then what they do over and above that, tney call su-
pererogation. It expresses how much more they love
God than they are required to love him. He claims,
you know, to be loved with all the heart, and soul, and
strength, and mind. This is the first and great com-
mand. And observe, it is with all of each. Now,
when the Catholic has fully satisfied this claim, he
enters upon the work of supererogation ; and all that
he does in the way of loving God after loving him
with all the four, heart, strength, soul, and mind, is
set down to this account, be it more or less. Might
I just ask here, for information, if a man is required
to love God with all his strength, that is, with his
whole ability, how can he do more? It seems that
whatever he can do, is required to be done. How
Catholics contrive to do more than they can, I, for my
part, do not know. It is a mystery to Protestants.
We are in the dark on this subject.
Let me tell you more about this supererogation. It
expresses how much more Catholics are than 'perfect.
Perfect, you know, we are all required to be — perfect,
" even as our Father who is in heaven is perfect."
Matt. 5 : 48. And in another place, even by Peter
it is said, " As he which has called you is holy, so be
ye holy in all manner of conversation." Now, when one
is holy as he who hath called him is holy, and holy
in all manner of conversation, in so far as he is more
holy than this, since this is all that is required, the
surplus is set down to the account of supererogation !
In other words, supererogation expresses the superflu-
ous glory which men give to God, after glorifying him
in their bodies and spirits, which are his, and doing
all whatsoever they do, even to the matter of eating
202 THOUGHTS ON POPERY.
and drinking, to his glory ! See 1 Cor. 6 : 27, and Acts,
10 : 31. This is supererogation. I hope the reader un-
derstands it.
Now, those who do these works of supererogation,
have of course more merit than they have any occa-
sion for on their own account ; and as this excess of
merit ought by no means to be lost, the church of
Rome has with great economy treasured it up for the
benefit of those who are so unfortunate as to do less
than what is required, to whom it is, at the discretion
of the church, and for value received, served out in
the way of indulgences. This is the article that Tet-
zel was dealing in so largely and lucratively, when one
Martin Luther started up in opposition to the traffic.
Protestants have never dealt in the article of indul-
gences.
By the way, the wise virgins of whom we read in
Matthew, 25, seem not to have been acquainted with
this doctrine of supererogation ; for when the foolish
virgins, in the lack of oil, applied to them for a sea-
sonable supply, they answered, " not so : lest there be
not enough for us and you." They had only enough
for themselves.
But, say the Catholics, are there not counsels in the
Bible, as well as precepts — certain things which are
recommended, though not required ? If so, and a per-
son, besides obeying the precepts, complies with the
counsels, doing not only what is required, but also
what is recommended, is not here a foundation for
works of supererogation ? This is plausible, but that
is all. My motto being brevity, I shall not attempt
an extended answer to it, but take these few things.
1. If there are counsels recommending things which
THOUGHTS ON POPERY. 203
no precepts require, yet obedience to these counsels
cannot constitute works of supererogation, and accu-
mulate merit, unless all the 'precepts are perfectly-
obeyed. A man must do all that is required, before
he can do more than what is required. Now, has any
mere man since the fall perfectly obeyed all the com-
mandments of God ? Has any man done all his duty ?
If not, I reckon no one has done more than his duty.
We don't generally go beyond a thing until after we
have come up to it. A cup does not usually run over
before it- is full. But,
2. According to this doctrine of the church of Rome,
men are capable of a higher virtue than God has re-
quired ! They can, and actually do, perform virtuous
and holy acts which belong to neither of the tables of
the law, and which are comprehended neither in the
love of God nor in the love of man ! Is this idea ad-
missible? The Psalmist says, "thy commandment is
exceeding broad." But according to this doctrine, the
virtue of the Catholic is broader. I, however, don't
believe it.
3. There is no counsel which docs not become a
precept or command, provided it be found that God
can be more glorified by a compliance with it than
otherwise. The thing recommended, if in any case it
be apparent that the doing of it will redound to the
glory of God, is ipso facto required, and becomes a
duty. Take the favorite example of the Catholics,
celibacy, which, they say, is recommended but not re-
quired. Now, if any one find that he can better serve
God in the single condition than in the matrimonial
state, celibacy is in that case his duty ; and being a
duty, a thing required, it can be no work of superero-
204 THOUGHTS ON POPERY.
gation. When celibacy is not a duty, there is no vir-
tue in it. Does any one believe that Enoch would
have been more virtuous, and walked more closely
with God, if he had not fallen into the mistake of mat-
rimony ?
But I arrest my remarks, lest, in criminating one
kind of supererogation, I myself be guilty of another.
56. Convents.
Every body knows how important convents, monas-
teries, nunneries, &c. are in the Roman Catholic reli-
r ion. Who has not heard of monks and nuns, and of
'ie establishments in which they respectively seclude
themselves from the world ? What a pity they cannot
keep the flesh and the devil as far off! But the flesh
they must carry in with them ; and the devil is at no
loss to find an entrance. There are no convents that
can shut these out ; and it is my opinion that it is not
of much use to exclude the world, if they cannot at
the same time shut out the other two. The world
would be very harmless, but for the flesh and the
devil. Besides-, I am 'of opinion that a person may be
of the world, though not in the world. In, but not of
the world, is the Protestant doctrine, and the true
plan. People forget that the world is not the great
globe, with all its land and water ; but that it is often
an insidious little thing, which, ere one knows it,
has taken up its lodgment in the heart, The heart
THOUGHTS ON POPERY. 205
can entertain the world. If so, convent cannot even
keep out the world. They do not answer the purpose
therefore for which they are intended.
But be this as it may, I find nothing for convents in
the Bible. In the Old Testament not a word about
them — in the New not a word. Now if they are such
grand contrivances for making people good, and for
keeping them pure, I am surprised they were never
thought of till after the canon of Scripture was closed.
Why do not the men who speak by inspiration of
God, say any thing about them ? This puzzles me.
I wish some of the Catholic writers would explain
the reason. They tell us why St. Paul omitted to
say any thing in his writings about the mass. It was,
say the authors of the Rhemish Testament in their
annotations on Hebrews, 7: 17, "because of the
depth of the mystery, and the incredulity or feeble-
ness of those to whom he wrote." We thank them
for the admission that the apostle did not teach the
doctrine of the mass. But how came they to know
the reason of his silence upon it ? May be it was for
a similar reason that he maintained a perfect silence
on the subject of convents !
But if convents are such clever things, why did not
Enoch take the vow of celibacy, and go into one, in-
stead of " walking with God and begetting sons and
daughters ?" How much better a man, according to
the Catholic notion, he would have been, had he only
been a monk! And why did not St. John banish him-
self to some solitary Patmos, and there live the life
of a hermit, before a persecuting emperor drove him
into it ? Why did not Peter and his wife part, and he
turn friar and she nun ? We look to such characters
18
206 THOUGHTS ON POPERY.
*
for examples. Why did not the Marys, or some othe*
of the pious women of whom we read in the Bible,
take the veil ? Monachism, they may say, is an im-
provement on those times. But I do not like the idea
of improvements on a system arranged by the wis-
dom of the Son of God himself.
There is what Ave call the spirit of a book. Now,
the entire system of convents seems to me as clear-
ly at variance with the spirit of the Bible, as one
thing can be at variance with another. The Bible
appears to have been written for persons who were
to live in society with their fellow-men. It supposes
human beings to be associated together in families
and in civil communities, not as immured in monas-
teries and shut up in nunneries. It takes up the va-
rious relations of life, and descants on the duties
growing out of them. But the system of Monachism
dissolves these relations. Is it scriptural then ? But
why should I ask if that be scriptural which was
first instituted by St. Anthony in the fourth century
after Christ ?
Again, if the system is favorable to holiness, then
all equally need it, since all are required to be equal-
ly holy — to be holy as God is holy. But what would
soon become of us all, if the system should become uni-
versal, and all adopt these means of holiness ? This
idea, that the means of the most eminent sanctity re-
quired of any, are not accessible and practicable, to
all, is radically erroneous. It is no such thing. It
cannot be. Therefore I conclude against convents.
But while I impugn the system, I bring no charges
against the existing edifices, called convents. I would
never have them assailed by any other force than
THOUGHTS ON POPERY. 267
that which belongs to an argument. If I were a Ro-
man Catholic, I could not more indignantly repro-
bate than, being a protestant, I do, the recent burn-
ing of one of these buildings. If truth and argument
can prostrate them, let them fall ; but not by axes,
and hammers, and fire-brands. All I contend for is,
that the whole concern of convents is unscriptural.
Those who inhabit them may be as pure as any who
live outside ; and so I shall believe them to be, until
I have proof to the contrary. This plan of suspect-
ing, and of making mere suspicion the ground of con-
demnation, is no part of my religion. It is a part of my
Protestantism to protest against it.
57. Mr. Berrington and Mrs. More.
In reading the interesting memoirs of Mrs. Hannah
More, I was struck with a letter which that good lady
received in 1809 from Joseph Berrington, the Pope's
Vicar General, taking exception to something she had
said in her " Ccelebs " about Popery. He is very much
offended with her. He complains, among other things,
of her use of the word Popery, to designate the Ro-
man Catholic religion. Now, some of us do not make
much use of that word, as knowing it is offensive to the
Catholics, and not willing to say any thing irritating
to them; and when we do use it, I believe it is more
for brevity than for any other reason — to avoid tedious
circumlocution. It is as much out of regard to the
208 THOUGHTS ON POPERY.
printer as any thing else. I do not see, however, why
they should so strongly object to the word Popery.
They all hold to the spiritual supremacy of the Pope,
and regard him as the head of the church. Why then
should not their religious system be called after him ?
We call ours after the one we regard as supreme in
spiritual matters, and head of the church. We call
it Christianity, after Christ. Why not for the same
reason call theirs Popery, after the Pope ? We do noi
even get angry when they call us Calvinists, and our
doctrinal system Calvinism. Yet with much more
reason might we ; for what is Calvin to us ? He is
only one of many thousand eminent men who have
espoused substantially the system of doctrine we do.
I find in Mr. B's. letter this remarkable sentence ■
" Nothing is more surprising than that you Protest-
ants should be so utterly ignorant, as you really are,
or seem to be, of our tenets ; when we all, whatever
be our country, think alike, and our catechisms and
books of instruction lie open before the world." He
says' nothing is more surprising. But there is one
thing which is even more surprising. It is that any
intelligent ecclesiastic should venture to write such a
sentence. He says we Protestants are, or seem to be,
utterly ignorant of their tenets. Now, the truth is,
there are few things we are better acquainted with
than the tenets of Roman Catholics. They say we
do not let them speak for themselves. Yes, we do.
Do they not speak for themselves in their own manu-
als, breviaries, and catechisms printed under their
own sanction and supervision ? If we take their te-
nets from their own books, and quote verbatim, and
refer to the edition and page, is not that enough '?
THOUGHTS ON POPERY. 209
Well, we do so. Yet they say we misrepresent them.
How can that be 1 They may misrepresent and con-
tradict themselves, but it is hard to hold us responsi-
ble for that. If we are ignorant of their tenets, it is
because they do not themselves constantly hold to
them. If they let go their doctrines, as soon as Pro-
testants attack and expose them, and resorting to
explanations, evasions and glosses, do thus virtually
take hold of something different from their original
and published tenets, we are not to blame for that, I
should think.
But Mr. B. tells us what makes our ignorance so
surprising: "when we all, whatever be our country,
think alike." Do they all think alike ? They did not
always all think alike. See history. And so far as
they do think alike, does the reader know how it
comes about ? It is by virtue of not thinking at all.
But grant they all think alike. Does it follow that
they think right 1 Has no error ever been very popu-
lar ? The world all thought alike once on astronomy
— all held the earth to be the centre of the system.
But did they think right ? However, it is convenient
to have a large number of persons all think alike, for
then, if you can ascertain what one thinks, you know
what all think, and if you read one book, you know
what is in them all. So, if you chance to fall in with
a Spanish or Italian Catholic, and he tells you what
he thinks, you know what every English and Ameri-
can Catholic thinks, for they " all think alike." So,
if you take up one catechism or book of instruction
and read that, you know what they all ought to con-
tain. It saves a great deal of trouble.
But the Vicar complains bitterly of the Bishop of
18*
210 THOUGHTS ON POPERY.
Durham, for asserting that the Catholics suppress the
second commandment. He says it is no such thing,
and that any school boy could tell him different. And
he affirms that a catechism was put into the hands ot
the Bishop coniaining that commandment, and still
he persisted in his assertion. The Bishop was right ;
and " nothing is more surprising " than that Mr. B
should deny it. I have myself seen two different
catechisms, published in Ireland by Catholic book-sel-
lers, and under the highest Catholic authority, from
both of which the second commandment was ex
eluded ; and it is left out of " the Christian's Guide,''
published in Baltimore by the Catholics, as any one
may see for himself. Now what could Mr. B. say to
this ? Would he say, " O ! those were published in
Ireland and America." But he says, " we all, what-
ever be our country, think alike." Would he say that
he spoke of 1809, and these were published since ?
But it is their boast that they not only do now all think
alike, but that they always did think alike. Would
he say that if it was left out of those catechisms, yet
it was retained in others ? Yes ; but if their catechisms
differ, how do they all think alike 1 Besides, no one
ever accused the Catholics of leaving the second com-
mandment out of every one of their books. But why
do they leave it out of any ? Will they please to say
why they leave it out of any ? They have never con-
descended to answer that question. They always
evade it. If a man should publish successive editions
of the laws of any country, and should leave out of
some of the editions a certain important law, would
it be sufficient for him to say that he did not leave it
out of all the editions ? Why did he leave it out of
THOUGHTS ON POPERY. 21J
any ? Why did he not make them all uniform? A
man may as well tell me I have no eyes, as deny that
some Catholic catechisms have been published with-
out the second commandment. Now, why was ever
a catechism published under Catholic sanction with-
out it? Did they ever publish one in which they
omitted any other of the commandments ? Did Pro-
testants ever publish a list of the commandments with
one omitted, and another divided so as to make out
the ten ? Alas for them ! there is no getting out of
this dilemma into which they have brought them-
selves by their mutilation of the decalogue. It is
about the most unfortunate thing they ever did for
themselves. I do not wonder that Mr. B. was rest-
less under the charge. But surely, he had too much
good sense to suppose that he had answered the
Bishop, when he showed him a catechism that had
the commandment in it. It is as if a man, charged
with falsehood in a particular instance, should under-
take to answer the charge by showing that in another
instance he had spoken the truth. The Catholics are
very uneasy to get rid of this millstone about the neck
of their religion. They see it is in danger of sinking
it. But they cannot slip it off so easy ; and if they
cannot manage to swim with it, it must sink them.
Well, if it does, and nothing but the system goes to
the bottom, I shall not be sorry.
In the course of his letter, Mr. B. speaks of " the
anarchical principle of private judgment." And is
this a principle which leads to anarchy 1 Paul did
not seem to think so. He says : " Let every man be
fully persuaded in his own mind." What anarchy
must have existed in the Berean church, where, after
212 THOUGHTS ON POPERY.
hearing the word, they " searched the Scriptures daily,
whether these things were so !" What confusion
there must have been where all read and thought
for themselves ! They needed an Inquisitor to set
things to rights. He is the man to mend matters
when people fall to " searching the Scriptures." Well,
if the 19th century will tolerate the denunciation of
private judgment on any subject, I suppose it must b<»
so ; but I cannot say Amen.
58. A New Method of Exciting Devotion.
There seems to be no end to new discoveries.
Marching mind appears to have no idea of halting.
Probably improvements will go on until the world it-
self terminates. What should I see, in taking up the
Observer of January 3d, but an article headed " Ca-
thedral at St. Louis?" Then followed a description
taken, be it known, not from any scandalous Protes-
tant paper, but from the Catholic Telegraph, printed
at Cincinnati, of the building, altar, &c. By the way,
the altar is of stone, but they tell us this is only tem-
porary, and will soon be superseded by a superb mar-
ble altar which is hourly expected from Italy. Why
go all the way to Italy for an altar ? Why not employ
our own mechanics and artists? We have marble
enough here, and men enough. But I suppose it is a
present. Our country is receiving a great many pre-
sents now from abroad. Foreign Catholics are parti-
cularly kind to us. You know we are making the
THOUGHTS ON POPERY. 213
great experiment whether a free, representative go-
vernment can sustain itself; and our Austrian and
Italian brethren, sympathizing with us, want to help
us all they can. They mourn especially over the de-
plorable lack of religion in this country, and are anx-
ious to supply it. Nor is it in building and furnishing i
churches alone that they are disposed to help us.
They cannot bear to see our children growing up in
such ignorance. They are not used (they would have
us believe) to an ignorant population ; and then, what
is to become of the republic if the people are not
educated 1 So they come from Ireland, France, Italy,
and all those countries, male and female, to educate
us. A sceptical person might be tempted to ask if there
is nothing of the kind to be done at home — if, for exam-
ple, they cannot find any uneducated children in Ire-
land, but they must come over here to find them. How-
ever that be, they come. But what strikes me with won-
der, is, that when they get here, they are all for educating
Protestant children. Why do they not give the chil-
dren of Catholics, their own people, a chance? There
are many of them scattered over the land, and they
are not all self-taught. I should like to have this ex-
plained. Common sense suggests that there must be
a motive for making this distinction, and shrewdly
suspects it is proselytism. Charity waits to hear if
any more creditable reason can be assigned. But this
is digression.
Well, on the 26th of October the grand building
was consecrated. The procession consisted of an " ec-
clesiastical corps " amounting to fifty or sixty, of whom
four were bishops, and twenty- eight priests, twelve of
whom were from twelve different nations. You see
214 THOUGHTS ON POPERY.
they are coming upon us from all quarters. It would
really seem as if all Europe was conspiring to pour in
its priests among us. Here are priests of twelve dif-
ferent nations met at St. Louis ! Protestantism has to
depend for its men and money on native Americans ;
but Popery, you perceive, has all Europe to draw upon.
If, with this advantage, the latter religion should make
considerable progress in our country, we must not be
surprised. Whether this influx of foreign priests au-
gurs good or evil to our free institutions, is a question
on which I will express no opinion.
I come now to the novelty which suggested the title
of this article — the new discovery — the improvement I
spoke of. The editor, or his correspondent, says, "As
soon as the procession was organized, the pealing of
three large and clear-sounding bells, and the thunder
of two pieces of artillery, raised all hearts, as well as
our own, to the Great and Almighty Being." Now is
not this something new ? I always thought bells were
to call people together, not to raise them up. But here
he says they raised all hearts. However, it was with
the help of the thundering artillery. It was the bells
and guns together that did it. They made such a noise
that at once all hearts were raised. What an eifect
from such a cause ! Will the reader please to consider
what was done aDd what did it? All hearts were
raised to God by means of three bells and two guns !
Is not this a new method of exciting devotion? Who
ever heard before of noise composing the mind and
preparing it for devout exercises ? According to this,
the fourth of July should be the day of all others in
the year most favorable to devotion. And what a ca-
lamity deafness now appears to be; and how to be
THOUGHTS ON FOPERY. 215
pitied they are who lived before the invention of gun-
powder ! I never knew before that this was among
the benefits of that invention, that it inspires devo-
tional feelings, and raises hearts on high. But we
must live and learn.
Well, all hearts being raised as before, " the holy
relics (alias, the old bones) were moved towards the
new habitation, where they shall enjoy anticipated
resurrection — the presence of their God in his holy
tabernacle." What this means, the reader must find
out for himself. Now, when the relics were moved,
the writer tells us what the guns did. " The guns fired
a second salute." They could not contain themselves.
Neither could the writer. " We felt," says he, " as if
the soul of St. Louis was in the sound." A soul in a
sound ! Here is more that is new.
Then we are told who preached the dedication ser-
mon ; and afterwards we are informed, for our edifica-
tion, that " during the divine sacrifice, (the Protestant
reader, perhaps, does not know what is meant by this
phrase, but if the twelve nations continue to send over
their priests, we shall know all about it by and by,)
two of the military stood with drawn swords, one at
each side of the altar; they belonged to a guard of
honor, formed expressly for the occasion. Besides
whom, there were detachments from the four militia
companies of the city, the Marions, the Greys, the
Riflemen, and the Cannoniers from Jefferson Barracks,
stationed at convenient distances around the church."
The reader will not forget that certain professed am-
bassadors of " the Prince of Peace " were here en-
gaged in dedicating a church to his service ; and this
is the way they took to do it. If they had been conse-
216 THOUGHTS ON POPERY.
crating a temple to Mars, I don't know how they could
have selected more appropriate ceremonies. Here were
soldiers, drawn swords, guns, and, as we shall see
presently, colors and drums too, all to dedicate a church
to the meek and lowly Jesus, and that too on the day
of rest !
One more quotation from this glowing description.
H When the solemn moment of the consecration ap-
proached, and the Son of the living God was going to
descend, for the first time, into the new residence of
his glory on earth, the drums beat the reveille, three
of the star-spangled banners were lowered over the
balustrade of the sanctuary, the artillery gave a deaf-
ening discharge." All that seems to have been want-
ing here was three cheers. Those would have been
quite as suitable as the other accompaniments of the
service. Reader, is this religion ; and are these the
things which are pleasing to God ?
I have a word to say about the star-spangled banner.
That is an ensign endeared to every American heart.
Whether it is as highly esteemed by the twelve na-
tions, I cannot say. But a church is not its appro-
priate place. There is another banner which should
wave there — and that is not star-spangled. One soli-
tary star distinguishes it — the star — the star of Beth-
lehem. Let us keep these things separate : under the
one, go to fight the bloodless battles of our Lord — un-
de: the other, march to meet our country's foes. This
is the doctrine of American Protestantism — no union
of church and state, and no interchange of their ap-
propriate banners.
THE END.
================================================
FILE: inst/extdata/ats/remember00palm.txt
================================================
Remember
By
Rat Palmer.
Boston:
THE AMERICAN TRACT SOCI]
Depositories, 28 Cornhill, Boston ; and 13 Biblb House,
Astor Place, New York.
Entered, according to Act of Congress, in the year 1865, by
The American Tract Society,
In the Clerk's Ofnce of the District Court of the District of Massachusetts.
Geo. C. Rand & Avery,
Stereotypers and Printers, 3 Cornhill, Boston.
TO THE
MEMBERS OF THE CHURCH TO WHICH HE MINISTERS,
ESPECIALLY TO
ft be Jloungcr i the]
the last passover. In the endeavor
to prepare my soul for the sacramental com-
munion of his great sacrifice, let me begin
at this point, and attend him through some
of the painful scenes that followed.
He sat down with the twelve. How sim-
ple is the statement! and yet how Matthew
much does it express ! His hour, as
he knew, was just at hand. He must needs
30 Remember Me.
perform now his last acts, and make himself
ready to be offered. Once more he will keep
that great national feast in which his own
death, as the true paschal lamb, was repre-
sented. How full of meaning it must always
have been to him ! But this was to be his
it is the last observance of it before the shed-
feast. d; n g Q £ kj s own ava iii n g blood upon
the cross. The type was now to be fulfilled
in that great sacrifice, in view of which the
angel of wrath should pass over the true Is-
rael, and spare them as redeemed from death.
There was every thing in the occasion to
move his heart profoundly. He was imme-
diately to part from his beloved disciples :
worse still, he was to be himself deliberately
forsaken by them for a season, and to tread
die winepress alone. All this was in his
thought. Yet what sublime collectedness of
The Passover.
soul ! No perturbation, no appeal for sympa-
thy or comfort, no want of his usual
Jesus
perfect equanimity. He exhibits his divinely
wonted calmness, mingled with dig-
nity and sweetness; was, in a word, altogether
like himself. Dear Lord ! what steadiness of
purpose, what devotion to thy work, and what
strength of holy love, were thine ! Help me
herein more faithfully to copy thee. For
lack of these thy graces, thy chosen friends
were overcome by the fear of man, and failed
in the hour of trial. Let me not weakly fal-
ter, if for thy sake, and in the way of duty, I
am brought to face suffering and shame.
Let me admire, too, the compassion and
tenderness of Jesus in these affect-
Ambition
ing circumstances. When the dis- 01 the dis-
ciples, not yet understanding the
nature of his kingdom, and ignorant of the
32 Remember Me.
future, disputed, in a selfish and ambitious
spirit, which of them should be greatest, he
mildly taught them that no such questions
Luke should ever be raised among his
servants. Then, to enforce his
teachings by his personal example, he him-
self assumed the office of a servant, and with
Christ ^' 1S own nan< ^ s wa shed and wiped
washes their feet ! How touching, and yet
how pungent, the rebuke implied!
How memorable are the words of comment
which he added! — "If I, then, your Lord
John 13: an d Master, have washed your feet,
ye ought also to wash one another's
feet." It was thus that he taught his follow-
„,, , ers in all time to be clothed with
The lesson
of humility humility, and to cultivate and ex-
hibit a spirit of mutual helpfulness
and love. Ah, Lord ! how few of us have
The Passover. 33
thoroughly learned this lesson! But too little
care for each other is seen among those who
bear thy name. Comparatively few are ready
to perform for each other self-denying ser-
vices, or even the little acts of kindness to
which love naturally prompts. Have I not
myself been greatly deficient in Christ-like
care and affection for my brethren ? seif-scru-
Have I not failed especially to con-
descend to them that are of low estate, and
to seek their good ? Forgive, O Holy One !
my self-seeking, uncharitableness, and pride.
Assist me to love all thine for thy dear sake,
and kindly to minister even to the humblest,
as opportunity may offer.
Ye are not all clean! No: fear- John 13:11
The bc-
ful words! In the little band of
trayal an-
cherished friends, there was one nounced.
false, hollow-hearted traitor. Perhaps not,
34 Remember Me.
in the beginning, consciously a hypocrite.
Quite probably he had been self-deceived,
and had believed himself a true disciple ; yet
all the while his Lord had recog-
John 6 : 70.
nized in him a devil. Dear Lord !
and is this possible ? May I, though I have
thought I loved thee, though I have
borne thy blessed name and have
sat around thy table, be counted of thee an
enemy even now, and fall away from thee at
length? When sometimes my heart grows
languid in its devotion, remiss in its watch-
fulness, and engrossed with earthly interests ;
when the remembrances of thy cross and pas-
sion are infrequent, or seem in a measure to
have lost their power to move me to grateful
tenderness, — I tremble lest my hold on thee
should fail entirely, and should prove to be
something less than the unyielding grasp of
The Passover. 35
a true and living faith. Yet I can not endure
to think of this. How but in thee can my
soul, that longs for sympathy, for rest, for
purity, be satisfied ? Disowned of thee, what
would remain for me but a hopeless wretched-
ness like that of the false apostle ? " Search
me, O God ! and know my heart ; Psalm
try me, and know my thoughts ; and 2 ^ 2 +-
see if there be any wicked way in me, and
lead me in the way everlasting."
36 Remember Me.
THE ALARM.
E kept the Passover ; it was his last :
For now drew near the great predestined
day
When of man's mighty guilt himself should
pay,
With dying groans, and blood, the ransom vast.
The cross was in his eye ; the hours flew fast :
Yet calm he sat, and looked serenely round
On all the twelve ; while they, with awe profound,
And loving gaze on him, revolved the past,
The future from them hid : then, touched, he said,
" Of you, one shall betray me unto death ! "
At that dire word, betray, they all did start,
As if a thunder-peal had stilled each breath,
Or sudden mortal pang shot through each heart :
" Lord ! is it I ? " each cried with horrid dread.
Self-Devotion. 37
SELF-DEVOTION.
*
AKE me, O my Father ! take me,
Take me, save me through thy Son ;
That which thou wouldst have me, make
me :
Let thy will in me be done.
Long from thee my footsteps straying,
Thorny proved the way I trod :
Weary come I now, and praying ;
Take me to thy love, my God.
Fruitless years with grief recalling,
Humbly I confess my sin ;
At thy feet, O Father ! falling :
To thy household take me in.
Freely now to thee I proffer
This relenting heart of mine ;
Freely life and soul I offer, —
Gift unworthy love like thine !
38 Remember Me.
Once the world's Redeemer, dying,
Bare our sins upon the tree :
On that sacrifice relying,
Now I look in hope to thee.
Father, take me ; all forgiving,
Fold me to thy loving breast :
In thy love for ever living,
I must be for ever blest.
III. THE UNMASKING.
WEDNESDAY EVENING.
UDAS, though he had flattered
himself that the baseness The traitor
I of his heart was yet un- exposed '
known to Christ, must have been undeceived
by those few and quiet words — M t
J l Matt. 26:
"Thou hast said
do quickly." He withdrew at once
from a presence he could no longer bear.
Conscious guilt must needs desire to escape
the presence of spotless purity. Fixed in his
wicked purpose, his own conscience com-
pelled the traitor to separate himself for ever
That thou doest 25. John
13:27.
40 Remember Me.
from the loving and true-hearted disciples,
He departs an( j f rom t h e holy Jesus. From
finally
that hour he became an outcast.
ist - " He went out, and it was night,"
says the evangelist; night not only around
him, but yet more dismal night within his
soul. He departed from that company of
i John 2 : the faithful, because he was never
of them, and not because a real tie
of love between himself and Christ had now
been broken. So, soon or late, will
heart sure
to be every deceived or consciously false
revealed, j^^ rev eal itself. At the bar of
judgment, if not sooner, Christ will strip off
all disguises, and exhibit every character pre-
cisely as it is. O Saviour ! let me not then
be found to have been either a deliberate
hypocrite, or blindly self-deluded.
The departure of Judas must have been a
The Unmasking. 41
relief to the blessed Jesus. Now he could
speak freely to those, who, in spite The with-
of their weakness of faith and their
Judas a re-
defects, were all of them truly his. lieftojesus
He alluded in plain terms to the approach-
ing end of his earthly mission, and j G hn 13 :
to his departure from the world to
enter into his glorified estate. Yet he with-
held much ; for he would spare their feelings.
Having loved his own which were
in the world, he loved them to the
end ; and he could freely give expression to
his affection. Happy eleven ! what can be
so delightful as to be allowed, in the
Blessed to
character of confidential friends, to be with
enjoy, apart from the world, free in-
tercourse with Christ ? This, Lord, thou
givest all who truly love thee leave to do at
the sacramental table. With thine, and near
42 Remember Me.
to thee, do I earnestly desire to sit, whoever
may withdraw. Methinks I hear thee ask,
John 6 : 67, " Wilt thou also go away ? " and my
heart answers, " Lord, to whom shall
I go ? Thou hast the words of eternal life."
No, no, my blessed Master! As thou shalt
keep me, I will never depart from thee, never
neglect to meet thee with thine own around
thy sacred board.
And wilt thou not help me, that,
Jesus will
help his weak as in myself I am, I may cleave
to thee without faltering ? " I know
my sheep, and am known of mine. I give
John 10: unto them eternal life, and they shall
never perish, neither shall any pluck
them out of my hands." Such are thy pre-
cious words. On these I may rely.
The great, decisive question is, Am
mentous
question. I indeed acknowledged of thee as
The Unmasking. 43
thine ? Judas was counted in thine house-
hold ; but thou didst see in him a son of
perdition all the while. My heart, in all its
secret recesses, is thoroughly known to thee.
Dost thou discern in me even a little faith
and love ? Again and again I ask myself
if I am truly joined to thee. As often as
T prepare to meet thee in the Holy Supper,
the inquiry suggests itself anew ; and far
as I am from complete conformity to thee,
when I listen to the response from my in-
most heart, it does seem to testify that I bear
thee a true affection. I do feel at times —
unless I am totally deceived — a de-
lightful consciousness that the Spirit
ness of the
beareth witness with my spirit that Spirit.
I am a child of God. When thou
sayest to my soul, " Lovest thou me ? " I do
seem able to appeal to thee to answer for
44 Remember Me.
me — able to say with Peter, " Lord, thou
knowest all things; thou knowest
John 21:15.
that I love thee." Dear Lord, con-
firm my faith and hope. Give me a sweeter
assurance of thy love than ever I have had
before at this approaching feast; while the
recollection of the fall of Judas fills me with
a salutary fear. Separation from thee and
thine ! I can not endure the thought.
The Departure. 45
.
THE DEPARTURE.
HE loved disciple lay upon his breast,
Drinking sweet influence from that voice
divine :
He asked; the Master gave at once the
That marked the traitor, justified the rest.
Then with convicting glance, while yet dismay
Sat on the faces of the innocent,
He said — and Judas knew the deep intent —
" What thou hast purposed, do without delay."
Heart-smitten, out into the murky night
Went he, foul demons ruling all his soul,
And floods of hate that surged without control :
Then Jesus cried — his eyes beamed heavenly
light —
"Now shall the Son of man — betrayed, denied —
Before all men, by God be glorified ! "
4 6
Remember Me.
SELF-SEARCHING.
H, tell me, Jesus ! to my heart —
My troubled heart — the secret tell ;
May I from thee and thine depart,
As Judas when he falsely fell ?
Is it not love, this kindling flame
That warms my breast oft as thy name
Falls on my willing ear ?
Is it not faith that oft hath brought
My trembling soul the peace it sought,
And stilled each restless fear ?
This quiet joy that hidden flows
Deep in my soul ; that makes me glad,
Though many a rude wind round me blows,
And many a sorrow makes me sad —
Can this calm joy, that ever lives,
Be aught but that thy presence gives,
Self-Searching. 47
To faithful souls revealed —
The presence and the loving smile
That gladden all thine own — the while
From unbelief concealed ?
The tears that oft these eyes have wept
When I before thy feet have knelt,
Or watch about thy cross have kept,
And all thy pangs have keenly felt —
Came they not from that holy grief
That brings the broken heart relief,
And softens it to love ?
Was not the hope that wakened there
Hope that shall triumph o'er despair,
And bear the soul above ?
Speak, thou that knowest well — decide
If I am thine, oh ! clasp this hand ;
And when my feet would stray or slide,
Then firmly hold and bid me stand.
4 8
Remember Me.
Go forth from thee ? Give me to bear
Thy bitter cross, thy thorns to wear ;
But let me not depart !
No, Lord : afresh to thee I bring
A free, a cheerful offering, —
This trusting, grateful heart.
IV. THE HOLY SUPPER.
THURSDAY EVENING.
HRIST and his disciples had now
finished the Passover. The great
event typified by the paschal lamb
— the slaying of the appointed Lamb Ch
of God, who should take away the Passover.
r i ii • ii 1 C° r - 5 : 7-
sin of the world — was just at hand.
The Lord, before he would be offered up,
would set every thing in order, with a careful
foresight of the future needs of his disciples.
The time had come, therefore, for the insti-
tution of an ordinance, which, to the end
of time, might serve at once to express and
50 Remember Me.
to sustain the faith of those who should be-
lieve.
It was the design of the blessed Jesus that
his kingdom in the world should take a visi-
Christ will ble form ; that is to say, that his dis-
ciples, by some appropriate act and
a visible
Church, testimony, should become known to
each other and to the unbelieving
32. Mark °
16:16. world as his. It was his purpose,
also, that they should have fellowship one
John 17: with another, and that they all, by a
living faith and a holy sympathy,
should be united to him, their Saviour and
their life, and should perpetually confirm their
souls by cherishing and keeping fresh the
memory of his sacrificial death. Who but
himself would ever have thought of accom-
plishing this end by means so very simple ?
Collect thyself, then, O my soul ! and
The Holy Supper.
behold thy Lord while he institutes, to be
observed throughout all time, this The
touching Christian sacrament — the
° fixed on the
taking of consecrated bread and institution,
wine as memorials of him. Listen while
with words of prayer he sets apart Matt. 26 :
these very familiar elements to a 2b ~ 29 '
high and holy use. Then hear him say to
the wondering disciples not yet prepared to
understand him, " Take, eat ; this is Luke 22 ■.
my body which is broken for you :
this do in remembrance of mc." And again,
taking the cup with thanksgiving, " This is
my blood of the new testament, which is shed
for many for the remission of sins : this do
ye, as oft as ye drink it, in remem- Amemori-
brance of me." It is a truly divine :
beautifully
simplicity with which the Master simple.
thus sets forth, for the instruction and com-
52 Remember Me.
fort of all believers, the momentous spiritual
truths involved in his cross and passion.
The act of eating and drinking with one,
from ancient times, and especially among
Oriental nations, has been significant
The act of
eating and °f mutual confidence and affection,
in s and a pledge of perpetual friendship.
with one a
pledge of By it the Saviour means, that, in the
hi P* sacramental feast, his followers shal]
at once acknowledge and pledge anew, from
time to time, their love to one another and
to him. But he goes still farther. He an-
ticipates, what from them was yet concealed,
that he should be to the world the Lamb
slain, — the true Paschal Lamb, — at
Christ the
true Pas- tne sight of which, Eternal Justice
chaiLamb. should pass over the sins of the pen-
itent and believing. He knows that he is
soon to bear upon his head, and in his hands
The Holy Supper. 53
and feet and pierced side, the marks of ago-
nies endured on behalf of guilty man. Bro-
ken for you ! Yes, dearest Lord ! thou wast
wounded for our transgressions ;
& » Isa. 53:5.
thou wast bruised for our iniquities.
Thou didst bear our sins in thine
own body on the tree.
" 'Twas for my sins my dearest Lord
Hung on the accursed tree \
And groaned away a dying life
For thee, my soul, for thee ! "
I see in this bread thy lacerated, suffering
body, and through thy sacred wounds The Sup-
I penetrate to the anguish of thy pei
symbol of
spirit. This cup, to me, is the fit Christ's
symbol of thy blood — the blood of * uirerin s s
and of his
the great atonement — shed for the atoning
remission of sin. As I look upon
54 Remember Me.
this wine, I remember that without the shed-
„ , ding of blood there could be no
Heb. 9 : 22. °
remission, and that thou, by thine
own blood, hast entered in once into the holy
place, having obtained eternal re-
Heb.9: 12. r ' &
demption for me, a sinful soul — for
all who rest on thy once-offered sacrifice.
Yes, thou that takest away the sin of the
The ob- world, eating this bread and drink-
ing this cup, thy disciples shall show
servance
of the Sup-
per a testi- forth thy death until thou come.
monj to go will we tell the world and each
the world.
other that we are thine. When,
with my fellow-Christians, I shall again ob-
serve thy sacramental ordinance, I will ten-
derly and thankfully remember thee, thy
painful and bloody death. I will lay my soul
once more beneath thy cross ; will repeat with
hearty joy the vows of faithful love and ser-
The Holy Supper. 55
vice : and by faith my soul shall feast on
thee the Bread of life, and drink of thee the
spiritual Rock, asking for nothing Christ
more than out of thy fullness to be s P iri
rece :
richly and perpetually filled. Pre-
sacrament.
pare thou me to meet thee at thy ta-
ble. Let thy cup of blessing which 1 Cor. 10:
is blessed be indeed to me the com-
munion of thy blood ; and the bread which
is broken, the communion of thy body.
$6 Remember Me.
THE INSTITUTION.
E took the bread, and blessed it. Then he
brake,
And gave to each, and said — oh words sub-
lime ! —
" This is my body broken ! Through all time,
In memory of my death, this emblem take."
Next for the cup gave thanks. For his dear sake,
He bade them taste the wine. " Drink : 'tis my
blood,
The seal and witness of all grace in God,
Till when the judgment trump the dead shall wake."
Oh sacred mystery ! communion sweet
Of holy, loving souls, in which they flow
All into one blest brotherhood, and meet
Ineffably their Lord, and joy to know
That at this simple board they feast with Him
Whose face unveiled fires the rapt seraphim !
Sacramental Hymn. 57
SACRAMENTAL HYMN.
BREAD to pilgrims given !
Food that angels eat !
O Manna sent from heaven,
For heaven-born natures meet !
Give us, for thee long pining,
To eat till richly filled ;
Till, earth's delights resigning,
Our every wish is stilled !
O Water, life-bestowing,
From out the Saviour's heart !
A Fountain purely flowing,
A Fount of love, thou art.
Oh, let us, freely tasting,
Our burning thirst assuage !
Thy sweetness, never wasting,
Avails from age to age.
58 Remember Me.
Jesus, this feast receiving,
We thee, unseen, adore ;
Thy faithful word believing,
We take, and doubt no more.
Give us, thou true and loving,
On earth to live in thee ;
Then, death the vail removing,
Thy glorious face to see !
Translated from Thomas Aquinas.
V. PARTING WORDS.
FRIDAY EVENING.
UR Lord and his chosen friends
seem to have lingered a The Sa-
while around the table, viour dis
cour-
after the institution of the Supper; terthe
while he, mindful of their approach-
ing trials, so immediately connected with his
own, discoursed to them at length. He spoke
as knowing himself the future, but without
lifting the vail to disclose it fully to their
view. When he had reached the point at
which the fourteenth chapter of John closes,
they appear to have risen from the table, as
60 Remember Me.
John i 4 : if with the purpose of departing.
But probably, as they stood grouped
together after rising, the conversation recom-
menced, and the Saviour went on again, as
recorded in the fifteenth and sixteenth chap-
ters ; and then concluded the interview with
prayer. This supposition agrees with all the
circumstances, and is much more probable
The con- than that this delightful conversa-
tion occurred out of doors as they
and prayer
not out of were walking. The whole spirit of
the words addressed to the disciples,
and of the sublime prayer that followed, sa-
vors of retirement — of a secluded, quiet
place — and would ill befit the wayside.
Parting words! They are always affect-
ing, the more in proportion as the person
uttering them is venerated and beloved.
The last words of a father or a mother or an
Parting Words. 6i
honored and cherished friend, when The words
about to leave the world, are wont to
touching,
be kept by the survivors as the jewels because
of the heart. But while, as his part- the last be '
fore he
ing words, these last sayings of the suffered.
Lord Jesus have a deep and peculiar interest,
they are yet more precious because They are
of the invaluable truths and prom-
truth and
ises which they embody. They comfort,
furnish a solid ground for faith to rest upon
amidst all trials and throughout all time.
They breathe the deepest tenderness, the
purest love, and the most divine tranquillity
of soul. In these words, the whole He spoke
Church of the redeemed, down to
ers in all
the last day of the world, have an time,
individual concern. They belong to me per-
sonally, if I am Christ's. While now once
more I read and meditate upon them, may
62 Remember Me.
they come warm and fresh to my soul, as if
from the lips of my blessed Master!
And most naturally do they connect them-
selves with the sacramental season, in that
I am to commemorate my Saviour's death for
me, and these are his words of comfort spo-
ken for me as he went to die. How like him
was it to be then chiefly occupied, not with
his own coming anguish, but with the trials
awaiting those who should be left
John 16: °
13- without him amidst an evil and hos-
tile world! Let me emulate this forgetful-
ness of self. Let me be more in-
Like
Christ, to tent on ministering strength and
be most 111
mindful of svm P a thy to others than on moving
others, them to pity by recounting my own
distresses. Forget not, O my soul, in what
spirit thy Saviour spoke when the hour of his
own great sorrows was even now at hand.
Parting Words. 63
Let not your heart be troubled!
This is the key-note of his wonder-
ful discourse.
Ah, dearest Lord, how hard is th^s for our
weak faith! How difficult to con- Faithmust
fide in thee, and fear nothing! Yet be stron »
to conquer
why should I be anxious ? Of what fear<
should I be afraid ? In that covenant, which
at thy table I. am going to renew again as I
have done so often, every thing absolutely
which is involved in my perfect safety and
my best well-being thou hast bound thyself
to save me. A mansion in thy Fa-
& J John 14:
ther s house ; the promise that thou 2. 3.
thyself wilt come and bring me to it — wilt
send the Comforter with a ministry T ,
■> John 16 : 7.
even better to me than thine — wilt
John 14:
thyself come and make thine abode 23#
with me — wilt permit me to live in thee as
64 Remember Me.
John 15 : the branch liveth in the vine ; and
John 15
11.
then the unqualified permission to
ask and receive till my joy shall be
full — such are the gifts of thy most faithful
love. Well didst thou say. " Not as
John 14 ; J '
27- the world giveth give I unto thee."
O blessed Jesus ! assist me, while I sit with
thee at thy table, with warm affec-
Prajer for
faith and tion and unhesitating confidence to
intrust myself, in body and soul, for
life and death, to thee. Help thou me also,
after thy divine example, to feel a generous
love and a tender care for my fellow-disciples,
and to go out of myself in ministering, as
opportunity is given, to their encourage-
, ment and comfort. Thou hast said,
Mutual
love com " This is my commandment, That
ye love one another as I have loved
John 13 : - /
you." Do thou enable me to re-
Parting Words. 65
member this as a portion of thy parting
charge, and to count even the humblest of
thy followers my brother, or sister, well be-
loved for thy dear sake. Let me not forget
that these are to be my companions and the
sharers of my joy in the world above, and
that thou acknowledgest every act of kind-
ness done to them as if done unto thyself.
By patience with all their infirmities and
faults, and tender sympathy with their bur-
dens and their sorrows, let me be prepared
to hear thee say to me at last, " In- M
asmuch as thou hast done it unto
the least of these my brethren, thou hast
done it unto Me."
&■
66 Remember Me.
THE HOLY BOND.
LITTLE while, he said, and hence I go ;
And ye shall seek me, but ye shall not
find:
Ye may not follow now ; but left behind,
My witnesses, the world by you shall know
The truth ; that truth strike root, and grow ;
A holy kingdom rise, and wide extend,
Till e'en earth's proudest shall submissive bend,
And unto me all tribes and nations flow.
Behold, a new command to you I give —
Love one another: all who will be mine
Let love in one blest fellowship combine,
That each for all, and all for each, may live.
So, marked of men, shall ye, 'mid earth's dim night,
Divinely glow with pure celestial light.
Tin: Unity of Love. 67
THE UNITY OF LOVE.
ORD, thou on earth didst love thine own
Didst love them to the end :
Oh ! still, from thy celestial throne,
Let gifts of love descend.
The love the Father bears to thee,
His own eternal Son,
Fill all thy saints, till all shall be
In pure affection one.
As thou for us didst stoop so low,
Warmed by Love's holy flame,
So let our deeds of kindness flow
To all who bear thy name.
6S Remember Me.
One blessed fellowship in love,
Thy living Church should stand,
Till, faultless, she at last above
Shall shine at thy right hand.
Oh glorious day, when she, the Bride,
With her dear Lord appears ;
When, robed in beauty at his side,
She shall forget her tears !
VI. GETHSEMANE.
SATURDAY EVENING.
HEN our Lord had ended die
memorable conversation __ .
He goeth
BMHHI and prayer which fol- totheGar-
..... r , den of
lowed the institution of the sacra- ~ ..
lietnsem-
ment of the Supper, he went forth, ^ne. John
rS : r.
attended by his disciples, to Geth-
semane. Of the twelve, he here selected
three — Peter, James, and John — and took
them with him to a little distance Matt. 26 :
from the rest. Then, reminding
these of their need of watchfulness and
prayer, he separated himself even from them,
70 Remember Me.
and went still farther, that he might be alone.
There it was that the most affecting scene in
all his life, save only that of Calvary, oc-
curred.
The hour had come in which it was per-
john 22 mitted to the powers of darkness
and to his malicious enemies to do
He knows
their worst against the holy Jesus.
ff . He knew all that was before him.
suffering
He had clear foresight not only of
the outward and merely natural suffering
through which he was immediately to pass,
but also of those inward and supernatural
distresses which were involved in his work
of expiation, and which must needs be, in a
great measure, incomprehensible to us. His
humanity was not a mere appearance : it
was real and complete. As a man, he had
lived a life conformed entirely to the ordinary
Gethsemane. yi
human conditions. He exhibited the com-
mon sensibilities of our nature. He ,
suffered, being tempted. It is not
wonderful, therefore, that in the near m his
prospect of his last great conflict, all
the details of which he perfectly well knew,
he should have been exceedingly sorrowful,
even unto death. He was as one He 1
on whom the shadow of a vast, im- ,
dread ot
measurable trouble was beginning to Sl111
fall darkly. He went forth to the garden of
Gethsemane, as he had so often done before,
for solitude and prayer. But now the weight
of a great agony seemed to accumulate upon
him. It overwhelmed him ; till, his Angels
human strength failing, it pressed '
him sink-
him to the ground. Then he, the ing under
Lord of angels, the eternal Son of his ugon -
the Father, needed and received the ministry
72 Remember Me.
of angels. Ah ! did not tears fall even from
celestial eyes at the sight of his deep humili-
ation and distress ?
Well may I linger here, and weep. Listen,
O my soul ! Behold thy Saviour
It is good
to watch kneeling alone beneath the ancient
olive-trees ! He offers up prayer
m
and supplications, with strong crying and
many tears, unto Him that is able
Heb. 5:7.
to save him from death, and is heard
in that he feared. Yes, he feared! — not
death (for he was not saved from that), but
lest his human strength and courage should
prove unequal to his last great conflict. He
was heard and answered in respect to this.
Now he is comforted by the sympathy of the
angelic messenger. Now the divine asserts
itself in his consciousness again. Though
he prays again and again that the cup may
Gethsemane. 73
pass from him, if this be possible, yet he is
enabled to say, as expressive of his Matt. 2f>-.
profoundest wish, " Nevertheless, not 3
my will, but thine, be done ! " He will not
shrink, but will tread the wine-press alone,
and accomplish all that belongs to his work
as the worlds Redeemer. What sublime
self-sacrifice! What an unfathomable mys-
tery of suffering ! Let the si^ht of
: & & Tender-
my blessed Lord, fainting and sink- ness and
m& to the earth with anguish, and,
& & > » view ot t he
as it were, buried beneath huge bil- Saviour's
lows of distress — all willingly en-
dured for a guilty world, endured for me a
sinner — penetrate my aoul with deepest ten-
derness and grief!
Most heartily would I lament, dear Lord,
my many offenses for which it was needful
that thou shouldst suffer. Most tenderly do
74 Remember Me.
I recall thy tears and sorrows, that, fixing
my thoughts on these, I may gain a
Contrition J & ' J &
just impression of the vastness of
the debt of gratitude and love I owe.
The world, while I come in contact with its
trifles, and feel its earthly influences around
me, would steal away the fervor of my af-
fections. It would impair the en-
Spirit of
the world ergy of my faith and hope, repress
my heavenward aspirations, and
make me forgetful of the truth which I
should ever keep in mind, that I am not my
own, but thine. Often, I fear, it has beguiled
me into listlessness and languor in respect to
the holy duties of my great high calling ; and
imperceptibly, while I thought not of any
danger, has chilled my Christian zeal, and
made me too unmindful of thee, my faithful
Redeemer, — too little anxious to maintain
Gethsemane. 75
the glow and the consistency of a true devo-
tion to thy service. But, in meditation on
the scene through which thou didst pass in
sorrowful Gethsemane, I would disarm it of
its power, and renew the holy ardor of my
soul. It is so that I would prepare my heart
for a right participation in the sacramental
feast. I shall think tearfully of the Garden
while I remember thee.
76 Remember Me.
GETHSEMANE.
PREAD thick above, ye clouds, your
dusky vail ;
Hide from yon stars the Saviour's bitter
woe :
q Breathe, ye night winds, in murmurs sad and
low;
Or lift, in fitful gusts, your mournful wail :
Listen, thou Olivet ! and, Kedron's vale,
Catch the sad accents that are borne to thee
From yonder shade — thine own Gethsemane —
As when one pleadeth and doth not prevail.
See ! to the earth the holy Sufferer sinks ;
Weighs on his heart an anguish all unknown ;
Bursts from his lips the thrice-repeated prayer,
Yet firm his will the utmost pang to bear ;
Till for him, fainting while the cup he drinks,
Angels bring succors from the eternal throne !
"In the Garden with Him." 77
"IN THE GARDEN WITH HIM.
HERE climbs thy steep, fair Olivet,
There is a spot most dear to me ;
The spot with tears of sorrow wet,
When Jesus knelt in agony.
I love in thought to linger there,
To tread the hallowed ground alone,
Where, on the silent, midnight air,
Rose heavenward, Lord, thy plaintive moan.
I fondly seek the olive shade
That vailed thee when thy soul was wrung ;
When angels came to bring thee aid,
That oft to thee their harps had strung.
There, on the sacred turf, I kneel,
And breathe my heart's deep love to thee,
While tender memories o'er me steal
Of all thou didst endure for me.
78 Remember Me.
Oh, mystery of anguish ! when
The Sinless felt sin's heavy woe !
Hell madly dreamed of triumph then,
While thy dear head was bending low.
Vain dream ! No grief shall evermore
Stain, as with bloody sweat, thy brow
Robed in all glory — thine before —
The seraphim surround thee now.
Yet, Lord, from off the burning throne,
Above yon stars that softly gleam,
Thou com'st to meet me here alone,
By Kedron's old, familiar stream.
VII. CALVARY.
SABBATH MORNING.
^HERE they crucified him! Yes,
there at Jerusalem, the Luke 23:
Holy City, the . seat of '
J J 1 His, own
the national religion, they who, as nation re-
the chosen seed, and heirs of the
' crucify the
promises, should have been the first M
to welcome the Son and Lord of David, de-
livered Him who was the anointed Mark 14:
Kins: of Israel, the Messiah of the >T
£> ' Matt. 27 :
ages, to a shameful and cruel death !
Amazing spiritual blindness, and desperate
persistency in sin ! Yet so the Scriptures
80 Remember Me.
Luke 24 : were fulfilled, and a ruined world
25-27- redeemed.
Christ, our Passover, was sacrificed for us.
He gave himself for the life of the
John 6 : 51.
world. He once for all put away
Heb. 9 : 26.
sin by the sacrifice of himself. Be-
hold the Lamb of God, that taketh
away the sin of the world ! By his own blood
he entered once into the holy place,
Heb. 9: 12.
having obtained eternal redemption
Matt 26: f° r us - His blood is shed for many
for the remission of sins. He is
wounded for our transgressions ; he is bruised
Isaiah 53: for our iniquities. The Lord hath
laid on him the iniquity of us all ;
and he bears our sins in his own
I Peter 2 :
body on the tree. This is indeed
Rev. 13 : 8. the Lamb slain from the foundation
of the world in the counsels of Eternal Love,
Calvary. 8i
and in the typical offering of slain victims
unto God. He is lifted up upon the . .
r r John 3 : 14,
cross, like the brazen serpent in the
wilderness, that the dying may look to him
and live.
" See from his head, his hands, his feet,
Sorrow and love flow mingled down ■
Did e'er such love and sorrow meet,
Or thorns compose so rich a crown ? "
For weary hours he hangs a bleeding vic-
tim, as if to fix the attention of the universe
on the great atoning act which he performs.
He dispenses mercy, even in the
midst of his own sufferings, to one
penitent and believing sinner. In
the dreadful anguish — to us incom-
prehensible — of one forsaken, he cries out
82 Remember Me.
once and again ; and at last bows his
head, saying, "It is finished! " and
expires.
O Jesus ! I sit down as if over against thy
cross. I deliberately call to mind all
that thou didst endure, and I see
against the
that in that great sacrifice of thine
3 «■ thou hast indeed opened a fountain
for sin and for all uncleanness. Ah, now I
perceive how deep the stain, how
Sin seen in
the light of vast the ill-desert, of sin ! Without
the shedding of blood — of thy
blood, O Most Holy! — there could be no
remission. But thy blood cleans-
eth from all sin. As I behold thee
lifted up upon the cross, thy body broken,
the crimson streams issuing from thy wounds;
as I listen to the cry wrung from thee
in thine agony of spirit — the mys-
Calvary. 83
terv of which agony I can not comprehend,
since it involved the hiding of thy 1
Father's face — I feel alike the infi-
nite love and absolute justice of God, the
and the profoundest conviction that ° Ror
he can and will forgive and justify
every sinner that believeth. Now I under-
stand, O Jesus! thy touching words: 1
" This is my body, which is given
for you ; my blood, which is shed for you."
My dearest Lord ! on this thy
lies on the
most precous and all-availing sacri-
fice I rely in humble faith. On this
sure foundation, laid by thee, I build my im-
mortal hopes. All unworthy in myself, for
thy sake I am forgiven, justified,
have peace with God, and am re-
ceived of him as a child. And what shall
I say ? How shall I pay the mighty debt I
84 Remember Me.
owe ? I thank thee ; I praise thee. I would
laud and magnify thy name for ever. Afresh,
and most deliberately and heartily, I give
myself, with all that I am and have, to thee.
Divine life Let me abide ever in vital union
with thee, and live in thy life. Let
and full J
salvation, love to thee be the ruling passion
of my heart, the determining impulse of all
the actions of my life. While I live, I would
be wholly thine. When I come at last to
die, may the assurance that thou art mine —
my sufficient and ever-living Redeemer —
dispel all darkness, and give me complete
serenity and peace ! Then, to the glory of
thy grace, permit me to behold thy face in
righteousness.
All these rich blessings, the purchase of
thy death upon the cross, wilt thou seal to
me, a humble believer, while I shall com-
Calvary. 85
mune with thee at thy table in the remem-
brance of thy death. Let me so A11 , r ,
feed upon thy body and blood, that
ed to
I may have the delightful conscious- beiiev-
ness of eternal life begun within
table.
my soul. Oh, blessed, blessed day,
when that life shall be made perfect, and,
with all the redeemed before the throne, I
shall unite in saying —
Worthy is the Lamb that was slain,
and has redeemed us to god by his
BLOOD !
>J4
*
86 Remember Me.
THE SACRIFICE.
2
ONDER of wonders ! on the cross he
dies !
Man of the ages — David's mighty Son —
The eternal Word, who spake and it was
done,
What time, of old, he formed the earth and skies.
Abashed be all the wisdom of the wise !
Let the wide earth through all her kingdoms know
The promised Lamb of God, whose blood should
flow,
For human guilt the grand, sole sacrifice.
No more need altar smoke, nor victim bleed :
'Tis finished ! — the great mystery of love.
Ye sin-condemned, by this blood 'tis decreed
Ye stand absolved ; behold the curse remove !
O Christ ! thy deadly wounds, thy mortal strife,
Crush death and hell, and give immortal life !
Via Dolorosa. Sy
VIA DOLOROSA.
SEE my Lord, the pure, the meek, the lowly,
Along the mournful way in sadness tread !
The thorns are on his brow ; and he, the Holy,
Bearing his cross, to Calvary is led.
Silent he moveth on, all uncomplaining,
Though wearily his grief and burden press ;
And foes, nor shame nor pity now restraining,
With scoff and jeering, mock his deep distress.
'Tis hell's dark hour ; yet calm, himself resigning,
Even as a lamb that goeth to be slain,
The wine-press lone he treadeth, unrepining,
And falling blood-drops all his raiment stain.
In mortal weakness 'neath his burden sinking,
The Son of God accepts a mortal's aid !
Then passes on to Golgotha, unshrinking,
Where love's divinest sacrifice is made.
88 Remember Me.
Dear Lord ! what though my path be set with
sorrow,
And oft beneath some heavy cross I groan ?
My soul, weighed down, shall strength and cour-
age borrow
At thought of harder griefs which thou hast
known.
And I in tears will yet look up with gladness,
And hope when troubles most my hope would
drown :
The mournful way which thou didst pass in sad-
ness
Was but the way to glory and thy crown !
: Y'^
c £/\^
At the Table. 89
AT THE TABLE.
the thought that Jesus, unseen, is
with you, completely pos- Jesuspre8 .
sess your mind when seated
unseen.
at the table. Be collected,
reverent, and tender in spirit. Let not a sense
of your unworthiness make you afraid, but re
member that this is a feast of love, instituted
expressly for penitent sinners. Reflect that
the mere outward receiving of the bread and
of the wine can of itself convey to you no
blessing. It is only as it assists your The brea< j
faith to apprehend the Saviour in
>inted
the great act of making his atoning
sacrifice ; it is only as you inwardly
receive him as, through his death, your all-
90 Remember Me.
sufficient Redeemer, and feed on him as the
Bread of Life — that the elements presented
in the Supper fulfill to you their end. While,
therefore, the ordinance proceeds, let your
mind and heart be occupied with such exer-
cises as the following : —
I.
Lord Jesus ! thou art here to meet and
Recogni- bi ess me at fay table. I am thine.
tion of
I trust thee, love thee, adore thee.
Reveal thyself more fully to my soul.
Impart unto me the Holy Ghost, that by his
aid my spirit may be quickened, warmed, and
purified, and brought into a holy sympathy
with thee.
II.
" This is my body!" Yes, dearest Lord! I
see in the broken bread a lively emblem of
At the Table. 91
that body broken for sin — pierced, bleeding,
dvinor, on the bitter cross. I behold
J & th in
the Lamb of God slain — the one
sufficient sacrifice for sin. I hate
my own sins, that helped to plat that crown
of thorns, and to drive those cruel nails.
"Broken for you!" O Jesus! it was indeed
for me. By thy cross, even I may become —
have become, I humbly hope — a child of the
living God.
III.
As I take this symbol, O thou Bread of
Life! I would spiritually feed on Chris
thee. I open my heart to receive
thee ; I give myself to thee anew ; I
seal my covenant-vows anew ; I take thee
anew to be my Saviour and my Lord. In
this act of eating the sacramental bread, I
92 Remember Me.
feel my soul united to thee, and receive of
thy life and strength. Lovingly and trust-
The unity ingly, O my Beloved ! I look up into
thy blessed face, and thy smile falls
like sunshine on my heart. May I abide
ever in thy love !
IV.
And now, with a heart melting into thank-
ful tenderness, let me receive the
gratefully CU p t « This is my blood ! " Yes,
received. .
O my soul ! this only can wash away
thy sins, and make thee pure in the sight of
the All-holy. This cleanseth from all sin.
Apply to me afresh, thou who art at
faith in the nce the Sacrifice of atonement and
atonement. .
the great High Priest, thy most
precious blood. As I taste the wine in affec-
tionate remembrance of thy bloody death, I
At the Table. 93
lay myself again as if beneath thy cross, and
entreat thee to grant me the assurance of
peace with God.
V.
In this receiving of the bread and wine, I
would not forget, dear Lord, that I
& ' • The corn-
have fellowship not only with thee, munion of
but with my fellow-disciples. In
them thou wilt have me recognize my breth-
ren, and love even the humblest and the most
imperfect of them for thy sake. I feel my
heart warm towards them, as mem- Love to
bers with thee of thy body. Help
J J A lianhouse-
me to be tender in spirit, patient,
helpful, and forgiving, in all my intercourse
with such as bear thy name. Make me more
watchful to fulfill the new commandment.
94 Remember Me.
VI.
Though I must now leave thy table, O
Jesus ! let me not, Lord, leave thy
perpetual
presence presence. Make thine abode in my
unworthy heart. In the dark hours
of temptation and trouble, in the moments
when sadness and despondency oppress me,
and especially when the hour of death ap-
proaches, may I hear thy comforting voice,
and know that thou rememberest me as I
have endeavored to remember thee this day !
It is by such meditations and petitions
that the devout disciple will enter
Remarks.
into the spirit of the Holy Supper,
and make his own the benefits it was in-
tended to convey. These are, of course,
given merely as examples, illustrative of the
At the Table. 95
real nature of the ordinance. They are de-
signed to express the substance of the exer-
cises — more or less extended and diversified,
as the case may be — with which each one at
the table should occupy his mind and heart.
96 Remember Me.
AFTER THE SACRAMENT.
SABBATH EVENING.
~^WT is the close of the Sabbath; and it
has indeed been a sabbath to my soul.
I have been permitted to sit with
Christ and with his friends, as in heavenly
places ; and the affecting fact that I am
not my own, but have been bought with a
price, has once more been distinctly placed
before me. Have I not met my Lord in-
deed ? Has he not smiled upon my soul,
and whispered in its deep recesses the assur-
ance that I am his? Has he not breathed
upon me, and said, " Receive thou the Holy
Ghost"? It must be so, if I have rightly
partaken of the feast.
After the Sacrament. 97
What then ? Henceforth it must be my
care to live, not unto myself, but unto Him
who died for me, and rose again. This I re-
solve to-night, that by his grace it shall be.
Yes, O my loving Redeemer ! who now ever
livest Head over all things for thy Church, I
am earnestly determined that in thy strength
I will every day be an example unto the be-
lievers, and a light in this dark world. To-
night, therefore, I beseech thee, help me to
gird up my loins anew, and to set forward
with redoubled zeal and diligence in the way
of Christian duty. Assist me, with watchful-
ness and prayer, with Christian prudence and
self-denial, to keep myself unspotted from
the world. Let me find it in my heart to
visit the fatherless and widows in their afflic-
tion, and to go about doing good, after the
example of my Lord. Especially aid me,
98 Remember Me.
O my Saviour! to overcome temptation, to
amend my faults of character, and to triumph
entirely over the sins that most easily beset
me. Give me the calmness of self-control,
patience under trials, and submission to all
thy will. Make me, finally, strong in the
Lord and in the power of his might, firm
and steadfast in Christian principle, and ever
faithful to truth and to thy cause, till my
work of life is done.
Lord, what wilt thou have me to do?
Make me to run in the way of thy command-
ments. Let me be able to say at last, in
thine own emphatic words, " I have glori-
fied THEE ON THE EARTH ; I HAVE FINISHED
THE WORK WHICH THOU GAVEST ME TO DO."
All this I ask through thy dear cross and
passion. Amen.
Delight in Christ. 99
DELIGHT IN CHRIST.
ESUS, thou Joy of loving hearts,
Thou Fount of life, thou Light of men,
From the best bliss that earth imparts
We turn unfilled to thee again.
Thy truth unchanged hath ever stood ;
Thou savest those that on thee call :
To them that seek thee thou art good ;
To them that find thee, all in all !
We taste thee, O thou living Bread,
And long to feed upon thee still ;
We drink of thee, the Fountain-head,
And thirst our souls from thee to fill.
ioo Remember Me.
Our restless spirits yearn for thee
Where'er our changeful lot is cast ;
Glad when thy gracious smile we see,
Blest when our faith can hold thee fast.
O Jesus ! ever with us stay ;
Make all our moments calm and bright ;
Chase the dark night of sin away ;
Shed o'er the world thy holy light.
Translated from Bernard.
Faith. ioi
FAITH.
|Y Faith looks up to thee,
Thou Lamb of Calvary,
Saviour divine !
Now hear me while I pray
Take all my guilt away ;
O let me, from this day,
Be wholly thine.
May thy rich grace impart
Strength to my fainting heart,
My zeal inspire !
As thou hast died for me,
O may my love to thee
Pure, warm, and changeless be —
A living fire !
While life's dark maze I tread,
And griefs around me spread,
Be thou my guide ;
102 Remember Me.
Bid darkness turn to day,
Wipe sorrow's tears away,
Nor let me ever stray
From thee aside.
When ends life's transient dream,
When death's cold, sullen stream
Shall o'er me roll —
Blest Saviour ! then, in love,
Fear and distrust remove ;
O bear me safe above —
A ransomed soul !
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Remember Me;
OR,
By
Ra2^ Palmer.
JS js 1 n :
IH?: AMERICAN TRACT SOCIETY.
Depositories, 28 Cornhill, Boston; and 13 Bible House,
AsTOR Place, New York.
THE NEW YORK-
PUBLIC LIERAaY
1330l91i
ASTOIi, LENOX AND
TILDEN FOUNDATIONS
_B 1941 L
Entered, according lo Act of Congress, in the year 1865, by
The American Tract Society,
In the Clerk's Office of the District Court of the District of Massachusetts.
Geo. C. Rand & Avery,
Stereotypers and Printers, 3 Cornhill, Boston.
TO THE
MEMBERS OF THE CHURCH TO WHICH HE MINISTER!
ESPECIALLY TO
Clje yottiTCjcr ^Xembers,
Ix WHOSE UNION TO ChRIST HE GREATLY REJOICES, AND FOR WHOSE CHRIS-
TIAN GROWTH AND COMFORT H3 HABITUALLY I'RAYS,
THIS LITTLE VOLUME IS INSCRIBED
BV THEIR AFFECTIONATE FrIEND AND PaSTOR,
RAY PALMEIl.
p
REFACE
To young disciples, it is a question of deep and
serious interest with what specific thoughts and
spiritual affections the table of the Lord should be
approached. In the case of older Christians, like-
wise, great care should be taken that the inward
exercises connected with the occasion should be
such as are demanded by the nature and design of
this most precious ordinance. To both classes it
is hoped that this little volume may be useful.
It will be seen that these pages are intended to
speak directly to tJie heart. It is sought to bring
the great facts pertaining to Christ's work of re-
deeming by his death, which are set forth in the
ordinance of the Holy Supper, into immediate con-
tact with the religious sensibilities.
Preface.
The plan of the voiume will explain itself. Prose
and poetry are intermingled, for the sake of vari-
ety, and as speaking to the heart in different ways.
The poetical pieces, most of them, have been writ-
ten for the place they occupy. The hymns, "Jesus,
these eyes have never seen," " O Bread to pilgrims
given!" and "Jesus, thou Joy of loving hearts,"
were contributed to the Sabbath Hymn Book, to
the proprietors of which they now belong. They
are used here by permission. " My faith looks up
to thee," although so familiar, is inserted at the
end, because it seemed to form so fitting a conclu-
sion to the book.
R. P.
OJUiis-iras.
INVOCATION 9
TEXTS ON THE INSTITUTION OF THE LORD'S SUPPER . lo
DESIGN OF THE ORDINANCE 12
QUESTIONS FOR SELF-EXAMINATION 15
HYMN: CHRIST LOVED UNSEEN 18
FIRST MEDITATION: ANTICIPATION. — Monday Evening . 21
SONNET: THE ANOINTING 26
STANZAS : " I SAW THEE " 27
SECOND MEDITATION: THE PASSOVER. —Tuesday Evening 29
SONNET: THE ALARM 36
HYMN: SELF-DEVOTION 37
THIRD MEDITATION: THE UNMASKING.— Wednesday Evening 37
SONNET: THE DEPARTURE 45
STANZAS: SELF-SEARCHING 46
FOURTH xMEDITATION: THE HOLY SUPPER.— Thursday Even'g 49
SONNET: THE INSTITUTION S*-,
SACRAMENTAL HYMN -57
FIFTH MEDITATION: PARTING WORDS. — Friday Evening 59
Contents.
SONNET: THE HOLY BOND 66
STANZAS: THE UNITY OF LOVE 67
SIXTH MEDITATION: GETHSEMANE. — Saturday Evening . 69
SONNET: GETHSEMANE 76
STANZAS: "IN THE GARDEN WITH HIM" .... 77
SEVENTH MEDITATION: CALVARY. — Sabbath Morning . 79
SONNET: THE SACRIFICE 86
STANZAS: VIA DOLOROSA 87
AT THE TABLE 89
AFTER THE SACRAMENT. — Sabbath Evening .... 96
HYMN: DELIGHT IN CHRIST 9,
HYMN: FAITH . . 101
^Qj<:.X^^
REMEMBER ME
INVOCATION.
^^LESSED Lord Jesus! I recognize
the sacrament of the Holy Supper
as instituted by thee for the re-
freshment and comfort of truly renewed and
believing souls, and as designed to be a per-
petual ordinance in thy visible Church. I
would be prepared to keep this sacred feast
in obedience to thy command. May the
Holy Spirit graciously assist and guide me !
Amen.
lO
Remember Me.
THE INSTITUTION.
Matt. 26 : 26-30.
ESUS took bread, and blessed it, and
brake it, and gave it to the disciples,
^ and said. Take, eat ; this is my body.
And he took the cup, and gave
thanks, and gave it to them, saying, Drink
ye all of it ; for this is my blood of the new
testament, which is shed for many for the
remission of sins. But I say unto you, I will
not drink henceforth of this fruit of the vine,
until that day when I drink it new with you
in my Father's kingdom.
And, when they had sung a hymn, they
went out into the Mount of Olives.
The Institution.
I Cor. II : 23-25.
For I have received of the Lord that which
also I delivered unto you, That the Lord
Jesus, the same night in which he was be-
trayed, took bread : and, when he had given
thanks, he brake it, and said, Take, eat ; this
is my body, which is broken for you : this do
in remembrance of me. After the same
manner also he took the cup, when he had
supped, saying, This cup is the new testa-
ment in my blood : this do ye, as oft as ye
drink it, in remembrance of me.
12 Remember Me.
DESIGN OF THE ORDINANCE.
HE sacrament of the Holy Supper
''^ was plainly Instituted for Christ's dis-
^ ciples. None else could possibly en-
ter Into the spirit of the observance.
Only love can find pleasure In communion
For whom ^'^^ Chrlst, and In dwelling with
designed, deliberate and protracted medita-
tion on the scenes connected with his sufifer-
, , ins^s and death. It was meant to
A mark of ^
disciple- be a distinguishing ordinance, sepa-
'^" rating those who should observe it
from the irreligious world, and marking them
as avowed followers of Jesus.
Design of the Ordinance. 13
2. It was further intended to be at once
the symbol of a truth, and the seal or con-
firmation of a covenant. By its ob- intended
servance, the sjreat essential truth ""^^^y^'
*-^ bol and a
of the Christian atonement was to scni.
be visibly acknowledged and kept fresh in
the heart of the Church, and to be set forth
in the sight of all the world. By receiving
it, each believer most solemnly covenants
with his Lord to love and serve him, and
renews the pledge as often as he repeats his
attendance at the table.
3. The Holy Supper was also designed
to convey to each participant who to convey
should rightly receive it divine nour- '^^"^ ' "
and com-
ishment, spiritual life and health and fort,
joy, the quickening of right desires, and the
confirming of the purpose of faithful Chris-
tian living. This through the inward ap-
14 Remember Me.
prehension of Christ, and^the appropriation
of his grace by faith.
4. Finally, Christ wished, by the sacrament
of the Supper, to unite those who
To secure
the unity of lovcd him into an intimate fellow-
e levers, gj^-p^ ^^ brothcrhood, cemented by
mutual sympathy and affection ; and so to
make the many members feel themselves to
be but one body in him.
SeLF-ExAMIN ATION. 1 5
SELF-EXAMINATION.
AVE I truly and deeply felt that I
^Ww was by nature estranged from God
C and goodness, — was one of the lost
whom Jesus came to save ?
2. Have I reason, in the consciousness of
what I feel, for a comfortable hope that my
heart has been renewed by the Holy Spirit,
and that I have truly received Christ by
faith?
3. Is it my sincere desire, and steadfast
purpose, and daily resolute endeavor, to deny
and subdue myself, to put on the Christian
graces, and to grow in likeness of Christ ?
4. Do I habitually remember, and strive
1 6 Remember Me.
faithfully to keep, the promises made in my
public profession of religion ?
5. Do I depend alone on Christ's atoning
sacrifice for pardon and peace with God, and
on his power to keep me unto everlasting
life ?
6. Am I consciously prepared lovingly and
gratefully to give myself anew to Christ my
Lord while I sit with him at his table, and
to renew in all sincerity my covenant-vows?
It will serve but little purpose merely to
read the preceding questions over. If you
will profit by them, reader, take them
Remarks.
up one by one ; interrogate most se-
riously and faithfully your heart ; and after
deliberate reflection, as in the sight of God,
who searches the secret soul, answer truly
Self-Examination. 17
to yourself. You will not be likely to find
either comfort or strength in coming to the
Saviour's table, unless you can honestly an-
swer these questions, with a good degree of
confidence, in the afiirmative. Remember
the words of the apostle : " Let a man ex-
amine himself, and so let him eat of this
bread, and drink of this cup."
O Thou who knowest my inmost heart!
help me in all sincerity to answer
, . ir 1 i Prayer.
these questions to myself and to
thee, as in thy most holy presence ; and dis-
pose my heart aright, that I may profitably
meet thee at thy board; through Jesus Christ
my Lord. Amen.
Remember Me.
CHRIST LOVED UNSEEN.
ESUS, these eyes have never seen
That radiant form of thine !
'S The vail of sense hangs dark between
il
^Jf Thy blessed face and mine !
I see thee not, I hear thee not ;
Yet art thou oft with me ;
And earth hath ne'er so dear a spot
As where I meet with thee.
Like some bright dream, that comes unsought,
When slumbers o'er me roll,
Thine image ever fills my thought,
And charms my ravished soul.
Christ loved Unseen. 19
Yet though I have not seen, and still
Must rest in faith alone,
I love thee, dearest Lord ! and will, —
Unseen, but not unknown
When death these mortal ey^s shall seal,
And still this throbbing heart.
The rending vail shall thee reveal,
All glorious as thou art.
PREPARATORY EXERCISES.
I. ANTICIPATION.
MONDAY EVENING.
J GAIN the day approaches when I
may keep the Christian joyful an-
feast of holy love. De- '!''^^^ '°"^
lightful occasion ! I welcome its re- ramcnt.
turn. Do this — this simple but most ex-
pressive act — in remembrance of ^^j.^ _.
me! Yes, Lord! with solemn joy I * ^9-
will. The command is full of wisdom and
of grace. The sacrament so instituted in thy
22 Remember Me.
Church is at once divinely touching, and ad-
mirably adapted to the necessities of thy dis-
ciples. I recognize in it a special call to
self-examination, and to a renewed withdraw-
ing of my affections from their too eager pur-
suit of inferior good. Each day, therefore,
until the season comes, I will set apart an
The even- hour— it sliall be, as now, the peace-
ful evening hour, if possible — in
which, withdrawn from the noisy world, I
may commune with my own heart, and med-
itate on Christ's great sacrifice. Come, Jesus,
and bless these moments with thy presence.
I sit in this quiet hour, and look at the
Christ the fs-ding west. The sun has disap-
Light of peared. But see what glory he still
the soul.
sheds upon the world ! Though
himself no longer seen, his beams still bathe
woods, fields, and streams, and yonder float-
Anticipation. 23
ing clouds, in rosy light. Even so my bless-
ed Lord, the Sun of righteousness, — though
no more for a season visible to mortal eyes,
— sheds a sweet radiance on his Church, a
soft and twilight radiance, grateful to loving
souls ; and, like the evening light of polai
regions, not fading till the morning breaks
again, and he re-appears. Though Christ
now I see him not, yet, believing, I ^^^^^^'^ '^^^
own till he
am cheered ever with somewhat of comes
his light, the reflection of w^iich is ^^^'""
the beauty of all saints. Rejoice in him, my
soul !
At the sacramental table I may meet him,
if my heart is ready to receive so Christ
divine a guest. Contact with the ^°™^' ^^
the pro-
world begets a sense of defilement, pared
even where there is no conscious- '''"'^'"^'
ness of deliberate willful sin ; and it is good
24 Remember Me.
to return to the fountain, and wash and be
clean. When the cares and the business of
life have hurried me hither and thither with
no little distraction of mind, I love to come
back again, and sit down before the cross,
and gaze on the blessed Sufferer with silent,
, , tender memories. I love to devote
Sclf-conse-
cration re- mysclf to him aucw, and to repeat
the vows made in the days of my
espousals. It is like coming once more into
the sunshine after long walking through
gloom and mist. Let me come to thy table.
Lord, with right affections and with a lively
faith, that I lose not the benefits of the occa-
I Cor. II : sion. To a heart not graciously
28, 29. prepared, there is nothing life-giving
No profit
to a care- cvcu in tlic sight of the cross, and
less heart. ^^ ^j^^ ^j^j^^^ Victim offered there.
Grant me then, O Jesus ! beforehand, such
Anticipation. 25
self-abasement for sin, such rekindling of
faith and hope, and such discoveries of the
fullness of thy grace and love, that I may find
new life and joy while with thy people I shall
sit and commune with thee. Hast johnn:
thou not said, " He that loveth me ^^'
shall be loved of my Father, and I will love
him, and will manifest myself unto him".'^
Come, then, and 2:ive me to feel , .
^ Christ's
most consciously that thou art with presence
me here. Blessed then, indeed, shall
the moments be! Awake, O north wind!
and come, thou south ! blow upon soi. Song
my garden, that the spices thereof ^'^^"
may flow out. From my soul, warmed by
the breath of the Spirit, may the fragrant
perfume of holy affection ascend to Christ!
Then let my Beloved come into his garden,
and eat his pleasant fruits.
26 Remember Me.
THE ANOINTING.
Mark 13:3-9.
HE came — the sinful — while he brake
the bread,
Her broken heart now healed, and brim-
p ming o'ei
$) With holy burning love ; she came to pour
Sweet, precious odors on that reverend head ;
And — as by deep, prophetic impulse led —
That sacred body, soon uplifted high
'Mid scorn and shame, in agony to die,
Betimes to anoint for its sepulchral bed.
Ungrudgingly she did the loving deed ;
For to that glowing heart no ofifering seemed
Too rich for Him, no cost too dear she deemed,
If he with one kind look the gift might heed.
The selfish chid ; pronounced her act a crime :
He praised, and bade it live to latest time !
I SAW Thee. 27
I SAW THEE.
When thou wast under the fig-tree, I saw thee. — John i : 48.
^ SAW thee when, as twihght fell,
jW And Evening lit her fairest star,
^^^ Thy footsteps sought yon quiet dell,
The world's confusion left afar.
I saw thee when thou stood'st alone
Where drooping branches thick o'erhung —
Thy still retreat to all unknown —
Hid in deep shadows darkly flung.
I saw thee, when, as died each sound
Of bleating flocks or woodland bird.
Kneeling, as if on holy ground.
Thy voice the listening silence heard.
I saw thy calm uplifted eyes.
And marked the heaving of thy breast,
When rose to heaven thy heartfelt sighs .
For purer life, for perfect rest.
28 Remember Me.
I saw the light that o'er thy face
Stole with a soft suffusing glow,
As if, within, celestial grace
Breathed the same bliss that angels know.
I saw — what thou didst not — above
Thy lowly head an open heaven ;
And tokens of thy Father's love,
With smiles, to thy rapt spirit given.
I saw thee from that sacred spot
With firm and peaceful soul depart ;
I, Jesus, saw thee, — doubt it not, —
And read the secrets of thy heart !
A
.sr^
:5)?#:';^^v;C>.,r^
II. THE PASSOVER.
TUESDAY EVENING.
IRST in the series of events im-
mediately connected with
Evening
the Redeemer's death was ofthePass-
the last passover. In the endeavor
to prepare my soul for the sacramental com-
munion of his great sacrifice, let me begin
at this point, and attend him through some
of the painful scenes that followed.
He sat down with the twelve. How sim-
ple is the statement! and yet how Matthew
much does it express ! His hour, as '^'''^'
he knew, was just at hand. He must needs
30 Remember Me.
perform now his last acts, and make himself
ready to be offered. Once more he will keep
that great national feast in which his own
death, as the true paschal lamb, was repre-
sented. How full of meaning it must always
have been to him I But this was to be his
It is the l(^si observance of it before the shed-
ia>t feast, ^jj^g ^£ |^j^ ^^^^ availing blood upon
the cross. The type was now to be fulfilled
in that great sacrifice, in view of which the
angel of WTath should pass over the true Is-
rael, and spare them as redeemed from death.
There was every thing in the occasion to
move his heart profoundly. He was imme-
diately to part from his beloved disciples :
worse still, he was to be himself deliberately
forsaken by them for a season, and to tread
die winepress alone. All this was in his
thought. Yet what sublime collectedness of
The Passover. 31
soul ! No perturbation, no appeal for sympa-
thy or comfort, no want of his usual
-' Jesus
perfect equanimity. He exhibits his divinely
wonted calmness, mingled with dig-
nity and sweetness ; was, in a word, altogether
like himself. Dear Lord ! what steadiness of
purpose, what devotion to thy v/ork, and what
strength of holy love, were thine ! Help me
herein more faithfully to copy thee. For
lack of these thy graces, thy chosen friends
were overcome by the fear of man, and failed
in the hour of trial. Let me not weakly fal-
ter, if for thy sake, and in the way of duty, I
am brought to face suffering and shame.
Let me admire, too, the compassion and
tenderness of Jesus in these affect- ^ , .^.
ing circumstances. When the dis- of the dis-
ciples, not yet understanding the
nature of his kingdom, and ignorant of the
32 Remember Me.
future, disputed, in a selfish and ambitious
spirit, which of them should be greatest, he
mildly taught them that no such questions
Lake should cvcr be raised among his
*" • 24 -7- servants. Then, to enforce his
teachings by his personal example, he him-
self assumed the office of a servant, and with
Christ ^^^ ^^^^ hands washed and wiped
washes j-i^eij. feet ! How touching, and yet
their feet
how pungent, the rebuke implied !
How memorable are the words of comment
which he added! — "If I, then, your Lord
John 13: and Master, have washed your feet,
^^' ye ought also to wash one another's
feet." It was thus that he taught his follow-
The lesson ^^^ in all time to be clothed with
ofhumiiity humility, and to cultivate and ex-
and love.
hibit a spirit of mutual helpfulness
and love. Ah, Lord ! how few of us have
The Passover. 33
thoroughly learned this lesson ! But too little
care for each other is seen among those who
bear thy name. Comparatively few are ready
to perform for each other self-denying ser-
vices, or even the little acts of kindness to
which love naturally prompts. Have I not
myself been greatly deficient in Christ-like
care and affection for my brethren ? seif-scm-
Have I not failed especially to con- ^^^y-
descend to them that are of low estate, and
to seek their good ? Forgive, O Holy One !
my self-seeking, uncharitableness, and pride.
Assist me to love all thine for thy dear sake,
and kindly to minister even to the humblest,
as opportunity may offer.
Ye are not all clean! No: fear- John 13:11
ful words ! In the little band of ,
trayal an-
cherished friends, there was one nounced.
false, hollow-hearted traitor. Perhaps not,
34 Remember Me.
In the beginning, consciously a hypocrite.
Quite probably he had been self-deceived,
and had believed himself a true disciple ; yet
all the while his Lord had recog-
John 6 : 70.
nized in him a devil. Dear Lord !
and is this possible ? May I, though I have
Salutary thouglit I lovcd thcc, though I havc
borne thy blessed name and have
sat around thy table, be counted of thee an
enemy even now, and fall away from thee at
length? When sometimes my heart grows
languid in its devotion, remiss in its watch-
fulness, and engrossed with earthly interests ;
when the remembrances of thy cross and pas-
sion are infrequent, or seem in a measure to
have lost their power to move me to grateful
tenderness, — I tremble lest my hold on thee
should fail entirely, and should prove to be
something less than the unyielding grasp of
The Passover. 35
a true and living faith. Yet I can not endure
to think of this. How but in thee can my
soul, that longs for sympathy, for rest, for
purity, be satisfied ? Disowned of thee, what
would remain for me but a hopeless wretched-
ness like that of the false apostle ? " Search
me, O God ! and know my heart; Psaimi39:
try me, and know my thoughts ; and ^^' ^'^•
see if there be any wicked way in me, and
lead me in the way everlasting."
36 Remember Me.
THE ALARM.
E kept the Passover ; it was his last :
For now drew near the great predestined
day
When of man's mighty guilt himself should
pay,
With dying groans, and blood, the ransom vast.
The cross was in his eye ; the hours flew fast :
Vet calm he sat, and looked serenely round
On all the twelve ; while they, with awe profound,
And loving gaze on him, revolved the past.
The future from them hid : then, touched, he said,
" Of you, one shall betray me unto death ! "
At that dire word, betray, they all did start.
As if a thunder-peal had stilled each breath.
Or sudden mortal pang shot through each heart :
" Lord ! is it I V each cried with horrid dread.
Self-Devotion. 37
SELF-DEVOTION.
'AKE me, O my Father ! take me,
V^3 Take me, save me through thy Son ;
That which thou wouldst have me, make
me :
Let thy will in me be done.
Long from thee my footsteps straying,
Thorny proved the way I trod :
Weary come I now, and praying ;
Take me to thy love, my God.
Fruitless years with grief recalling,
Humbly I confess my sin ;
At thy feet, O Father ! falling :
To thy household take me in.
Freely now to thee I proffer
This relenting heart of mine ;
Freely life and soul I offer, —
Gift unworthy love like thine !
38 Remember Me.
Once the world's Redeemer, dying,
Bare our sins upon the tree :
On that sacrifice relying,
Now I look in hope to thee.
Father, take me ; all forgiving,
Fold me to thy loving breast :
In thy love for ever living,
I must be for ever blest.
III. THE UNMASKING.
WEDNESDAY EVENING.
UDAS, though he had flattered
himself that the baseness xhe traitor
of his heart was yet un- exposed.
known to Christ, must have been undeceived
by those few and quiet words —
^ ^ Matt. 26:
" Thou hast said. That thou doest 25. John
do quickly." He withdrew at once ^^ " ^^'
from a presence he could no longer bear.
Conscious guilt must needs desire to escape
the presence of spotless purity. Fixed in his
wicked purpose, his own conscience com-
pelled the traitor to separate himself for ever
40 Remember Me.
from the loving and true-hearted disciples,
He departs and from the holy Jesus. From
from ^^^^ hour he became an outcast.
Christ. « He went out, and it was night,"
says the evangelist; night not only around
him, but yet more dismal" night within his
soul. He departed from that company of
I John 2 : the faithful, because he was never
^^' of them, and not because a real tie
of love between, himself and Christ had now
A wrong bccn brokcn. So, soon or late, will
heart sure i • i • i r i
to be every deceived or consciously false
revealed, heart rcvcal itself At the bar of
judgment, if not sooner, Christ will strip off
all disguises, and exhibit every character pre-
cisely as it is. O Saviour ! let me not then
be found to have been either a deliberate
hypocrite, or blindly self-deluded.
The departure of Judas must have been a
The Unmasking. 41
relief to the blessed Jesus. Now he could
speak freely to those, who, in spite The with-
r 1 • r r • ^ i i • di'awing,.of
of their weakness of faith and their r, ,,, , ,.^
J UUtlij tx I c-
defects, were all of them truly his. lieftojesus
He alluded in plain terms to the approach-
ing end of his earthly mission, and John 13 :
to his departure from the world to ^^~^^'
enter into his glorified estate. Yet he with-
held much ; for he would spare their feelings.
Having loved his own which were
John 13: 1.
in the world, he loved them to the
end ; and he could freely give expression to
his affection. Happy eleven ! what can be
so delightful as to be allowed, in the Blessed to
character of confidential friends, to be with
Christ.
enjoy, apart from the world, free in-
tercourse with Christ .^ This, Lord, .thou
givest all who truly love thee leave to do at
the sacramental table. With thine, and near
42 Remember Me.
to thee, do I earnestly desire to sit, whoever
may withdraw. Methinks I hear thee ask,
John 6: 67, " Wilt thou also go away? " and my
^^' heart answers, " Lord, to whom shall
I go ? Thou hast the words of eternal life."
No, no, my blessed Master! As thou shalt
keep me, I will never depart from thee, never
neo^lect to meet thee with thine own around
thy sacred board.
And wilt thou not help me, that,
Jesus Will ^
help his weak as in myself I am, I may cleave
to thee without faltering ? "I know
my sheep, and am known of mine. I give
John iq; unto them eternal life, and they shall
^'^' ^ " never perish, neither shall any pluck
them out of my hands." Such are thy pre-
cious words. On these I may rely.
iL mo- rj.^^ Qfreat, decisive question is. Am
mentous ^ ^
question. I indeed acknowledged of thee as
The Unmasking. 43
thine ? Judas was counted in thine house-
hold; but thou didst see in him a son of
perdition all the while. My heart, in all its
secret recesses, is thoroughly known to thee.
Dost thou discern in me even a little faith
and love ? Again and again I ask myself
if I am truly joined to thee. As often as
T prepare to meet thee in the Holy Supper,
the inquiry suggests itself anew; and far
as I am from complete conformity to thee,
when I listen to the response from my in-
most heart, it does seem to testify that I bear
thee a true affection. I do feel at times —
unless I am totally deceived — a de- The in-
lightful consciousness that the Spirit "''^'"^ ^^'^"
ness of the
beareth witness with my spirit that spirit.
I am a child of God. When thou R«^^S:i6.
sayest to my soul, " Lovest thou me } " I do
seem able to appeal to thee to answer for
44 Remember Me.
me — able to say with Peter, " Lord, thou
knowest all things ; thou knowest
John 21:15.
that I love thee." Dear Lord, con-
firm my faith and hope. Give me a sweeter
assurance of thy love than ever I have had
before at this approaching feast; while the
recollection of the fall of Judas fills me with
a salutary fear. Separation from thee and
thine! I can not endure the thought.
\
The Departure. 45
m
THE DEPARTURE.
HE loved disciple lay upon his breast,
Drinking sweet influence from that voice
:^ divine :
He asked; the Master gave at once the
That marked the traitor, justified the rest.
Then with convicting glance, while yet dismay
Sat on the faces of the innocent,
He said — and Judas knew the deep intent —
" What thou hast purposed, do without delay."
Heart-smitten, out into the murky night
Went he, foul demons ruling all his soul.
And floods of hate that surged without control :
Then Jesus cried — his eyes beamed heavenly
light —
"Now shall the Son of man — betrayed, denied —
Before all men, by God be glorified ! "
46
Remember Me.
SELF-SEARCHING.
H, tell me, Jesus ! to my heart —
My troubled heart — the secret tell
May I from thee and thine depart,
As Judas when he falsely fell ?
Is it not love, this kindling flame
That warms my breast oft as thy name
Falls on my willing ear ?
Is it not faith that oft hath brought
My trembling soul the peace it sought,
And stilled each restless fear }
This quiet joy that hidden flows
Deep in my soul ; that makes me glad,
Though many a rude wind round me blows,
And many a sorrow makes me sad —
Can this calm joy, that ever lives,
Be aught but that thy presence gives.
Self-Searching. 47
To faithful souls revealed —
The presence and the loving smile
That gladden all thine own — the while
From unbelief concealed ?
The tears that oft these eyes have wept
When I before thy feet have knelt,
Or watch about thy cross have kept,
And all thy pangs have keenly felt —
Came they not from that holy grief
That brings the broken heart relief,
And softens it to love ?
Was not the hope that wakened there
Hope that shall triumph o'er despair,
And bear the soul above ?
Speak, thou that knowest well — decide ;
If I am thine, oh ! clasp this hand ;
And when my feet would stray or slide,
Then firmly hold and bid me stand.
48
Remember Me.
Go forth from thee ? Give me to bear
Thy bitter cross, thy thorns to wear ;
But let me not depart !
No, Lord : afresh to thee I bring
A free, a cheerful offering, —
This trusting, grateful heart.
IV. THE HOLY SUPPER.
THURSDAY EVENING.
HRIST and his disciples had now
finished the Passover. The great
event typified by the paschal lamb
— the slaying of the appointed Lamb .^^^^g^ ^^j.
of God, who should take away the Passover,
sin of the world — was just at hand.
The Lord, before he would be offered up,
would set every thing in order, with a careful
foresight of the future needs of his disciples.
The time had come, therefore, for the insti-
tution of an ordinance, which, to the end
of time, might serve at once to express and
50 Remember Me.
to sustain the faith of those who should be-
lieve.
It was the design of the blessed Jesus that
his kingdom in the world should take a visi-
Christ will ^^^ ^*^^^^ ' ^^^^^ ^^ ^^ ^^y> ^^^^ ^^^^ ^^^"
have ciples, by some appropriate act and
a visible . i i i i i
Church, testimony, should become known to
Matt. lo: ^^q]-^ other and to the unbelieving
32. Mark
16:16. woi'ld as his. It was his purpose,
also, that they should have fellowship one
John 17 : ^^^^^ another, and that they all, by a
20, 21. living faith and a holy sympathy,
should be united to him, their Saviour and
their life, and should perpetually confirm their
souls by cherishing and keeping fresh the
memory of his sacrificial death. Who but
himself would ever have thought of accom-
plishing this end by means so very simple ?
Collect thyself, then, O my soul ! and
The Holy Supper. 51
behold thy Lord while he institutes, to be
observed throughout all time, this The
- . ^^1 . . , thoughts
touchmo: Christian sacrament — the ^ , ^,
*^ fixed on the
taking of consecrated bread and institution.
wine as memorials of him. Listen while
with words of prayer he sets apart Matt. 26 .•
these very familiar elements to a ^ ~^^*
high and holy use. Then hear him say to
the wondering disciples not yet prepared to
understand him, " Take, eat ; this is Luke 22 :
my body which is broken for you : ^^~^^'
this do in remembrance of me." And again,
taking the cup with thanksgiving, " This is
my blood of the new testament, which is shed
for many for the remission of sins : this do
ye, as oft as ye drink it, in remem- Amemori-
brance of me." It is a truly divine , ,.' „
-^ beautifully
simplicity with which the Master simple.
thi>s sets forth, for the instruction and com-
52 Remember Me.
fort of all believers, the momentous spiritual
truths involved in his cross and passion.
The act of eating and drinking with one,
from ancient times, and especially among
Oriental nations, has been simificant
The act of ^
eating and of mutual Confidence and affection,
drinking ^^^ ^ pledge of perpetual friendship.
with one a
pledge of By it the Saviour means, that, in the
friendship, gacramcutal feast, his followers shall
at once acknowledge and pledge anew, from
time to time, their love to one another and
to him. But he goes still farther. He an-
ticipates, what from them was yet concealed,
that he should be to the world the Lamb
slain, — the true Paschal Lamb, — at
Christ the
true Pas- the siglit of wliich. Eternal Justice
chaiLamb. ghould /^j^ ovcr the sins of the pen-
itent and believing. He knows that he is
soon to bear upon his head, and in his hands
The Holy Supper. 53
and feet and pierced side, the marks of ago-
nies endured on behalf of guilty man. Bro-
ken for youl Yes, dearest Lord! thou wast
wounded for our transsfressions ;
thou wast bruised for mir iniquities.
Thou didst bear our sins in thine ^ e. 2:24.
own body on the tree.
" 'Twas for my sins my dearest Lord
Hung on the accursed tree ;
And groaned away a dying life
For thee, my soul, for thee ! "
I see in this bread thy lacerated, suffering
body, and through thy sacred wounds r^^^ g
I penetrate to the anguish of thy per the
symbol of
spirit. This cup, to me, is the fit Christ's
symbol of thy blood— the blood of sufferings
and of his
the great atonement — shed for the atoning
remission of sin. As I look upon ^^'^^'^'
54 Remember Me.
this wine, I remember that without the shed-
dino: of blood there could be no
IIeb.9:22. ^
remission, and that thou, by thine
own blood, hast entered in once into the holy
place, havino: obtained eternal re-
Heb.9:i2. ^ ' »
demption for me, a sinful soul -^- for
all who rest on thy once-offered sacrifice.
Yes, thou that takest away the sin of the
The ob- world, eating this bread and drink-
servance ing this cup, thy disciplcs shall show
, ,. forth thy death until thou come.
per a testi- ^
mony to So will wc tcll the world and each
the world.
other that we are thme. When,
with my fellow-Christians, I shall again ob-
serve thy sacramental ordinance, I will ten-
derly and thankfully remember thee, thy
painful and bloody death. I will lay my soul
once more beneath thy cross ; will repeat with
hearty joy the vows of faithful love and ser-
The Holy Supper. 55
vice : and by faith my soul shall feast on
thee the Bread of life, and drink of thee the
spiritual Rock, asking for nothing chnst
more than out of thy fullness to be ^pi^^tuaiij
received in
richly and perpetually filled. Pre- the
sacrament
pare thou me to meet thee at thy ta-
ble. Let thy cup of blessing which i Cor. 10 :
is blessed be indeed to me the com-
munion of thy blood; and the bread which
is broken, the communion of thy body.
56 Remember Me.
THE INSTITUTION.
E took the bread, and blessed it. Then he
brake,
And gave to each, and said — oh words sub-
Hme ! —
" This is my body broken ! Through all time,
In memory of my death, this emblem take."
Next for the cup gave thanks. For his dear sake,
He bade them taste the wine. " Drink : 'tis my
blood,
The seal and witness of all grace in God,
Till when the judgment trump the dead shall wake."
Oh sacred mystery ! communion sweet
Of holy, loving souls, in which they flow
All into one blest brotherhood, and meet
Ineffably their Lord, and joy to know
That at this simple board they feast with Him
Whose face unveiled fires the rapt seraphim !
Sacramental Hymn. 57
SACRAMENTAL HYMN.
BREAD to pilgrims given !
O Food that angels eat !
O Manna sent from heaven,
For heaven-born natures meet !
Give us, for thee long pining.
To eat till richly filled ;
Till, earth's delights resigning,
Our every wish is stilled !
O Water, life-bestowing,
From out the Saviour's heart !
A Fountain purely flowing,
A Fount of love, thou art.
Oh, let us, freely tasting.
Our burning thirst assuage !
Thy sweetness, never wasting.
Avails from age to age.
58 Remember Me.
Jesus, this feast receiving,
We thee, unseen, adore ;
Thy faithful word beUeving,
We take, and doubt no more.
Give us, thou true and loving,
On earth to live in thee ;
Then, death the vail removing,
Thy glorious face to see !
Translated from Thomas Aquinas.
V. PARTING WORDS.
FRIDAY EVENING.
yjUR Lord and his chosen friends
seem to have lingered a
The Sa-
Hi while around the table, ^'^^^^ ^''-
courses af-
after the Institution of the Supper; terthe
while he, mindful of their approach- ^^pp^^'-
ing trials, so immediately connected with his
own, discoursed to them at length. He spoke
as knowing himself the future, but without
lifting the vail to disclose it fully to their
view. When he had reached the point at
which the fourteenth chapter of John closes,
they appear to have risen from the table, as
6o Remember Me.
John 14 : if with the purpose of departing.
•^'" But probably, as they stood grouped
together after rising, the conversation recom-
menced, and the Saviour went on again, as
recorded in the fifteenth and sixteenth chap-
ters ; and then concluded the interview with
prayer. This supposition agrees with all the
circumstances, and is much more probable
The con- than that this delightful conversa-
versation ^j^^ Qccurrcd out of doors as they
and prayer
not out of were walking. The whole spirit of
'^°°'"'' the words addressed to the disciples,
and of the sublime prayer that followed, sa-
vors of retirement — of a secluded, quiet
place — and would ill befit the wayside.
Parting words ! They are always affect-
ing, the more in proportion as the person
uttering them is venerated and beloved.
The last words of a father or a mother or an
Parting Words. 6i
honored and cherished friend, when ^^^ '^^^^'^^
of Jesus
about to leave the world, are wont to touching,
be kept by the survivors as the jewels t)ecause
the last be-
of the heart. But while, as his part- , fore he
ing words, these last sayings of the ^"ff-^^^^-
Lord Jesus have a deep and peculiar interest,
they are yet more precious because ^^^^ ^""^
rich in
of the invaluable truths and prom- truth and
ises which they embody. They ^^^'^^ort.
furnish a solid ground for faith to rest upon
amidst all trials and throughout all time.
They breathe the deepest tenderness, the
purest love, and the most divine tranquillity
of soul. In these words, the whole ^^ ^p°^*^
to believ-
Church of the redeemed, down to ers in aii
the last day of the world, have an ''"^^•
individual concern. They belong to me per-
sonally, if I am Christ's. While now once
more I read and meditate upon them, may
62 Remember Me.
they come warm and fresh to my soul, as if
from the Hps of my blessed Master !
And most naturally do they connect them-
selves with the sacramental season, in that
I am to commemorate my Saviour's death for
me, and these are his words of comfort spo-
ken for me as he went to die. How like him
was it to be then chiefly occupied, not with
his own coming anguish, but with the trials
John i6 : awaiting those who should be left
^3- without him amidst an evil and hos-
tile world ! Let me emulate this forgetful-
Lii.g ness of self. Let me be more in-
Christ, to ^Q^^ Qj^ ministering strength and
be most
mindful of sympathy to others than on moving
others. ^\^QY^ to pity by recounting my own
distresses. Forget not, O my soul, in what
spirit thy Saviour spoke when the hour of his
own great sorrows was even now at hand.
Parting Words. 6t,
Let not YOUR heart be troubled!
John 14 : 1.
This is the key-note of his wonder-
ful discourse.
Ah, dearest Lord, how hard is this for our
weak faith! How difficult to con- Faith must
fide in thee, and fear nothino^ ! Yet ^ ^ ^°"^
^ to conquer
why should I be anxious ? Of what fear.
should I be afraid t In that covenant, which
at thy table I am going to renew again as I
have done so often, every thing absolutely
which is involved in my perfect safety and
my best well-being thou hast bound thyself
to give me. A mansion in thy Fa- ^^^^ .
ther's house ; the promise that thou ^^ 3-
thyself wilt come and bring me to it — wilt
send the Comforter with a ministry fohn 16 : 7.
even better to me than thine — wilt ,
John 14 :
thyself come and make thine abode 23.
with me — wilt permit me to live in thee as
64 Remember Me.
John 15 : the branch liveth in the vine ; and
then the unqualified permission to
John 15 .
jj " ask and receive till my joy shall be
full — such are the gifts of thy most faithful
love. Well didst thou say. " Not as
-7- the world giveth give I unto thee."
O blessed Jesus ! assist me, while I sit with
thee at thy table, with warm affec-
Prayer for
faith and tion and unhesitating confidence to
^°''^" intrust myself, in body and soul, for
life and death, to thee. Help thou me also,
after thy divine example, to feel a generous
love and a tender care for my fellow-disciples,
and to go out of myself in ministering, as
opportunity is given, to their encourage-
, ment and comfort. Thou hast said,
Mutual
love com- " Tliis is my commandment. That
_ , 'ye love one another as I have loved
John 13 : -^
34- you." Do thou enable me to re-
Parting Words. 65
member this as a portion of thy parting
charge, and to count even the humblest of
thy followers my brother, or sister, well be-
loved for thy dear sake. Let me not forget
that these are to be my companions and the
sharers of my joy in the world above, and
that thou acknowledgest every act of kind-
ness done to them as if done unto thyself.
By patience with all their infirmities and
faults, and tender sympathy with their bur-
dens and their sorrows, let me be prepared
to hear thee say to me at last, " In- ^jj^^j 3..
asmuch as thou hast done it unto ^°-
the least of these my brethren, thou hast
done it unto Me."
66 ' Remember Me.
THE HOLY l^OND.
LITTLE while, he said, and hence I go ;
And ye shall seek me, but ye shall not
- find :
Ye may not follow now ; but left behind,
My witnesses, the world by you shall know
The truth ; that truth strike root, and grow ;
A holy kingdom rise, and wide extend,
Till e'en earth's proudest shall submissive bend,
And unto me all tribes and nations flow.
Behold, a new command to you I give —
Love one another: all who will be mine
Let love in one blest fellowship combine,
That each for all, and all for each, may live.
So, marked of men, shall ye, 'mid earth's dim night,
Divinely glow with jDure celestial light.
The Unity of Love. 6'j
THE UNITY OF LOVE.
ORD, thou on earth didst love thine own-
Didst love them to the end :
Oh ! still, from thy celestial throne,
Let gifts of love descend.
The love the Father bears to thee,
His own eternal Son,
Fill all thy saints, till all shall be
In pure affection one.
As thou for us didst stoop so low,
Warmed by Love's holy flame,
So let our deeds of kindness flow
To all who bear thy name.
6S Remember Me.
One blessed fellowship in love,
Thy living Church should stand,
Till, faultless, she at last above
Shall shine at thy right hand.
Oh glorious day, when she, the Bride,
With her dear Lord appears ;
When, robed in beauty at his side,
She shall forget her tears !
..y^
VI. GETHSEMANE.
SATURDAY EVENING.
HEN our Lord had ended the
memorable conversation
He g"oeth
and prayer which fol- to the Gar-
lowed the Institution of the sacra- ^^ °^
Gethsem-
ment of the Supper, he went forth, ana. John
attended by his disciples, to Geth-
semane. Of the twelve, he here selected
three — Peter, James, and John — and took
them with him to a little distance Matt. 26:
from the rest. Then, reminding ^^' ^7. 41-
these of their need of watchfulness and
prayer, he separated himself even from them,
70 Remember Me.
and went still farther, that he might be alone.
There it was that the most affecting scene in
all his life, save only that of Calvary, oc-
curred.
The hour had come in which it was per-
john 22 : mitted to the powers of darkness
^^' and to his malicious enemies to do
He knows
that his their worst against the holy Jesus.
^"\° He knew all that w^as before him.
suffering
has come. Hc had clcar foresight not only of
the outward and merely natural suffering
through which he was immediately to pass,
but also of those inward and supernatural
distresses which were involved in his work
of expiation, and which must needs be, in a
great measure, incomprehensible to us. His
humanity was not a mere appearance : it
was real and complete. As a man, he had
lived a life conformed entirely to the ordinary
Gethsemane. 71
human conditions. He exhibited the com-
mon sensibilities of our nature. He" HeAvas
suffered, being tempted. It is not ^^^^ "^'^°
his breth-
wonderful, therefore, that in the near ren in his
prospect of his last great conflict, all ^"^^^"^''^^ •
the details of which he perfectly well knew,
he should have been exceedingly sorrowful,
even unto death. He was as one He had a
on whom the shadow of a vast, im-
a
human
dread of
measurable trouble was beginning to suffering.
fall darkly. He went forth to the garden of
Gethsemane, as he had so often done before,
for solitude and prayer. But now the weight
of a great agony seemed to accumulate upon
him. It overwhelmed him ; till, his Angels
human strength failing, it pressed '^'"=^^'-^'* ^'^
him sink-
him to the ground. Then he, the ing under
Lord of angels, the eternal Son of ^'^ -v^^onv.
the Father, needed and received the ministry
72 Remember Me.
of angels. Ah ! did not tears fall even from
celestial eyes at the sight of his deep humili-
ation and distress ?
Well may I linger here, and weep. Listen,
O my soul ! Behold thy Saviour
It IS good -^ -^
to watch kneeling alone beneath the ancient
olive-trees ! He offers up prayer
and supplications, with strong crying and
many tears, unto Him that is able
Heb. 5:7.^
to save him from death, and is heard
in that he feared. Yes, he feared! — not
death (for he was not saved from that), but
lest his human strength and courage should
prove unequal to his last great conflict. He
was heard and answered in respect to this.
Now he is comforted by the sympathy of the
angelic messenger. Now the divine asserts
itself in his consciousness again. Though
he prays again and again that the cup may
Gethsemane. yi
pass from him, if this be possible, yet he is
enabled to say, as expressive of his Matt. 26:
profoundest wish, " Nevertheless, not -^^^ 42, 44-
my will, but thine, be done ! " He will not
shrink, but will tread the wine-press alone,
and accomplish all that belongs to his work
as the world's Redeemer. What sublime
self-sacrifice ! What an unfathomable mys-
tery of sufferino^ ! Let the sisfht of
■^ ^ ^ Tender-
my blessed Lord, fainting and sink- ness and
insf to the earth with anguish, and, ^"^
^ & ' view of the
as it were, buried beneath huge bil- Saviour's
lows of distress — all willingly en- ^"^"^^
dured for a guilty world, endured for me a
sinner — penetrate my soul with deepest ten-
derness and grief!
Most heartily would I lament, dear Lord,
my many offenses for which it was needful
that thou shouldst suffer. Most tenderly do
74 Remember Me.
I recall thy tears and sorrows, that, fixing
my thousfhts on these, I may o^ain a
Contrition J ^ ' / &
and just imprcssion of the vastness of
^^^ ^ " ' the debt of gratitude and love I owe.
The world, while I come in contact with its
trifles, and feel its earthly influences around
me, would steal away the fervor of my af-
„ . . , fections. It would impair the en-
Spirit of ^
the world ergy of my faith and hope, repress
my heavenward aspirations, and
make me forgetful of the truth which I
should ever keep in mind, that I am not my
own, but thine. Often, I fear, it /las beguiled
me into listlessness and languor in respect to
the holy duties of my great high calling ; and
imperceptibly, while I thought not of any
danger, has chilled my Christian zeal, and
made me too unmindful of thee, my faithful
Redeemer, — too little anxious to maintain
Gethsemane. 75
the glow and the consistency of a true devo-
tion to thy service. But, in meditation on
the scene .through which thou didst pass in
sorrowful Gethsemane, I would disarm it of
its power, and renew the holy ardor of my
soul. It is so that I would prepare my heart
for a right participation in the sacramental
feast. I shall think tearfully of the Garden
while I remember thee.
7^
Remember Me.
GETHSEMANE.
PREAD thick above, ye clouds, your
dusky vail ;
Hide from yon stars the Saviour's bitter
woe :
O Breathe, ye night windvS, in murmurs sad and
low;
Or lift, in fitful gusts, your mournful wail :
Listen, thou Olivet ! and, Kedron's vale,
Catch the sad accents that are borne to thee
From yonder shade — thine own Gethsemane —
As when one pleadeth and doth not prevail.
See ! to the earth the holy Sufferer sinks ;
Weighs on his heart an anguish all unknown ;
Bursts from his lips the thrice-repeated prayer,
Yet firm his will the utmost pang to bear ;
Till for him, fainting while the cup he drinks.
Angels bring succors from the eternal throne !
In the Garden with Him." T]
IN THE GARDEN WITH HIM."
HERE climbs thy steep, fair Olivet,
'^ There is a spot most dear to me ;
The spot with tears of sorrow wet,
^ When Jesus knelt in agony.
I love in thought to linger there,
To tread the hallowed ground alone,
Where, on the silent, midnight air.
Rose heavenward. Lord, thy plaintive moan.
I fondly seek the olive shade
That vailed thee when thy soul was wrung ;
When angels came to bring thee aid.
That oft to thee their harps had strung.
There, on the sacred turf, I kneel.
And breathe my heart's deep love to thee,
While tender memories o'er me steal
Of all thou didst endure for me.
78 Remember Me.
Oh, mystery of anguish ! when
The Sinless felt sin's heavy woe !
Hell madly dreamed of triumph then,
While thy dear head was bending low.
Vain dream ! No grief shall evermore
Stain, as with bloody sweat, thy brow :
Robed in all glory — thine before —
The seraphim surround thee now.
Yet, Lord, from off the burning throne,
Above yon stars that softly gleam.
Thou com'st to meet me here alone.
By Kedron's old, familiar stream.
?) G^^^:^
VII. CALVARY.
SABBATH MORNING.
HERE they crucified him! Yes,
there at Jerusalem, the Luke 23:
Holy City, the seat of
His own
the national religion, they who, as nation re-
. ject and
the chosen seed, and heirs of the ^.,„^if the
promises, should have been the first Mt>^^iah.
to welcome the Son and Lord of David, de-
livered Him who was the anointed Mark 14:
King of Israel, the Messiah of the ^^^^ ^ [
ages, to a shameful and cruel death! "•
Amazing spiritual blindness, and desperate
persistency in sin! Yet so the Scriptures
8o Remember Me.
Luke 24: were fulfilled, and a ruined world
25-27- redeemed.
Christ, our Passover, was sacrificed for us.
I Cor. 5: 7. i^g g^yg himself for the life of the
John 6:51.
world. He. once for all put away
Heb. 9:26.
sin by the sacrifice of himself. Be-
n I . _9. ^^j^ ^^^ Lamb of God, that taketh
away the sin of the world ! By his own blood
he entered once into the holy place,
Heb. 9: 12.
having obtained eternal redemption
Matt. 26: ^^^ ^s. His blood is shed for many
2^- for the remission of sins. He is
wounded for our transgressions ; he is bruised
Isaiahs?- ^^^ ^^^ iniquities. The Lord hath
5' ^' laid on him the iniquity of us all ;
and he bears our sins in his own
I Peter 2 ;
24- body on the tree. This is indeed
Rev. 13:8. the Lamb slain from the foundation
of the world in the counsels of Eternal Love,
Calvary.
and in the typical offering of slain victims
unto God. He is lifted up upon the john 3: 14,
cross, like the brazen serpent in the ^^'
wilderness, that the dying may look to him
and live.
" See from his head, his hands, his feet.
Sorrow and love flow mingled down •
Did e'er such love and sorrow meet.
Or thorns compose so rich a crown ? "
For weary hours he hangs a bleeding vic-
tim, as if to fix the attention of the universe
on the great atoning act which he performs.
He dispenses mercy, even in the Luke 23:
midst of his own sufferings, to one '^^'
penitent and believing sinner. In Matt. 27:
the dreadful anguish — to us incom- ■^^' ^°'
prehensible — of one forsaken, he cries out
82 Remember Me.
John lo: oncc and again; and at last bows his
^°- head, saying, " It is finished ! " and
expires.
O Jesus ! I sit down as if over against thy
Sitting cross. I deHbera,tely call to mind all
. ,^. that thou didst endure, and I see
against the '
cross, that in that great sacrifice of thine
Zech.13 I. ^j^Q^ j^^gt indeed opened a fountain
for sin and for all uncleanness. Ah, now I
e. . perceive how deep the stain, how
Sin seen in ^ ^
the light of vast the ill-desert, of sin! Without
the shedding of blood — of //ly
blood, O Most Holy! — there could be no
remission. But thy blood cleans-
I John 1-7.
eth from all sin. As I behold thee
lifted up upon the cross, thy body broken,
the crimson streams issuing from thy wounds;
Matt. 27 : ^s I listen to the cry wrung from thee
- 4^- in thine agony of spirit — the mys-
Calvary. 83
tery of which agony I can not comprehend,
since it involved the hiding of thy God's love
Father's face — I feel alike the infi- ^" J"^ ^^^
revealed in
nite love and absolute justice of God, the death
1 ,1 r 1 • • 1 of Jesus.
and the proioundest conviction that ^^^
he can and will forgive and justify ^3-26.
every sinner that believeth. Now I under-
stand, O Jesus! thy touching words: Luke2-;:
"This is my body, which is given ^9 = 20.
for you ; my blood, which is shed for you."
My dearest' Lord! on this thy Faith re-
lies on the
most precious and all-availing sacri- sacrifice of
fice I rely in humble faith. On this J^^"^-
sure foundation, laid by thee, I build my im-
mortal hopes. All unworthy in myself, for
thy sake I am forgiven, justified, Rom. 5:1;
have peace with God, and am re- ^ " ^^'
ceived of him as a child. And what shall
I say } How shall I pay the mighty debt 1
84 Remember Me.
owe ? I thank thee ; I praise thee. I would
laud and magnify thy name for ever. Afresh,
and most deliberately and heartily, I give
myself, with all that I am and have, to thee.
Divine life Let me abide ever in vital union
in Christ, . , , , ,.
and full ^^™ thee, and live in thy life. Let
salvation. Jove to thee be the ruling passion
of my heart, the determining impulse of all
the actions of my life. While I live, I would
be wholly thine. When I come at last to
die, may the assurance that thou art mine —
my sufficient and ever-living Redeemer —
dispel all darkness, and give me complete
serenity and peace ! Then, to the glory of
thy grace, permit me to behold thy face in
righteousness.
All these rich blessings, the purchase of
thy death upon the cross, wilt thou seal to
me, a humble believer, while I shall com-
Calvary. 85
mune with thee at thy table in the remem-
brance of thy death. Let me so ,„
•' All good
feed upon thy body and blood, that in Christ
I may have the delightful conscious- ^j^^ Jeiiev-
ness of eternal life begun within er at his
my soul. Oh, blessed, blessed day,
when that life shall be made perfect, and,
with all the redeemed before the throne, I
shall unite in saying —
Worthy is the Lamb that was slain,
and has redeemed us to god by his
BLOOD !
86 Remember Me.
THE SACRIFICE.
ONDER of wonders ! on the cross he
dies !
Man of the ages — David's mighty Son —
The eternal Word, who spake and it was
done,
What time, of old, he formed the earth and skies.
Abashed be all the wisdom of the wise !
Let the wide earth through all her kingdoms know
The promised Lamb of God, whose blood should
flow.
For human guilt the grand, sole sacrifice.
No more need altar smoke, nor victim bleed :
'Tis finished ! — the great mystery of love.
Ye sin-condemned, by this blood 'tis decreed
Ye stand absolved ; behold the curse remove !
O Christ ! thy deadly wounds, thy mortal strife.
Crush death and hell, and give immortal life !
Via Dolorosa. S?
i
VIA DOLOROSA.
SEE my Lord, the pure, the meek, the lowly.
Along the mournful way in sadness tread !
The thorns are on his brow ; and he, the Holy,
Bearing his cross, to Calvary is led.
Silent he moveth on, all uncomplaining,
Though wearily his grief and burden press ;
And foes, nor shame nor pity now restraining,
With scoff and jeering, mock his deep distress.
'Tis hell's dark hour ; yet calm, himself resigning,
Even as a lamb that goeth to be slain,
The wine-press lone he treadeth, unrepining,
And falling blood-drops all his raiment stain.
In mortal weakness 'neath his burden sinking,
The Son of God accepts a mortal's aid !
Then passes on to Golgotha, unshrinking.
Where love's divinest sacrifice is made.
8S Remember Me.
Dear Lord ! what though my path be set with
sorrow,
And oft beneath some heavy cross I groan ?
My soul, weighed down, shall strength and cour-
age borrow
At thought of harder griefs which thou hast
known.
And I in tears will yet look up with gladness,
And hope when troubles most my hope would
drown :
The mournful way which thou didst pass in sad-
ness
Was but the way to glory and thy crown !
%
A^-
At the Table. 89
AT THE TABLE.
the thought that Jesus, unseen, is
with you, completely pos- ,
•^ i. J L Jesus pres-
sess your mind when seated ent though
1 1 1 T-» 11 1 unseen.
at the table. Be collected,
reverent, and tender in spirit. Let not a sense
of your unworthiness make you afraid, but re
member that this is a feast of love, instituted
expressly for penitent sinners. Reflect that
the mere outward receiving of the bread and
of the wine can of itself convey to you no
blessing. It is only as it assists your ^^j^^ ^^.^^^
faith to apprehend the Saviour in ^^^ ^^^"^
appointed
the great act of making his atoning ^s aids to
sacrifice ; it is only as you inwardly ^^^^^^•
receive him as, throus^h his death, your all-
90 Remember Me.
sufficient Redeemer, and feed on him as the
Bread of Life — that the elements presented
in the Supper fulfill to you their end. While,
therefore, the ordinance proceeds, let your
mind and heart be occupied with such exer-
cises as the following : —
T.
Lord Jesus ! thou art here to meet and
Recogni- blcss mc at thy table. I am thine,
tionof J ^^^g^ ^-^^^^ j^^^ ^j^^^^ adore thee.
Christ as
present. Revcal thysclf more fully to my soul.
Impart unto me the Holy Ghost, that by his
aid my spirit may be quickened, warmed, and
purified, and brought into a holy sympathy
with thee.
TI.
" This is my body!" Yes, dearest Lord! I
see in the broken bread a lively emblem of
At the Table.
that body broken for sin — pierced, bleeding,
dvinsf, on the bitter cross. I behold
•' ^' Faith in
the Lamb of God slain — the one the dying
sufficient sacrifice for sin. I hate
my own sins, that helped to plat that crown
of thorns, and to drive those cruel nails.
"Broken for you!" O Jesus! it was indeed
for me. By thy cross, even I may become —
have become, I humbly hope — a child of the
living God.
III.
As I take this symbol, O thou Bread of
Life ! I would spiritually feed on Christ re-
,1 T 1 j_ i_ • ceived as
thee. I open my heart to receive
^ ^ the Bread
thee ; I give myself to thee anew ; I of Life.
seal my covenant-vows anew ; I take thee
anew to be my Saviour and my Lord. In
this act of eating the sacramental bread, I
92 Remember Me.
feel my soul united to thee, and receive of
thy life and strength. Lovingly and trust-
Thc u-nit ' ^^S^X' ^ ^^^y ^^^oved ! I look up into
of love, thy blessed face, and thy smile falls
like sunshine on my heart. May I abide
ever in thy love !
IV.
And now, with a heart melting into thank-
ful tenderness, let me receive the
The cup
gratefully cup. " Tliis is Illy blood ! " Yes,
leceive , q ^^ ^^^j j ^j^-^ ^^|^ ^^^ wash away
thy sins, and make thee pure in the sight of
the All-holy. This cleanseth from all sin.
Apply to me afresh, thou who art at
with new ^^ ^
faith in the oucc thc Sacrificc of atonement and
the great High Priest, thy most
precious blood. As I taste the wine in affec-
tionate remembrance of thy bloody death, I
At the Table. 93
lay myself again as if beneath thy cross, and
entreat thee to grant me the assurance of
peace with God.
V. .
In this receiving of the bread and wine, I
would not forsret, dear Lord, that I r^,
t? ' ' The corn-
have fellowship not only with thee, munion of
1 -1 r n T • 1 T saints.
but with my fellow-disciples. In
them thou wilt have me recognize my breth-
ren, and love even the humblest and the m^ost
imperfect of them for thy sake. I feel my
heart warm towards them, as mem- Love to
bers with thee of thy body. Help ^lal house-
mc to be tender in spirit, patient, i^oid.
helpful, and forgiving, in all my intercourse
with such as bear thy name. Make me more
watchful to fulfill the new commandment.
94 Remember Me.
VI.
Though I must now leave thy table, O
Christ's Jesus! let me not, Lord, leave thy
perpetual
presence presence. Make thine abode in my
sought, unworthy heart. In the dark hours
of temptation and trouble, in the moments
when sadness and despondency oppress me,
and especially when the hour of death ap-
proaches, may I hear thy comforting voice,
and know that thou rememberest me as I
have endeavored to remember thee this day !
It is by such meditations and petitions
that the devout disciple will enter
Remarks.
into the spirit of the Holy Supper,
and make his own the benefits it was in-
tended to convey. These are, of course,
given merely as examples, illustrative of the
At the Table. 95
real nature of the ordinance. They are de-
signed to express the substance of the exer-
cises — more or less extended and diversified,
as the case may be — with which each one at
the table should occupy his mind and heart.
g6 Remember Me.
AFTER THE SACRAMENT.
SABBATH EVENING.
T is the close of the Sabbath ; and it
has indeed been a sabbath to my soul.
I have been permitted to sit with
Christ and with his friends, as in heavenly
places ; and the affecting fact that I am
not my own, but have been bought with a
price, has once more been distinctly placed
before me. Have I not met my Lord in-
deed ? Has he not smiled upon my soul,
and whispered in its deep recesses the assur-
ance that I am his ? Has he not breathed
upon me, and said, " Receive thou the Holy
Ghost ".^ It must be so, if I have rightly
partaken of the feast.
After the Sacrament. 97
What then ? Henceforth It must be my
care to live, not unto myself, but unto Him
who died for me, and rose again. This I re-
solve to-night, that by his grace it shall be.
Yes, O my loving Redeemer ! who now ever
livest Head over all things for thy Church, I
am earnestly determined that in thy strength
I will every day be an example unto the be-
lievers, and a light in this dark world. To-
night, therefore, I beseech thee, help me to
gird up my loins anew, and to set forward
with redoubled zeal and diligence in the way
of Christian duty. Assist me, with watchful-
ness and prayer, with Christian prudence and
self-denial, to keep myself unspotted from
the world. Let me find it in my heart to
visit the fatherless and widows in their afflic-
tion, and to go about doing good, after the
example of my Lord. Especially aid me,
Remember Me.
O my Saviour! to overcome temptation, to
amend my faults of character, and to triumph
entirely over the sins that most easily beset
me. Give me the calmness of self-control,
patience under trials, and submission to all
thy will. Make me, finally, strong in the
Lord and in the power of his might, firm
and steadfast in Christian principle, and ever
faithful to truth and to thy cause, till my
work of life is done.
Lord, what wilt thou have me to do ?
Make me to run in the way of thy command-
ments. Let me be able to say at last, in
thine own emphatic words, " I have glori-
fied THEE ON THE EARTH ; I HAVE FINISHED
THE WORK WHICH THOU GAVEST ME TO DO."-.
All this I ask through thy dear cross and
passion. Amen.
Delight in Christ. 99
DELIGHT IN CHRIST.
ESUS, thou Joy of loving hearts,
Thou Fount of Hfe, thou Light of men,
From the best bUss that earth imparts
We turn unfilled to thee again.
Thy truth unchanged hath ever stood ;
Thou savest those that on thee call :
To them that seek thee thou art good ;
To them that find thee, all in all !
We taste thee, O thou living Bread,
And long to feed upon thee still ;
We drink of thee, the Fountain-head,
And thirst our souls from thee to fill.
1330iy|{
:oo Remember Me.
Our restless spirits yearn for thee
Where'er our changeful lot is cast ;
Glad when thy giacious smile we see,
Blest when our faith can hold thee fast.
O Jesus ! ever with us stay ;
Make all our moments calm and bright ;
Chase the dark night of sin away ;
Shed o'er the world thy holy light.
* ■- — - {J
Faith. ioi
FAITH.
|Y Faith looks up to thee,
Thou Lamb of Calvary,
Saviour divine !
(?J4^ Now hear me while I pray :
Take all my guilt away ;
O let me, from this day.
Be wholly thine.
May thy rich grace impart
Strength to my fainting heart,
My zeal inspire !
As thou hast died for me,
O may my love to thee
Pure, warm, and changeless be —
A living fire !
While life's dark maze I tread.
And griefs around me spread.
Be thou my guide ;
I02 Remember Me.
Bid darkness turn to day,
Wipe sorrow's tears away,
Nor let me ever stray
From thee aside.
When ends life's transient dream,
When death's cold, sullen stream
Shall o'er me roll —
Blest Saviour ! then, in love,
Fear and distrust remove ;
O bear me safe above —
A ransomed soul !
y
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FILE: inst/extdata/ats/thoughtsonpopery00nevi.txt
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L I B H -A. n "sr
PBINCETOK. y. J.
The Stephen Collins Donation.
No. Casc^
Divj^ip
No. ^^^^(A_Sjecti0nJk
No. Book, -^^
BV A501 .NA 1836a
Nevins, William, 1797-1835.
Thoughts on popery
J
f ••>
.^.r
yy
y^.pH^A^-'
/
^ as <©■ ^ ^ ms If s
^ <.
" To the law and to the testimony." Isa.
BY REV. WILLIAM Kevins, d. d,
Late Pastor of a Church in Baltimore.
PUBLISHED BV THE
AMERICAN TRACT SOCIETY,
150 NASSAU-STREET, KEW-tORK.
D. Fanshaw, Printer.
^ •*.'»- 3t'V>..
Entered according to act of Congress, in the year 1836, by
RuFUS L. Nevins, in the Clerk's Office of the District Court
of the Southern District of New-York.
CONTENTS.
No. Page.
1. Sufficiency of the Bible as a Rule of Faith and
Guide to Salvation, 7
2. The Source of Heresies, ----- 10
3. Private Interpretation, - - - - - -11
4. Popery Unscriptural, ----- 15
5. Evil of believing too much, 18
6. The Nine Commandments, - - - - 21
7. Catholic hostility to the Bible, - - - - 25
8. Something for the Rev. Mr. H. - - - - 30
9. Distinction of Sins into Mortal and "Venial, - - 33
10. The Deadly Sins, 35
11. A Religion without a Holy Spirit, - - - 37
12. Infallibility, - 40
13. The Keys, 44
14. The Head of the Church, 47
15. The power to forgive Sins, - - - - - 51
16. A Catholic Book reviewed, - - - - 56
17. Review of the Catholic Book continued, - - 60
18. The Pope an Idolater, - - - - . - 65
19. Charles X. an Idolater, 69
20. Idolatiy near home, ------ 73
21. Praying to Saints, - - - - - • 76
22. Specimens of Catholic Idolatry, - - - 80
23. More Specimens of Catholic Idolatry, - - - 85
24. Image Worship, ------ 89
25. Relics, 94
26. Seven Sacraments, ------ 100
27. Transubstantiation, 103
28. Haifa Sacrament, 105
29 Extreme Unction, 109
4 CONTENTS.
No. Page.
30. Doing Penance, 112
31. The hardest Religion, 116
32. More about Penance, 120
33. A Fast-day Dinner, ----- 122
34. The Mass, 125
35. More about the Mass, - . - - . ISO
36. The Host, - - 136
37. Priests, 140
38. Celibacy of the Clergy,^ 144
39. A Holier state than Matrimony, - - - 146
40. Auricular Confession, 148
41. A Mistake Corrected 151
42. Purgatory, -------- 152
43. More about Purgatory, ----- 156
44. A Strange Thing, - 158
45. Canonizing Saints, - 161
46. General La Fayette not at rest, - - - - 165
47. Prayers for the Faithful Departed, - - - 170
48. An Improvement, 175
49. The Duke of Brunswick's Fiftieth Reason, - 178
50. The Duke's Seventh Reason, - - - - 181
51. The Duke's Eleventh Reason, . - - 187
53. Beauties of the Leopold Reports, - - - 190
53. Beauties of the Leopold Reports, . - - 194
54. Partiality of the Church of Rome, - - . 196
55. Supererogation, - - - - - - 200
56. Convents, 204
57. Mr. Berrington and Mrs, More, - - - 207
58. A new method of exciting Devotion, - - - 212
The lamented author of the following articles had long
mourned over the influence of Romanism, as essentially a
political rather than a religious institution — attracting men
by its splendid and imposing exterior, to the neglect of that
spirituality of heart, without which no man can "see the
kingdom of God." He had made repeated endeavors to
engage what he considered abler pens in exposing its ab-
surdities ; and at length, as a means of reaching the greatest
number of minds, commenced the insertion of brief mis-
cellaneous articles bearing on the subject in a widely circu-
lated weekly newspaper — the New- York Observer — using
the signature M. S. the finals of his name. In familiarity
of style, kindness and cheerfulness of manner, and plain
common sense, they are adapted to secure the attention and
carry conviction to the heart of the general reader; while
their richness of thought and clearness and conclusiveness
of argument will render them not less acceptable to mature
and cultivated minds. Finding the reception they met, it
was the design of the author to comply with requests from
numerous sources entitled to his regard, by himself (when
the series should have been somewhat further extended)
embodying them in a volume ; but the failure of his health
and the early close of his valuable life prevented the fulfill-
ment of that design. They are now given to the public iu
accordance with general suggestions of the author, but es-
sentially in the form in which they at first appeared.
^aB<©i^^ 5S'^^222&'a?,
1. Tbe Siiffioieuoy of tlie Bible as a Rule of Faitli
and Guide to Salvation.
This is the great matter in controversy between Pro-
testants and Roman Catholics. We say the Bible is
sufficient. They say that it is not. Now, suppose that
Paul the apostle be permitted to decide between us.
We are agreed to refer the matter to him. Can our
opponents object to this reference ? Let Paul then be
consulted in the only way in which he can be, viz.
through his acknowledged writings. It is agreed on all
hands that he wrote the second epistle to Timothy.
Well, in the third chapter of that epistle, and at the
15th verse, he writes to Timothy thus : " And that
from a child thou hast known the Holy Scriptures,
which are able to make thee wise unto salvation."
That the Greek is here correctly translated into Eng-
lish, any scholar may see.
Here then we have what Paul wrote, and I cannot
believe that he would write, in a letter to Timothy, that
the Holy Scriptures are capable of being known by a
child, and able to make wise unto salvation, and then
say, to be handed down by tradition, that they are so
obscure and abstruse that one can make nothing out
of them.
But what did Paul write to Timothy about the Holy
8 THOUGHTS ON POPERY.
Scriptures ? He reminds him that he had known them
from a child, that is, he had been acquainted with them
so far as to understand them from that early age. Now,
either Timothy was a most extraordinary child, of
which there is no proof, or else the Holy Scriptures
of the Old Testament, and of the New, so far as the
latter was written and recognized at the time, are in-
telligible to a child. I see not how this conclusion can
in any way be evaded. If the child of Eunice could
and did know them, why may not my child and your
child, and any child of ordinary understanding ? And
what do we want more for a rule of faith, than a Bible
which a child can understand ? The Bible then can-
not be insufficient as a rule of faith, through any want
of perspicuity in it. That point is settled.
But Paul says something more to Timothy about
these same Scriptures, " lohich,^^ he says, " ai^e able
to make thee wise unto salvation." Why, what is the
matter with the man ? He talks as if he had taken
lessons of Luther. When did he live ? They say that
the Protestant religion is only three hundred years old,
but here is a man Avho lived well nigh eighteen hun-
dred years ago, that writes amazingly like a Protestant
about the Holy Scriptures. He says (and I have just
been looking at the Greek to see if it is so there, and I
find that it is) they are able to make thee wise unto
salvation. Now, who Avishes to be wiser than that?
and if they can make one thus wise, they can make
any number equally wise. So then the Scriptures can
be known by children, and can make Avise to salvation
those who know them. This is Paul's decision, and
here should be an end of the controversy. If this prove
not the sufficiency of the Bible as a rule of faith and
THOUGHTS ON POPERY. 9
guide to salvation, I know not how any thing can be
proved. I will tell you what I am determined to do
the next time a Catholic opens his mouth to me about
the insufficiency and obscurity of our rule of faith, I
mean to take hold of the sword of the Spirit by this
handle, 2 Tim. 3 : 15, and I mean to hold on to this
weapon of heavenly temper, and to wield it manfully,
until my opponent surrender or retreat. He cannot
stand before it.
But before I close this, I must say, that if the Scrip-
tures which existed when Paul wrote to Timothy were
able to make wise unto salvation, how much more
are they with what has been added to the canon since ?
And here, by the way, we have an answer to the ques-
tion which the Catholic asks with such an air of tri-
umph : " How, if this be your rule of faith, did Chris-
tians get along before the New Testament was writ-
ten and received ?" Very well ; they had Scriptures
enough to make them "wise unto salvation" as early
as the time of Timothy ; and they had, many years
before that, all the Old Testament, and a part of the
New. Now, with Moses and the prophets, and the
Psalms, and Matthew's Gospel, and perhaps some
others, together with a large number of divinely in-
spired men, I think they must have got along very
comfortably.
One thing more I desire to say. It is this : that there
is an advantage for understanding the Bible, which
does not belong to any book whose author is not per-
sonally accessible. The advantage is, that we have
daily and hourly opportunity to consult the Author of
the Bible on the meaning of it. We can, at any mo-
ment we please, go and ask him to interpret to us any
10 THOUGHTS ON POPERY,
difficult passage. We can lift off our eyes from the
word of truth, when something occurs which we do
not readily comprehend, and direct them to the throne
of grace. And what encouragement we have to do
this ! James tells us, " If any of you lack wisdom, let
him ask of God, that giveth to all men liberally, and
upbraideth not ; and it shall be given him." So then
we have the Bible to inform and guide us, and we
have constant opportunities of consulting its Author in
regard to its meaning. Is it not enough 1 I, for one,
am satisfied. I can dispense with the fathers, &c. &c.
2. The Source of Heresies*
The Roman Catholics say it is the Bible. They
trace all the errors and divisions which prevail, to the
Scriptures as their fountain. Do they know whose
book it is which they thus accuse ? How dare they
charge God with being " the Author of confusion ?"
But is the Bible to blame for heresies ? Christ gives a
very different account of the matter. He says, Matt.
22 : 29, to the Sadducees, " Ye do err, not knowing the
Scriptures." He makes ignorance of the Scriptures
the source of heresies. He does not agree with the
priests.
It is very strange, if the reading of the Scriptures is
the cause of heresies in religion, that the Bereans, who
searched them daihj, because they would not take on
trust even what Paid said, (and I suspect they would
THOUGHTS ON POPERY. 11
not have treated Peter any more civilly,) did not fall
into any of these errors. It would seem to have had
quite a contrary effect, for it is added, " therefore many
of them believed." Acts, 17 : 11, 12. Whatever these
Bereans were, it is clear that they were not good Ca-
tholics.
But after all it is not surprising that these noble Be-
reans did not fall into any fatal error by reason of read-
ing the Scriptures, since Peter says of Paul's hardest
parts, and most obscure passages, that they do nobody
any harm, but such as are both '^ unlearned and un-
stable ;" and that they do them no harm, except they
wrest them, that is, do absolute violence to them. 2
Pet. 3 : 16.
3. Private Interpretation*
It is known to every body how strenuously the Ca-
tholics oppose the reading of the Bible, or rather, I
should say, the reader exercising his mind on the
Bible which he reads. He may read for himself, if
he will only let the church think for him. He may
have a New Testament, and he may turn to such a
passage as John, 3 : 16, " God so loved the world that
he gave his only begotten Son," &c. or to that. Matt.
11 : 28, 30, " Come unto me, all ye that labor and are
heavy laden, and I will give you rest," &c. and he
may read the words, but then he must not attempt to
put a meaning upon them, though it be very difficult
12 THOUGHTS ON POPERY.
to avoid attaching a sense to them, since they are
quite as easy to be understood as they are to be read.
But he must not do it. At his peril he must not. He
is guilty of the crime of private interpretation, if he
does. Before he pretends to understand those passages,
he must inquire how the church has always interpreted
them, and what the popes and general councils have
thought about them, and how all the fathers^ from
Barnabas to Bernard, not one excepted, have under-
stood them. Well, now, it strikes me as rather hard
upon the poor sinner, that he should be made to go
through this long and difficult process before he is
permitted to admire the love of God in the gift of his
Son, and before he can go to Jesus for rest. And
somehow I cannot help suspecting that it is not ne-
cessary to take this circuitous course, and that it is
not so very great a sin when one reads such passages,
to understand them according to the obvious import
of their terms.
But the Catholic asks, " Does not Peter condemn
private interpretation ?" And they point us to his 2d
Epistle, 1 : 20. '• Knowing this first, that no prophecy
of the Scripture is of any private interpretation." Now
you must know that Catholics, though they have no
great attachment to the Bible, are as glad as any peo-
ple can be, when they can get hold of a passage of it,
which seems to establish some tenet of theirs. And
as only a very small portion of the Bible has even the
appearance of favoring them, one may observe with
what eagerness they seize upon, and with what te-
nacity they cling to the rare passages which seem to
befriend their cause. Thus they do with this pas-
sage of Peter. Thev quote it with an air of triiunph,
THOUGHTS ON POPERY. 13
and exultingly ask what Protestants can have to re-
ply to it.
Now, in the name of Protestants, I will state in two
or three particulars what we have to say in opposition
to the Catholic inference from these words of Peter.
We say that that passage does not make for the Ca-
tholic cause, Jirst, because if the right of private judg-
ment and private interpretation is taken away by it,
as they affirm, yet it is taken away with respect to
only a small part of the Bible, viz. the prophetic part.
He does not say that any other part, the historical, the
didactic, or the hortatory, is of private interpretation,
but only the prophetic, that part in which something
is foretold. He does not say no Scripture, but " no
prophecy of the Scripture is of any private interpreta-
tion." AlloAving then to the Catholic all which he
contends for, we are left with by far the larger part
of the Bible open to private interpretation. Peter re-
stricts us only in the matter of prophecy !
But secondly, let me say, that to whatever the re-
mark of the apostle has reference, it can easily be
shown that it does not mean what the Catholic under-
stands it to mean. This is evident from what follows
it. I wish the reader would turn to the passage. He
will perceive that Peter, having said that no prophecy
of the Scripture is of any private interpretation, pro-
ceeds to assign the reason of that assertion, or rather,
as I think, goes into a further and fuller explanation of
what he had said : " For the prophecy came not in old
time by the will of man, (that is, it was not of human
invention, it did not express the conjectures of men.)
but holy men of God spake as they were moved by
the Holy Ghost." Now I would ask if this reason
2
14 THOUGHTS ON POPERY.
confirms the Catholic view of the passage ? Is the
fact that the Bible was written by men inspired of God
to write it, any reason why it should not be of private
interpretation? Does the circumstance that God gave
them the thoughts, and even suggested to them the
words in which they should clothe them, render the
production so unintelligible, or so equivocal in its
meaning, that a private individual cannot be trusted
to read it ? That would be to say that God cannot
make himself understood as easily as men can ! The
Catholic argument from this passage may be stated
thus : the Bible is an inspired book, therefore too ob-
scure and ambiguous to be of private interpretation !
Inspired, therefore unintelligible !
If it be so hard to understand what God says, how
was the divine Savior able to make himself understood
by the common people who heard him gladly ? I sus-
pect they knew what he meant when he said, " Come
unto me, and I will give you rest." The sermon on
the mount seems to have been understood by those
who heard it. No one thought of asking how others
understood it. No one felt the necessity of an inter-
preter : every one exercised his private judgment on
what Christ said. Now, suppose that what Jesus said
to the people, and they found no difficulty in under-
standing it, had been taken down in writing at the
time, would not they who understood it when they
heard it, have equally understood it when they read
it? The spoken discourses of Christ were intelligi-
ble : have they become unmtelligible by being written?
To return for a moment to the passage in Peter. I
consider that the word rendered in verse 20, interpre-
tation^ should be translated as Dr. M'Knight trans-
THOUGHTS ON POPERY. 15
lates it, invention ; or, as another renders it, impulse:
and verse 21 should be considered as explanatory of
that which precedes it. If the apostle really intended
to deny the right of private judgment, why does he in
verse 19 exhort all the saints, to whom he wrote, to
take heed to " the more sure word of prophecy," the
very thing in reference to which he is supposed to deny
the right of private judgment? Why should they take
heed to it, if it is not of private interpretation ? and
why does he speak of it as " a light that shineth in a
dark place ?"
Finally : If no part of Scripture is of private inter-
pretation, then of course the passage of Scripture, 2
Pet. ] : 20, is not of private interpretation ; and yet
the Catholic exercises his private judgment upon it,
and submits it to the private judgment of the Protes-
tant, in the hope thereby of making him a Catholic !
No part of Scripture, according to him, may be pri-
vately interpreted, but that which affirms that no part,
not even itself^ may be privately interpreted !
4. Popery Unscriptural.
I undertake to prove that the Roman Catholic reli-
gion is unscriptural — that it is not borne out by the
Bible. If I can do that, I shall be satisfied ; for a reli-
gion, professing to be Christianity, which does not
agree with the statements of MattheAv, Mark, Luke,
John, Paul, Peter, James and Jude, will, I am per-
16 THOUGHTS ON POPERY.
suadedj never go down in the United States of Ame-
rica. It may do for Spain, Portugal and Italy ; but it
will not do here. There is too much respect for the
Bible in this republican land to admit of such a thing.
Republicans know too well how much liberty owes to
the Bible. They know that tyranny cannot exist where
the Bible, God's magna charta to mankind, is in the
hands of the people. Besides, the people of this coun-
try have too much good common sense to take that
for Christianity about which the evangelists and the
apostles knew nothing. I think, therefore, that I shall
have gained the point, if I show that Romanism and
the Bible are at odds. This, if I mistake not, I can
easily do.
The Roman Catholics act very much as if they them-
selves did not regard their religion as being scriptural.
Why, if they believe that their religion is the religion
of the Bible, do they not put the Bible into the hands
of the people, and advise them to read it, that they
may become, or continue to be good Roman Catholics ?
Why not circulate far and wide the book which con-
tains their religion ? They need not take our transla-
tion of it. They have one of their own — the Douay.
Let them circulate that. Why do they leave the whole
business of distributing the Scriptures to the Protes-
tants ? Above all, why do they oppose the operations
of Bible Societies, when they are only multiplying
and diffusing copies of the book which contains the
Roman Catholic religion ?
I am particularly surprised that the Roman Catholics
are not more anxious to put into general circulation the
two epistles of their St. Peter, who they assert was
the first Bishop of Rome, and earliest Pope. They ac-
THOUGHTS ON POPERY 17
knowledge that he wrote two epistles, and that they
are extant. Why, in the name of common sense, do
they not let every Catholic have them ! I do not won-
der that ihey wish to keep out of sight of the people
the epistles of Paul, Avho says, Gal. 2 : 11, that he
withstood Peter to the face, " because he was to be
blamed." Paul forgot at the moment that Peter was
supreme and infallible ! We are all liable to forget.
But why the rulers of the church should be unwilling
to let the people hear Peter, is the wonder with me. I
have been reading his epistles, to see if I can discover
why the Catholics are not friendly to their circulation.
Perhaps it is because in them he says nothing about
Rome, unless by Babylon^ 1 Ep. 5 : 13, he means
Rome, as John does in the Revelation; and never a
word about his being Bishop of Rome, or Pope ! The
man seems to have no idea that he was a pope. He
says in his 1st Epistle, 5:1, " The elders which are
among you I exhort, who am also an elder.'''' An el-
der ! vv'-as that all ? Why, Peter, do you forget your-
self? Do you not know that you are universal Bishop,
Primate of the Apostolical College, Suprerae and
Infallible Head of the Church? He seems never to
have known one word about it. Now I think I have
hit upon one reason Avhy it is thought best that the
people in general should not be familiar with the wri-
tings of Peter.
I wish, for my part, that the Catholics would print
an edition of Peter's Epistles, and give them general
circulation among their members ; for if the religion
of these epistles is their religion, I have no further
controversy with them.
2*
18 THOUGHTS ON POPERY.
5. Tlie Kvil of Believing Too Much.
It is a common saying among the Catholics, that it
is Detter to believe too much than to believe too little ;
and it is one of the arguments with w^hich they endea-
vor to make proselytes, that they believe all that Pro-
testants believe, besides a good deal that Protestants
do not believe. Hence they would have it inferred that
their religion possesses all the advantages which be-
long to Protestantism, and some more into the bargain ;
so that if the religion of the Reformation is safe, much
more is that of the church of Rome safe. Now, as I
am certain that this way of talking {reasoning it is
not worthy to be called) has some influence in making
Catholics, I shall take the liberty of examining it.
Why is it better to believe too much than to believe
too little ? Excess in other things is not better than
defect. To eat or drink too much is not better than to
eat or drink too little. To believe that two and two
make five, is as bad as to believe that two and two
make three. One of these errors will derange a man's
calculations as much as the other. The man who be-
lieves that two and two make five, has no advantage
because he believes the whole truth and a little more.
A certain writer, who ought to be in high authority
at Rome as well as every where else, represents addi-
tions to the truth to be as injurious and as offensive to
God as subtraction from it. Rev. 22 : 18, 19. " If any
man shall add unto these things, God shall add unto
him the plagues that are written in this book." Here
you see what a man gets by believing too much. It is
not altogether so safe a thing as the Catholics repre-
THODGHTS ON POPERY. 19
sent it to be. Adding is as bad as taking away. For
every article added there is a plague added.
I suppose that one reason why these additions to the
truth are so offensive to God is, that they are such ad-
ditions as take from that to which they are added ; just
as when a man puts " a piece of new cloth into an old
garment, that which is put in to fill it up taketh from
the garment, and the rent is made worse." Mat. 9 : 16.
All the additions of the church of Rome to Christiani-
ty take away from some of its doctrines. She first cuts
a hole in the robe of Christ and then applies her patch !
In order to make room for her doctrine of human me-
rit, she has to take away just so much from the merit
of Christ. The Protestant doctrine is, that we are justi-
fied by faith alone, without the deeds of the law. Nay,
says the Catholic, our own good works have some-
thing to do in the matter of our justification. Now, this
addition does not leave entire that to which it is added,
but takes from it !
We hold to the perfection of the one sacrifice offered
by Christ on the cross. The Catholics add to this the
sacrifice of the mass. They are not satisfied with
Christ's being " once ofiered to bear the sins of many,"
but they teach the strange doctrine that Christ is of-
fered as often as a priest is pleased to say mass !
Nothing is farther from the truth than that the Ca-
tholic believes all which the Protestant believes, be-
sides a great deal that the Protestant does not believe.
The latter part of the assertion is correct. The Ca-
tholics believe a great deal which the Protestants do
not. In the quantity of their faith they far surpass us.
There is the whole that is comprehended in tradition.
They believe every word of it — while Protestants are
20 THOUGHTS ON POPERY.
satisfied with Holy Scripture. But the Catholics do
not believe all that Protestants believe ; they do not
believe the Protestant doctrine of regeneration, or jus-
tification, or other cardinal doctrines.
But, asks one, is not all that Protestants believe
contained in the Scriptures ! Yes. Well, Catholics
believe the Scriptures. Therefore they believe all
which Protestants do ; and then, moreover, they be-
lieve tradition ; so that they believe all which Protes-
tants believe, and some more besides. Very logical, to
be sure ! But suppose that tradition and Scripture hap-
pen to contradict each other, how then? What sort of
an addition to a testimony is a contradiction of it? I
might give some precious specimens of these contra-
dictions. The Catholic believes with Scripture, that
"marriage is honorable in all;" and he believes with
tradition, that it is very disgraceful in some. One of
his rules of faith affirms that " all our righteousnesses
are as filthy rags," but the other assures him that there
is merit in his good works. One says that Peter was
to he blamed, but the other asserts his infallibility.
According to one, Peter was a simple elder ; but ac-
cording to the other, universal bishop, &c. The Catho-
lic says he believes both, and therefore he is in a safer
state than the Protestant. Well, when 1 can be con-
vinced that two contradictory assertions are both true,
I may believe as much as the Catholic believes. Mean-
while I am satisfied with believing enough ; and not
caring to be more than perfectly safe, I shall continue
to be a Protestant.
THOUGHTS ON POPERY. 21
6. The Nino Commandments.
^^Nine commandments ! What does that mean ? I
always thought the commandments were teny There
used to be that number. There were ten proclaimed
by the voice of God from Mount Sinai ; and ten were
written by the finger of God on the tables of stone,
and when the tables were renewed, there were still
ten: and the Jews, the keepers of the Old Testament
Scriptures, always recognized ten ; and so did the pri-
mitive church, and so do all Protestants in their creeds
and catechisms. But the Roman Catholics, (you know
they can take liberties, for they are the true church,
they are infallible. A person, and so a church, which
cannot possibly make a mistake, need not be very par-
ticular about what it does,) these Christians who have
their head away off at Rome, subtract one from the
ten commandments ; and you know if you take one
from ten, only nine remain. So they have but nine
commandments. Theirs is not a Decalogue, but a
Nonalogue.
It is just so. When, many years ago, I first heard
of it, I thought it was a slander of the Protestants.
I said, " O, it cannot be that they have dared to med-
dle with God's ten commandments, and leave out one.
They cannot have been guilty of such impiety. Why,
it is just as if some impious Israelite had gone into
the holy of holies, opened the ark of the covenant, and
taking out the tables of stone, had, with some instru-
ment of iron, obliterated one of the commands which
the divine finger wrote on them." But then it struck
me how improbable it was that such a story should
22 THOUGHTS ON 'POPERY.
ever have gained currency, unless there was some
foundation for it. Who would ever have thought of
charging Roman Catholics with suppressing one of
the commandments, unless they had done it, or some-
thing like it ?
So I thought I would inquire whether it was so or
not; and I did, and found it to be a fact, and no slan-
der. I saw with my own eyes the catechisms published
under the sanction of bishops and archbishops, in
which one of the commandments was omitted ; and
the reader may see the same thing in " The Manual
of Catholic Piety," printed no farther off than in Phi-
ladelphia. The list of the commandments runs thus:
1. I am the Lord thy God ; thou shalt not have
strange Gods before me.
2. Thou shalt not take the name of the Lord thy
God in vain,
3. Remember the Sabbath day, &c.
The reader w411 see that the commandment which
the Catholics leave out, as being grievous to them, is
the second in the series. It is the one that forbids
making graven images and likenesses of any thing for
worship. That is the one they don't like ; and they
don't like it, because they do like pictures and images
in their churches. They say these things wonderfully
tend to promote devotion, and so they do away that
commandment of God ! David says, " I esteem all
thy precepts concerning all things to be right." But
he was no Catholic.
Well, having got rid of the second, they call the
third second, and our fourth they number third, and
so on till they come to our tenth, which, according to
their numbering, is the ninth. But as they don't like
THOUGHTS ON POPERY. 23
the sound of " the nine commandments," since the
Bible speaks of " the ten commandments," Exod. 34 :
28 ; Deut. 4 : 13, and every body has got used to the
number ten, they must contrive to make out ten some
how or other. And how do you think they do it ?
Why, they halve their ninth, and call the first part
ninth, and the other tenth.
So they make out ten. In the Philadelphia Manual,
corrected and approved by the Right Rev. Bishop
Kenrick, it is put down thus : " 9th. Thou shalt not
covet thy neighbor's wife. 10th. Thou shalt not covet
thy neighbor's goods." You see they make two of the
commandments to relate to coveting. It is not very
probable the Lord did so. I reckon they were not so
numbered on the tables of stone. But you see it would
never do to let that second commandment stand, and
it would never do to have less than ten : so they were
laid under a sort of necessity to do as they have done.
But, after all, it is a bad job. It is not near so inge-
nious as many of the devices of Popery. After all is
said and done, they have but nine commandments ; for
every body knows that by dividing any thing you get
not two wholes, but two halves : there is but one
whole after the division. And so the ninth command-
ment is but one commandment after they have divided
it. If they were to quarter it they could not make
«any more of it. If the Catholics are bent on dividing
the last of the commandments, they should call the
first half, 8i, and the second half, 9th. That is what
they ought to do. That would be acting honestly,
for they know they have left out one of the Lord's
ten. They know that the Lord gave ten command-
ments, and they acknowledge only nine of them. It
24 THODGHTS ON POPERY.
is a mean device to divide one of the nine, and then
say they acknowledge ten. The Catholics know that
the commandments, as they are in many of their cate-
chisms, are not as they were written with the finger of
God on the tables of stone. They know that one is
wanting, and why it is they know. They had better
take care how they do such things, for the Lord is a
jealous God.
Indeed the Catholics are sorry for what they have
done in this matter. It has turned out a bad specula-
tion. This reduction of the law of God one-tenth,
has led to the opening of many eyes. They would
never do the like' again. And as a proof of their re-
pentance, they have restored the second command-
ment in many cases : they can show you a great many
catechisms and books in which it is found. I had sup-
posed that the omission existed now only in the cate-
chisms published and used in Ireland, until I heard of
the Philadelphia Manual. They had better repent
thoroughly, and restore the commandment in all their
publications. And I think it would not be amiss for
them to confess that for once they have been fallible ;
that in the matter of mutilating the Decalogue, they
could, and did err. If they will afford us that evidence
of repentance, we will forgive them, and Ave will say
no more about it. We know it is a sore subject with
them ; they don't know how to get along with it. When
one asks them, " How came you to leave out the second
commandment ?" if they say, " Why, we have not left
it out of all our books." The other replies, "But why
did you leave it out of any ?" and there the conversa-
tion ends. Echo is the only respondent, and she but
repeats the question, " Why ?"
THOUGHTS ON POPERY. 25
7. Catholic Hostility to the Bible.
I am not surprised that the Roman Catholics dislike
the Bible, for very much the same reason that Ahab,
king of Israel, disliked Micaiah, the prophet of the
Lord. 1 Kings, 22 : 8. It is hard not to contract a
strong dislike to that which is for ever bearing testi-
mony against one. To love an enemy is one of the
most difficult attainments. Now, the Bible is all the
time speaking against the Catholic religion, and pro-
phesying not good, but evil of it, just as Micaiah did of
Ahab. It is natural, therefore, that the Catholic should
feel an aversion to the Bible. We ought not to expect
any thing else. But I am somewhat surprised that
they do not take more pains to conceal their dislike of
it, for it certainly does not look well that the church
of God should fall out with the oracles of God. It has
an ugly appearance, to say the least, to see the Chris-
tian church come out against the Christian Scriptures.
I wondered much, when, a few years ago, the Pope
issued his encyclical letter, forbidding the use of the
Bible in the vulgar tongue. It certainly looks bad that
Christ should say, " Search the Scriptures ;" and that
the vicar of Christ should say, " No, you shall not even
have them." It has very much the appearance of con-
tradicting Christ: but appearances may deceive in this
case, as in transubstantiation. But I must do the Pope
justice. He does not unconditionally forbid the use of
the Bible, but only the use of it in the vulgar tongue.
The Pope has no objection that a person should have
the Bible, provided he has it in a language which he
does not understand. The English Catholic may have
3
26 THOUGHTS ON POPERY.
a French Bible, and the devout Frenchman may make
use of an English or Dutch Bible ; or both may have
a Latin Bible, provided they have not studied Latin.
An acquaintance with the Latin makes it as vulgar a
tongue as any other. I have thought it due to the Pope
to say thus much in his favor. Far be it from him to
forbid the use of the Bible, except in the vulgar tongue !
Another more recent fact has surprised me not a
little — that a student of Maynooth College, Ireland,
named O'Beirne, should have been expelled that insti-
tution for persisting in reading the Bible ! Expulsion
is a pretty serious thing. That must be esteemed a
heinous crime which is supposed to justify so severe
a penalty. I cannot see any thing so criminal in read-
ing the Scriptures. I wonder if the reading of any
other book is forbidden at Maynooth: I suspect not.
The authorities at Maynooth must think the Bible the
worst book in the world. A student of that college
may read whatever is most offensive to purity and
piety in the ancient classics, without any danger of
expulsion ; but if he reads the Bible he is dismissed
with dishonor! But I suppose they will say, he was
not expelled for reading the Scriptures, but for con-
tempt of authority, in that, after being forbidden to
read the Scriptures, he still persisted in reading them.
That makes a difference I must confess: still the
young man's case was a hard one. Christ told him
not only to read, but to search the Scriptures : the au-
thorities of the college told him he must not. His sin
consisted in obeying Christ rather than the govern-
ment of the college. I think it might have been set
down as venial. They might have overlooked the fault
of preferring Christ's authority to theirs. " When the
THOUGHTS ON POPERY. 27
Son of man shall come in his glory," I don't believe
he will expel the young man for what he did, though
the college bade him " depart."
I wonder, and have always wondered, that the Ca-
tholics, in prohibiting the Scriptures, do not except St.
Peter's Epistles. Was ever any Catholic forbidden to
read the letters of a Pope ? I believe not. But if good
Catholics may, and should read the " Encyclical Let-
ters " of the Popes, why not let them read the " Gene-
ral Epistles " of the first of Popes, Peter ? Why is it
any more criminal to read the letters of Pope Peter,
than those of Pope Gregory 1 I cannot explain this.
Here is another fact that has surprised me. A recent
Galway newspaper denounces, by name, two Protest-
ant clergymen as reptiles^ and advises that they should
be at once trampled on. What for ? Why, for the sin
of holding a Bible meeting, and distributing the Scrip-
tures ! It speaks of them as a hell-inspired junto of
incarnate fiends, and says, " If the devil himself came
upon earth, he would assume no other garb than that
of one of these biblicals." The Irish editor adds, " The
biblical junto must be put down in Galway." He is
evidently in a passion with the Bible : I suppose it
must be because it prophecies no good of him. Cer-
tainly he cannot think the Bible very favorable to his
religion, otherwise he would not proclaim such a cru-
sade against its distribution. It is the first time I ever
heard it asserted, that the managers and members of
Bible Societies are ipso facto incarnate fiends. It
seems singular, that those who promote the circulation
of a heaven-inspired volume, should be themselves,
as a matter of course, hell-inspired. I cannot think
that Exeter Hall and Chatham-street Chapel become
28 THOUGHTS ON POPERY.
Pandemoniums whenever the Bible Society meets in
them. Nor shall I believe that Satan is going to turn
Bible distributer, until I actually see him " walking
about " on this agency.
I do not know how it is, but I cannot help looking
on the circulation of the Scriptures as a benevolent
business — the gratuitous giving of the word of God
to the children of men as a good work. When re-
cently I read an article stating that the Young Men's
New-York Bible Society had undertaken to supply the
emigrants arriving at that port with the Bible in their
respective languages, I almost instinctively pronounc-
ed it a good work ; and I was astonished, as well as
grieved, to find that some of the emigrants refused to
receive the volume. I suppose that if the agent had
offered them a volume of the Spectator, or a novel,
they would have taken that. Any book of man they
could have thankfully received ; but the book of God
they had been instructed to refuse, should that be of-
fered them ! The agent reports the following fact :
" June 17, visited on their landing a large number of
emigrants from Ireland, not one of whom could be
prevailed on to receive a Bible, even as a gift. One of
the females told me, if I would give her one she
would take it with her and burn it." Who, do you sup-
pose, put them up to refuse the Bible ? And who put
it into the head of the woman to speak of burning the
Bible ? I think any person, in whatever part of the
country born, could guess. I guess it Avas not any
infidel — I guess it was a priest.
But perhaps the reason they refused the Bibles of-
fered them, was, that they had other and better Bibles.
That is not pretended. They had none. Now, it seems
THOUGHTS ON POPERY. 29
to me they might have accepted our Bibles until they
could procure their own better Bibles. An imperfectly
translated Bible is better than none : no translation of
the Bible was ever so bad as to be worse than no Bi-
ble. What if the Douay is before all other Bibles,
yet king James' may answer one's turn until he can
get the Douay. The Catholics complain that we give
their people an erroneously translated Bible : why,
then, do they not supply them with a correct transla-
tion ? When they undertake that, we will cease to
trouble them. We would be very glad to see every
Catholic family possessing, and capable of reading,
the Douay Bible, although it does make repentance to-
wards God to consist in doing penance appointed by
men. But that they have no idea of doing. Does not
the Pope forbid the use of the Bible in the vulgar
tongue ! I know many Catholics have it, but it is no
part of their religion to have a Bible. They get their
Christianity without the trouble of searching the
Scriptures. Indeed they would in vain search in the
Scriptures for what they call Christianity. If they
were not perfectly conscious that their religion is not
to be found in the Bible, do you suppose they would
denounce and persecute that book as they do ? Would
they direct their inquiries to fathers, and councils, and
priests for information, rather than to prophets, evan-
gelists, and apostles?
30 THOUGHTS ON POPERY.
8. Soiuetliins^ for the Revi Mr. H.
Mr. H. the Goliath of the Catholics, seems to be
very fond of asking questions which he thinks no-
body can answer. I am not acquainted with any wri-
ter who makes more frequent use of the interrogation
point. But his questions are not quite so unanswera-
ble as he supposes. I will just answer two of the string
of questions with which he commences a recent letter
to Mr. B. and then I beg leave to ask a few.
He wants to know Jirst, what the Protestant reli-
gion is. He has been often told, but I will tell him
again. It is the religion of the Bible. It was not
called Protestant when the Bible was written, for
then there was no corruption of Christianity to pro-
test against. But it is the same, however called.
There it is, i7i the Bible. Read it. Read any part
of it. You cannot go amiss to find the religion of the
Reformation in the Bible. Read particularly the
epistle to the Romans, to whom Catholics pretend to
refer their origin ; or the epistle to the Ephesians. I
wonder if a passage from either of these prominent
epistles was ever quoted by any one in proof of any
peculiarity of the Roman Catholic church ! I suspect
never. Protestants, however, make great use of them.
But, says the interrogator, " tell us what particular
doctrines constitute the Protestant religion. Telling
us it is the religion of the Bible, is telling us where it
is, but not what it is." And is it not enough to tell
you where you may find a thing? Have you no eyes?
Have you no mind ? Do you want one to think for
you ? Is not that all which Jesus Christ did ? He gave
THOUGHTS ON POPERY. 31
the Scriptures to the Jews, and said, " search them."
So we put the Bible into your hand, and say, there is
our religion. And yet you ask, " Where was your re-
ligion before Luther ?" Before Luther ! we tell you
where it was before the earliest fathers. It was in
the Gospels and Epistles, where it is now, and ever
will be. What have we to do with Luther or Augus-
tine, or any of them, until we get as far back into an-
tiquity as St. John?
But Mr. H. asks again, " What society of Chris-
tians ever taught this pretended religion of Christ pre-
vious to the Reformation ?" Why, Mr. H. do not affect
such ignorance — you must be joking^ when you ask
such a question. Did you never hear of a society of
Christians residing at Rome, some of whom were of
Caesar's household, to whom one Paul wrote a letter,
which has come down to us? Now, if it cannot be as-
certained what that society of Christians " taught,"
yet it can easily be ascertained what was taught
them. It is only to read the letter. And I think it
not improbable that that society of Christians profess-
ed and taught what St. Paul taught them.
But there was another respectable society of Chris-
tians, a good while " previous to the Reformation,"
who seem to have known something about this " pre-
tended religion of Christ," called Protestant. They
dwelt in a city named Ephesus. That same Paul
resided among them three years, preaching the Gos-
pel, and he did it faithfully. He " shunned not to
declare all the counsel of God." After establishing
a flourishing church there, he went away, and subse-
quently addressed an epistle to them, which also has
come down to us. In this epistle it is to be presumed
32 THOUGHTS ON POPERY.
that he embodied the substance of the Gospel, which
he had taught them "publicly and from house to
house." He is not to be suspected of preaching one
thing and writing another. Will Mr. H. deny that
the society of Christians at Ephesus professed and
taught the doctrines of the epistle to the Ephesians ?
I think not. Well, sir, what are the doctrines of that
epistle ? Are they yours or ours — Catholic or Protes-
tant ? I will leave it to any intelligent infidel on earth
to decide. Will Mr. H. agree to the reference ? O
no, he wants us to leave it to a pope, and general coun-
cil, and the zmanimous fathers.
I have told Mr. H. now of two societies of Chris-
tians who " taught this pretended religion of Christ
previous to the Reformation." I could tell of more ;
but two are enough. He only asked for one.
Now I would ask Mr. H. a question. Where was
your religion, Mr. H. at the time the Bible was writ-
ten ? I am curious to know. How came the evange-
lists and apostles to know nothing about it, if it is
really the religion of Christ ? Perhaps Mr. H. can
clear up this difficulty. I wish he would, if he can.
I do not want him to say where his religion was after
the Bible was written, and after all the evangelists
and apostles were dead. I am informed on that point.
I want to know where the Roman Catholic religion
was before those good men died ; where it was before
the fathers.
They talk about the antiquity of the Roman Ca-
tholic religion. It is old, I must confess. It bears
many marks of age upon it. But the difficulty is, it
is not old enough by a century or two at least. They
say it is the frst form of Christianity. That is a
THOUGHTS ON POPERY. 33
mistake. It is the second. The first appeared for a
while, then " fled into the wilderness, where she had
a place prepared of God," and re-appeared at the Re-
formation. They call it a new religion. But no, it
is the old restored. If any one doubts the identity of
the restored religion, let him but compare its features
with that which appeared and flourished in the apos-
tolic age.
Another question I beg leave to ask Mr. H. " Did
the first Christians of Rome hold the doctrines con-
tained in the epistle to the Romans, or did they not?"
If they did not, they must have departed from the faith
sooner than Paul predicted that they would. If they
did hold the doctrines of the epistle, then, since these
are the very doctrines which the friends of the Refor-
mation contend for, have we not here the example of
a society holding the doctrines of the Reformation
long before the actual era of the Reformation ? I have
other questions to ask, but I wait for these to be an-
swered.
9. The Distinction of Sins into Mortal and Venial.
Mr. Editor^ — I was not aware, until recently, that
Roman Catholics of this age, and in this country, make
that practical use which I find they do of the distinc-
tion of sins into mortal and venial. For the truth of
the following narrative I can vouch. An intelligent
gentleman being, a few weeks since, expostulated
with by a Protestant lady, on his spending the whole
of a certain Sabbath in playing cards, replied with
o4 THOUGHTS ON POPERY.
the Utmost readiness, and with every appearance of
confidence in the validity of his apology, " O, that is
not a mortal sin." Several similar examples of a
resort to this distinction were reported to me. Now,
can that system be the religion of Jesus Christ, which
recognizes this horrible distinction, and puts such a
plea as this into the mouth of a transgressor of one ot
the commandments of that Decalogue which God's
own voice articulated and his own finger wrote? I
cannot express the feelings I have, when I think of
the multitudes who are forming a character for eterni-
ty under the influence of doctrines like these. What
sort of a character must they form !
How completely at variance with the Scriptures is
this distinction ! " Cursed is every one that continu-
eth not in all things which are written in the book of
the law to do them — the wages of sin is death — the
soul that sinneth, it shall die." Gal. 3 : 10 ; Rom. 6 :
23 ; Ezek. 18 : 4. Is not all sin disobedience to God ?
and may he be disobeyed in any respect without guilt ?
Did ever a father of a family recognize such a distinc-
tion in the government of his children ? Did Christ
atone for what are called venial sins, or did he not ?
If he did not, then he did not atone for all sin. If he
did atone for them, they must be worthy of death, since
he died for them.
The truth is, all sin is mortal, if not repented of;
and all sin is venial, that is, pardonable, if repented of.
There is no sin which the blood of Christ cannot cleanse
from. And nothing but that can take out any sin.
It is not worth while to reason against such a dis-
tinction. I only mention it as one of the absurd and
pernicious errors of the system to which it belongs.
THOUGHTS ON POPERY, ^
10. Tlie Deadly Sins.
In " the Christian's Guide to Heaven " I read with
some interest an enumeration of what the Catholics
are pleased to call " the seven deadly sins." Why
this distinction, thought I ? Are there only seven sins ?
Or are only some sins deadly ; and is the number of
sins that kill ascertained by the infallible church to be
just seven and no more, all other sins being venial,
not mortal, according to another distinction which that
church presumes to make ?
They cannot mean that there are only seven sins,
for heresy is not in this list of sins, and that I am sure
they esteem a sin ; neither is there any mention of
falsehood and deceptio7i, which we Protestants regard
as sins, even though their object should be pious. Be-
sides, David says that his iniquities were more than
the hairs of his head — consequently many more than
seven. And who is any better off than David in this
respect? Moreover, even the Catholics admit nine
commandments. They do not leave out any but the
second. They must therefore admit the possibility of
at least nine sins.
They must mean that there are only seven sins
which are mortal to the soul. But if this be the case,
why is It said, " Cursed is every one that continueth
not in all things written in the book of the law to do
them?" It is admitted that there are more than seven
things written in the book of the law. Again, why is
it said that the wage-s of sin is death? This would
seem to imply that death is due to every sin, of what-
ever kind. If there are only seven deadly sins, why
36 THOUGHTS ON POPERY.
does not the apostle say, " The wages of these seven
sins (enumerating them) is death?" But he does not
say that. He regarded all sins as deadly — every one
of the multitude as mortal in its consequences.
If there are only seven sins which are deadly, then
I suppose we can answer for all the rest ; but Job says
he cannot answer him one of a thousand. According
to Job, then, who is a very ancient authority, there are
at least a thousand sins for which we cannot answer.
But let us hear what the seven are. They are Pride^
Covetousness, Luxury or Lust, Anger, Gluttony, En-
vy, Sloth. Well, these are, to be sure, sins, all but one
of them, anger, which is not necessarily a sin any
more than grief is. We are directed to " be angry and
sin not." I wonder they should have put anger with-
out any qualification among the seven deadly sins. It
must be because they are not familiar with the Scrip-
tures. But granting them all to be sins, then certainly
they are deadly, since all sin is deadly. We could not
therefore object, if it had been said, in reference to
them, " seven deadly sins." But " the seven deadly
sins " seems to imply that there are no more. We read
in the book of Proverbs of six things which the Lord
doth hate ; yea, of seven that are an abomination to
him. But there is no implication there, that those are
the only things which the Lord hates. It is not said,
" the seven things which the Lord doth hate." The
language which I animadvert upon implies that the
seven sins enumerated are, if not exclusively, yet pe-
culiarly deadly. Now that is not the case. There is
nothing in those sins to entitle them to this distinction
above other sins. There is no reason why we should
be warned to avoid them more than many others.
Thoughts on I'oPery. 37
1 am surprised that in the list of .deadly sins there
is no mention of unbelief. Now surely that must be
a deadly sin, when "he that believeth not shall be
damned — shall not see life, but the wrath of God
abideth on him.'^ Moreover, we are told that the Holy
Ghost came primarily to reprove the world of unbe-
lief-^and yet there is no recognition of it among the
deadly sins ! It is an oversight, which no wonder ihey
fell into, who, in making out their religion, made no
use of the word of God.
I perceive that neither heresy nor schism are in the
list of deadly sins. I infer, then, that to differ from the
Roman church in some particulars, and even to sepa-
rate from her communion, is not fatal, even she her-
self being judge. I thank her for the admission.
There is one sin which, in all their catalogues, the
Catholics omit, and which, I think, they need to be re-
minded of. It is the sin of idolatry — ^^of worshiping
the creature — of paying divine honors to something
else besides God. It used to be very deadly, under the
Jewish dispensation. It doubtless is equally so under
the Christian. They had better beware of it. They
liad better leave off praying to saints, and honoring the
Virgin Mary above her Son, lest perchance they fall
mto deadly sin.
11. A Religion ivithoiit a ttoly S^pirit.
A gentleman of intelligence, who was born of Ca-
tholic parents, and educated ia the Catholic church,
4
39 THOUGHTS ON POPERY.
but left it recently for Protestantism (for some dd
leave the Catholic for the Protestant church — the
conversions are not all to Romanism — but we, Pro-
testants, don't make such a noise about it when we
receive a convert ; and I suppose the reason is, that it
is really no wonder that a Catholic should become a
Protestant — the only wonder is, that any should re-
main Catholics) — this gentleman said to his brother,
who is still a Catholic, " Why, brother, as long as I
was a Catholic, I never knew that there was a Holy
Spirit."
And what do you think was the brother's reply 1
" Well, I don't know that there is one now I"
The narration of what passed between these two
men struck me with great force. A religion without
a Holy Spirit ! and this the religion, according to the
computation of Bishop England, of two hundred mil-
lions of mankind ! It made me sorry. My religion,
thought I, would be very imperfect without a Holy
Spirit. I want a Sanctifier, as well as a Surety. I
want one to act internally upon me, as well as one to
act externally for me. What should I do with ray
title to heaven, without a fitness for it? As a sinner,
I am equally destitute of both. There can be no hea-
ven without holiness. And whence has any man ho-
liness but from the Holy Spirit ? And is it likely he
will act where he is not acknowledged ? If priests
can pardon^ as they say, yet can they purify 7
Here were two men, educated in the Catholic reli-
gion, and attending weekly the Catholic church, and
yet never having heard of the Holy Spirit ! They had
heard often enough of the Virgin Mary, and of this
saint, and that saint, but never a w^ord of the Holy
THOltGHTS ON POPERY. 39
Spirit, the Divine Sanctifier! But was it not their
own fault? Is not the doctrine of the Trinity apart
of the Catholic faith ? It is — but that may be, and yet
the priests never instruct the people in the character
and office of the Holy Spirit, and in the necessity of
his operations.
But had these men never been present at a baptism,
when water, according to Christ's direction, with oil,
spittle, &c. as the church directs, is applied to the
body, and the name of each person of the Trinity is
mentioned ? Yes, but, poor men, they had never stu-
died Latin. How should they know what Spiritus
Sanctus means, when they hear it ? Why should all
the world be presumed to understand Latin? Oh,
why should the worship of the living God be con-
ducted in a dead language ? But this is by the way.
These men knew not that there was a Holy Spi-
rit — why did they not know it ? I will tell you. Be-
cause so little is said of the Holy Spirit among the
Catholics — there is so little need of any such agent,
according to their system ! They do not believe in the
necessity of a change of heart. Why should there be
a Holy Spirit? The priest does not want any such
help to prepare a soul for heaven. The Catholic sys-
tem is complete without a Holy Spirit. Therefore
nothing is said of him in the pulpit, and in the con-
fession-box ; and the sinner is not directed to seek his
influences, or to rely on his aid. If I misrepresent, let
it be shown, and I will retract. But if I am correct in
the statement I make, look at it. Protestant, look at
it a religion without a Holy Spirit ! Catholic, look
at it, and obey the voice from heaven which says.
"Come out of her my people, that ye be not partakers
40 THOUGHTS ON POPERY.
of her sins, and that ye receive not of her plagues."
This is one of her capital crimes. She does not
speak against the Holy Ghost. No, she is silent
about him !
12. Inlambility.
Every body knows that the Church of Rome lays
claim to infallibility. She contends that there is no
tnistake about her ; that she cannot err. Now this very
modest claim of our sister of Rome (for in the matter
of churches I reject the relation of mother and daugh-
ter) I am constrained to question, and that for such
reasons as the following :
1. She cannot herself tell us where her infallibility
is to be found. She is sure that she has it somewhere
about her, but for the life of her she cannot tell where.
Some of her writers say that it is with the Pope. Others
contend that it resides in a general council. And ano-
ther opinion is that both the Pope and a council are
necessary to it. Now I think they ought to settle it
among themselves who is infallible, before they re-
quire us to believe that any one is. Let X\\eiinjind in-
fallibility and fix it. After that it will be time enough
for us to admit its existence. But,
2. We will suppose that it is the Pope who is infal-
lible — each successive Pope. Well, where did they
get their infallibility ? Why, it was transmitted from
St. Peter, to be sure, Christ gave it to him, and he
THOUGHTS ON POPERY. 41
handed it down. But was Peter infallible ? There was
a day when I suspect he did not think himself infal-
lible — when smitten to the heart by the reproving look
of his Lord, he went out and wept bitterly. There is
no doubt that he made a mistake, when he so confi-
dently pronounced, " Though I should die with thee,
yet will I not deny thee" — and let it be remembered
that this was after Christ had said, " Thou art Peter,
and on this rock," &c.
If Peter was infallible, I wonder he did not at once
settle the difficulty of which we have an account in
Acts, 15. Why was the matter suffered to be debated
in the presence of his infallibility ? It seems that Pe-
ter on that occasion claimed no pre-eminence. Nor
was any particular deference paid to him by the coun-
cil. He related his experience, precisely as did Paul
and Barnabas. James seems to have been in the chair
on that occasion. He speaks much more like an infal-
lible person than any of the rest. He says, " Where-
fore my sentence is," &c. What a pity it is for the
church of Rome that Peter had not said that instead
of James. We should never have heard the last of it.
But it was the bishop of Jerusalem, and not the bishop
of Rome, who said it. It cannot be helped now. Will
my Catholic brother take down his Douay and read
that chapter ?
But again, if Peter was infallible, I am surprised
that Paul " withstood him to the face, because he was
to be blamed" Gal. 2:11. That was no way to treat
a Pope. But Paul had always a spice of the Protes-
tant about him. And yet Peter did not resent Paul's
treatment of him, for in his second Epistle he speaks
of him as " our beloved brother Paul." I suppose that
4*
42 THOUGHTS ON FOPERY.
Peter himself did not know he was infallible. Men
do not always know themselves.
Once more, if the superiority among the disciples
belonged to Peter, it has struck me as strange that,
when a dispute arose among them who should be the
greatest, our Savior did not take Peter, instead of a
little child, '' and set him in the midst of them,"
and remind the others that the supremacy had been
given to him. I think the other apostles could not
have understood Christ in that declaration, " Thou art
Peter," &c. as the church of Rome now understands
him, otherwise the dispute about superiority could
never have arisen.
Now, according to the Catholic doctrine, Peter be-
ing infallible, each successive Pope inherits his infal-
libility, and therefore never a man of them could err
in a matter of faith — nor even the woman Joan, (for in
the long list of Papas, there was by accident in the
ninth century one Mama, though this, I am aware, is
denied by some,) — even she retained none of the/rm7-
ty of her sex.
It is well for the church of Rome that she does not
contend that her popes are infallible in practice, for
if she did, she would find some difficulty in reconciling
that doctrine with history. It is very true that one may
err in practice and not in faith. Nevertheless, when I
see a man very crooked in practice, I cannot believe
that he is always exactly straight in doctrine. I can-
not believe that all I hear from him is good and true,
when what I see in him is false and bad. Take for
example such a one as Pope Alexander sixth ; when
he, the father of such a hopeful youth as Cesar Bor-
gia, and the chief of ecclesiastics too, tells me, with a
THOUGHTS ON POPERY. 43
grave air and solemn tone, that it is a shocking wicked
thing for an ecclesiastic to marry, I cannot help de-
murring somewhat to the statement of Cesar's father.
But I must proceed with my reasons.
3. If a man says one thing one day, and the next
day says another thing quite contrary to it, I am of
opinion that he is one of the days in error. But what
has this to do with the business in hand ? Have not
the Popes always pronounced the same thing? Have
they ever contradicted each other ? Ask rather, whe-
ther the wind has always, ever since there was a wind,
blown from the same quarter. Now here is a reason
why I cannot allow infallibility to belong to either
popes or councils.
4. I would ask just for information, how it was,
when there were three contemporary Popes, each
claiming infallibility. Had they it between them ? or
which of them had it ? What was the name of the one
that there was no mistake about? How were the
common people to ascertain the infallible one? for
you know their salvation depended on their being in
communion with the true Bishop of Rome, the right-
ful successor of St. Peter.
5. The more common opinion among the Catholics
is, I believe, that the infallibility resides in a Pope and
general council together. Each is fallible by itself, but
putting the two together, they are infallible ! Now I
admit that in some languages two negatives are equi-
valent to an affirmative ; but I do not believe that two
fallibles ever were or will be equivalent to an infalli-
ble. It is like saying that two wrongs make a right.
44 THOUGHTS ON POPERY.
13. The Keys.
The Catholics, by which I mean Roman Catholics,
since, though a Protestant, I believe in the holy Ca-
tholic, that is, universal church, and profess to be a
member of it, at the same time that I waive all pre-
tensions to being a Roman Catholic. — they make a
great noise about the keys having been given to Peter ;
the keys of the kingdom of heaven. Well, it is true
enough — they were given to him. The Bible says so,
and we Protestants want no better authority than the
Bible for any thing. We do not require the confirma-
tion of tradition, and the unanimous consent of the fa-
thers. We do not want any thing to back " Thus saith
the Lord." Yes, the keys were given to Peter ; it is
said so in Matthew, 16 : 19. This is one of those pas-
sages of Scripture which is not hard to be understood,
as even they of Rome acknowledge. I am glad our
brethren of that communion agree with us that there
is something plain in the Bible ; that there is one pas-
sage, at least, in which private interpretation arrives
at the same result which they reach who follow in the
track of the agreeing fathers ! I suppose, if we could
interpret all Scripture as much to the mind of the Ca-
tholics as we do this, they would let us alone about
private interpretation.
Well, Peter has got the keys. What then ? What
are keys for ? To unlock and open is one of the pur-
poses served by keys. It was for this purpose, I sup-
pose, that Peter received them : and for this purpose
we find him using them. He opened the kingdom of
heaven, that is, the Gospel Church, or Christian dis-
THOUGHTS ON POPERY. 45
pensation, as the phrase " kingdom of heaven " often
signifies. He opened it to both Jews and Gentiles :
he preached the first sermon, and was the instrument
of making the first converts among each. With one
key he opened the kingdom of heaven to the Jews, and
with the other to the Gentiles. This was a distinction
conferred on Peter, it is true : but it was necessary
that some one of the twelve should begin the business
of preaching the Gospel. The whole twelve could
not turn the keys and open the door. The power of
binding and loosing, which was conferred on Peter
when the keys were given him, was not confined to
him, but, as Matthew testifies in the next chapter but
one, was extended to all the disciples.
Well, Peter opened the kingdom of heaven ; and
Vv'-hat became of the keys then ? Why, there being no
farther use for them, they were laid aside. I don't
know what has become of them, for my part. When
a key has opened a door which is not to be shut again,
there being no more use for the key, it does not matter
much what becomes of it. Hence, in the history of
the Acts of the Apostles, we hear no more about the
keys ; and Peter, in his Epistles, says never a word
about them. He wrote his second Epistle to put Chris-
tians in remembrance, but I don't find him reminding
them of the keys. The truth is, having used them for
the purpose for which they were given him, he had
after that no more concern about them.
But many fancy that Peter kept these keys all his
life, and then transmitted them to another, and he to
a third, and so from hand to hand they have come
along down till whaVs his name at Rome has them
now — the Pope. And they say these keys signify the
46 THOUGHTS ON POPERY.
authority given to the church, and especially to the
Popes. But I find no Bible warrant for this assertion.
Christ does not say that he gave the keys to Peter to
give to somebody else, and Peter does not say that he
gave them to any body else, and no body since Peter
has been able to produce the keys. This settles
the matter in my mind. I want to know where the
keys are.
But some suppose that Peter took them to heaven
with him, and that he stands with them at the gate of
heaven, as porter, to admit and keep out whom he
will. But this notion does not tally very well with
certain passages of Scripture. Christ tells his disci-
ples that he goes to prepare a place for them, and that
he will come again and receive them unto himself:
John, 14 : 3. He will do it. He will not trust the bu-
siness to Peter. " He that hath the key of David, he
that openeth and no man shutteth, and shutteth, and
no man openeth, is not Peter, but Christ." Rev. 3 : 7.
But the Catholics will have it that Peter is the one ;
and he, having the keys, they think that they will all
be admitted, while never a soul of us, poor Protes-
tants, will. They may be mistaken, however. 1 do
not know what right they have to put in an exclusive
claim to Peter. I see no resemblance between Peter
and a Roman Catholic — none in the world. I never
care to see a truer and better Protestant than I take
him to be. But if he does stand at the gate of heaven
with such authority as the Catholics ascribe to him,
yet I suppose he will not deny that he wrote the
Epistles called his. Well, then, if he shall hesitate
to admit Protestants, we shall only have to remind him
of his Epistles. He does not say any thing in them
THOUGHTS ON POPERY, 47
about his being Pope. No, he says, " The elders which
are among you I exhort, who am also an elder." Not
a word says he about the Mass, or the Seven Sacra-
ments, or Transubstantiation. Let the reader turn to
his Epistles, and see just what he does say ; I think
he will not find any thing in those Epistles to frighten
Protestants.
But there is still another supposition, viz* that Peter
is not perpetual porter of heaven ; but each Pope, as
he dies, succeeds to that office — one relieving another.
I do not know how it is, but I judge, if all the Popes
have been in their day porters of Paradise, many of
them must have tended outside. They have not been
universally the best of men, I think history informs
us. But I will not mention any names.
One thing more. In Catholic pictures and prints
(for that very spiritual religion abounds with these)
you will see the keys of which we have been speak^
ing represented as made to suit all the complicated
modern wards, as if fresh from some manufactory at
Birmingham or Sheffield ! I do not suppose the keys
Peter received answered exactly to this ingenious re-
presentation of them.
I4t Tli6 Head of the Chnrch^
The church is Represented in the Scriptures as a
body. Of course, therefore, it must have a head ; and
that same blessed book tells us who the head is* And
48 THOUGHTS ON POPERY.
who, think you, is the head of the church? Who bul
Christ himself? Who else is fit to be its head — its
source of influence and government ? I will produce
the passages of Scripture in proof of Christ's headship
presently.
But the Catholics say that the Pope is the head ol
the church. Ah, is he 1 Where is the proof that he is ?
Now there is nothing which irritates a Catholic so
soon as to ask him for proof. " Proof, indeed !" he
says. " Do you ask proof of an infallible church ?
What is the use of infallibility, if we must prove every
thing? These are truly most degenerate days. The
time was when nobody demanded proof; but now
every little sprig of a Protestant must have reasons to
support assertions. He calls for proof. And he must
have it from the Bible. He will not believe any thing
in religion unless some text can be cited in support of
it. Things have come to a pretty pass indeed." It is
even so. We plead guilty to the charge. For every
thing alleged to be a doctrine of Christianity, we con-
fess we do require some proof out of the writings of
some evangelist or apostle. And since our Catholic
brethren will not gratify us by adducing the scriptural
Warrant for believing the Pope or Bishop of Rome to
be the head of the church, we will do them the favor
of consulting the Scriptures for them. Well, Ave begin
with Genesis^ and we go through to Revelation, search^
ing all the way for some proof that the Pope is the
head of the church. But so far are we from finding
any evidence that he is the head of the church, that we
find not a particle of proof that he is that or any things
We find no account of any such character as a Pope —
not a word about him. The subject of the proposition,
THOUGHTS ON POPERY. 49
that is, the Pope, does not seem to be known to that
book at all. I really do not wonder that it frets a Ca-
tholic v/hen we send him to the Bible for proof that
the Pope is the head of the church*
But though we discover nothing in the Bible about
a Pope, yet we find much about the head of the church.
In Ephesians, 1 : 22, 23, Christ is said to be " the head
over all things to the church, which is his body." Now,
if the church is his body, surely he must, be the head
of it, as well as head over all things to it. Will any
one say that the Pope of Rome is the head of ChrisVs
body ? That is shocking. And yet the Catholics are
told that they must believe it ; and seeing they cannot
help it, they do somehow or other contrive to believe
it. In Eph. 5 : 23, it is explicitly declared that '* Christ
is the head of the church." The same is repeated in
Col. 1 : 18—" He (Christ) is the head of the body,
the church."
Our brethren of the Catholic church have long been
in the habit of asking where our religion was before
the Reformation. They may see where one doctrine of
it was fifteen hundred years before the Reformation.
One would suppose, from the way they talk, that they
supposed the Bible was written a considerable time
after the Reformation, and that it was then got up to
support the Protestant heresy ! I might ask them, but
that they do not like to be asked questions, lest they
should not be able to answer them, where their doc-
trine of the Pope's headship of the church was when
the New Testament was written, i. e. some seventeen
hundred and fifty or eighteen hundred years ago. But
I will withdraw the question. It may seem unkind to
press it.
5
50 THOUGHTS ON POPEllY.
Now, Since the Bible says that Christ is the head of
the church, if the Pope also is, there must be two
heads of the church. But there is only one body. Why
should there be two heads? Is the church a monster?
Besides, if there had been another head, Christ would
have been spoken of in the Scriptures as one of the
heads of the church, or as a head of the church. But
he is called the head of the church. The article is de-
finite, denoting only one. There is not a syllable in
the Bible about another head. Indeed the language of
the Bible does not admit of there being another. Yet
the Catholics say there is another ; and it is their Pope.
" Christ being absent, they say, it is necessary there
should be a visible human head to represent him on
earth." Now the Pope, they say, is this visible head
of the church — the head that you can see. But is their
assumption correct, that Christ is absent? Is he ab-
sent ? Hear : " Lo, I am with you alway, even unto
the end of the world." " Where two or three are ga-
thered together in my name, there am I in the midst
of them." Was he absent from Paul ? He says : " I
can do all things through Christ which strengtheneth
me." A visible head ! What do we want of a visible
head ? Of what use to us — the part of the body here —
is a head a way off at Rome ? It is no better than a
caput mortuum to us.
But what if we admit the possibility of a visible
human head of the church, who made the Pope that
head ? Did he inherit this also from St. Peter? Was
Peter head of the church? He, more modest than his
pretended successors, does not any where claim that
title. I know the Catholics hold him to be the rock —
i\iQ foundation of the church; but I really did not know
THOUGHTS ON POPERY. 51
that they regarded him, whom, however they exalt,
they still consider but as a mere man, as capable of
being head of the church too. It is not too much to
speak of Christ as both the foundation and head of
the church, but to speak of Peter, poor Peter, as we
are accustomed to call him when we think of the
scene of the denial, as both foundation and head of the
church, is really carrying the matter rather far. How
little Peter thought he was hoth^ when " he went out
and wept bitterly !" How little he knew of himself!
The Pope the head of the church ! ! Then the church
is the Pope's body ! ! Alas for the church !
15. Tlie Power to Forgive Sius.
Seculum modesium I rather suppose will not be the
designation by which the 19th century will be distin-
guished in history from her sister centuries. I know
not whether any age has been more remarkable for
cases of unfounded pretension than the present. The
case, however, of which I am to take notice, did not
originate in the 19th century. It has existed many
hundred years. I do not wonder at its surviving the
dark ages, but that it should have lived so far into the
luminous 19th does somewhat surprise me. The pre-
tension to which I allude is that made by the Catholic
priesthood. What do you think it is which they pre-
tend they can do? Forgive sins. They pretend that
they have power over sins, to remit or retain them.
52 THOUGHTS ON POPERY.
They claim that the prerogative of pardon is lodged
with them. And that is the reason why they receive
confessions. Confession to a priest would be a farce,
if it was not thought that he could forgive.
The first thing that strikes me is the contrariety of
this notion to common sense. The idea of being par-
doned by any other than the being offended, seems
absurd. What ! a fellow-sinner of a priest pardon
sins against God ! It is as if of two debtors, one should
play the creditor and forgive the other his debt, with-
out any consultation with the real creditor. That
would be a strange way of getting rid of debts. I al-
ways thought he to whom the debt is due ought to
have a say in the matter of remitting it. If I had
disposed of a debt in that manner I should always be
afraid that it would some day or other be exacted —
that the real creditor would appear and make his de-
mand. Then it would be a poor come off for me to
say that my fellow-debtor forgave me the debt. I will
tell you what I expect. I expect that a great deal
which the priests forgive will be exacted notwith-
standing. Catholics talk of going to the priest and
getting their old scores wiped off^ just as if it were
but a slate and pencil memorandum, which any one
can rub out. The sin of man is not thus recorded. It
is " written with a pen of iron, and with the point of a
diamond." It is not so easily obliterated.
But is there not Scripture in support of the priests'
claim? See John, 20 : 23. Does not Christ say to his
disciples: " Whosesoever sins ye remit, they are re-
mitted unto them ; and whosesoever sins ye retain,
they are retained ?" Yes, he says that to his disciples
— the apostles. But pray, what right have the priests
THOUGHTS ON POPERY. 53
to found a claim of theirs on a grant made to the apos-
tles? They do indeed come after the apostles, but
they are their successors in no other sense. I should
like to know how the priests prove that they inherit
the apostolical power of remitting sins. But I forget
that they scorn a resort to proof.
The power communicated in that grant to the apos-
tles was merely ministerial and declarative. It was
no less true after than before that grant was made, that
none can forgive sins but God only. That the power
was declarative merely, that is, that the apostles were
empowered to remit and retain sins only as they were
authorized and enabled to make a correct statement to
mankind of the way and means of salvation, to ex-
press the conditions of pardon and condemnation, and
to propose the terms of life and death, is clear to me
from the fact that the conferring of it was immedi-
ately preceded by the Savior's breathing on them,
and saying, "Receive ye the Holy Ghost." Now,
this communication of the Spirit qualified them for
the declarative remission and retention of sins. They
were thereby inspired to pronounce on what grounds
sins are remitted and retained by God.
This was the power over sins granted to the apos-
tles, and I shall show presently that this declarative
power is all they pretend ever lo have exercised. Now,
the priests have no right to claim even this power, ex-
cept in that subordinate sense in which it is possessed
by all who are authorized to preach the Gospel. Did
Christ ever breathe on them, and say to them, " Re-
ceive ye the Holy Ghost," that they should claim
equality with the apostles ? The effect of the inspi-
ration is not so manifest in the case of the priests as
5*
54 THOUGHTS ON POPERY.
it was in the case of the apostles, if I may be permit-
ted to express an opinion.
But the priests claim far more than ever entered
the thoughts of the apostles. They are not satisfied
with the ministerial and declarative power over sins
They claim a magisterial and authoritative power
to remit and retain them. Consequently they call
sinners to come and confess their sins to them. Did
Peter and the other apostles, the very men to whom
Christ said, "whosesoever sins ye remit," &c. ever
do such a thing ? You read in the Acts of the Apos-
tles of synagogues and proseuches, or places of prayer,
but do you find any thing about confession-boxes there?
Does there seem to have been any thing auricular in
the transactions of the day of Pentecost ?
There is the case of Simon Magus that strikes me
as in point. If Peter and John had had the power of
forgiving sin, could they not have exercised it in favor
of Simon ? But we find Peter addressing him just as
any Protestant minister would have done : " Repent
therefore of this thy wickedness, and pray God, if per-
haps the thought of thine heart may be forgiven thee."
How differently the Roman priest would have done !
He would have said, " Well, Simon, and what have
you to say for yourself? Ah, that is very bad, very
bad. But if you are sorry, Simon, I forgive you. Only
I cannot let you off without doing some penance.
You must say so many pateT7iosters, and you must
not eat meat for so many days." This is the way in
which the boasted successors of Peter manage these
matters. But, they will say, Simon was not penitent,
otherwise perhaps Peter would have pardoned him.
But I wonder if pardon would have waited for Peter's
THOUGHTS ON POPERY. 65
action in the matter, if there had been penitence in
the heart of the sorceror. I suspect not. I suspect
the gracious Lord, when he sees contrition in any
soul, does not withhold pardon till a priest or even an
apostle shall intervene and act in the matter. And
when the good angels have ascertained that a sinner
has repented, I rather suppose they do not suspend
their rejoicing until he has gone to confession, and
has got absolution from the priest.
What a glorious book the Bible is ! I wish the au-
thorities of the Catholic church would condescend to
strike it off the list oi prohibited books, and allow the
Lord to speak to his creatures. I wish they would
let their people, the many thousands that on the Sab-
bath crowd their chapels and cathedrals, read, or hear
what Jehovah says to " every one " in that wonderful
chapter, the 55th of Isaiah. It is indeed a wonderful
chapter. But the Catholics don't know any thing
about it. No ; and they have never heard of that pre-
cious and glorious verse, the 18th of the 1st chapter
of Isaiah, in which thus saith the Lord to the sinner,
"Come now, and let us" (you and I, sinner !) "rea-
son together." And then follows the reasoning,
" though your sins be as scarlet, they shall be as
white as snow ; though they be red like crimson, they
shall be as wool." Ask the awakened sinner, or the
recently pardoned, what he would take for that pas-
sage. He esteems it above all price ; and to the Chris-
tian it becomes every day more and more a theme of
wonder and delight. But the Catholics don't know
that the Lord has ever made any such kind and con-
descending proposal to his creatures. They never
hear of the call of God to come and reason with him.
56 THOUGHTS ON POPERY.
The only " come " they hear is the priest's call. I
pity them.
But it is no wonder that the priests treat the people
as they do, for if they allowed them to know what the
Lord says to them, they would be very apt to go di-
rectly to God in Christ, and leave the priest out of the
question. And then where would be the importance
of the priest ? and his emolument, where 7
16. A Catholic Book Revieived.
I happened to lay my hand the other day on a little
book entitled, " The Christian's Guide to Heaven, a
Manual for Catholics," to which was appended some
hymns. The book was published in Baltimore by a
respectable Catholic bookseller, and under the sanction
of the Archbishop. Well, said I to myself, this is good
authority. I will look into this book. I know what
Protestants say of Catholics. I will see now what
Catholics say of themselves. Men cannot complain
when we take their own account of themselves ; and
I like the way of judging people out of their own
mouths, because it shuts their mouths so far as reply
is concerned. I resolved that I would compare the
statements and doctrines of this book professing to be
a guide to heaven, with the statements and doctrines
of that bigger book which is the Protestant's guide to
heaven. You will know that I mean the Bible. That
is our manual — that the guide we consult and follow.
THOUGHTS ON POPERY. 57
However, if a book agrees with the Bible, that is
enough.
So I began to read ; and one of the first things that
I came to was, " Conditions of plenary indulgences."
Indulgences ! thought I. What does a Christian want
of indulgences ? He is apt enough to indulge him-
self. And how are indulgences to help him to hea-
ven? I should rather pronounce self-denial the road.
Indulgences not partial^ but plenary ! I should think
plenary indulgence on any condition was enough to
ruin one. If by indulgence the Catholics mean par-
don, they have chosen an unfortunate way to express
it. Why not say full 'pardon, instead of plenary in-
dulgence ? But I suppose pardon expresses what God
exercises, and indulgence what the church grants. I
should like to know, however, what right the church
has to grant any thing of the kind.
Well, the conditions enumerated were four. I took
note only of the first, which was in these words : " To
confess their sins with a sincere repentance to a priest
approved by the bishop." This begins very well, and
goes on well for a time. Confession of sin, with sin-
cere repentance, is truly a condition of pardon. "If
we confess our sins. He is faithful and just to forgive
us our sins." But what a pity the condition did not
stop there, or if any thing was added in regard to the
object of the confession, that it did not designate God
as the being to whom the sins should be confessed.
The sins are all doiie against him, and why should
they not be told to him ? I cannot get rid of the no-
tion that we ought to confess our sins to God, the be-
ing whom we have offended by them. But no, says
this guide to heaven, the confession must be made to
58 THOUGHTS ON POPERY.
a priest ; it is good for nothing without it. If the pub-
lican, of whom we read, had lived now, it would have
been quite irregular, according to the Catholic notion,
that he should have gone down to his house justified,
when he confessed only to God. And the penitent
must take care what sort of a priest it is to whom he
confesses, else he might as well remain impenitent.
It must be a priest approved by -the bishop. Well,
now, this is a queer arrangement, that our pardon
should be suspended on such a condition — that angels,
in other words, must wait before they express any joy
that a sinner has repented, until he has gone and told
his sins to a priest approved by a bishop ! Who sus-
pended it there, I wonder ? Not Isaiah. Read his 55th
chapter. Nor Peter, nor Solomon, nor John, nor Paul.
Read them and see. There is not a word in the Bible
about confessing to a priest. So I found that the two
guides did not agree in this matter. The Catholic
Manual said the confession must be to a priest ; but
the. holy Scriptures insist on no such thing, but direct
that the confession be made to God.
This thought occurred to me : What if a sinner con-
fess his sins with a sincere repentance, though not to
a priest, what is to be done with his soul ? Must par-
don be denied him, and he be consigned to perdition,
because, though he confessed penitently, yet he did it
not to a priest ? Really this is making rather too much
of the priest. It is making too important a character
of him altogether. I do not believe that our salvation
is so dependent on the deference we pay the priest.
Before the conditions, on one of which I have been
remarking, are mentioned, there is this general state-
ment: "Plenary indulgences granted to ihe faithful
THOUGHTS ON POPERY* 69
thfoughout these states, at the following times s^^ and
then follows a specification of nine different seasons
when plenary indulgences may be had. I did not know
before that pardons were confined to any set times ; I
always supposed that they might be had summer and
winter, night and day, and at any hour of either — in
short, whenever a penitent heart breathes its desire to
God» My mistake must have arisen from the fact that
I have been in the habit of consulting the Bible on
these matters. I never saAV " The Christian's Guide
to Heaven " before in my life. I have always used the
Bible as a guide, for want of a better.
Now that I am on the subject of confession, I may
as well make another reference to the manual. There
is an article or chapter headed " The Confiteor." In
it the person wishing to be guided to heaven makes
this confession, from which it will appear that Catho-
lics do not confine their confessions to the priest, but
extend them to many other beings : '' I confess to Al-
mighty God, to blessed Mary, ever virgin, to blessed
Michael the archangel, to blessed John the Baptist, to
the holy apostles Peter and Paul, and to all the saints,
that I have sinned." Nov/, I do not see the use of
naming so many. The confession, I think, should have
stopped with the first mentioned — Almighty God.
What have the rest to do with it ? How is it any of
their business ? The person has not sinned against
them. Surely every sinner may say to God, " Against
thee, thee only have I sinned," since David could.
Besides, this coupling of these creatures with the
Creator, as worthy equally with himself to receive our
confessions of sin, savors strongly of idolatry. Con-
fession is made to them on the same principle that
60 THOUGHTS ON POPERY.
prayer is. Each is an act of worship — one of those
things which should be confined exclusively to God.
I wonder the Catholics will not be satisfied with one
great and glorious object of worship, God, the Father,
Son, and Spirit. Why will they in their devotions as-
sociate creatures with the Creator? The book I am
reviewing contains numerous and very offensive ex-
amples of it. I shall continue the review in my next
1^. The Review of tHe Catholic Book eontlntied*
The next thing that struck me as worthy of notice
in the perusal of the book was this— that the devout
Catholic is represented as making the following so-
lemn declaration concerning the Holy Scriptures :
" Neither will I ever take and interpret them other-
wise than according to the unanimous consent of the
fathers. '' I smiled when I read this, and I thought
within myself, if that is his determination, he will not
be likely ever to take them at all. What an intention
this, which the Catholic expresses — never to attach
any meaning to a passage which he may read in the
Bible, until he has first ascertained whether certain
ancient persons called the fathers all agreed in any
interpretation of it, and if so, what that interpretation
is ! What should give such authority and weight to
the interpretation of the fathers ? Why cannot we as-
certain what the Bible means as well as they could ?
What helps had they which we have not ? and why
THOUGHTS 0J4 POPERY. 61
require that they be unanimous? What a roundabout
method this of finding out what a book means ! First,
the reader has got to ascertain who are entitled to be
called fathers. He must make out a list of them all.
If one is overlooked, it vitiates the interpretation, though
all the rest should agree in it. But supposing him to
have got a catalogue of the whole number from Bar-
nabas to Bernard, the next step in the process is to
ascertain how they all interpreted the Bible. For this
purpose he must pore over their works. But some of
them left ni works behind them. How shall he ever
find out what they thought of this and that passage of
Scripture ? And yet he must somehow or other ascer-
tain their opinions, else how can he compare them
with the opinions of the other fathers, and discover
their agreement with them ? For you will remember
the consent must be unanimous. Others of the fathers
left works behind them, but they have not come down
to us. How shall the reader of the Bible know what
those lost works contained ? Yet he must know what
they thought, else how can he be sure that they thought
in accordance with the views of those fathers whose
works are preserved to us. I cannot see how this dif-
ficulty is to be got over, for my part. It is altogether
beyond me. But supposing it to be surmounted, there
remains the task of comparing the opinions of all these
Greek and Latin fathers, to the number of a hundred
or two, one with another, to see if they all agree ; for
the consent, you know, must be unanimous. Those
parts of Scripture in the interpretation of which they
did not agree, are to go for nothing. Indeed, if ninety-
nine should be found to accord in a particular inter-
pretation, it must be rejected if the hundredth father
6
61 THOUGHTS ON POPERV.
had a different opinion of its meaning. I cannot helj^
thinking that it is the better, as certainly it is the
shorter and easier method, just for every one to take
up and " search the Scriptures," and " if any lack
wisdom, let him ask of God, that giveth to all men
liberally."
As the case is, I do not wonder that the Catholics
do not read the Bible. They have not come to that
yet. They are still among the fathers, searching out
and comparing their opinions, so as to know how to
take the Bible. By and by, if they live IrTig enough,
when they have ascertained what the fatners agreed
on, they may go to reading the Scriptures.
It seems odd that one cannot, without mottal sin,
attach a meaning to such a passage as John, 3 : 16,
"God so loved the world, that he gave his only be-
gotten Son, that whosoever believeth in him should
not perish, but have everlasting life," until he has
first ascertained what Cypirian, Jerome, Hilary, both
the Gregorys, and indeed all the fathers thought of
it, and whether they agreed in their interpretation of
it. How any one can' read it without understanding
it in spite of himself, I cannot see. Ah, but they say
the Scriptures are so obscure. And are the fathers so
very clear 7 Why cannot we understand the Greek
of John and Paul, as well as that of Chrysostom ?
The thing which next attracted my observation in
the book was the following : " In the Mass there is of-
fered to God a true, proper, and propitiatory sacrifice
for the living and the dead." The Mass ! and what
is that ? The BihJe could not tell me. So I had to
resort to the dictionary. It is the name which the
Catholics give to the sacrament of the Lord's supper \
THOUGHTS ON POPERY. 63
oiv rather to the half o^ it ; for you know they divide it,
and giving the bread to the people, do with the wine
I cannot tell what. They say that it is "perfect in one
kind, and anathematize all who say it is not. Their
curse is on me now while I am writing. Neverthe-
less I must ask, if it was perfect in one kind, why did
Christ institute it in both kinds ? Why did he not
stop with the bread, reserving the cup ? Was it to
make the sacrament more than perfect ? But this is
reasoning. I forget myself. The Catholics don't
hold to reasoning.
An idea occurs to me here which I beg leave to ex
press. If the sacrament is perfect in either kind, why
do not the priests sometimes give the people the cup ?
Why do they always give them the bread ? And why
originally did they withhold the cup rather than the
bread? Some persons may imagine a reason, but I
will content myself with asking the question.
But to proceed. They say that "in the MassZ^ere
is offered to God,''"' &c. Why, what do they mean ?
There is nothing offered to God. What is offered is
to men. Christ says, offering to his disciples the
bread, "take, eat," and reaching out the cup, he says,
"drink je all of it." There is something offered to
men in this sacrament, even the precious memorials
of the Savior's propitiatory death ; but every one who
reads the account, sees that there is nothing offered to
God. Yet the Catholics, leaning on tradition, say
there is in it " a true, proper and propitiatory sacrifice "
offered to God. A sacrifice included in the sacra-
ment! How is that? And a propitiatory sacrifice
too ! I ahvays supposed that propitiatory sacrifices
ceased with the offering up of the Great Sacrifice —
64 THOUGHTS ON POPERY.
when the Lamb of God bled and died. Do we not
read, that " by one offering he hath perfected for ever
them that are sanctified," " now once in the end ot
the world hath he ap)eared to put away sin by the
sacrifice of himself ?" *' Christ was once offered to bear
the sins of many" — and it is said of his blood that it
" cleanseth from all sin." I don't know what we want
after this, of those unbloody sacrifices which the Ca-
tholics talk of as offered continually in the service of
the Mass. What is the use of them, if they are un-
bloody^ as they say, since " without shedding of blood
is no remission ?"
According to the Catholics, it was premature in
Christ to say on the cross, " it is finished." They
deny that it is finished. They say it is going on still —
that Christ is offered whenever Mass is said. Once
Christ was offered, the Bible says ; but the Roman
church affirms that he is offered many times daily ;
whenever and wherever mass is said !
I do really wonder that this religion has lasted so
long in the world. How the human mind can enter-
tain it for a day, I do not know. See how at every
step it conflicts with reason. See in how many points
it does violence to common sense. See, in this case,
how boldly it contradicts the dying declaration of the
Savior. It is a religion unknown to the Bible — and
yet still in existence, aye, and they say, making pro-
gress^ and that even in this home of freedom ! If it be
so, which I question, I blush that I am an American,
and am almost ashamed that I am a man.
THOUGHTS ON POPERY. 65
18. Tl&e Pope an Idolater.
It may seem a very uncharitable title I give this ar-
ticle. What, some will say, charge tha Pope with be-
ing an idolater! What do you mean? I mean just
Avhat I say, that this boasted head of the church, and
self-styled vicar of Christ, residing at Rome, ascribes
divine attributes, and pays divine honors to a creature,
even to a human being, a partaker in our mortality
and sin ! and if that is not idolatry, I don't know what
idolatry is. If that is not idolatry, the worship of the
golden calf was not — the worship of the host of hea-
ven was not — the worship of the gods of Hindooism
is not. What truer definition of idolatry can be given
than that it is an ascribing of divine attributes, and a
paying of divine honors to a creature ? It does not mat-
ter what the creature is, whether it be the angel nearest
the throne of God, or an onion that grows in the gar-
den, such as they of Egypt once worshiped. It is its
being a created thing — it is its being not God. that
makes the service done it idolatry.
But can I make good this charge against the suc-
cessor of St. Peter, as they call him? If I cannot, I
sin not merely against charity, but against truth. But
I can establish it. Nor will I derive the proof from
the Pope's enemies ; nor will I look for it in the his-
tories of the Papacy. The Pope himself shall supply
me with the proof. Out of his own mouth will I judge
him. If his own words do not convict him of idolatry,
believe it not. But if they do, away with the objec-
tion that it is an offence against charity to speak of
such a thing as the Pope's being an idolater. My cha-
6*
66 THOUGHTS ON POPERY.
rity " rejoiceth in the truth." The charge can be un-
charitable only by being untrue. It is too late in the
day, I trust, for idolatry to find an apologist. But to
the proof. Perhaps you suppose it is some obscure
Pope of the night of times — the dark ages, that I am
going to prove an idolater. No, it is a Pope of the
nineteenth century — the present reigning Pope, Gre-
gory XVI. He is^ the idolater; and here are his own
words in proof of it. They are a part of the circular,
or e_':cyclical letter, sent forth by him on entering on
his office, and addressed to all Patriarchs, Primaies,
Archbishops, and Bishops. The letter may be found
in the Laity's Directory, 1833, and has been extensive-
ly published without any of its statements being con-
tradicted. In it the Pope calls upon all the clergy to
implore " that she, (the Virgin Mary,) who has been,
through every great calamity, our Patroness and Pro-
tectress, may watch over us writing to you, and lead
our mind by her heavenly influence, to those counsels
which may prove most salutary to Christ's flock !" Is
comment necessary ? Observe, he recognizes not God
as having been their defence, but her as having been
their protectress in past calamities, and directs the
clergy to pray to her to continue her watch over them !
As contrast is one of the principles on which ideas are
associated, I was reminded in reading this, of the 121st
Psalm, in which the writer speaks of the one " that
keepeth Israel." It is noishe, according to the Psalmist,
but He, the Lord which made heaven and earth, that
keepeth Israel. But, according to the Pope, it is the
Virgin Mary that keeps Israel ; and he speaks of her
as exerting a heavenly influence on the mind. I al-
ways thought it was the exclusive prerogative of Je-
THOUGHTS ON POPERY. 67
novah to have access to the mind, and to exert an im-
mediate influence on it ; and I cannot but think now
that the Pope must err in this matter, though he
speaks ex cathedra. I cannot believe he vtras exactly
infallible when he wrote that letter.
But you have not heard the worst of it yet. In the
same letter he says : " But that all may have a suc-
cessful and happy issue, let us raise our eyes to the
most blessed Virgin Mary, who alone destroys here-
sies, who is our greatest hope, yea, the entire ground
OF OUR HOPE !" The underscoring is mine, but the
words are the Pope'i=. Now, just look at this. Did you
ever hear any thing like it ? Observe what Mary is said
to be and to do ; and what the clergy are exhorted to
do. The Pope's religion cannot be the oldest, as they
pretend. It is not the religion of the Psalms. In the
121st Psalm the writer says : " / will Itft up mine
eyes unto the hills, from ^jwhence cometh my help.
My help cometh from the Lord." And in the 123d,
" Unto thee lift I up mine eyes, O thou that dwellest
in the heavens. Behold, as the eyes of servants look
unto the hand of their, masters, and as the eyes of a
maiden unto the hand of her mistress ; so our eyes
wait upon the Lord our God, until that he have mer-
cy upon us." But the Pope says : " Let us raise our
eyes to the most blessed Virgin Mary." There is the
difference between the Pope and the Psalmist. Pro-
testants in this case side with the Psalmist ; and in
this particular our religion is not only older than Lu-
ther, but older even than the Pope.
I would inquire of the reader whether these prayers
which the Pope would have the whole church address
to the Virgin Mary, are not precisely such as are pro-
68 THOUGHTS ON POPERY.
per to be addressed to God, and which others do ad-
dress to him ? Do they not ask of her just what oughi
to be asked of Him, and what he alone can give? Af-
ter asking such things as the Catholics are directed
to ask of the Virgin Mary, what remains to be asked
of God in prayer? And is not this putting a creature
in the place of God? Indeed, is it not putting God
quite out of the question? The eyes are raised in
prayer to the Virgin, and they are lifted no higher.
There they fix. Is not this idolatry ? And you see he
/is not satisfied himself with being an idolater, but he
wants the entire clergy, and of course the whole Ca-
tholic church, to join him in his idolatry !
I wish the Pope had explained how the blessed Vir-
gin destroys heresies. He says she does it, and she
alone. I should think it rather belonged to " the Spirit
of Truth '• to destroy heresies, and to " guide into all
truth." But no, says the Pope, the Spirit of Truth has
nothing to do with it. It is all done by the blessed
Virgin ! She " alone destroys heresies."
The Catholics complain that we call their Pope
Antichrist. But I would appeal to any one to say if
he is not Antichrist, who, overlooking Christ altoge-
ther, says of another, that she is " our greatest hope,
yea, the entire ground of our hope ?" Is not that against
Christ ? The Bible speaks of him as " our hope," 1
Tim. 1:1; yea, of him as our only hope ; for " other
foundation can no man lay than that is laid, which is
Jesus Christ." 1 Cor. 3:11. " Neither is there salva-
tion in any other " Acts, 4 : 12. It would seem from
this, that Christ is the grou7id of hope. But not so,
says the Pope ; the blessed Virgin is " the entire ground
of our hope." By the way, I should not be surprised if
THOUGHTS ON POPERY. 69
that hope should disappoint its possessor. Now, is not
the Pope Antichrist? Well, if he is an idolater and
Antichrist, ought he to be adhered to ? What sort of
a body must that be, which has such a head ? I think
I should not like to be a member of it. And I must
confess that I am against such a person having any
more power in our free, enlightened, and happy Ame-
rica, than he has already. Pray let us not, after hav-
ing broken the chains of political thraldom, come in
bondage to idolatry. Let us not, after having extri-
cated our persons from the power of a king, subject
our minds to the spiritual domination of a Pope.
19. Charles X. an Idolater.
Having proved his holiness the Pope an idolater,
I proceed now to prove " his most Christian majesty"
that was, the ex-king of France, an idolater ; which
having done, I shall have gone a good way towards
proving the whole Catholic church idolatrous, since,
as you know, it is their boast that they all think alike,
and that there are no such varieties of opinion among
ihem as among us unfortunate Protestants ; though,
by the way, it is not so strange that they all think
alike, when one thinks for all.
I proved Gregory an idolater out of his own mouth.
I shall do the same in the case of Charles. On the
occasion of the baptism (with oil, spittle, &c. an im-
provement on the simple water-system of the Bible)
70 THOUGHTS ON POPERY.
of his young grand-son, the Duke of Bordeaux,
this vas his language : " Let us invoice for him the
protection of the mother of God, the queen of the an-
gels ; let us implore her to watch over his days, and
remove far from his cradle the misfortunes with which
it has pleased Providence to afflict his relatives, and
to conduct him by a less rugged path than I have had,
to eternal felicity." He was anxious that the little boy
should have a protector, one to watch over him, and
to remove his misfortunes, and to conduct him by an
easy path to eternal life. For this purpose, one not
educated a Catholic would have supposed that he
would apply to the omniscient and almighty God. I
do not know who can do those things besides God,
But no. 'His majesty" does no more apply to God,
than did his holiness in a similar case. I suppose it
would have been heresy if he had. They would have
thought him going over to Protestantism. His holi-
ness and his majesty both make application to the
creature rather than to the Creator. Charles does not
say, " Let us invoke for him the protection of God,"
but of a woman, a woman indeed highly favored of
the Lord, and of blessed memory, but still a woman.
He calls her, according to the custom of his church,
" the mother of God." I suppose you know that phrase
is not in the Bible. And there is a good reason for it,
the idea is not as old as the Bible. The Bible is an
old book, almost as old as our religion. Roman Ca-
tholicism is comparatively young. I will not remark
on the phrase, mother of God, seeing it is not in the
Bible, and since it has often been remarked upon by
others. But there is another thing the ex-king says of
her, on which I will spend a word or two. He calls
THOUGHTS ON POPERY. 71
h6t " the queen of the angels." Now we read in the
Bible, of Michael, the archangel, or prince of angels,
but w6 do not read of the angels having a queen. We
read also of a king in heaven, but not a word about a
queen. I don't know where he got this idea of a queen
of angels. He certainly did not get it out of the Holy
Scriptures, and yet these Scriptures, I had always
supposed, contain all that we know about the angels.
I wish he Would tell us from his retirement where he
got the idea, for he speaks very positive about the an-
gels having a queen. It is true, we do read in one
place in the Bible of a queen of heaven, but the wor-
ship of her was so evidently idolatry, that I presume
the Catholics will not quote it as authorizing the title
they give and the honor they pay to the Virgin Mary.
The account is found in Jeremiah, 44. If any one will
read the chapter he will see what that prophet thought
of those worshipers of the queen of heaven. Now, if
the worship of a queen of heaven by the Jews was de-
nounced as idolatry, and ruin came on them in con-
sequence of it, is not a similar worship performed by
Catholics as idolatrous, and as dangerous ?
But no matter what he calls her, he asks her to do
what only God can do. He treats her precisely as if
she were divine. Is it not so — and is not this idolatry ?
He ascribes divine perfections to her — omniscience,
€lse how could she watch over the child; and omni-
potence, else how could she ward off evil from him ;
and he speaks of her as the guide of souls to eternal
life. The Psalmist considered it was the prerogative
of God to do this. He says, " Thou shalt guide me
with thy counsel, and afterward receive me lo glory."
But the ex-king looks to Mary to conduct the young
72 THOUGHTS OPi POPERY^
duke to eternal life. What the Psalmist expects from
God, the ex-king expects from Mary. Is not this put-
ting a creature in the place of God, the Creator?
Every one must see that it is shocking idolatry, and
that the man who uses such language is as truly an
idolater as any devotee of Juggernaut.
I do really wonder that the Catholics continue to
call their system Christianity. It is by a great misno-
mer it is so called. It is not the proper name for it at
all. It should be called by some such name as Mari-
anism, rather than Christianity. In Christianity the
principal figure is Christ ; but he is not the principal
figure in the Catholic religion. Mary is. Therefore
the religion should be called after her, Marianism, and
not after Christ, Christianity. Catholics are not the
disciples of Christ, but of Mary; she is their confi-
dence and hope. Pope Gregory says she " is our great-
est hope, yea, the entire ground of our hope." Now,
I think that the religion of such people ought to be
called after the one who is their greatest hope ; and I
have suggested a name to the Catholics, which I ad-
vise them to adopt. Let their religion be called Mari-
anism, and let them leave to us the name Christianity,
since Christ " is our hope."
Having proved his Holiness, and his most Christian
Majesty, the two principal characters in the church of
Rome, idolaters, I think I may as well stop here.
THOUGHTS ON POPERY. 73
20* Idolatry near Home.
It is wonderful Avhat a propensity there is in fallen
men to idolatry. How they do love to worship the
creature rather than the Creator ! In a certain church,
which need not be named, the blessed virgin, though
a mere woman, receives ten, perhaps a hundred times
as much religious honor as does the blessed Savior,
though he be " the mighty God," deserving of all ho-
mage, while she merits barely respectful remembrance.
One that has much intercourse with Catholics would
suppose the mother to be the Savior of the world, ra-
ther than the Son. They make her to be the principal
advocate of sinners in heaven. " If any man sin, we
have an advocate with the Father." Who? St. John
says, ^^ Jesus Christ the righteous" — the Catholics
say it is Mary ! So they differ — we Protestants side
with John.
I have lately met with an idolatrous temple, that is,
a church or chapel avowedly erected in honor of a
creature, and dedicated to a creature. Is not that a
temple of idolatry 1 Can there be a more accurate de-
finition of such a place ? Well, I have seen one — and
I have not been a voyage to India neither. Some
think there is no idolatry nearer than India ; and when
they hear of an idol-temple they immediately think of
Juggernaut. But it is a mistake. I have not been out
of the United States of America, and yet I have seen
a temple of idolatry. I will state the case, and let
every one judge for himself If I am under an erro-
neous impression I shall be glad to be corrected. The
7
74 THOUGHTS ON POPERY.
case is this : On the Catholic chapel in Annapolis,
Maryland, is this inscription, " In honorem Dei Pa-
RJE ViRGiNis." It is Latin. The English of it is, " In
honor of the Virgin, the mother of God." If I have
not rightly translated it, some of those who worship
in Latin can correct me.
NoAv, what does this mean ? It seems to signify
that the chapel was erected, and is continued in ho-
nor of, that is, for the worship of the Virgin Mary.
The being in whose honor a chapel is erected is wor-
shiped in it. If not, how is it in honor of him? The
inscription signifies dedication to the Virgin Mary.
Now, the being to whom a place of religious worship
is dedicated is always the object of the worship there
rendered. This is universally understood. Hence Ave
dedicate our churches to the Triune God, for him Ave
worship in them. They are erected m honor of him.
No one mistakes the meaning of these inscriptions.
When we read on the Unitarian church in Baltimore
this inscription in Greek, " To the only God," we un-
derstand that the church is consecrated to the service
of the only God, and it is precisely the same as if the
inscription had been in the style of that at Annapolis,
in honor of the only God. So when Paul found at
Athens an altar with this inscription, " To the unknown
God," he inferred immediately that worship was in-
tended, for he says, " whom therefore ye ignorantly
worship :" suppose the inscription had been " in ho-
nor of the unknown God," would not the apostle's in-
ference have been the same ? Nothing is more clear
than that the inscription on which I am remarking,
implies that the chapel in question is dedicated to the
worship of the Virgin Mary ; and she being a creature,
THOUGHTS ON POPERY. 75
this constitutes it a temple of idolatry, and those who
worship in it idolaters !
Let no man say that the inscription implies no more
than that the chapel is named after Mary. Some Pro-
testants name their churches after saints, but the
name is not given in any case in honor of the saint.
St. Paul's in London was not built in honor of St.
Paul. It is simply so denominated. But here we have
a chapel in honor of the Virgin, and she is called Mo-
ther of God, apparently to justify the worship which
the authors of the chapel intend her. If this were th^s
only proof that Catholics worship the Virgin Mary,
we might overlook it ; but it is only one of many. No
one thing is more susceptible of demonstration, less
capable of denial, than that Roman Catholics render
unto this creature that which is due to God alone, re-
ligious worship. See for proof, their own Rhemish
Testament with the notes. Therefore they are idola-
ters. I am sorry to say it, because I am sorry there is
any occasion for saying it. But the time has come to
speak out. This religion is threatening America, and
it should be known, it should be proclaimed in the ear
of every Christian, and every patriot, that it is some-
thing worse than mere error. And something more
to be dreaded far than tyranny, which also it is, and
ever has been, and must be — it is idolatry. It puts
another, and a creature, in the place of God ; or if it
discards not him, it does what is as offensive to him,
it associates other and inferior objects of worship with
him — and this his jealousy will not suffer. Whatever
this great people are to become, I do hope we shall
never be a nation of idolaters — creature-worshipers.
We had better be, what God forbid we ever should be,
76 ' THOUGHTS ON POPERY.
a nation of slaves. I do verily believe that the Roman
Catholic religion has only to be universally adopted
to make us both.
31. Praying to Saints.
This is one of the numerous points in which Ca-
tholics and Protestants differ from each other. They,
the Catholics, pray to departed saints. This they ac-
knowledge they do, nor are they at all ashamed of the
practice, but endeavor to justify it. If any one doubts
that they hold to the invocation of saints^ as they ex-
press it, let him consult the notes to their own Rhe-
mish Testament, or look into their book of prayers,
where he will read the very language in which they
make their supplication to the saints.
We Protestants do oiot pray to saints, and we think
we have pretty good reasons for not doing it. We will
mention some of them, in the hope that they will ap-
pear to be equally good reasons why Catholics should
not pray to saints.
1. We do not feel the need of saints to pray to. We
have a great and good God to go unto, whose ear is
ever open to our cry, and we think that is enough;
we do not want any other object of prayer. Whenever
we feel the need of any thing, we judge it best to
apply directly to our heavenly Father, especially
since James, one of the saints, testifies, that " every
good gift, and every perfect gift, is from above, and
cometh down from the Father of lights." Others may,
THOUGHTS ON POPERY. 77
m their necessity, if they please, apply to the saints,
but we choose to ask of the Great Giver of all good.
In doing so, we think we are much more likely to re-
ceive than if we invoke the saints.
It is true, being sinners, we need an advocate with
the Father, but we do not need more than one, and
him we have, as John, another saint, testifies, in Jesus
Christ : " If any man sin, we have an advocate with
the Father, Jesus Christ the righteous." John speaks
of only one advocate, and Paul asserts that as there
is but one God, so there is but one mediator between
God and men. Yet the Catholics will have it, that
there are advocates many and mediators many. The
notes of the Rhemish translators on 1 Tim. 2 : 5, and
1 John. 2 : 1, assert the doctrine of a plurality of me-
diators and advocates. The object of those notes is to
show, that if any man sin, he has many advocates with
the Father, and that there are more mediators than
one between God and men ; the very reverse of what
those texts assert ! I am aware that the Catholics say
that saints are mediators only in a subordinate sense;
but I say they are mediators in no sense. Does the
Bible speak of them as mediators in any sense ? Those
words, " mediator " and " advocate," are in the Bible
sacredly appropriated to Christ. There is but one, and
it is he. We come to the Father by him. To him we
come immediately. Here we need no daysman.
2. We Protestants have always regarded prayer
as a part of worship, as much as praise and confession
of sin. Now, our Savior says, " Thou shalt worship
the Lord thy God, and him only shalt thou serve." We
dare not, therefore, pray to any other than God. We
would not like to be guilty of the idolatry of worship-
ing a creature. 7*
78 THOUGHTS ON POPERY.
3. If we were disposed to pray to the saints, yet we
should not exactly know how to do it. Were we to
pray to them generally, without singling any out by
name, it would be a kind of praying at random ; and
we strongly suspect that our requests would not be at-
tended to, for it may be among saints in heaven, as it
is among their less perfect brethren on earth, that what
is made every body's business comes to be regarded
as nobody's. If, on the other hand, we apply to spe-
cific saints, and invoke them by name, this supposes
that we know just who the saints are. It implies either
that we could see into their hearts while they lived,
or that we can see into heaven now — both which far
outreach our power. We might make some sad mis-
take in praying to deceased men who have passed for
saints. It is easy enough to ascertain who the church
regards as saints, but the canonized may not exactly
correspond to the sanctified. But, supposing this diffi-
culty removed, and that we know certain individuals,
who, having once lived on earth, are now in heaven :
the next thing is, to make them hear us, for there is
manifestly no use in preferring requests to those who
cannot hear them. How is this to be done ? The saints
are in heaven — the suppliant sinner is on earth, and
the distance between them is great. Saints in heaven
are not within call of sinners on earth. Where is the
proof of it? If I say, "Peter, pray for me," how is
he to know I say it? Peter is not omnipresent. Do
they say that God communicates to him the fact ; but
where is the proof of that ? Besides, what does it
amount to? God, according to this theory, informs
Peter that a certain sinner on earth wants him, Peter,
to ask him, the Lord, to grant him something. This
THOUGHTS ON POPERY. 79
is a roundabout method of getting at the thing. The
man had better, a great deal, not trouble Peter, but say
at once, " God be merciful to me a sinner."
But the Catholics ask with an air of triumph, if we
do not request living saints to pray for us. We do,
for we have inspired authority for that. But that is
not praying to them. There is a wide difference be-
tween praying to a saint in heaven, and asking a fel-
low-traveler to Zion on earth to pray to God for us.
Every one must see that. When a Christian asks his
minister or his Christian friend to beseech God for
him, he does not consider that he is praying to him or
invoking him. Besides, we never ask one to pray for
us, unless we know he is within hearing. We should
think it very silly to do so. We must have proof of
his presence before we think of making any request
of him. Yet the Catholics are continually making
requests of creatures, of whose presence with them
they have not a particle of proof, and who, being crea-
tures, it is certain cannot be present with all that call
upon them. How many individuals are every day, at
the same hour, calling on the blessed Virgin for as-
sistance ! It is all folly, unless she be omnipresent — a
goddess, Avhich the Bible certainly does not represent
her as being. She occupies but one small spot in the
universe of God, and it is probably a great way off.
She cannot hear, even if she could help. Do you sup-
pose, that her calm repose in heaven is suffered to be
disturbed by the ten thousand confused voices that
cry to her without ceasing from earth? Never.
In looking over the Bible, the book which contains
the religion of Protestants, and which, being older
than the Roman Catholic religion, proves the seni-
80 THOUGHTS ON POPERY.
ority of Protestantism over Popery, I find no account
of praying to saints. I do not read of Joshua praying
to Moses ; or of Elisha invoking Elijah. No, there is
not a word of what constitutes so much of the devo-
tion of the Catholic in either Testament. We do not
find any thing in the Acts or Epistles about praying
to the beloved Virgin, whom they call our Lady, in
allusion to the phrase our Lord. Those writers say
nothing about the another. It is all about the So7i.
What heretics Luke and the rest of them were ! How
worthy of being excommunicated ! Catholic books are
full of the blessed Virgin. The Bible is all about
Christ. There is the difference.
But I forgot. The New Testament does record one
instance of prayer to a departed saint. The record is
in Luke, 16. The saint prayed to was Abraham. The
supplicant was a rich man in hell, and he made two
requests. Here is the Catholic's authority for this
doctrine of praying to deceased saints, so far as he
gets it out of the Bible. Let him make the most of it.
When, however, he takes into consideration that it
was offered from hell, and by a man who lived and
died in ignorance and neglect of religion, and that it
proved totally unavailing, I suspect he will make no
more out of it.
33. Specimens of Catliolic Idolatry.
I take them from the Catholic book Avhich I have
been reviewing, " The Christian's Guide to Heaven."
THODGHTS ON POPERY, 81
I did not know, before I read this book, that idolatry
was the road to heaven. It did not use to be under
the Jewish dispensation. These specimens of Catho-
lic idolatry I think the reader will pronounce, Avith me,
quite up 'to the average of Pagan idolatry.
Here is one. " We fly to thy patronage, O holy
mother of God ; despise not our petitions in our neces-
sities, but deliver us from all dangers." That is the
manner in which devout Catholics in the United
States are directed to pray. They fly to Mary, but
" God is our refuge." There is the difference. They
look to her to deliver them from all dangers. I don't
know how she can deliver them from all dangers. I
think they had better ascertain the powers of the Vir-
gin Mary, before they place such unbounded reliance
on her. I should be a very fearful creature, had I none
to fly to from danger but her. " What time I am afraid,
I will trust in Z^ee," (the Lord.) So says the Psalm-
ist, and it is my purpose too.
The next specimen is entitled, " The Salve Regi-
na," and thus it runs : " Hail ! holy queen, mother of
mercy, our life, our sweetness, and our hope. To thee
we cry, poor banished sons of Eve; to thee we send
up our sighs, mourning and weeping in this valley of
tears. Turn, then, most gracious advocate, thy eyes
of mercy tov/ards us, and after this our exile is ended,
show unto us the blessed fruit of thy womb, Jesus, O
clement, O pious, O sweet Virgin Mary." Now, is it
not a farce to call this Christianity ? It is a great deal
more like atheism. Here is an authorized Catholic
prayer, in which there is no recognition of God
whatever !
Then follows a call to devout contemplation, and
82 THOUGHTS ON POPERY.
one would suppose that the object of it would be
God, or the Savior. But no, it is the Virgin. "Let
us, with exultation, contemplate the blessed Virgin
Mary sitting in glory at the right hand of her be-
loved Son. She is crowned by the heavenly Father
queen of heaven and earth, and appointed by Jesus
Christ the dispenser of his graces." It is singular
that the Catholics, when they look up to heaven, see
no object so conspicuous as the blessed Virgin. Now,
she was not the most prominent figure in those visions
of heaven of which we have account in the Bible. Ste-
phen saw "the heavens opened, and the Son of man
standing on the right hand of God," but he saw no-
thing of the Virgin Mary sitting at her Son's right
hand. Nor does John, in the history he gives in the
book of Revelation of his visions of heaven, make any
mention of seeing her. But it seems she is not only
visible to the contemplative Catholic, but almost alone
conspicuous.
They speak of her moreover as crowned universal
queen, and appointed dispenser of the graces of Christ.
But where did they get that information ? It is too
much to expect us to take their word for it, since it is
acknowledged that Ave have not the word of God for it.
I always supposed Christ to be, through his Spirit, the
dispenser of his own graces. I always understood it
to be him who " received gifts for men." But it seems,
according to the Catholics, that quite a different per-
son received and dispenses them. How much novelty
there is in the Catholic religion ! It is almost all of it
comparatively new doctrine. Ours, the Protestant, is
the old religion, after all that is said to the contrary.
But the Catholic is so positive in regard to the coro-
THOUGHTS ON FOPERY. 83
nation of the blessed Virgin, that we find him using
the following thanksgiving, " O Jesus, in union with
angels and saints, I bless thee for the glory w4th
which thou hast environed thy holy mother, and I
give thee thanks from the bottom of my heart, for
having given her to me, for my queen, my protec-
tress and my mother." Here ends the thanksgiving
to Jesus. They soon become weary of addressing
him, and fondly return to the mother. " O queen ot
angels and men, grant thy powerful intercession to
those who are united to honor thee in the confrater-
nity of the holy rosary," (I don't know what that
means ; it is a mystery that I must leave unexplain-
ed,) "and to all thy other servants." Then follows
something to which I solicit particular attention. I
suspect the author and approvers of the book would
be glad to obliterate the sentence I am going to quote,
if they could. But it is too late. The words are
these : " I consecrate myself entirely to thy service."
Here the person wishing to be guided to heaven is
directed, under the authority of the archbishop, to con-
secrate himself entirely to the service of the Virgin
Mary, who is acknowledged on all hands to be a
creature. Mark, it is entirely. This excludes God
altogether from any share in the person's services.
He is to be entirely consecrated to the service of the
Virgin. Will any one, who has any regard for his
character as an intelligent being, say that this is not
idolatry ? There cannot be a plainer case of idolatry
made out in any part of the world, or from any portion
of history. St. Paul beseeches us to present our bo-
dies a living sacrifice to God, which, he says, is our
reasonable service ; but this Catholic guide to heaven
84 THOUGHTS ON POPERY.
directs us to consecrate ourselves entirely to the ser-
vice of the Virgin Mary.
Accordingly, the docile Catholic does consecrate
himself to Mary, as in the following act of devotion
to her, which you may read in the same little book :
" O blessed Virgm, I come to offer thee my most
humble homage, and to implore the aid of thy pray-
ers and protection. Thou art all-powerful with the
Almighty. Thou knowest that from my tender years
I looked up to thee as my mother, my advocate, and
patroness. Thou wert pleased to consider me from
that time as one of thy children. I will henceforth
serve, honor and love thee. Accept my protestation
of fidelity; look favorably on the confidence I have in
thee ; obtain for me, of thy dear Son, a lively faith ; a
firm hope ; a tender, generous, and constant love, that
1 may experience the power of thy protection at my
death." Here you perceive the Catholic says he will
do what " the guide " directs him to do. He will
serve her; and so doing, he hopes to experience the
power of her protection at his death. Poor soul ! I
pity him, if he has no better company in death than
that. That was not the reason David said, " Though
I walk through the valley of the shadow of death, I
will fear no evil." His reason was, "for Thou (the
Lord, his shepherd ) art with me ; thy rod and thy
staff, they comfort me." How can Mary be with
every dying Catholic who trusts in her? I should like
to know. Do they go so far as to say she is omnipre-
sent ? Have they formally deified her, as in fact they
have ?
The devotee in this prayer uses the following lan-
guage to the virgin : " Thou art all-powerful with the
THOUGHTS ON POPERY. 85
Almighty." Shall I call this an error ox idi falsehood?
It is certain that there is no truth in it. She, a poor
sinful creature, like the rest of us, saved by grace, all-
powerful with the Almighty in intercession ! Christ
is that ; but no other being is ; and to say that any
other is, is not only falsehood, but blasphemy.
1 have other specimens of Catholic idolatry, which
I mean to give ; but those I have exhibited are suffi-
cient to convict that church of idolatry before any
court that ever sat, or any jury that was ever impan-
neled. / have proved the Catholic church and reli-
gion to he idolatrous. I have not merely asserted it;
it has been demonstrated^ and the proof has been
taken from her own authorized publication. To have
said she was idolatrous, would have been uncharita-
ble. To have proved it, is not. A man is responsi-
ble for the drift of his assertions, but not for the scope
of his arguments.
Idolatrous ! Yes, she who pretends to be the only
church, is convicted, out of her own mouth, of idola-
try. She has this millstone about her neck. I won-
der she has sioum with it so long. It must sink her
presently. I think I see her going doion already, al-
though I know many suppose she is rising in the
world.
33. More Specimens of Catliolic Idolatry.
Why, reader, did you know that the Catholics not
only pray to the Virgin Mary, but sing to her ? I was
8
86 THOUGHTS ON POPERY.
not aware of it until I got hold of the book I have
been reviewing. But it is a fact that they do. At the
end of the book 1 find the two following hymns ad-
dressed to her. They are both in common metre. Here
is the first. You will see that, in point of idolatry, they
are fully up to the prayers to her.
" O holy mother of our God,
" To ihee for help we fly ;
" Despise not this our humble prayer,
" But all our wants supply.
" O glorious virgin, ever blest,
" Defend us from our foes;
" From threatening dangers set us free,
"And terminate our woes."
Here is the idolatry of looking to a creature for the
supply of all wants ^ and of flying to a creature for
help and for defence. There is a curse pronounced in
Jeremiah, 17 : 5, on the man " that trusteth in man,
and maketh flesh his arm." If the person who de-
voutly uses this hymn does not make "flesh his arm,"
I should like to know who does.
The other hymn runs thus :
"Hail, Mary, queen and virgin pure,
" With every grace replete ;
"Hail, kind protectress of the poor,
" rity our needy state.
" O thou who fill'st the highest place,
" Next heaven's imperial throne;
" Obtain for us each saving grace,
'• And make our wants thy own.
THOUGHTS ON POPERY. 87
" How oft, when trouble filled my breast,
" Or sin my conscience pained,
" Through thee I sought for peace and rest,
" Through thee I peace obtained.
" Then hence, in all my pains and cares,
"I'll seek for help in thee;
*' E'er trusting, through thy powerful prayers,
' To gain eternity."
But it seems the blessed Virgin is not the only crea-
ture they sing' to. I find in the same book a hymn to
St. Joseph, of which the first verse is,
** Holy Patron, thee saluting,
" Here Ave meet with hearts sincere;
" Blest St. Josej)h, all uniting,
" Call on thee to hear our prayer."
•
Perhaps the reader is aware that the Catholics are
not satisfied with praying merely to animated beings,
they sometimes supplicate things which have no life.
Indeed they seem disposed to worship almost every
thing, except it be Him whom alone they should wor-
ship. To give but one example, I find in " the Litany
of the blessed Sacrament," as they call it, among ma-
ny other similar supplications, this one, " O wheat of
the elect, have mercy on us." What a prayer this, to
be sanctioned by an archbishop, and sent forth from
one of the most enlightened cities of America, and
that in the nineteenth century too ! It is really too bad.
We talk of the progress of things. But here is retro-
ccssio7i with a witness. In the Jirst century the rule
was, according to the practice of the publican, to pray,
" God be merciful to me a sinner ;" but now in the
88. THOUGHTS ON POPERY.
nineteenth^ the sinner is directed to say, " O wheat
of the elect, have mercy on us !"
I think Ave have found, with reference to the Catho-
lic religion, what Archimedes could not find when he
wanted to move the world. He said he could move it,
provided he could have a place to stand on, from which
he could with his lever act upon the world. But as no
such place could be found for him, the world was not
moved. I think, however, that I have discovered a
spot from which we can not only move, but utterly
subvert the Roman Catholic religion. We pass over
her absurdity and her intolerance, and plant ourselves
on her idolatry. Here we will stand, and from this
place we will carry on our operations against her. If
the Roman Catholic church is idolatrous, can she
stand ? Must she not fall ? What ! a church that is
plainly idolatrous maintain its ground as the chinch
of Christ ! It is impossible. It is but for the eyes of
mankind to be opened to see her idolatry, and her
reign is over. The common sense of the world cannot
long brook prayers and hymns to creatures, and sup-
plications for mercy to that of which bread is made.
1 would not have it persecuted ; I would not have one
of its adherents harmed in the slightest degree ; but
there are some things which the enlightened intellect
of man cannot tolerate ; and this is the chief of those
things which are intolerable to reason. It must go off
the stage, even though infidelity should come on and
occupy it. The religion that is not of the Bible, and
that scoffs at reason, must come to an end. I have no
fears of its rising to any higher ascendancy than that
it now occupies. My hope is in God; but if it were
not, it would be in man.
THOUGHTS ON POPERY. 89
34:. Image Worsliip.
If there be any truth in phrenology, I judge that
Catholics must have the organ of veneration very
largely developed. There are no people, unless it be
some Pagans, v^rho are so inclined to worship. They
"worship almost every thing that comes in their way,
with scarcely any discrimination. The value of wor-
ship with them seems to depend on the variety of ob-
jects worshiped. What a pity it is they cannot con-
fine their worship within narrower bounds ! What a
pity they are not satisfied with one object of religious
veneration — the great and glorious God ! But no. Be-
sides him, they must have a host of creatures, angels,
saints, and what not, as objects of adoration. Nor are
they satisfied with these beings themselves. They
must have visible representations of them to bow
down unto, and worship. They want something to
worship which they can see. In the profession of
faith which I find in the little book published in Bal-
timore under the sanction of the archbishop, from
which I have quoted so freely already, and to which
I love to appeal, seeing it is published so near home,
and there can be no dispute about its authority, I find
this paragraph among others : " I most firmly assert,
that the images of Christ, of the mother of God, ever
Virgin, and also of the saints, ought to be had and re-
tained, and that due honor and veneration is to be
given them." This doctrine sounds a little different
from that proraulged from Sinai, and written with the
finger of God on the tables of stone. They look to be
at variance, to say the least; and I think I shall be
8*
90 THOUGHTS ON POPERY.
able to show presently that they have that aspect to
Catholics as Avell as Protestants. The voice that
shook the earth, after saying, " Thou shalt have no
other gods before me," said, " Thou shalt not make
unto thee any graven image, or any likeness of any
thing that is in heaven above," &c. Now Christ, the
virgin, and the saints are in heaven above, unless any
choose to surmise that some of those reckoned saints
are elsewhere. Consequently no likeness of them
may be made. The law proceeds : " Thou shalt not
bow down thyself to them, nor serve them." But do
not Catholics bow down or kneel before likenesses of
the saints and others? I ask the question. I know
they used to do so, and I suppose I may infer that
they do so now, since it is their grand boast that their
religion is every where and always the same. The
doctrine delivered from Sinai is the old notion on the
subject, and it would seem to be against every kind
and degree of image worship. But, says the modern
"guide to heaven," what the authoritative Council of
Trent had said many years before, " the images of
Christ, of the mother of God, and also of the saints,
ought to be had and retained, and due honor and ve-
neration given ihem." Here are Baltimore and
Trent against Sinai; or, in other words, the arch-
bishop and council on one side, and he who came
down on the mountain which burned with fire on the
other. My hearers must range themselves on either
side, as they see fit.
But cannot the two things be reconciled somehow ?
Can they not be so explai7ied as to remove all ap-
pearance of inconsistency ? Perhaps they can, if one
of them be explained aivay, that is, be made so clear
THOUGHTS ON POPERY. 91
that you can't see it any longer. This is a new way
some have of reconciling things ; but I, as an indivi-
dual, do not think much of it. I like the old way of
laying things alongside of each other, and then shed-
ding as much light as possible on both. If this is
done with the two things in question, I fear there is
no hope of reconciling them. To this conclusion our
Catholic brethren themselves seem to have come ; and
seeing that the two things could not be so explained
as to appear in harmony, they have most effectually
explained one of them away. They have suppressed
it. The second commandment has been thrown out
of the Decalogue, as I have shown on a former occa-
sion. This is a part of the Catholics' " short and easy
method with Protestants." It beats Leslie's with the
Deists all to nothing. Whether it be as honest and
correct a method, as it is short and easy, I refer to the
judgment of my readers. One thing is very certain ;
the Catholics must think that the old second com-
mandment is, or at least looks very much against
them, otherwise they would not have meddled with
it. Can any other reason be given for the suppres-
sion of the second commandment, but that it seems to
forbid that use which Catholics make of images in
their churches? If any body can imagine another
reason, I will thank him to state it. Now, where
there can be but one motive impelling to an act, I
suppose it is not uncharitable to refer the act to that
motive.
I believe the reader is aware that, even in the little
modern Baltimore book, " the guide to heaven," the
second commandment is suppressed. I think I have
stated thp.t fact in a former article. It is so. And
92 THOUGHTS ON POPERY.
why should it not be ? Why should not the invaria-
ble religion be the same here that it is in Ireland or
Italy ? Why should American Catholics be bound to
keep one more commandment than European Catho-
lics? Why should they of the old countries have
greater liberty of action than we of the new world ?
The circumstances under which the second com-
mandment is omitted in "the guide to," &c. are
these. An examination, preparatory to confession, is
recommended to the devout Catholic, on the ten com-
mandments, that he may see, before he goes to the
priest to get forgiveness, wherein he has transgressed
any of them. Now, he is not directed to examine him-
self on the second, but Hcice over on the tenth, so as
to make out the full number. Now I acknowledge it
would have been awkward to have set the person to
examining himself in reference to the second com-
mandment. It might have led to a conviction of sins
not recognized by his confessor. If he had asked
himself, " is there any graven image, or likeness of
any thing in heaven above, or in the earth beneath,
to which I bow down V himself would have been apt
to answer, " Why yes, there is that image of Christ I
kneel before — and there is that likeness of the blessed
Virgin I bow down to and adore — I am afraid I have
broken the second commandment." If then he had
gone to the priest with his scruples, you see it would
have made work and trouble. It is true, the priest
could have said to him, " O, my child, you don't
mean any thing by it. You only use the image as a
help to devotion. Your worship does not terminate
on it. Your worship of it is only relative. Besides,
you don't adore the image — you only venerate it —
THOUGHTS ON POPERY. 93
and you only give '■^ due honor and veneration" to
images — nothing more than that. You should con-
sider, my child, the distinction between adoration and
veneration — and also between latria and dulia.^^ But
this might not have satisfied the person's conscience.
Tt might have been all Greek to him. Wherefore it
was judged most prudent not to recommend any ex-
amination on the commandment about images. Per-
haps it was the more prudent course. The policy of
the measure I do not dispute.
But, say the Catholics, have not Protestants their
pictures and statues ? Certainly we have. We do
not make war against the fine arts. We can approve
of painting and statuary without practicing idolatry.
Yes, we have representations of deceased Christians,
but we do not kneel before them, nor do we on that
account drop the second commandment, as some do.
The Catholics make a great many explanations and
distinctions on this subject of image worship, some
of which I have adverted to above, in what I have
supposed the priest to say. But they are substantially
the same that the ancient Israelite might have made,
and the modern Pagan makes in justification of him-
self. Idolaters, when called upon to explain them-
selves, have always been in the habit of saying that
it was only a relative worship they paid to the visible
object, and that the adoration was meant to pass
through and terminate on an invisible object beyond.
This explanation is not original with the modern
Christian idolater. It is as old as Jewish and Paaran
idolatry. The worshipers of the golden calf wor-
shiped something beyond the calf. The calf was
only a help to devotion, and they only paid " due
94 THOUGHTS ON POPERY.
honor and veneration " to it. Nevertheless they '^ sin-
ned a great sin," and "the Lord plagued the people "
on account of it.^ " There fell of the people that day
about 3,000." I suppose it would have been just the
same had they made ever so many explanations. But
their explanations were not waited for. What signi-
fies all these explanations and distinctions to the great
mass of the Catholic laity ? They do not even under-
stand them ; and it seems that if they both understood
and regarded them, it would not help the matter. It
is this very explained and qualified worship which the
commandment forbids.
I have nothing more to say about images, but I wish
the Archbishop of Baltimore would allow the second
commandment to appear in the next edition of " the
Guide to Heaven." I wish he would let the publish-
er's stereotype plates be altered so as to conform to the
tables of stone. I am afraid the people will not get
to heaven if they have not respect to all God's com-
mandments. The Psalmist seems to have thought
that necessary. Ps. 119: 6. It would gratify me much,
if the archbishop would permit the Lord to say to his
people all he has to say.
25. Relicg.
My last was on the subject of images. Here are
some more things to which the Catholics, if they do
not exactly worship them, pay a respect and venera-
tion which is very apt to run into worship. They are
THOUGHTS ON POPERY. 9d
relics, so called. I have just come from the diction-
ary where I went to find the word. I consulted Cru-
den's Concordance first, but I found no such word
there. That contains only the words which are used
in the Bible. Relics came in fashion after the Bible
was written. In those old times they were not fn the
habit of mutilating the bodies and disturbing the
bones of the pious dead. They respected the remains
of the departed by letting them alone, as king Josiah
ordered the people to do in the case of the bones of
the two prophets. They were going to disturb them,
but he told them to let them alone, 2 Kings, 23 : 18.
This is the way in which Protestants respect the re-
mains of the dead. It is rather queer that Catholics,
in the lack of other scripture to support their doctrine
of relics, appeal to this, and they will have it that
Josiah, like themselves, entertained a great respect for
relics. The reference to that passage must be on
the principle of Incus, a noii hicendo, [light from no
light.] I cannot account for it in any other way.
By the way, I did not even find relics in the con-
cordance to the Apocrypha. But Johnson has it. A
dictionary, you know, takes in all words. I find the
general signification of the word to be remains. In
the Catholic church it is used to designate " the re-
mains of the bodies, or clothes, of saints or martyrs,
and the instruments by which they were put to death,
devoutly preserved, in honor to their memory ; —
kissed, revered, and carried in procession." This is
the best definition of relics I can any Avhere find. I
am indebted for it to the Encyclopedia. But it is not
a perfect definition. There are some things preserved
and revered as relics which don't exactly fall under
96 THOUGHTS ON POPERY.
it ; as, for example, the rope with which Judas hanged
himself, and the tail of Balaam's ass, both of which
are kept and shown as relics.
But it may be asked if relics are not out of date.
The inquirer should know that nothing ever gets out
of date with the Catholics. Always and every where
the same is their boast respecting their religion. Be-
sides, in the Baltimore publication, " the Guide to
Heaven," notice is taken of relics. It says that the
saints are to be honored and invocated, and that their
relics are to be respected. Well, and Avhere is the
harm of respecting relics ? I might retaliate and ask
where is the use — what is the good of it ? They must
think that devotion is promoted by these relics. But
I cannot see how the spirit of devotion is to be pro-
moted by contemplating St. Joseph's axe and saw, or
the comb of the Virgin Mary, or even the finger of
St, Ann. If a person even knows that he is handling
a piece of the identical wood of the cross, it does not
occur to me how that is to enkindle the flame of piety
in his heart. The ancient method of exciting the
glow of devotion was quite different. It was by me-
ditation on spiritual subjects. It was while the Psalm-
ist was musing, that " the fire burned " within hira.
But it seems the Catholics come to the same thing by
the aid of their relics. Well, if devotion is kindled
by relics, towards whom does it flame ? Towards the
saints, to be sure, whose relics they are. These re-
mains can only remind them of those to whom they
once belonged. So that it is the religious veneration
of saints, not the worship of Jehovah, that is promoted
by relics. All that can be said for them is, that they
serve the cause of idolatry.
THODGHTS ON POPERY. 97
But I have been writing as if tliese relics were
genuine remains of the saints — the saw they show
really St. Joseph's, and the finger St. Ann's. The
reader must excuse me for indulging such a supposi-
tion. The very idea of such things being preserved,
and transmitted through eighteen centuries, is prepos-
terous. Their own Avriters acknowledge that many of
them are spurious — that bones are often consecrated,
which, so far from belonging to saints, probably did
not belong to Christians, if indeed to human beings.
If this be so, how are we to know which are genuine?
There can be no internal evidence to distinguish
them. The bones of saints must look just like other
bones. I know it is said there is an odor about the
genuine relics which does not belong to the remains
of the vulgar dead. How that is I cannot say. I
understand that, in the failure of the ordinary, external
evidence, the Pope takes it on him to pronounce them
genuine. This is making short Avork of it. But some
of the authorities of the church of Rome go so far as
to say that it is not necessary the relics should be
genuine. It is enough that the worshiper has an in-
tention of honoring the saints whose bones he sup-
poses them to be. If this is correct doctrine, churches
and chapels may be readily furnished with relics, and
the defect in this particular, which Catholics deplore
in regard to many of their establishments, be supplied
without going farther than the nearest graveyard.
If any one should still think that the relics may be
genuine, there is a consideration which, if I mistake
not, will carry complete conviction to his mind. It is,
that there are altogether too many of these relics, so
that some of them must be spurious. Fi^^ devout pil-
9
93 TIIOUGIITS ON FOPERY.
grims happening to meet on their return from Rome,
found, on comparing their notes, that each had been
honored with a foot of the very ass upon which Christ
rode to Jerusalem. Here were five feet for one ani-
mal. Moreover, it is said that there are as many-
pieces of the timber of the true cross in different parts
of Europe, as would supply a town with fuel for a
winter !
But, say they, were not the bones of Joseph pre-
served, and afterwards removed to Canaan. Undoubt-
edly they were. But they were all kept together in
a coffin, and they were removed, not to be worshiped,
but to be buried. Joseph, being persuaded that God
would visit his people, and bring them out of Egypt
into Canaan, enjoined it on them to take his remains
along Avith them, for he Avished them to repose in the
land of promise. What this has to do with relics I
have not the discernment to perceive. How it bears
any resemblance to the Catholic practice of disturbing
coffins and separating bone from bone, and cherishing
them as things to be revered, I cannot see. Yet no
less a character than Cardinal Bellarmine appeals
to this fact in support of their doctrine of relics. So
also they cite the case recorded in 2 Kings, 13: 21, of
the dead man that was revived by coming in contact
with the bones of Elisha. But how does this favor
relics ? The bones of Elisha were quietly reposing in
the place where they Avere laid at his death. Not one
cf them had been touched. But if relies had been in
vogue then, do you suppose the remains of such an
eminent saint as Elisha would have been left undis-
turbed ?
I was surprised to find that Bellarmine refers to
THOUGHTS ON POPERY. 99
Deut. 34 : 6, in support of relics. It is that remarka-
ble passage in which the Lord is said to have buried
Moses in a valley in the land of Moab, and that no
man knoweth of his sepulchre unto this day. I sup-
pose the cardinal would have us infer from this, that
if the place of Moses' body had been known, it would
have been dug up and converted into relics. And
therefore the Lord took care it should not be known.
The devil, it seems, from Jude, 5: 9, contended for it
for some such purpose as this, but he was foiled. The
reference to this passage strikes me as rather an un-
happy one.
But Avere not handkerchiefs and aprons brought
from the body of Paul, and miracles thereby wrought?
Yes, but they were not relics. Paul was living. Be-
sides, Avho does not see that those articles of dress
were but sig-ns to connect the miracles, in the minds
of the people, with the person of God's inspired am-
bassador ? Was any honor due to them ? Do we
hear of their being preserved and revered? No. I do
not find them in any list of relics. They passed again
immediately into their former appropriate use as hand-
kerchiefs and aprons. Finally, they appeal to the effi-
cacy of the shadow of Peter, as related, Acts, 5 : 15, in
proof of the virtue of relics. But as there appears to
be no substance in this argument, I leave it unanswer-
ed ; and have only to add, that I wonder not that infi-
dels abound so in Catholic countries, when Christi-
anity is held up before them as embracing and even
giving prominence to such doctrines as the veneration
of relics, the invocation of saints, and many more like
them.
100 THOUGHTS ON POPERY.
36. Seven Sacraments.
What ! Seven ! How is this ? I read in the Bible of
only tivo. Whence have they the other Jive ? O, they
come from the other source of Christian doctrine, ti^a-
dition. They were handed down. It is true, the apos-
ties iiyrote of only two sacraments ; but Catholics
would have us believe that they -preached and con-
versed about five others : and those that heard them
spoke of these sacraments to others ; and they to others
still ; and so the story passed from lip to lip, until the
Council of Trent, I believe it was, concluded that
something had better be written about these five extra
sacraments. I Avonder that was never thought of be-
fore. It is surprising that it never occurred to the
apostles, when they were writing their Epistles, to
say a syllable about these seven sacraments. It would
seem to have been very thoughtless in them. I may be
very hard to please, but I cannot help feeling a desire
to have Scripture, as well as unwritten tradition, in
support of a doctrine or practice called Christian. I
like to be able to trace a doctrihe all the Avay back to
the Bible, and to find it originating in the very oracles
of God themselves. Some think it sufficient, if they
can follow a doctrine back as far as the earlier fathers ;
and especially if they can trace it to the Epistles of
Ignatius. But this does not satisfy me. There are cer-
tain other Epistles, rather more ancient, in which I
would like to find the doctrine. Ignatius was a very
good man, but he did not belong to the days of Paul
by any means. Ignatius, Clemens, and all those good
fathers, stood on the bank of the stream, but Paul and
THOUGHTS ON POPERY. 101
his associates sat around the fountain. These last saw
truth in its rise ; the others only saw it in its flow.
True, they were near the source, but they were not
at it ; and who knows not that a stream may be cor-
rupted very near its source ? If I live eighteen or nine-
teen miles distant from a certain fountain, whose
stream passes by my residence, and I want to know
whether its waters have been corrupted, do I trace
back the stream until I come within a mile or two of
the fountain, and there stop, concluding thai such as
the water is there, such it must be at the spring ? Do
I not rather go all the way up to the fountain? Which
ought I to do ? It strikes me as very strange, that any
should suspend their search after truth a century or
two this side of the Bible era. I think they should go
all the way back to the Bible.
But I am wandering from my subject, which is the
sacraments. What are those other Jive 7 One is mar-
riage. What ! marriage a sacrament ! How does it
answer to the definition of sacrament ? What spiritual
thing is signified by it ? Marriage is said to be " ho-
norable in all," but nothing is said of its being a sa-
crament. If it be a sacrament, why are not priests, as
well as others, permitted to take this sacrament?
Why should the universal clergy be debarred the pri-
vilege of this holy thing? Does its sacred character
render it unsuitable to those who fill the sacred office ?
The other day I was thinking — for, being a Protes-
tant, I dare think even on religion — and this thought
occurred to me : " Is it possible that God has denied
the whole body of the clergy, of all nations and ages,
the privilege of knowing how he pitieth them that fear
hira; and of approaching to the experimental know-
9*
102 THOUGHTS ON POPERY.
ledge of his exceeding readiness to give the Holy
Spirit to them that ask him — the privilege, in other
words, of being able to feel the force of some of the
most touching representations which he has made of
his dispositions towards his creatures, founded on the
p'arental relation ?" I read in the Bible that " like as
a father pitieth his children, so the Lord pitieth them
that fear him." Now, can it be sinful for a minister
of Jesus Christ to know by experience (the only way
in which it can be fully known) how a father pitieth,
and how, consequently, the Lord pitieth his people?
I think it is man, and not God, that constitutes this
a sin. Again, does God make this general appeal to
his creatures, " 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 !" — and has he at the same time
excluded a large class of his creatures from the privi-
lege of ever knowing how well disposed parents are
to bestow good things on their children ? And has he
laid under this ban the very persons whom he has ap-
pointed to represent and testify of him to men ? Has
he appealed to the parental feelings of his creatures,
and then forbidden a large and important class of
them to know what those feelings are ? This is rather
more than I can believe.
A minister of Jesus Christ may decline the privi-
lege of marriage in his own case — he may not use that
power, as Paul, in his peculiar circumstances, did not,
and as many a Protestant minister does not. This is
one thing ; but has God cut off the whole order of the
clergy from even the right to marry? That is the
question. And that is a very different thing.
THOUGHTS ON POPERY. 103
27 » Tx-ausubstantiotiou.
Because Christ says, in reference to the bread, " This
is my body," the Catholics contend that the bread is
changed into the body of Christ; and this they call
Transubstantiation. And when we say that the pas-
sage is not to be interpreted literally, but that the
bread is merely indicated as the representative of
Christ's body, they reply with wonderful confidence,
" Ah, but does he not say it is his body — does he say
it represents his body merely — what authority have
Protest.ints to bring in a figure here ?" Now let me
be heard. I have no disposition to ridicule the doctrine
of Transubstantiation, especially as it professes to be
founded on Scripture. I would give always a candid
hearing to the claims of a doctrine which even seems
to be held out of respect to the authority of the Bible.
But I must say that the Catholic does not carry his
veneration for the Scriptures far enough ; or he is not
consistent in his interpretation of them. I think I can
show that, to be consistent with himself, he should be-
lieve in many more than one Transubstantiation. Let
him turn to Luke, 22 : 19, 20. He reads in verse 19,
" This is my body." Therefore, he reasons, the bread
becomes the body of Christ. Very well. But read verse
20 ; " This cup is the new testament." Here is ano-
ther Transubstantiation. The cup or chalice becomes
the new testament. It is no longer gold or silver^
but a testament or iinll ! Does not Christ say it is the
new testament ? What right have Catholics to bring
in d^ figure here ? The cup is a will — Christ says so.
To be sure, if it were carried to a probate office, it
104 THOUGHTS ON POPERY.
would be thought out of place, and an article for a sil-
versmith to prove, rather than a judge of probate. But
no matter for that. What if the senses do tell you that
it is still a cup, and the body still bread, will you be-
lieve those liars, the senses ? But if they are such liars
as this would make them out to be, why should I ever
believe them — why should I believe them, when they
tell me that I see in the Bible those words : " This is
my body ?" That testimony of the senses the Catholic
believes ; but if they lie about the body, still declaring
it is bread, after it has ceased to be any such thing,
why may they not lie in regard to the letters which
spell '.' this is my body." Under the appeal ance of
these letters there may be something quite different,
even as, under the appearance of bread in the Eucha-
rist, is the body of Christ, as the Catholics affirm !
But these are not the only instances of Transub-
stantiation. The Bible is full of them. I find two cases
of this change recorded in Revelation, 1 : 20 ; one in
which certain stars become angels, and another in
which certain candlesticks become churches. Do you
doubt if? Read for yourself : "The seven stars are
the angels of the seven churches, and the seven can-
dlesticks which thou sawest, are the seven churches."
The construction here is precisely similar to " this is
my body." Christ is the speaker in each case, and he
says the stars are angels, and the candlesticks are\
churches. Who has any right to imagine a figure
here?
Perhaps every body does not Imow that Transub-
stantiation is an Old Testament doctrine. But, ac-
cording to this mode of interpretation, it is St. Paul,
in 1 Cor. 10 : 4, alluding to the rock which Moses
THOUGHTS ON POPERY. 105
smote in the wilderness, says, " That rock was
Christ" — not it represented^ but it was Christ ! Away
with your figures.
Many other examples of Transubstantiation might
be ffiven from the Old Testament. Let two remark-
able cases suffice, of which Ave have an account in Ge-
nesis, 41 : 26, 27 : " The seven good kine are seven
years, and the seven good ears are seven years," &c.
Here seven cows and seven ears of corn are changed
into seven years of three hundred and sixty -five days
each !
I suppose I might find many hundred examples of
these Transubstantiations. Now, does the Catholic
believe in all of them? He ought, most undoubtedly
he ought, on the same reason that he believes in one.
Let him then either believe in them all, or else never
adduce, " this is my body," in proof of the Transub-
stantiation held in his church. I wish Mr. H. or some
body else would set me right, if I err in this argument.
38. Half a Sacrament.
Half a sacrament ! Who ever heard of such ajhing?
A sacrament divided ! Yes, even so. The authorities
of the Roman Catholic church. Pope, Council, &c.
have divided the sacrament of the Lord's Supper,
which our Savior instituted the same night in which
he was betrayed ; and, ever since the Council of Con-
stance, they have allowed the people only half of it.
106 THOUGHTS ON POPERY.
They have told them that they must put up with the
bread, for that they want the cup for themselves. But
did not Christ give the cup, in the original institution
of the sacrament, to as many as he gave the bread ?
Yes, Christ did. So say Matthew, Mark, Luke, and
Paul. He took the cup, they tell us, and gave it to them ;
and Matthew adds that he said in giving it, " Drink ye
all of it." Let not this be omitted by any disciple. It
would seem as if Christ foresaw what the Constance
Council was going to do, and therefore said, " Drink
ye all of it." Rome might with more plausibility have
denied her laity the other half of the sacrament — the
bread. After the command to take the cup, there fol-
lows the reason ; observe it : " For this is my blood of
the new testament, which is shed for many, for the
remission of sins." Now the Catholics say that only
priests were present on that occasion, and that the giv-
ing of the cup to them can be no precedent for giving
it to the laity. But, though we should admit that they
were at that time priests, I want to know if the reason
for partaking of the cup does not apj)ly to others be-
sides the clergy. Was not the ]jlood shed for the laity
as well as for the clergy ? And if this is the reason
why any should partake, it is equally a reason why all
should for whom the blood was shed. The precept and
privilege to drink is co-extensive with the reason an-
nexed to it. Now I have not been in the habit of re-
garding the propitiatory death of Christ as a part of
the benefit of clergy — as one of the peculiar privileges
of the priesthood. I object therefore to the restriction
of the cup of blessing to the clergy. The symbol ot
the blood shed for many, for the remission of sins, I
claim to be mv privilege as truly as that of any priest.
THOUGHTS Oi\ POPERY. 107
Christ did not shed his blood for the sons of Levi
alone.
Yes, Christ gave it in both kinds — and what is more,
the Catholics themselves acknowledge that he did, and
that the primitive church administered it in both kinds,
yet {hoc tamen noii obstante are their very words)
they appoint that the people shall receive it but in one
kind, that is, notwithstanding Christ and the primitive
church. And they declare them accursed who teach
or practice otherwise. What is this but anathema-
tizing Christ ? But surely they must have something
to say in justification of their conduct in this respect.
To be sure they have. Do you not know that the Pope
is the head of the church, and that he is infallible ; or
if he is not, yet the firm Pope & Co. are 1 Yes, but
there was Pope Gelasiics, who lived a good while be-
fore. He having heard of some Manicheans who re-
ceived the bread without the wine, decided that such
a dividing of one and the same sacrament might not
be done without a heinous sacrilege. Was not he head
of the church too, and was not he infallible ? If he was
not, I wonder how he could transmit infallibility.
This withholding of the cup is one of the boldest
strokes of that church. I cannot help admiring the
courage it manifests. Who would have thought it
could have succeeded so well? I wonder they even
undertook to carry this point. However, they have done
it. There was some murmuring against it, to be sure.
Huss and Jerome made a noise about it, but they just
burnt them, and they made no more noise about it.
But are not Christians followers, that is, imitators
of Christ ? O yes. But this withholding of the cup is
not doing like Christ. The Catholics say that Christ
108 THOUGHTS ON POPERY.
is with their church to the end of time. It strikes me,
however, that he could not have been with them at
that point in the progress of time when the Council of
Constance sat.
I do not know what others think, but for my own
part I don't believe that any power on earth has a
right to limit a grant of Jesus Christ, or, in other
words, to take away what he has given. He said of
the cup, " drink ye all of it" — and I, for one, will do
it, and I think all ought — and if the Catholics will
come over to us, they too shall have the cup of salva-
tion. O, if I had the ear of the Catholics now, I
would not ask .them to confess their sins to me, but
there is a thing I would tell them : I would say. My
dear Catholic brethren, you never remember Christ in
his sacrament. You only half remember him. He
said, eat and drink in remembrance of me. You only
do one. You do not show the Lord's .death ; for Paul
says, " as often as ye eat this bread and drink this
cup, ye do show the Lord's death." It is only they
who do both that make this exhibition. Christ's
death is not shown by the bread merely, but by both
the elements. I know your church says that the
blood is in the body, and that, in taking one, both are
taken, for that "Christ was entire and truly under
each kind," as the council decrees. But how came
Christ himself to know nothing of this ? Did he do a
superfluous thing in giving the cup ? What if the
blood is in the body, and the bread being changed
into the body, we take the one in taking the other,
we want the blood separated from the body, i\ie
blood shed. The blood of Christ is not an atone-
ment for sin, except as it is shed. Catholics, you
THOUGHTS ON POPERY. I09
never celebrate the Lord's Supper. In the Lord's
Supper there was a cup. In yours there is none.
You hold that the discourse in John, 6, relates to an
atonement, and there it is written, " except ye eat the
flesh of the Son of man, and drink his blood, ye have
no life in you." Now, according to his own princi-
ples, you have no life in you, for you do not drink
his blood. The most you can be said to do is, that
you eat it in connection with his body ! One thing
more. Catholic brethren. There can be no such thing
in reality as half a sacrament. To divide a sacrament
is to destroy it. What follows then^ but that the
whole sacrament is taken from you ! Look at this —
just fix your mind five minutes on this subject, and
you are, I do not say what, but you are no longer a
Catholic. Five minutes. That is all. But you say,
I must not doubt ; yet you may think, and God the
judge will never condemn you for exercising your
mind.
29. Bxtreme Unction*
When it looks as if one was going to die, then by
all means let the priest be sent for : and when he has
come, let him receive the dying man's confession, (but
if the priest should be long in coming, I Vv^ould advise
him to confess to God. I think it would answer as
well. Indeed I prefer that near way to pardon, to the
other circuitous route) — and let him then in that ex-
tremity anoint him with oil ! This is extreme unction
10
110 tHOUGHTS ON POf£RY.
— a sacrament — one of the seven! I think they must
have been at a loss to make up the seven, when they
pressed this into the service.
There don't seem to be a great deal of religion in it;
nor indeed any excess of common sense. But to speak
of it as constituting a preparation for death is really
shocking. What ! a preparation for dying, and for
meeting and answering to God, procured by the in-
tervention and unction of a human priest— done by
oil ! Truly this is an easy way of getting to heaven,
particularly where priests are plenty. I do not won-
der that the Catholic religion is popular. This is in-
deed prophesying smooth things. We Protestants
have no such doctrine to preach. When we are
called to see a sick person, we candidly acknowledge
that there is nothing we can do for him which shall
infallibly secure his salvation. We tell him what Jie
must do : that he must repent and believe in Christ :
and then we ask God to undertake and do for bim. It
is only on certain conditions that we can assure him
of his salvation. The priests say that they can in-
sure the person's salvation ; but to any such power as
that we do not pretend.
But have not the Catholics plain Scripture for their
doctrine of extreme unction ? If they have ; if it is
written., and not merely handed dow7i, then I am at
once a believer in it. Let us see : they adduce two
passages in support of their dogma, Mark, 6 : 13, and
James, 5 : 14. The first is historical. It affirms that
the apostles " anointed with oil many that were sick
and healed them." The other is hortatory. " Is any
sick among you 7 let hira call for the* elders of the
church ; and let them pray over him, anointing him
THOUGHTS ON POPERY. Ill
v/ith oil in the name of the Lord," that is, doing what
the apostles are represented by Mark as having donej
and doing it, as appears from the next verse, with the
same end in view, viz. healing. Now, what authority
for the sacrament of extreme unction is there here J
Here is indeed an anointing with oil by an ecclesias-
tic. But who does not see in how many particulars,
and how widely this anointing differs from the ex-
treme unction of the Catholics ? Their anointing pro-
ceeds on the supposition that the person is going to
die ; and could his recovery be foreseen, it would be
omitted. But the anointing practised by the apostles
and elders of the church was in order to the recovery
of the person, and was in every case connected with
his recovery. Their anointing was the attendant and
tol More about Purgatory*
What low and unworthy thoughts the Catholics must
have of the work of Christ and of the efficacy of his
blood, that they should believe that after he has done
all he can for a soul, and his blood has exhausted its
virtue on it, it has still to be subjected to the action of
an intense flame, for no one knows how long, in ordei
that the expiation of its sins may be complete, and
its salvation perfected ! What a doctrine ! Why,
according to this, Christ was premature in saying on
the cross, " It is finished." It was not finished. The
expiation of sin was only begun on Calvary. It is
completed in Purgatory ! O God, I pray thee rid
and deliver the mind of man from this dreadful delu-
sion, so derogatory to thy dear Son, our blessed Sa-
vior ; and so injurious to thee, for it represents thee,
who delightest in mercy, as punishing after thou hast
pardoned ; as requiring satisfaction from men, after
thou hast accepted for them the satisfaction of Christ !
Now I know the reason why Catholics are never
happy in the prospect of death — why the dying vota-
ries of that religion never exclaim, " O death where
is thy sting? O grave where is thy victory?". It is
because they are expecting to go to a place of tire.
Hov7 can they be triumphant in the " certain fearful
looking for of judgment and Jiery indignation ?" How
can their religion be other than Avhat it is, a religion
of fear and foreboding.
I have a few more things to say upon this subject ;
one of them is this : If there was in the time of Christ
and his apostles such a place as Purgatory, it must
have been a place of little note and of little use — of
tnOUGHTS OK POfERY. 157
little note, for they say nothing about it — and of little
Use, because v/e hear of no one going there. Lazarus
did not go there, neither did Dives — nor did the thief
who was saved from the cross — nor did Judas. Paul
speaks of those Christians who are absent from the
body, as present with the Lord. Is Christ in Purga-
tory ? Is it there that believers go to be ever with
him? But hark ! a voice from heaven ! now we shall
know how it is : "I heard a voice from heaven," says
St. John, " saying unto me, write, blessed are the dead
which die in the Lord from henceforth ; yea, saith the
Spirit, that they may rest from their labors." They
that die in the Lord, rest. Then certainly they are
not in Purgatory.
If Purgatory is full of souls, who are helped by the
prayers of the faithful on earth, as Catholics say,
why, in the multitude of their exhortations, do the
sacred writers never so much as give us a hint about
praying for those poor suffering souls ? What a cruel
oversight it was in them !
I smile sometimes when I look at this doctrine of
Purgatory. But I repress the smile. Ludicrous as
the doctrine is, it is still more pernicious. What does
it do, that is so bad ? Why, it turns away the atten-
tion of the soul from Christ. It says the very opposite
of " behold the Lamb of God, which taketh away the
sin of the world." And then it tells men that they
may not only live, but die wickedly, and yet entertain
the hope of salvation. It proclaims the possibility of
a post-mortem repentance and purification from sin.
It emboldens men to go out of the world in impeni
lence, assuring them that though they do, yet prayers
and masses offered for them after death can save
14
158 THOUGHTS ON POPERY.
them. It denies that we are to be judged and dealt
with according to the deeds done in the body ; wherea-i,
the Bible declares that according to these, we are to
receive.
On the whole, for this doctrine of Purgatory there
is neither Scripture, nor reason, nor common sense.
This, however, may be said of it. It is a profitable
doctrine. Yes, a capital speculation. There is no
doctrine which pays so well. You have heard of Pe-
ter'' s pence. Here his boasted successors get their
pounds.
44. A Strange Thing.
I read the other day in a Baltimore newspaper the
following article :
*' Obsequies. — This day the Prelates and Theologians of the
Catholic Provincial Council, now in session in this city, to-
gether with several other priests, celebrated the solemn office
for the repose of the souls of the Right Rev. Doctor Fenwick,
of Cincinnati, and De Neker, of New Orleans. The Right Rev.
Doctor Rosati celebrated the High Mass, attended by the pro-
per officers. After the Gospel, the Right Rev. Doctor Purcell,
Jiishop of Cincinnati, ascended the pulpit and preached a fune-
ral Oration; in which he ably portrayed, in accurate and
pathetic language, the virtues and services of the deceased
jirelates, the former of whom fell a victim to the cholera, after
years of laborious and successful exertions; the latter wai
taken away in the bloom of youth and in the midst of his labors
by the yellow fever. After the Mass, Doctor Rosati perform-
ed the usual obsequies."
Having finished reading the article, I withdrew the
paper from my eye and I said to myself, Where am
THOUGHTS ON POPERY. 159
I? I thought I was in the United States of America.
But that cannot be. This can be no other than Spain,
Portugal, or Italy. And what century is this ? I always
thought that I lived in the glorious nineteenth. But
I must have made a mistake of nine at the very least.
This surely must be the tenth century; the darkest of
the dark ages — seculum tenebricosum, as the church
historians call it — the midnight of time! this day the
Prelates in this city celebrated the solemn of-
fice for the repose, &c.
Just then it occurred to me that I might have read
the paragraph incorrectly. So I resumed the paper ;
but still it read the same. Then I threw it down, and
I sat and thought : Well now, this is a strange thing —
an extraordinary piece of business — praying for the re-
pose of deceased saints I — and those, too, prelates of
the only true church — and prelates eminent for their
"virtues and services" — dead a year, or thereabouts,
and yet not at rest! — and this by confession of their
own church ! What must become of the less renowned
Catholics, if the very best of their bishops are tossing
and burning in purgatory a year after having sacrificed
their lives in the service of God and their fellow-crea-
tures ; and need solemn offices said for the repose of
their souls? I always thought that rest to the soul en-
sued immediately on the exercise of faith. Paul says,
" we Avhich have believed, do enter into rest ;" and
Christ says, " come unto me, and I will give you rest ;
take my yoke upon you and learn of me and ye
shall find rest unto your souls." I always supposed it
meant that they should find the rest as soon as they
came ; and not after a long life, and along purgatorial
period subsequent to that. But above all, I had got the
160 THOUGHTS ON POPERY.
impression that, if never before, yet in the grave, good
men find rest. I must have contracted that belief, I
suppose, by reading what St. John says, " Blessed are
the dead which die in the hord from henceforth: yea,
saith the Spirit, that they may rest," &c. or possibly
I got it from that other passage, "there the wicked
cease from troubling, and there the weary are at rest^
But it seems I am wrong. Here are two bishops dead,
yet not at rest ! If what St. John says is true, here is
a dilemma. Either those bishops did not die in the
Lord, or they are at rest. Will the prelates say that
they did not die in the Lord? I suspect not. Then
they must believe that they are at rest. And if so, why
celebrate the solemn office for their repose ?
Hoping it may not be a mortal sin, (if it be only ve-
nial, I will risk it,) I would ask how the Catholics know
that these bishops of theirs are not at rest ? Who
told them so? Where did they learn it? It seems to
me a slander on those men. Bishop Fenwick enjoyed
an enviable reputation for goodness. I have often
heard him spoken of by Protestants in terms of high
commendation ; and the article quoted speaks of
" the virtues and services " of both. And now, after
they have been dead so long, to tell the world that
ihey are not at rest, and that their repose must be
prayed for! If Protestants had dared to suggest such
a thing about them, we should never have heard the
last of it.
But it seems not only a slander on those men, but
also a reflection on Christ. Hoav imperfectly, accord-
ing to the Catholics, he must have done his work !
that even those esteemed his most devoted servants
must lie, and toss, and burn, nobody knows how long,
THOUGHTS ON POPERY. 161
after death, before the efficacy of his atonement will
allow of their being taken to heaven ! And where is
the fulfillment of his promise, " Come unto me and I
will give you rest. Ye shall find rest to your souls ?"
According to the prelates, &c. these bishops have not
found it yet.
I would dare ask another question. How is it that
the priests and prelates can tell with so much accura-
cy how long a soul remains in purgatory before it is
released ? How do they know just when to stop pray-
ing? I will not insinuate that they pray as long as
the money holds out, and no longer -, for in the case of
the bishops, I suppose they freely give their prayers.
I could not help thinking, if they did go first to purga-
tory, yet they may not be there so long as this. A
year is a long time to be in purgatory. Hours pass
slowly away while one is burning. O, is this a part
of Christianity ? Can it be ? What an unsatisfactory
religion, which will not allow its most eminent exam-
ples, its most virtuous votaries, to have repose even in
the grave ! Credat qui vult, non ego.
4r5. Canonizing^ Saints.
I was a good deal struck the other day in reading,
in a Baltimore paper, the following notice : " On
Monday, the 17th of March, St. Patrick's day, a so-
lemn High Mass will be sung in St. Patrick's church.
Fell's Point, and the panegyric of the Saint will be
14*
162 THOUGHTS CTN POPERY.
delivered." It suggested some thoughts which I beg
leave to communicate.
Why should the 17th of March be called St. Pat-
rick's day ? How is it his day more than yours or
mine ? What property had he in it more than others?
He died on that day, it is true. But was he the only
one that died on that day. Many thousands must
have died on the same day. Does a man's dying on
a particular day make it his ? Ah, but he was a saint.
How is that ascertained ? Who saw his heart ? I
hope he was a good man, and a renewed person. But
I think we ought to be cautious how we so positively
pronounce our fellow creatures saints. Especially
should Catholics, since even Peter himself, thousrh.
as they affirm, infallible, did not express himself so
confidently, for he says in his first epistle, 5th chap,
and 12th verse, of Silvanus, " a faithful brother unto
you, as I supposed
But what if he was a saint ; every real Christian is
a saint. If any one doubts this, let him consult any
part of the New Testament, I trust there were many
saints on earth at that time ; and I doubt not that
other saints died on that day as well as Patrick. I ob-
ject altogether to the day being called his. I have no
idea that the 365th portion of evAy year belongs pe-
culiarly to St. Patrick. I have no notion of this par-
celing out the year among the saints, and calling one
day St. Patrick's, and another St. Cecilia's, and so
on. At this rate we shall have the whole year appro-
priated to dead saints.
Ah, but you forget that Patrick was canonized.
The church made him a saint, and appropriated that
day to him. But I have not much opinion of these
THOUGHTS OK POPERY. 163
canonized saints — the saints of human manufacture.
I like the sanctified ones better. Our Protestant
saints are "God's workmanship, created in Christ
Jesus." But granting the 17th of March to be St.
Patrick's day, why is it kept? What have we to do
with it, who live so long after ? Patrick died in 493,
and here in the 19th century they are keeping his day !
I think it is time to have done grieving for the death of
St. Patrick, now that he has been dead more than 1300
years, and especially when he died at the good old age
of 120. Really, I think it is time that even the Irish
Catholics had wiped up their tears for him. Tears !
why, they do not keep the day in lamentation for him,
but in honor and praise of him. High mass is to be
swig, as it appears by the advertisement. Now sing-
ing expresses praise — and his panegyric is to be pro-
nounced. It is wonderful what a disposition there is
among the Catholics to multiply the objects of their
religious honor. O that they were but satisfied to
praise the Lord that made heaven and earth ! But no
— they must have creatures to do homage unto — an-
gels ; and saints of their own making ; and above all,
the blessed Virgin, "our heavenly mother," as some
of them call her. It would really seem as if they had
rather pay respect to any other being than God ! They
cannot be satisfied with the mediation of Jesus. They
must have creatures to mediate and intercede for them.
They are always doing things, and keeping days in
honor of the saints. How much they talk about tute-
lar saints and guardian angels. It would appear
as if they had rather be under the care of any other
beings than God!
Now the idea of still eulogizing, panegyrizmg, and
164 THOUGHTS ON POPERY.
praising, here in these United States, one St. Patr'ck,
who died in Ireland in 493, how absurd! How is
piety to be promoted by it, I should like to know !
By the way, what is high mass in distinction from
low mass? They differ in several respects. Among
the peculiarities of high mass, this, I believe, is one,
that it is more exfensive than Ioav mass. If you Avant
high mass said for a poor suffering soul in purgatory,
you have to pay more than you do if you are content
Avitli low mass. And so it should be, for the high
mass is worth more. Low mass scarcely makes an
impression on a soul in purgatory. It is high mass
that does the business effectually and expeditiouslv.
As for us Protestants, we have nothing to do with
these masses. We do not find any thing said about
them in the Bible. The Catholic will pardon me, I
hope, for alluding to the Bible. I am aware that it is
no good authority with him, except now and then a
verse, (entirely misunderstood,) such as that about the
rock, which they say was Peter, on whom the church
was built, according to them ! Only think now, a man
that denied the founder of Christianity three times
with profane oaths, himself the foundation of the
whole church ! Nothing else for it to rest upon but
Peter ! But the beauty of it is that this foundation
should have had a long series o{ fundamental succes-
sors, down to the present Pope ! I always supposed
that when a foundation is laid, there is an end of it,
and that all after belongs to the superstructure. But
this is a digression. I was speaking of us Protestants,
that we reject masses. And so we acknowledge no
distinction of days, but the Lord^s day. We keep no
saint's days. We keep the Lord's day. It is almos:
THOUGHTS ON POPERV. 165
the only day that some Catholics do not keep reli-
giously ! They are so busy with their saint's days,
that they quite overlook the day which " the Lord
hath made."
It strikes me that in giving this notice, the priests
should have used an easier word than panegyric. I
wonder how many of our Irish brethren know what it
means. But " ignorance is the mother of devotion,"
you know, is one of their maxims. What multitudes
of them said, on the 17th of March, " blessed St. Pat-
rick." Probably many more than said " Hallowed be
thy name." And every day how much more respect
is paid among them to the mother than to the Son!
It is as clear as demonstration can make any thing,
that the Catholic religion is idolatrous. Men may
say that it is a very uncharitable remark. But if any
one will dare to say it is an untrue remark, I am ready
to meet him. Let us inquire Jirst^ what is truth.
Then we will come to the question, what is charity.
And we shall find that charity is something which
" rejoices in the truth."
40. Gen. liafayette not at Rest.
A few days since I observed the following notice,
taken from the Charleston Roman Catholic Miscella-
ny : " There will be an office and high mass in the
Cathedral on Monday, 30th inst. (June,) for the re-
pose of the soul of General Lafayette." Also the
166 THOUGHTS ON POPERY.
following, taken from the Catholic Herald: "A so-
lemn high mass will be sung on Tuesday next, the
29th inst. (July,) at 10 o'clock, at the church of the
Holy Trinity, corner of Sixth and Spruce, for the re-
pose of the soul of the late Gen. Lafayette." The
General died, it will be remembered, on the 20lh of
May. I did not know that he had been heard from
since, any more than the rest of the dead. But the
Charleston and Philadelphia editors seem to have had
accounts of him up to as late a date as the 29th of
July. Forty days after his death, according to the one
account, and sixty-nine days according to the other,
his soul was not at rest ; and they give notice that
measures are about to be taken to procure its repose.
I don't know where they got it. They do not say
through what channel the intelligence came. They
are very positive, however, in regard to the fact. I
have often been surprised at the confidence with which
Catholics make assertions, implying a knowledge of
the condition of souls beyond the grave. One would
suppose they had a faculty, peculiar to themselves, of
seeing into the invisible world. With what positive-
ness they speak of this one and that other as saints
in glory, and even pray to them as such. I have often
thought that many of the prayers of Catholics might
be lost from the circumstance of the persons to whom
they are addressed not being in heaven.
We Protestants do not lose any prayer in that way.
We do not pray to any being who we are not certain
is-in heaven. We speak with positiveness of the fu-
ture condition of characters and classes of men — the
righteous and the wicked — believers and unbelievers.
The Bible does that. But we do not, we dare not
THOUGHTS ON POPERY. 167
speak of the condition of individuals with the same
confidence ; and especially dare we not say of this or
that person that has died, that his soul is not at rest.
We think it better to be silent concerning the spirit
that has returned to God who gave it, and wait for the
great day to disclose the decision of the eternal mind
on its case, and that especially if the person seemed
to die in impenitence. We would not usurp the place
and prerogative of judgment. What Protestant, even
though belonging to the class of Calvinists, as some
of us do, would intimate that the soul of such a man
as Lafayette is not at rest ?
But the Catholics are not so reserved. They pre-
tend to know not only who are saints in glory, but
what souls are suffering in the fire and restlessness of
purgatory. They can tell you the names of the per-
sons. They have printed in two of their papers, at
least, that the ^ood Lafayette, as our countrymen are
wont to speak of him, has not gone to rest. His body
rests ; but his soul, they tell us, has as yet found no
repose. It has not obtained admittance into that place
where "the wicked cease from troubling, and the weary
are at rest." The General lived a long time Avhere
the wicked cease not from troubling ; and much an-
noyance received he from them, in the course of his
patriotic and useful life ; and many trials and fatigues
he underwent for liberty and the rights of man. Now
it seems to me the Catholics take a great deal on
them, when they say that his soul is still subject to
the annoyances and disquiet which were his lot on
earth. Yet they do say so. They appoint a day, a
good while after his death, to sing high mass for the
repose of his soul. Of course they must believe that
168 TUOtGHTS OK fOrERY.
up to that day his soul is not in repose, else why seek
its repose ? If the person who inserted these notices
were living in the papal dominions, or under the influ-
ence of Prince Melternich, or the ex-king Charles, I
should not wonder at their proclaiming his soul not at
rest, for Lafayette was never a favorite at Rome, Vi-
enna, or in the court of Charles X. He loved liberty
too well for that. But that American Catholics, and, if
the reader will not smile at the incongruity of the
terms to each other, republican Catholics, should as-
sert such a thing of him, I am a little surprised. I
almost wonder that the people do not resent it as an
insult to the old general, if a Protestant minister
should say from the pulpit, or through the press, that
Lafayette is not at rest, his church and his person
would be hardly safe. But the Catholics do it with
impunity. And let them. All the penalty I would
have them suffer, is the contempt of every intelligent
mind.
But why do the Catholics suppose that Lafayette is
not at rest ? Is it because none are at rest when they
die? Is this their doctrine ? A comfortable religion
to be sure ! According to this, how is it " gain to die ?"
Who would be "willing rather to be absent from the
body 1^ Or how^ can it be said, " O death Avhere is thy
sting?" since here it is, and sting enough. But he
who wrote, Phil. 1, and 1 Cor. 15, and 2 Cor. 5, was not
a Catholic. Or do they conclude Lafayette to be not
at rest, because only saints find repose in death, and
he was no saint ? I wish all the saints of the church
of Rome had been as good men as Lafayette. They
have canonized worse men than he. I have never in-
quired curiously into the devotional character of the
THOUGHTS ON POPERV. 169
general, but I am possessed of no proof that he wag
not a Christian. Certainly, I find in his moral history
no reason why they should be so positive that he is
not at rest. They might have made the appointment
conditional, I should think — mass to be said for the re-
pose of his soul, provided it be not at rest. But they
insert no condition. They are sure he is not at rest.
Well, if he is not at rest, how are their masses to
give him repose 1 Does the Bible say that they have
that efficacy ? I must be excused for being so old-
fashioned as to appeal to the Bible. That book, sines
it savs nothing about masses, cannot be supposed to
say anything of their tranquilizing tendency: I al-
V\-ay3 forget that the Catholics have another source of
information on religion besides the Bible. Tradition
they call it. They mean by it the talk of inspired
men, when they had no pen in their hands ; which
being heard, Avas reported, and so has come along
down by word of mouth. But I, for my part, am satis-
fied Vv'ith what they wrote.
We, Protestants, cannot join the Roman Catholics
in their solemn office for Lafayette. We hope there
is no need of praying for the repose of his soul; and
we are certain there is no i(se in it. We prayed for
him while he v/as living. We did not wait for him
to be dead first. Now that his spirit has returned to
God who gave it, and the Judge has passed upon it,
VsTQ. leave it there. By the way, how do the Catholics
know when to stop praying for the repose of a soul ?
The Charleston Catholics had their mass for him on
the 30th of June. But it seems it was of no avail,
for the Philadelphia Catholics are called together Xo
sing theirs on the 29th of July. How long is this thing
15
170 THOUGHTS ON POPERY.
to go on ? I am writing on the 31st of July. Is he
at rest now ? Was the mass of the 29th inst. more
efficacious than that of the 30th ult. ? Perhaps the
next news from New- York Avill be that mass is to be
performed there for the repose of the same soul some
day in August. I hope the church is not infallible
in regard to Lafayette, as in other matters. I should
be sorry to think him all this time not at rest.
I remember an old Latin maxim, " Nil de mortuis,
nisi bonum," say nothing but good respecting the
dead — which, it seems to me, the Catholics have dis-
regarded in the case of Lafayette. It is certainly not
saying any good of a dead man, to say that he is not
at rest. And it is cruel to sing about it. The Phila-
delphia mass was sung. Is it kind to treat a sufler-
ing soul in purgatory with singing ?
It* l*Jrayer8 for tlie FaitSiful Departed.
I have taken up again that little book, " The Chris-
tian's Guide to Heaven,"* published, as the title page
assures us, with the approbation of the most reverend
Archbishop of Baltimore. Parts of it I have hereto-
fore reviewed, but I have not exhausted its contents.
I find on page 198 of my edition, the title of this arti-
cle, "Prayers for the Faithful Departed." Faithful,
said I to myself; and is it for the faithful dead that
they pray ? I was so ignorant as to suppose that it
was for wicked Catholics, being dead, they were so
THOUGHTS ON POPERY. 171
good 33 to pray. I thought there was no need of
praying for deceased Christians — for the f aithful de-
parted. I got the notion somewhere, that good peo-
ple, when they die, go where there is " fullness oi
joy," and "pleasures forevermore." I may have
imbibed it from St. Paul, who says that when such
are " absent from the body," they are " present with
the Lord ;" or perhaps I caught it from St. John, who
speaks of the dead that die in the Lord, as " blessed
from henceforth," and as resting from their labors.
It is more likely, however, that I got the idea from
our Saviour, who says to the church in Smyrna, " Be
thou faithful unto death, and I will give thee a crown
of life." It was natural that I should take up the idea
in reading this, that prayers for the faithful departed
were needless, since he says, if they were faithful unto
death they should receive a crown of life. We are
all liable to mistakes, that is, unless we are infallible.
It seems, according to the Catholics, who profess to
know all about these matters, that the faithful don't
get the crown of life by being faithful unto death.
No, they must be faithful a good while after death,
before they receive it. That which they get at death
is very different from the crown of life. They are a
long time absent from the body before they are pre-
sent with the Lord. They donH go to heaven, or para-
dise. They go to purgatory. This is the Catholic's
creed. It don't seem to agree altogether well with
the Savior's promise to the Srayrneans. A simple
man would suppose that fidelity unto death was im-
mediately followed by the crown of life. But they
that cannot err tell us otherwise.
SomehoAV or other this doctrine of the faithful going
172 THOCGHTS CN POPERY.
to purgatory after death, aiicl needing to be prayed
out of it, seems to have been always out of the mind
of the apostle Paul, when he had his pen in his hand,
or was dictating to the amanuensis. He speaks of it
as gain to die; but surely, to exchange earth for pur-
gatory is no gain. Air, however impure or sultry, is
more agreeable than the element of Jire. He tells of
his desire to depart and be with Christ, just as if the
one immediately followed the other. He overlooked
purgatory ; otherwise I think he would not have had
the desire to depart. Perhaps he thought he would
fare as v/ell as Lazarus, Avho made no stop in pur-
gatory ; or as the penitent thief, Avho could not have
made a long one, since he was in Paradise the same
day he died. It has always appeared to me, that ac-
cording to the Catholic system, this man, of all others,
should have gone to purgatory. He never did any
penance on earth — never bought an indulgence — he
repented only a i^ew minutes before he died ; and yet
he goes direct to paradise ! Who then may not ?
But do they not give us chapter and verse for pray-
ing for the dead ! It must be confessed they do. Here
it is. " It is a holy and wholesome thought to pray
for the dead, that they may be loosened from their
sins." 2 Macb. 12:46. This ZooA-.f like Scripture,
though it does not sound much like it. It passes for
Scripture with the Catholics ; but it is Apocrypha.
It is no more holy Scripture than the Koran is. J knov/
the Catholics contend that it is as good Scripture as
any. But ask the Jews if it is Scripture. " Unlo
them were committed the oracles of God." Ask them
if the books of Maccabees were committed to them.
They tell you no. They were not even written in
THOUGHTS ON POPERY. 173
Hebrew. The New Testament abounds in quota-
tions from the Old Testament Scriptures. I wonder
some of the writers of the New Testament had not
quoted Maccabees, if it had been Scripture. I woukl
ask any one who reads it, if it strikes the ear as Scrip-
ture. It certainly does not. Besides, it is not in all
cases good sense. The verse quoted in favor of pray-
ing for the dead is not good sense. They speak of
praying for the dead as a hohj thought^ and of prayer
as having an efficacy to loosen them, from their sins.
Now any child can see this to be no part of Scripture.
But I hasten to the prayer. " A prayer for the suf-
fering souls in purgatory." It is a curious prayer. I
should like to quote the whole of it. But some speci-
mens must suffice. Here is one petition. " Have
mercy on those who suffer in purgatory. Look with
compassion on the greatness of their torments; they
are more keenly devoured by their ardent desire of
being united to thee, than by the purging flames
wherein they are plunged." Observe, here are spirits
m flames; and they are purging flames. Fire may re-
fine and purify certain metals, but how it should act
in that Vv'ay on souls, is beyond my comprehension.
The suffering occasioned by fire is very horrible; but
it seems that it is nothing compared with what they
suffer from the love of God, or the "ardent desire
of being united to him." I wonder, if they have
such desires after God, that they are kept in that
suffering state. I wonder he does not take them up
to himself. Why should they suffer so, since Christ
has suffered for them, and they are the faithful who
believe on him? Did not Christ suffer enough? But
the prayer proceeds: "With them I adore thy
174 THOUGHTS ON POPERY.
avenging justice." So it seems the faithful are the
objects of God's avenging justice. I always thought
that justice exacted its full demand of Christ. I don't
know what the Apocrypha says about it, but holy
Scripture informs me that God can now be just, and
the juslifier of him which believeth in Jesus ; and that
if we confess our sins, he is faithful and just to for-
give them. Are not the faithful pardoned ; and huw
is pardon consistent with vengeance ?
The prayer goes on thus: "Remember, O Lord,
thou art their Father, and they are thy children.
Forget the faults, which, through the frailty of hu-
man nature, they have committed against thee."
Then a little farther on: '-Remember, O Lord, that
they are thy living members, thy faithful followers,
thy spouses." Here you see these sufferers art
God's children; and they are suffering for mere fcmltf!,
which they fell into through frailty. This seems
hard. But they are not only God's children ; they
are Christ's living members, his faithful followers,
his spouses ; and he died for them — and yet there they
are burning — pardoned, yet suffering punishment —
interested in the satisfaction of Christ, yet making-
satisfaction for themselves — paying over again the
penalty Avhich the Savior discharged. And this is
the Catholic gospel! Is it not '-another gospel?"
And yet "not another." It is no gospel. It is a con-
tradiction of the good neus.
I quote but one more petition : " Deliver them, O
most merciful God, from that place of darkness and
torture, and call them to a place of refref.hment,
licrht and peace." The reader will remember that
this prayer is for ihc faithful It is they who, having
TH0DGHT3 OM POPERY. 175
been " faithful unto death," go to a place of darkness
and torture. There they ''''rest from their labors."
I don't know, for my part, what worse can befall VAibe-
lievcrs than this. Truly, here is no great encourage-
ment to believing. What a consolitary doctrine this to
break in the ear of a dying disciple ! Fear not, be of
good cheer, thou art but going to the place of '* dark-
ness and torture." Can it be Jesus who says this to
his faithful followers ? Can this be Christian doc-
trine ? It certainly is not well calculated to make dy-
ing easy. With such a prospect before them, I do
not wonder that Catholics find it hard to die — verily
death has a sting, and the grave a victory, if the Ca-
tholic doctrine of purgatory be true.
£8. An Improvement.
I always hail improvements. I am always glad to
see things taking a turn for the better, even though
the improvement be slight. We must not despise
the day of small things. Rome was not built in a
day, nor will she be overthrown in a day. A system
that it took centuries to introduce, cannot be expected
to pass away all at once. Even if the improvement
be only in phraseology, I rejoice in it, because words
not only signify ideas, but sometimes generate them ,
so that from using right words, men not unfrequently
pass to holding correct ideas on subjects.
The improvement to which I refer relates to phra-
176 THOUGHTS ON POPERY,
seology merely. The case is this. It is the habis
among the Catholics, some few months or so after a
considerable character di-es, to open the church and
have a service foi' him. This has heretofore been an-
nounced thus : " High mass will be said or sung for
the repose of the soul of such a one, at such a time''
— not, the reader Vv'ill understand, because the soul is
at rest, but that it may be at rest. The service is not
eucharistic, but supplicatory. This, I observed, was
done in the case of a recent western bishop, and also
in the case of Gen. La Fayette, who, some months
after he had died, was discovered not to be at rest.
Now, a short time ago the Archbishop of Baltimore
died ; and v/eeks having passed aw^ay, the time camt
to take notice of his soul. Accordingly it was done
But I was struck with the alteration in the wording of
the notice. It ran thus ; "A funeral service will be
performed in the cathedral for the late Most Rev.
Archbishop Whitlield." This is certainly better than
the old way of announcing it' To be sure, it sounds
odd to talk of a funeral service for one who was regu-
larly buried some months before. Protestants cannot
readily understand it. But waiving this, why the
change of phraseology ? The best explanation I can
give of it is this : The Catholics see that the public
sense of the community, though sufiiciently in tlieir
favor, will not tolerate a thing of this kind without a
degree of restlessness, not a little annoying to them,
and perhaps likely to be injurious to their concern.
For see, that reasoning animal, man, who is naturally
a logician, and can reason without ever having studied
the rules of reasoning, argues something like this : Ei-
ther the soul for which the mass is said is at rest, or it
THOUGHTS ON POPERY. 177
is not at rest. If it is at rest, it is preposterous to pray
for its repose. It is asking that that may be done
which has been done already. When a thing is done,
lo pray for it is superfluous. Then is the time to give
thanks. If, on the other hand, the soul is not at rest,
then common sense, which is no fool, asks why they
put off the mass so long — why they did not begin to
pray for the repose of the soul sooner. It was not
kind in them. And common sense, which is also a
great querist, inquires how they know the soul did not
go immediately to rest ; or if it did not, hoAV they know
it is not at rest weeks and months after. Common
sense, not finding any thing about it in the Bible,
wants toknowhov/ the Catholics get the information.
And so, through fear of the investigation of common
sense, they change the phraseology of the notice. It
is wise. Well may the authorities of the Roman
Catholic church stand in dread of common sense. I
do not know any more formidable foe of error and im-
position. I confidently look forward to the overthrow
of the Catholic religion ; and I expect a great deal of
the work of its destruction will be done by common
sense. I have not the dread, which some have, that
this religion is going to overrun our country, and rise
to dominion here. There is too much common sense
abroad in the length and breadth of the land to allow
of such a result. The people of the United States
will think, and they have a notion that they have a
right to think for themselves, without sending to
Rome to knov/ if they may. And they v/ill ask ques-
tions on subjects, not omitting religion, and they will
insist on having a satisfactory answer. The inhabi-
tants of the old world may, if they please, believe on
178 THOUGHTS ON POPERY.
the ipse dixit of the Pope, but we of the new, before
we yield our assent, require a " Thus saith the Lord,"
or a " quod erat demonstrandum," or something of
that nature. You can never get a majority here to
believe in contradiction of the five senses. They will
stick to it that a thing is what they see and feel and
taste it to be — in other words, that bread is bread.
49. Tlie Biikc of Bi>uns\vick's Fiftictli Reason.
A certain Duke of Brunswick, having many years
ago abjured Lutheranism, and become a Catholic,
thought it necessary to apologize to the world for his
change of religion. It needed an apology. So he
wrote down Jifty reasons to justify the course he had
pursued, and had them printed in a little book, which
is entitled " Fifty Reasons why the Roman Catholic
religion ought to be preferred to all others." This
book the Catholics have free permission to read. O
yes — they may read any book but the Bible. There
is no objection to their reading books which contain
the thoughts of mert ; but the book which contains
the thoughts of God is interdicted I Men know how
to express themselves. Men can write intelligibly.
But ! !
Fifty reasons ! The Duke must have been conscious,
I suppose, that his reasons were weal:, otherwise he
would have been satisfied with a less number than
fifty. Why does a man want fifty reasons for a thing
THOUGHTS ON POPERY. 179
when one good reason is sufficient ? / have but one
general reason for not being a Catholic, and I consider
that enough. It is that the Catholic religion is not
the religion of the Bible. It is not the religion which
Matthew, Mark, Luke, John, Paul, James, Jude, and
Peter Avrote about, as any one may see who will
compare the Holy Scriptures with the Council of
Trent. But you see, the Duke, feeling that he had
not one good reason for turning Catholic, gives us fifty
poor ones ; thinking to make up for the weakness of
his reasons by the number of them ; and calculating
that fifty poor reasons would certainly be equivalent
to one good one.
Fifty reasons ! I shall not now inquire what the
forty-imie were. But what do you think the sapient
Duke's fiftieth reason was — his closing, crowning
reason — that with which he capped the climax — the
reason which, having brought out, he rested from very
exhaustion, consequent on the amazing effort of mind
by Avhich it was excogitated ?
The fiftieth reason ! I will give it to you in his own
words, which I quote from an edition of his reasons,
published by one of the very best Catholics in the
land, so that there can be no mistake about it. After
going on about something else, he says, " Besides that,
the Catholics, to whom I spoke concerning my salva-
tion, assured me that, if I were to be damned for em-
bracing the Catholic faith, they were ready to answer
for me at the Bay of Judgment^ and to take my dam-
nation upon themselves ; an assurance I could never
extort from the ministers of any sect, in case I should
live and die in their rtilgion. From Avhence I infer-
red, the Roman Catholic faith was built on a better
180 TiiorcHTs OS roPEHY.
foundation than any of those sects that have divided
from it." Prodigious! — and there he stops. I think
it was time.
I do not know whether to make any comment on
this reason or not. Sometimes comment is unneces-
sary, and even injurious. I wonder the Catholics are
not ashamed of this reason. Indeed, I suspect the in-
telligent ones among them do blush for it, and wish
the Duke had stopped at forty-nine.
But let us look at it a minute. It seems the Duke was
won over by the generosity of the Catholics. They
agreed that if he were to be damned for embracing
their faith, (they admit the possibility that he might be j
whereas, the Protestant ministers v^^hom he consulted
were too well assured of the truth of their religion to
allow of the supposition,) they would take his place,
and be damned for him. Nowlv/onder the Duke had
not reflected — (but there are stupid Dukes — this was
a nobleman, but not one of nature's noblemen) — that
those very Catholics, who made him this genyrous
offer, if their faith was false, would have to be damned
for themselves ! That which should leave him with-
out a title to heaven, would equally leave them with-
out one. I wonder the Duke so readily believed that
the substitution would be accepted. What if they
Avere willing to suffer perdition in his place ! The
Judge might object to the arrangement. What igno-
rance and stupidity it manifests, to suppose that one
may suffer in hell for another, just as one serves in
the army for another! What an idea such persons
must have of the nature of future punishment, to sup-
pose that it is transferable ! I should like to know
lx:r.v one man is to suffer remorse for another. And
ITHOUGHTS ON rOPERV. 181
again, what an admirable exemplification of the spirit
of Christianity, that one should consent, on any con-
dition, to lie in hell, for ever, sinning and blaspheming
God ! I am sincerely glad that no Protestant minis-
ter could be found to give his consent to an eternity
of enmity against God. But the Catholics whom the
Duke consulted, they loved the Lord so that they
were willing to sin against him for ever and ever, with
ever-increasing malignity of opposition, for the sake
of saving their noble proselyte ! " FROM WHENCE
1 INFERRED," says the Duke, (but you have no
capitals large enough for this conclusion,) " the Ro-
man Catholic faith was built on a better foundation
than any of those sects that have divided from it."
Admirable dialectician! He must be Aristotle him-
self, by metempsychosis.
I think that those who wish to live and die Catho-
lics, had better keep their eyes shut. It is the safer
way. If they open them almost any where, they will
be in danger.
50. The Dnfee's Seventll Reagoii.
The Vukeh fiftieth reason has been the subject of
an article. Each of his reasons might be made the
subject of one, but that would be giving them too
much consequence. I have selected the seventh for
some remarks, because I have several times, in con-
versation with Catholics, heard it alleged, and some
considerable stress laid on it. The drift of it is this :,
Protestants acknowledge that some Roman Catholics
36
182 THOUGHTS ON POfERY,
may be saved, but Catholics contend that no Protes-
tants can be saved. Therefore it is better and safer
to be a Catholic, than a Protestant ! But, perhaps, I
had better let his Serene Highness speak for himself*
He says : " But what still confirmed me in my resolu--
tion of embracing the Roman Catholic faith was this,
that the heretics themselves confess Roman Catholics
may be saved, whereas, these maintain there is no
salvation for such as are out of the Roman Catholic
church." Let us examine this reasoning. Catholics
say that there is no salvation out of their church, and
therefore, by all means, we should belong to it. But
does their saying so make it so ? Is this very chari-
table doctrine of the Catholics of course true 7 Is it
so very clear that none are saved but the greatest bi-
gots — none saved but those who affirm, and are ready
to swear that none others but themselves can be saved ?
Have Roman Catholics never affirmed any thing but
what was strictly true, so that from their uniform ve-
racity and accuracy, we may infer that they must be
correct in this statement ? Let history answer that
question- This is more than we claim even for Pro-
testants. No salvation except for Catholics ! Ah, and
where is the chapter and verse for that. I don't think
that even the Apocrapha can supply them. If subse-
quent Popes have taught the doctrine, he who is reck-
oned by Catholics to have been the first Pope, did
not. It is rather unkind, perhaps, to quote Peter
against his alleged successors, but a regard to truth
compels me to do it. It is true, Peter once thought
that a person must be an Israelite to be saved, just
as our Catholics hold that a person must be a Cath-
olic in order to be saved; but the case of Come-
THOUGHTS 0N POPERY. 183
lius cured him of that prejudice. That led him to
say as recorded, Acts 10 : 34, 35, " Of a truth I per-
ceiv^e that God is no respecter of persons, but in eve-
ry nation he that feareth him, and worketh righteous-
ness, is accepted Avith him." This sounds a little differ-
ent from the Duke's premises. It is a little unlike the
language of later Popes. They have not taken their
cue from Peter. Peter was a little of a Catholic at
first, but he soon got rid of it.
Now, if what the Catholics say about there being
no salvation out of their church, is not true — if there
is no Scripture for it, but much against it — if even
Peter controverts it, it certainly does not constitute a
very good reason for being a Catholic. Suppose that
Protestants should give out to the world that none
but themselves can be saved, would that make Protes-
tantism any better, or safer, or worthier of adoption ?
Would our religion be more entitled to reception, if
we should publish that Fenelon was lost forever, and
that Pascal was excluded from heaven, and Masillon
too, just because they were not Protestants, but in
communion with the Church of Rome? I think not.
Nor can I think that the Roman Catholic religion is
entitled to increased respect and veneration, because
Catholics assert as an undoubted verity, that such men
as Locke. Nevjton, Leighton, Howard, and many
others are beyond all question, in hell, not even ad-
mitted to purgatory, because, forsooth, they were not
Catholics.
But the Duke's inference is from a double premiss.
Not only do Catholics say no Protestant can be saved ;
but Protestants allow that Catholics may. If Protes-
tants were to say that Catholics could not be saved,
184 THOUGHTS ON POPERY.
then they would be even with each other, and tnere
could be no argument in the case. But since Protes-
tants allow that others besides themselves may be
saved, Avhile Catholics deny it, therefore the Catholic
religion is the safer. See what credit the Catholics
give our declarations when they seem to work in their
favor. They build a whole argument on one. Why
do they not give us equal credence, when we declare
that the probability of salvation among Protestants is
much greater than among Catholics ?
But what is it after all that Protestants allow ?
They allow that so7ne Roman Catholics may be sav-
ed. They allow that the fact of a person's being ex-
ternally related to the Catholic church does not of it-
self shut him out from salvation — that if he believes
with his heart in the Lord Jesus, and truly repents of
his sins, he will be saved, though a Catholic : and
that the fact of his being a Catholic, though much
against him, does not preclude the possibility of his
being a genuine penitent and a true believer. This
is the length and breadth of our admission. It admits,
as every one must see, not that there is salvation 6y
the Catholic religion, but m spite of it, to some who
professedly adhere to that religion. If a Catholic
holds understandingly to the merit of good works, the
insufficiency of Christ's sacrifice, the worship of crea-
tures, or similar unscriptural doctrines, we do not see
how he can be saved ; but we believe many, called Ca-
tholics, reject these doctrines in fact, though not per-
haps in word, and rely on Christ's atonement alone
for salvation. Now if Catholics are so absurd as not
to admit in our favor as much as we admit in theirs,
we can't help it, and we don't care for it. It is just
THOUGHTS ON POPERY. 185
as they please. We shall not take back our admis-
sion for the sake of making proselytes to Protestant-
ism — and if they can draw off any from us by their
exclusive notions, they are welcome to them.
But I must call the reader's attention to the extent
of the Duke's inference. He infers the perfect safety
of the Catholic religion, because Protestants admit
that some Catholics may be saved ! But is that a safe
spot of which this only can be said that some of the
persons occupying it, may possibly escape ? And is it
madness to occupy any other spot? The Duke ex-
claims, " What a madness then were it, for any man
not to go over to the Roman Catholics, who may be
saved in the judgment of their adversaries: but to
sort himself with these, who, according to Roman
Catholics, are out of the way ?" What a madness in-
deed, not to join a people who may not all be lost ! O
what a madness to continue to be Protestants, when
Roman Catholics say that they are out of the way !
What if they do say so? What if every Jesuit mis-
sionary has ever so constantly affirmed ? I suppose a
Jesuit can say what is not so, as well as any body
else. I suppose it is not naturally impossible for one
being a Jesuit, I will not say to Zie, but to err. He
goes on like a very Aristotle. " Who would not ad-
vise a man to take the safest way when he is threat-
ened with any evident danger ?" Certainly noble
Duke, the safest way ; but not of course tne way
which some say is safest. There are a great many
safest ways, if all which are said to be safest, are so.
But his bigness proceeds : " And does not that way
which two opposite parties approve of, promise great-
er security than another which one party only recora-
16*
186 THOUGHTS ON POPERY.
mends, and which the other condemns ?" But that is
not so. The two parties do not approve of it. So far
from it that the Protestant declares the Catholic way
to be an exceedingly dangerous way, while his own
way, though pronounced by the Catholic to be fatal,
can claim the most respectable testimony that it is the
true and safe way. Then comes an illustration, which
like a great many other illustrations, is well con-
structed, but happens to be totally inapplicable to the
case in hand, " Who, in fine, can doubt, but that a
medicine prescribed by two physicians may be taken
with more security than another which one of the two
judges may be his death ?" How the Duke rolls on
his argument ! Just now the Protestant only admitted
the possibility of the Catholic's salvation. Then he
is represented as approving the Catholic way — and
immediately after as prescribing it ! It is easy prov-
ing any thing, if one may make facts to suit his pur-
pose. I believe it is not true that Protestants pre-
scribe the Catholic religion to those who ask them
what they shall do to be saved.
People must become Catholics, if they please, but I
would advise them to look out for better reasons for
the change than the Duke of Brunswick's fifty ; and
especially than this, his seventh. It is a poor reason
for becoming a Catholic that they say they are the
people, and haughtily bid all others stand by, because
they are holier. I cannot think it so great a recom
mendation of a religion, that it denounces, and so fa.
as it can, damns all who cannot see their way clea\
to embrace it.
THOUGHTS ON POPERY. 187
51. Th.e Duke's Klcventli. Reason.
I don't know what is to become of our Protestant
religion, with so many reasons against it. I don't
know but we shall all have to go back again to the
Catholic church, compelled by the cogency of argu-
ment. Fifty reasons why the Roman Catholic reli-
gion ought to be preferred to all others ! Only think.
And some of them that I don't find any answer to in
any Protestant writer ! Such a one is the eleventh of
the formidable series. In the three preceding rea-
sons or considerations, as he calls them, the Duke
had been giving us the result of his inquiries. It
seems he was quite an investigator. He searched
almost every book but the Scriptures. He looked
for what he wanted every where but where the thing
was. When a man is inquiring after the truth, and
consults the philosophers, the fathers, the martyrs,
and all the saints, I cannot see where is the harm of
just looking into the prophets, the evangelists, and
the apostles too. I don't know why they should be
treated with such neglect ; I think they are quite as
respectable writers as some of the fathers. But be
this as it may, the Duke, in his eighth consideration,
tells us about his consulting the writings of the an-
cient fathers, to find what they would advise him to
do, whether to embrace the Roman Catholic faith or
no. And he says they all told him to be a Roman
Catholic by all means. Then says he in his ninth
consideration, "I appealed to the saints of God, and
asked them what was the faith they lived in, and by
which they arrived at eternal bliss." And they sai4
a88 thoughts on popery.
not that they had "washed their robes and made
them white in the blood of the Lamb," in accordance
with the account given of some other saints in Rev.
7, but "they all made answer, it was the Roman
faith." By the way, the Catholics have an advantage
over us Protestants. They know just who are saints,
and have a way of consulting them after they are
dead. We are not equal to those things. Why, the
Duke even tells us the names of those who made an-
swer. " Thus," says he, " I was answered by St. Mar-
im, St. Nicholas, St. Athanasius, and many more
iimong the bishops ; among the religious, by St. Do-
mmick (!?) St. Francis, &c. Among the widows, by
St. Monica, St. Bridget, St. Elizabeth, &c. Among
the virgins, by St. Agatha, St. Lucy, St. Agnes, St.
Catharine, &c." I think if a Protestant had had the
privilege of cross-examining the above when the
Duke consulted them, the result might have been
somewhat different. But no Protestant had notice
of his intention to carry his inquiries into that quar-
ter. The Duke was determined to make thorough
work of it. Therefore, in his tenth consideration he
tells us : " Then I turned to the holy martyrs, and
inquired what faith it was for the truth of which they
spilt their blood." They answered it was the Roman
Catholic. "This," he says, "I was assured of by
thirty-three bishops of Rome, who were crowned
with martyrdom ; by the saints Cyprian, Sebastian,
Laurence; by St. Agatha, St. Cecily, St. Dorothy,
St. Barbara, and an infinite number of other saints."
They all told the same story. " Then," says the Duke,
" I wound up my argument." But he concluded on the
whole, before winding it up, to let it run down a little
THOUGHTS ON POPERY. 189
lower. And this brings us to his eleventh reason.
The reader will please prepare himself now for a
'prostrating argument. " My next step was in
thought to hell, where I found in condemnation to
everlasting torments, Simon Magus, Novatus Vigi-
lantius, Pelagius, Nestorius, Macedonius, Marcion,
&c." May I never be under the necessity of descend-
ing so low for an argument ! But the Duke does not
say that he actually went to the bad place, but he
went in thought. There, having gone in thought, he
found so and so. Here is another advantage the Ca-
tholics have over us. They know who are in hell.
We do not. Perhaps some are not there who we
may fear are. We do not hold ourselves qualified to
judge in these matters. Well, he found them there.
He was quite sure not one of them had repented and
been saved. And he asked them how they came
there, and they very, civilly answered that "it was
for their breaking off from the Roman Catholic
church." Now this is the argument that I have not
seen answered by any Protestant writer, as far as
I can recollect. I don't read of any Protestant who
went even in thought to hell to consult the lost on the
points in controversy between us and the Catholics.
So that the Catholics have the whole of this argu-
ment to themselves. The Duke says they told him
they were there for not being Catholics, and we have
no counter testimony. Protestantism, however, hav-
ing so many other "' witnesses on the truth" of her
system, can easily do without the testimony of " the
spirits in prison." Let that be for the Catholics. But
by the way, I wonder that the Duke relied so unhesi-
tatingly on the testimony of those persons. How
190 THOUGHTS ON POPERY.
does he know they told the truth ? Are not all such
called in Scripture " the children of the devil," and
does not every body know his character for veracity ?
It is certainly an extraordinary answer for one ot
them, Simon Magus, to give, considering the time
when he lived. How could he say with truth that he
was there for breaking off from the Roman Catholic
church, when at the date of his apostacy the Gospel
had never been preached at Rome 7 There was no
Roman church to break off from.
I was expecting that the Duke would push his in-
quiries yet one step farther, and, seeing he was on
the spot, interrogate Satan in regard to the true re-
ligion. But he does not seem to have consulted " the
father of lying," but only the children. The truth is,
the Devil does not wait to be consulted on that sub-
ject, but makes his suggestions to " them that dwell
on the earth," without being called on so to do.
I hope the Reformed religion will be able to stand
the shock of this argument, notwithstanding the
doubt I expressed in the beginning.
53< Beauties of tlie Iieopold Reports.
I have been not a little interested with the extracts
recently published from the Reports of the Leopold
Society in Austria, and it has struck me that I might
do some service, especially to those who have not the
time or the patience to read long articles, by calling
THOUGHTS ON POPERY. ' 191
the attention of the public to the choice parts of the
reports ; for even where all is good, you know, there
are generally portions here and thexe of superior ex-
cellence. Will you allow me, then, to point out some of
the beauties of the reports'? What has struck me with
peculiar force, will probably affect others as forcibly.
Now I have admired the way in which the report
speaks of conversions. It seems that these Catholics
ca.u. foresee conversions with as much certainty as we,
poor blind Protestants, can look back on them ! F.
Baraga writes, under date of March 10, 1832 : " I long
for the arrival of spring, when I shall have numerous
conversions I !" Now, I am aware that the /ace of na-
ture is renewed when spring appears, but I did not
know this was as true of the souls of men. It is news
to me that conversions can be foreseen with such per-
fect accuracy. It is hard to foresee what men will do.
But here is a foreseeing of what God will do, unless
they deny that conversion is his work ! But what
makes our Catholic brother speak so confidently of
the conversions that were to take place ? How did
he know it ? Why, forsooth, some had promised him
that they would be converted in the spring. " There
are many pagan Indians," he says, " who promised me
last summer and fall, that they would in the spring
embrace the Christian religion 1" This beats all.
Why, if they were convinced of the truth of the
Christian religion, did they not embrace it at once '?
Why put it off till after the 1st of March ? But not
only had some promised him on their honor that they
would be converted, but he says : " From two other
counties I have received assurances, that many of the
Indians there would be converted to the Christian reli-
192 THOVJGIITG o:\" rOfERVi
gion, if I would come and preach the gospel to them P^
You see they had told others, who told Baraga, that
they would. It (?ame very straight. He speaks par*
ticularly of a Christian Indian who had brought him
the intelligence. Now observe, they had never heard
a word of the gospel — neither knew what it was, nor
how confirmed ! Yet they promised to embrace it-
promised to believe, and be converted — to have their
hearts changed — to be born again I I know that God
promises, " A new heart will I give you," but I never
knew before that any man, and especially one who
had never heard the gospel, could look ahead and say,
" at such a time I will have a new heart." Baraga
says, "I cannot describe the joy such assurances give
me." We Protestants are not so easily made happy
by the promises of the unconverted.
Again, I have been struck with the manner in which
Baraga speaks of the mother of Jesus, under date
of July I, 1832 : "When I decided to be a missiona-
ry," he says, " I promised our heavenly mother that I
would consecrate to her the first church I should con-
secrate among the Indians, for I am convinced she
will pray her Son continually for the progress of our
missions." Our heavenly mother ! ! Our heavenly
Father is a phrase dear to every Christian heart ; but
it is the first time I ever heard we had a heavenly
mother. O ! O ! Will the reader pause a moment and
inquire the meaning of the word idolatry ? Baraga
promised her? Where had they the interview when
that promise w^as made ? He must have been praying
to her. And why was the promise made ? Because
"I am convinced she Avill pray her Son." What!
•prayer in heaven ! John, in Patmo>, heard praise in
THOOGHTS ON POPERY. 193
heaveii, but not prayer. I know there is one advocate
in heaven, Jesus Christ the righteous, who over liveth
to make intercession. That one is enough. But here
we are told of another advocate on high — a. mediatrix.
And she prays to her son — mediates between him and
sinners. What ! Do we need a mediator between us
and Christ ? I always knew we needed a mediator
between God and us ; but I supposed we need go di-
rectly and immediately to Christ, since he is himself
a mediator. Baraga says presently after, " thanks be
to Mary, gracious mother, who ever prays for the con-
version of the heathen." Now, if all this is not idola-
try, I wish some body could tell me what idolatry is.
I would as soon undertake to defend the worship of
the golden calf as this.
Finally, what power these Catholic priests have !
Protestant ministers are only "mighty through God."
But the priests can succeed Avithout that help. Father
Senderl writes : " Young people of sixteen years,
and not unfrequently older persons, have never con-
fessed nor communed ; (taken the half sacrament, I
suppose he means.) I prepare them for both, and for
confirmation." / prepare them ! And another writes
concerning Baraga, that he achieves wo7iders of sal-
vation among the Ottawas.
This is a specimen of the religion which Prince
Metternich ^ Co. our Austrian brethren, those dear
lovers of liberty, are benevolently contributing to give
us here in America. They are afraid that our free
institutions will not be permanent unless they help us
to prop them up with the Catholic religion ! Timeo
Metternich et dona ferentem. [I fear Metternich, evea
sending gifts.]
17
194 THOUGHTS OiN POPERY.
53. Beauties of the I method of exciting devotion ? Who
ever heard before of noise composing the mind and
preparing it for devout exercises? According to this,
the fourth of July should be the day of all others in
the year most favorable to devotion. And what a ca-
lamity deafness now appears to be ; and how to be
Thoughts on popery. 215
|)ltied they are who lived before the invention of gun^
powder ! I never knew before that this was among
the benefits of that invention, that it inspires devo-
tional feelings, and raises hearts on high. But we
must live and learn.
Well, all hearts being raised as before, " the holy
relics (alias, the old bones) were moved towards the
ncAV habitation, where they shall enjoy anticipated
resurrection— the presence of their God in his holy
tabernacle." What this means, the reader must find
out for himself. Now, when the relics were moved,
the writer tells us what the guns did. " The guns fired
a second salute." They could not contain themselves.
Neither could the writer. " We felt," says he, " as if
the soul of St. Louis was in the sound." A soul in a
sound ! Here is more that is new.
Then we are told who preached the dedication ser-
mon ; and afterwards we are informed, for our edifica-
tion, that " during the divine sacrifice, (the Protestant
reader, perhaps, does not know what is meant by this
phrase, but if the twelve nations continue to send over
their priests, we shall know all about it by and by,)
two of the military stood with drawn swords, one at
each side of the altar ; they belonged to a guard of
honor, formed expressly for the occasion. Besides
whom, there were detachments from the four militia
companies of the city, the Marions, the Greys, the
Riflemen, and the Cannoniers from Jefferson Barracks,
stationed at convenient distances around the church."
The reader will not forget that certain professed am-
bassadors of " the Prince of P^ace " were here en-
gaged in dedicating a church to his service ; and this
is the way they took to do it. If they had been conse-
216 THOUGHTS ON POPERY.
crating a temple to Mars^ I don't know how they could
have selected more appropriate ceremonies. Here were
soldiers, drawn swords, guns, and, as we shall see
presently, colors and drums too, all to dedicate a church
to the meek and lowly Jesus, and that too on the day
of rest !
One more quotation from this glowing description.
" When the solemn moment of the consecration ap-
proached, and the Son of the living God was going to
descend, for the first time, into the new residence of
his glory on earth, the drums beat the reveille, three
of the star-spangled banners were lowered over the
balustrade of the sanctuary, the artillery gave a deaf-
ening discharge." All that seems to have been want-
ing here was three cheers. Those would have been
quite as suitable as the other accompaniments of the
service. Reader, is this religion; and are these the
things which are pleasing to God 7
I have a word to say about the star-spangled banner.
That is an ensign endeared to every American heart.
Whether it is as highly esteemed by the twelve na-
tions, I cannot say. But a church is not its appro-
priate place. There is another banner which should
wave there — and that is not stav-sp angled. One soli-
tary star distinguishes it — the star — the star of Beth-
lehem. Let us keep these things separate : under the
one, go to fight the bloodless battles of our Lord — un-
der the other, march to meet our country's foes. This
is the doctrine of American Protestantism — no union
of church and state, and no interchange of their ap-
propriate banners.
THE END.
DATE DUE
WSiW
GAYLORD
PRINTED IN aSA
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FILE: inst/extdata/legal/ca1851-match.txt
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§ 4. Every action shall be prosecuted in the name of the real party
in interest, except as otherwise provided in this Act.
§ 5. In the case of an assignment of a thing in action, the action by
the assignee shall be without prejudice to any set-off or other defence,
existing at the time of, or before. notice of, the assignment; but this
section shall not apply to a negotiable promissory note, or bill of exchange,
transferred in good faith, and upon good consideration before due.
§ 6. An executor or administrator, a trustee of an express trust, or a
person expressly authorized by statute, may sue without joining with '
him the persons for whose benefit the action is prosecuted.
§77. When a married woman is a party, her husband shall be joined
with her; except that,
let. When the action concerns her separate property, she may
sue alone :
2d. When the action is between herself and her husband, she
may sue or be sued alone.
§ 8. If a husband and wife be sued together, the wife may defend
for her own right.
§9. When an infant is a party he shall appear by guardian, who
may be appointed by the Court in which the action is prosecuted, or by
a Judge thereof, or a County Judge.
§ 10. The guardian shall be appointed as follows :
let. When the infant is plaintiff, upon the application of the infant, if he be of the age of fourteen years; or if under that age, upon
the application of 'a relative or friend of the infant:
2d. When the infant is defendant, upon the application of the
infant, if he be of the age of fourteen years, and apply within ten days
aRer the service of the summons: if he be under the age of fourteen,
or neglect so to apply, then upon the application of any other party to
the action, or of a relative or friend of the infant. .
§ 11. A father, or in case of his death or desertion of his family, the
mother, may maintain an action for the injury or death of a child; and
a guardian for the injury or death of his ward.
§ 12. All persons having an interest in the subject of the action, and
in obtaining the relief demanded, may be joined as plaintiffs, except
when otherwise provided in this Act. . ‘
§ 13. Any person may be made a defendant, who has or claims an
interest in the controversy, adverse to the plaintiff, or who is a necessary party to a complete determination or settlement of the question
involved therein.
§ 14. Of the parties to the action, those who are united in interest
shall be joined as plaintiffs, or defendants; but if the consent of any
one who should have been joined as plaintiff cannot be obtained, he
may be made a defendant, the reason thereof being stated in the complaint; and when the question is one of a common or general interest,
of many persons, or when the parties are numerous, and it is impracticable to bring them all before the Court, one or more may sue or defend
for the benefit of all.
§ 15. Bersons severally liable upon the same obligation or instrument, including the parties to bills of exchange and promissory notes
and sureties on the same or separate instruments, may all or any of
them be included in the same action, at the option of the plaintiff.
§ 16. An action shall not abate by the death, or other- disability of
a party; 'or by the transfer of any interest therein, if the cause of
action survive or continue. In case of the death, or other disability of
a party, the Court, on motion, may allow the action to be continued by
or against his representative or successor in interest. In case of any
other transfer of interest, the action may be continued in the name of
the original party; or the Court may allow the person to whom the
transfer is made, to be substituted in the action.
§ 17. The Court may determine any controversy between parties
before it, when it can be done without prejudice to the rights of others,
or by saving their rights; but when a complete determination of the
controversy cannot be had without the presence of other parties, the
Court shall order them to be brought in.
================================================
FILE: inst/extdata/legal/ca1851-nomatch.txt
================================================
§ 313. If the judgment be rendered upon the right of the person so
alleged to be entitled, and the same be in favor of such person, he shall
be entitled, aner taking the oath of odice, and executing such odicial
bond as may be required by law, to take upon himself the execution of
the ofIice.
§ 314. If judgment be rendered upon the right of the person so
alleged to be entitled, in favor of such person, he may recover, by action,
the damages which he shall have sustained, by reason of the usurpation
of the odice by the defendant.
§ 315. When several persons claim to be entitled to the same otiice
or franchise, one action may be brought against all such persons, in
order to try their respective rights to such otlice or franchise.
§ 316. When a defendant, against whom such action has been
brought, is adjudged guilty of usurping or intruding into, or unlawfully
holding any otlice, franchise, or privilege, judgment shall be rendered
that such defendant be excluded from the oilice, franchise, or privilege,
and that he pay the costs of the action. The Court may also, in its
discretion, impose upon the defendant a line not exceeding five thousand
dollars ; which fine, when collected, shall be paid into the Treasury of
the State.
================================================
FILE: inst/extdata/legal/ny1850-match.txt
================================================
§ 597. Every action must be prosecuted in the name
of the real party in interest, except as otherwise provided in section 599.
..a—
5./imended Code, § 111.
§598. In the case of an assignment of a thing in
action, the action by the assignee is without prejudice
to any set-off or other defence existing at the time of, or
before notice of, the sssignment ; but this section does
not apply to a negotiable promissory note or bill of exchange transferred in good faith and upon good considerations, before due.
yfmended Code, § 112.
§ 599. An executor or administrator, a trustee of an
express trust, or a person expressly authorised by statute,
may sue without joining with him the persons for
whose benefit the action is prosecuted. A person with
whom, or in whose name, a contract is made, for the
benefit of another, is a trustee of an express trust, within the meaning of this section.
§ 602. When an infant is a party, he must appear by
guardian, who may be appointed by the court in which
the action is prosecuted, or by a judge thereof
Jlmended Code, § 115.
§ 603. The guardian must be appointed as -follows:
1. When the infant is plaintiff, upon the application
of the infant, if he be of the age of fourteen years, or if
under that age, upon the application of some other party
to the action, or of a relative or friend of the infant:
2. When the infant is defendant, upon the application
of the infant, if he be of the age of fourteen years, and
apply within twenty days after the service of the summons. If he be under the age of fourteen, or neglect
so to apply, then upon the application of any other
party to the action, or of a relative or friend of the infant.
§ 607. When a husband and father has deserted his
family, the wife and mother may prosecute or defend,
in his name, any action which he might have prosecuted or defended, and shall have the same powers and
rights therein as he might have had.
To provide for cases of great hardship, that sometimes
happen.
§ 608. All persons having an interest in the subject
of the action, and in obtaining the relief demanded,
may be joined as plaintiffs, except when otherwise provided in this title.
Jmended Code, § 117.
§609. Any person may be made a defendant, who
has or claims an interest in the controversy, adverse to
the plainti&', or who is a necessary party to a complete
determination or settlement of the question involved
therein.
§610. Of the parties to the action, those who are
united in interest must be joined as plaintiffs or defendants; but if the consent of any one, who should have
been joined as plaintiff, cannot be obtained, he may be
made a defendant, the reason thereof being stated in
the complaint: and when the question is one of a
common or general interest of many persons, or when
the parties are numerous and it is impracticable to
bring them all before the court, one or more may sue
or defend for the benefit of all.
Jimended Code, §119.
§ 611. Persons severally liable upon the same obligation or instrument, including the parties to bills of exchange and promissory notes, and sureties on the same
or separate instruments, may, all or any of them, be
included in the same action, at the option of the plaintiff.
Amended Code, §l20, amended.
§612. An action does not abate by the death, marriage or other disability of a party, or by the transfer of
any interest therein, if the cause of action survi've' or’
continue. In case of the death, marriage, or other disabilityof a party, the court on motion, may allow the
action to be continued by or against his representative
or successor in interest. In case of any other transfer
of interest, the action may be continued in the name
of the original party; or the court may allow the person to whom the transfer is made to be substituted in
the action.
dmended Code, § 121.
§ 613. The court may determine any controversy between pilrties before it, when ‘it can be done without
prejudice to the rights of others, or by saving their
rights; but when a complete determination of the controversy cannot be had without the presence of other
parties, the court must order them to be brought in.
And when, in an action for the recovery of real or personal property. a person, not a party to the action, but
having an interest in the subject thereof, makes application to the court to be made a party, it may order
him to be brought in by the proper amendment.
================================================
FILE: man/TextReuseCorpus.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/TextReuseCorpus.R
\name{TextReuseCorpus}
\alias{TextReuseCorpus}
\alias{is.TextReuseCorpus}
\alias{skipped}
\title{TextReuseCorpus}
\usage{
TextReuseCorpus(
paths,
dir = NULL,
text = NULL,
meta = list(),
progress = interactive(),
tokenizer = tokenize_ngrams,
...,
hash_func = hash_string,
minhash_func = NULL,
keep_tokens = FALSE,
keep_text = TRUE,
skip_short = TRUE,
encoding = "unknown"
)
is.TextReuseCorpus(x)
skipped(x)
}
\arguments{
\item{paths}{A character vector of paths to files to be opened.}
\item{dir}{The path to a directory of text files.}
\item{text}{A character vector (possibly named) of documents.}
\item{meta}{A list with named elements for the metadata associated with this
corpus.}
\item{progress}{Display a progress bar while loading files.}
\item{tokenizer}{A function to split the text into tokens. See
\code{\link{tokenizers}}. If value is \code{NULL}, then tokenizing and
hashing will be skipped.}
\item{...}{Arguments passed on to the \code{tokenizer}.}
\item{hash_func}{A function to hash the tokens. See
\code{\link{hash_string}}.}
\item{minhash_func}{A function to create minhash signatures of the document.
See \code{\link{minhash_generator}}.}
\item{keep_tokens}{Should the tokens be saved in the documents that are
returned or discarded?}
\item{keep_text}{Should the text be saved in the documents that are returned
or discarded?}
\item{skip_short}{Should short documents be skipped? (See details.)}
\item{encoding}{Encoding to be used when reading files.}
\item{x}{An R object to check.}
}
\description{
This is the constructor function for a \code{TextReuseCorpus}, modeled on the
virtual S3 class \code{Corpus} from the \code{tm} package. The
object is a \code{TextReuseCorpus}, which is basically a list containing
objects of class \code{\link{TextReuseTextDocument}}. Arguments are passed
along to that constructor function. To create the corpus, you can pass either
a character vector of paths to text files using the \code{paths =} parameter,
a directory containing text files (with any extension) using the \code{dir =}
parameter, or a character vector of documents using the \code{text = }
parameter, where each element in the characer vector is a document. If the
character vector passed to \code{text = } has names, then those names will be
used as the document IDs. Otherwise, IDs will be assigned to the documents.
Only one of the \code{paths}, \code{dir}, or \code{text} parameters should be
specified.
}
\details{
If \code{skip_short = TRUE}, this function will skip very short or
empty documents. A very short document is one where there are too few words
to create at least two n-grams. For example, if five-grams are desired,
then a document must be at least six words long. If no value of \code{n} is
provided, then the function assumes a value of \code{n = 3}. A warning will
be printed with the document ID of each skipped document. Use
\code{skipped()} to get the IDs of skipped documents.
This function will use multiple cores on non-Windows machines if the
\code{"mc.cores"} option is set. For example, to use four cores:
\code{options("mc.cores" = 4L)}.
}
\examples{
dir <- system.file("extdata/legal", package = "textreuse")
corpus <- TextReuseCorpus(dir = dir, meta = list("description" = "Field Codes"))
# Subset by position or file name
corpus[[1]]
names(corpus)
corpus[["ca1851-match"]]
}
\seealso{
\link[=TextReuseTextDocument-accessors]{Accessors for TextReuse
objects}.
}
================================================
FILE: man/TextReuseTextDocument-accessors.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/TextReuseTextDocument.R
\name{TextReuseTextDocument-accessors}
\alias{TextReuseTextDocument-accessors}
\alias{tokens}
\alias{tokens<-}
\alias{hashes}
\alias{hashes<-}
\alias{minhashes}
\alias{minhashes<-}
\title{Accessors for TextReuse objects}
\usage{
tokens(x)
tokens(x) <- value
hashes(x)
hashes(x) <- value
minhashes(x)
minhashes(x) <- value
}
\arguments{
\item{x}{The object to access.}
\item{value}{The value to assign.}
}
\value{
Either a vector or a named list of vectors.
}
\description{
Accessor functions to read and write components of
\code{\link{TextReuseTextDocument}} and \code{\link{TextReuseCorpus}}
objects.
}
================================================
FILE: man/TextReuseTextDocument.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/TextReuseTextDocument.R
\name{TextReuseTextDocument}
\alias{TextReuseTextDocument}
\alias{is.TextReuseTextDocument}
\alias{has_content}
\alias{has_tokens}
\alias{has_hashes}
\alias{has_minhashes}
\title{TextReuseTextDocument}
\usage{
TextReuseTextDocument(
text,
file = NULL,
meta = list(),
tokenizer = tokenize_ngrams,
...,
hash_func = hash_string,
minhash_func = NULL,
keep_tokens = FALSE,
keep_text = TRUE,
skip_short = TRUE,
encoding = "unknown"
)
is.TextReuseTextDocument(x)
has_content(x)
has_tokens(x)
has_hashes(x)
has_minhashes(x)
}
\arguments{
\item{text}{A character vector containing the text of the document. This
argument can be skipped if supplying \code{file}.}
\item{file}{The path to a text file, if \code{text} is not provided.}
\item{meta}{A list with named elements for the metadata associated with this
document. If a document is created using the \code{text} parameter, then
you must provide an \code{id} field, e.g., \code{meta = list(id =
"my_id")}. If the document is created using \code{file}, then the ID will
be created from the file name.}
\item{tokenizer}{A function to split the text into tokens. See
\code{\link{tokenizers}}. If value is \code{NULL}, then tokenizing and
hashing will be skipped.}
\item{...}{Arguments passed on to the \code{tokenizer}.}
\item{hash_func}{A function to hash the tokens. See
\code{\link{hash_string}}.}
\item{minhash_func}{A function to create minhash signatures of the document.
See \code{\link{minhash_generator}}.}
\item{keep_tokens}{Should the tokens be saved in the document that is
returned or discarded?}
\item{keep_text}{Should the text be saved in the document that is returned or
discarded?}
\item{skip_short}{Should short documents be skipped? (See details.)}
\item{encoding}{Encoding to be used when reading files.}
\item{x}{An R object to check.}
}
\value{
An object of class \code{TextReuseTextDocument}. This object inherits
from the virtual S3 class \code{\link[NLP]{TextDocument}} in the NLP
package. It contains the following elements: \describe{ \item{content}{The
text of the document.} \item{tokens}{The tokens created from the text.}
\item{hashes}{Hashes created from the tokens.} \item{minhashes}{The minhash
signature of the document.} \item{metadata}{The document metadata,
including the filename (if any) in \code{file}.} }
}
\description{
This is the constructor function for \code{TextReuseTextDocument} objects.
This class is used for comparing documents.
}
\details{
This constructor function follows a three-step process. It reads in
the text, either from a file or from memory. It then tokenizes that text.
Then it hashes the tokens. Most of the comparison functions in this package
rely only on the hashes to make the comparison. By passing \code{FALSE} to
\code{keep_tokens} and \code{keep_text}, you can avoid saving those
objects, which can result in significant memory savings for large corpora.
If \code{skip_short = TRUE}, this function will return \code{NULL} for very
short or empty documents. A very short document is one where there are too
few words to create at least two n-grams. For example, if five-grams are
desired, then a document must be at least six words long. If no value of
\code{n} is provided, then the function assumes a value of \code{n = 3}. A
warning will be printed with the document ID of a skipped document.
}
\examples{
file <- system.file("extdata/legal/ny1850-match.txt", package = "textreuse")
doc <- TextReuseTextDocument(file = file, meta = list(id = "ny1850"))
print(doc)
meta(doc)
head(tokens(doc))
head(hashes(doc))
\dontrun{
content(doc)
}
}
\seealso{
\link[=TextReuseTextDocument-accessors]{Accessors for TextReuse
objects}.
}
================================================
FILE: man/align_local.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/align_local.R
\name{align_local}
\alias{align_local}
\title{Local alignment of natural language texts}
\usage{
align_local(
a,
b,
match = 2L,
mismatch = -1L,
gap = -1L,
edit_mark = "#",
preserve_punctuation = FALSE,
progress = interactive()
)
}
\arguments{
\item{a}{A character vector of length one, or a
\code{\link{TextReuseTextDocument}}.}
\item{b}{A character vector of length one, or a
\code{\link{TextReuseTextDocument}}.}
\item{match}{The score to assign a matching word. Should be a positive
integer.}
\item{mismatch}{The score to assign a mismatching word. Should be a negative
integer or zero.}
\item{gap}{The penalty for opening a gap in the sequence. Should be a
negative integer or zero.}
\item{edit_mark}{A single character used for displaying for displaying
insertions/deletions in the documents.}
\item{preserve_punctuation}{Preserve punctuation in the displayed alignment.
The alignment still compares tokens after stripping punctuation.}
\item{progress}{Display a progress bar and messages while computing the
alignment.}
}
\value{
A list with the class \code{textreuse_alignment}. This list contains
several elements: \itemize{ \item \code{a_edit} and \code{b_edit}:
Character vectors of the sequences with edits marked. \item \code{score}:
The score of the optimal alignment. }
}
\description{
This function takes two texts, either as strings or as
\code{TextReuseTextDocument} objects, and finds the optimal local alignment
of those texts. A local alignment finds the best matching subset of the two
documents. This function adapts the
\href{https://en.wikipedia.org/wiki/Smith-Waterman_algorithm}{Smith-Waterman
algorithm}, used for genetic sequencing, for use with natural language. It
compare the texts word by word (the comparison is case-insensitive) and
scores them according to a set of parameters. These parameters define the
score for a \code{match}, and the penalties for a \code{mismatch} and for
opening a \code{gap} (i.e., the first mismatch in a potential sequence). The
function then reports the optimal local alignment. Only the subset of the
documents that is a match is included. Insertions or deletions in the text
are reported with the \code{edit_mark} character.
}
\details{
The compute time of this function is proportional to the product of the
lengths of the two documents. Thus, longer documents will take considerably
more time to compute. This function has been tested with pairs of documents
containing about 25 thousand words each.
If the function reports that there were multiple optimal alignments, then it
is likely that there is no strong match in the document.
The score reported for the local alignment is dependent on both the size of
the documents and on the strength of the match, as well as on the parameters
for match, mismatch, and gap penalties, so the scores are not directly
comparable.
}
\examples{
align_local("The answer is blowin' in the wind.",
"As the Bob Dylan song says, the answer is blowing in the wind.")
# Example of matching documents from a corpus
dir <- system.file("extdata/legal", package = "textreuse")
corpus <- TextReuseCorpus(dir = dir, progress = FALSE)
alignment <- align_local(corpus[["ca1851-match"]], corpus[["ny1850-match"]])
str(alignment)
}
\references{
For a useful description of the algorithm, see
\href{http://etherealbits.com/2013/04/string-alignment-dynamic-programming-dna/}{this
post}. For the application of the Smith-Waterman algorithm to natural
language, see David A. Smith, Ryan Cordell, and Elizabeth Maddock Dillon,
"Infectious Texts: Modeling Text Reuse in Nineteenth-Century Newspapers,"
IEEE International Conference on Big Data, 2013.
}
================================================
FILE: man/as.matrix.textreuse_candidates.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/conversion-functions.R
\name{as.matrix.textreuse_candidates}
\alias{as.matrix.textreuse_candidates}
\alias{as_sparse_matrix}
\title{Convert candidates data frames to other formats}
\usage{
\method{as.matrix}{textreuse_candidates}(x, ...)
as_sparse_matrix(x)
}
\arguments{
\item{x}{An object of class \code{\link[=lsh_compare]{textreuse_candidates}}.}
\item{...}{Additional arguments.}
}
\value{
A similarity matrix with row and column names containing document IDs.
}
\description{
These functions convert a \code{textreuse_candidates} object to dense or
sparse matrices.
}
================================================
FILE: man/filenames.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/filenames.R
\name{filenames}
\alias{filenames}
\title{Filenames from paths}
\usage{
filenames(paths, extension = FALSE)
}
\arguments{
\item{paths}{A character vector of paths.}
\item{extension}{Should the file extension be preserved?}
}
\description{
This function takes a character vector of paths and returns just the file
name, by default without the extension. A \code{\link{TextReuseCorpus}} uses
the paths to the files in the corpus as the names of the list. This function
is intended to turn those paths into more manageable identifiers.
}
\examples{
paths <- c("corpus/one.txt", "corpus/two.md", "corpus/three.text")
filenames(paths)
filenames(paths, extension = TRUE)
}
\seealso{
\code{\link{basename}}
}
================================================
FILE: man/hash_string.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/RcppExports.R
\name{hash_string}
\alias{hash_string}
\title{Hash a string to an integer}
\usage{
hash_string(x)
}
\arguments{
\item{x}{A character vector to be hashed.}
}
\value{
A vector of integer hashes.
}
\description{
Hash a string to an integer
}
\examples{
s <- c("How", "many", "roads", "must", "a", "man", "walk", "down")
hash_string(s)
}
================================================
FILE: man/lsh.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/lsh.R
\name{lsh}
\alias{lsh}
\title{Locality sensitive hashing for minhash}
\usage{
lsh(x, bands, progress = interactive())
}
\arguments{
\item{x}{A \code{\link{TextReuseCorpus}} or
\code{\link{TextReuseTextDocument}}.}
\item{bands}{The number of bands to use for locality sensitive hashing. The
number of hashes in the documents in the corpus must be evenly divisible by
the number of bands. See \code{\link{lsh_threshold}} and
\code{\link{lsh_probability}} for guidance in selecting the number of bands
and hashes.}
\item{progress}{Display a progress bar while comparing documents.}
}
\value{
A data frame (with the additional class \code{lsh_buckets}),
containing a column with the document IDs and a column with their LSH
signatures, or buckets.
}
\description{
Locality sensitive hashing (LSH) discovers potential matches among a corpus of
documents quickly, so that only likely pairs can be compared.
}
\details{
Locality sensitive hashing is a technique for detecting document
similarity that does not require pairwise comparisons. When comparing pairs
of documents, the number of pairs grows rapidly, so that only the smallest
corpora can be compared pairwise in a reasonable amount of computation time.
Locality sensitive hashing, on the other hand, takes a document which has
been tokenized and hashed using a minhash algorithm. (See
\code{\link{minhash_generator}}.) Each set of minhash signatures is then
broken into bands comprised of a certain number of rows. (For example, 200
minhash signatures might be broken down into 20 bands each containing 10
rows.) Each band is then hashed to a bucket. Documents with identical rows
in a band will be hashed to the same bucket. The likelihood that a document
will be marked as a potential duplicate is proportional to the number of
bands and inversely proportional to the number of rows in each band.
This function returns a data frame with the additional class
\code{lsh_buckets}. The LSH technique only requires that the signatures for
each document be calculated once. So it is possible, as long as one uses the
same minhash function and the same number of bands, to combine the outputs
from this function at different times. The output can thus be treated as a
kind of cache of LSH signatures.
To extract pairs of documents from the output of this function, see
\code{\link{lsh_candidates}}.
}
\examples{
dir <- system.file("extdata/legal", package = "textreuse")
minhash <- minhash_generator(200, seed = 235)
corpus <- TextReuseCorpus(dir = dir,
tokenizer = tokenize_ngrams, n = 5,
minhash_func = minhash)
buckets <- lsh(corpus, bands = 50)
buckets
}
\references{
Jure Leskovec, Anand Rajaraman, and Jeff Ullman,
\emph{Mining of Massive Datasets} (Cambridge University Press, 2011), ch.
3. See also Matthew Casperson,
"\href{http://matthewcasperson.blogspot.com/2013/11/minhash-for-dummies.html}{Minhash
for Dummies}" (November 14, 2013).
}
\seealso{
\code{\link{minhash_generator}}, \code{\link{lsh_add}},
\code{\link{lsh_candidates}}, \code{\link{lsh_query}},
\code{\link{lsh_probability}},
\code{\link{lsh_threshold}}
}
================================================
FILE: man/lsh_add.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/lsh.R
\name{lsh_add}
\alias{lsh_add}
\title{Add documents to a LSH cache}
\usage{
lsh_add(buckets, x, bands, progress = interactive())
}
\arguments{
\item{buckets}{An \code{lsh_buckets} object created by \code{\link{lsh}}.}
\item{x}{A \code{\link{TextReuseCorpus}} or
\code{\link{TextReuseTextDocument}} with minhashes.}
\item{bands}{The number of bands to use for locality sensitive hashing. The
number of hashes in the documents in the corpus must be evenly divisible by
the number of bands. See \code{\link{lsh_threshold}} and
\code{\link{lsh_probability}} for guidance in selecting the number of bands
and hashes.}
\item{progress}{Display a progress bar while comparing documents.}
}
\value{
An updated \code{lsh_buckets} object.
}
\description{
This function adds buckets for one or more new documents to an existing
\code{lsh_buckets} object. Use the same \code{bands} value and minhash
function that were used to create the original buckets.
}
\seealso{
\code{\link{lsh}}, \code{\link{lsh_query}},
\code{\link{lsh_candidates}}
}
================================================
FILE: man/lsh_candidates.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/lsh_candidates.R
\name{lsh_candidates}
\alias{lsh_candidates}
\title{Candidate pairs from LSH comparisons}
\usage{
lsh_candidates(buckets)
}
\arguments{
\item{buckets}{A data frame returned from \code{\link{lsh}}.}
}
\value{
A data frame of candidate pairs.
}
\description{
Given a data frame of LSH buckets returned from \code{\link{lsh}}, this
function returns the potential candidates.
}
\examples{
dir <- system.file("extdata/legal", package = "textreuse")
minhash <- minhash_generator(200, seed = 234)
corpus <- TextReuseCorpus(dir = dir,
tokenizer = tokenize_ngrams, n = 5,
minhash_func = minhash)
buckets <- lsh(corpus, bands = 50)
lsh_candidates(buckets)
}
================================================
FILE: man/lsh_compare.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/lsh_compare.R
\name{lsh_compare}
\alias{lsh_compare}
\title{Compare candidates identified by LSH}
\usage{
lsh_compare(candidates, corpus, f, progress = interactive())
}
\arguments{
\item{candidates}{A data frame returned by \code{\link{lsh_candidates}}.}
\item{corpus}{The same \code{\link{TextReuseCorpus}} corpus which was used to generate the candidates.}
\item{f}{A comparison function such as \code{\link{jaccard_similarity}}.}
\item{progress}{Display a progress bar while comparing documents. Progress
bars are disabled when using parallel processing.}
}
\value{
A data frame with values calculated for \code{score}.
}
\description{
The \code{\link{lsh_candidates}} only identifies potential matches, but
cannot estimate the actual similarity of the documents. This function takes a
data frame returned by \code{\link{lsh_candidates}} and applies a comparison
function to each of the documents in a corpus, thereby calculating the
document similarity score. Note that since your corpus will have minhash
signatures rather than hashes for the tokens itself, you will probably wish
to use \code{\link{tokenize}} to calculate new hashes. This can be done for
just the potentially similar documents. See the package vignettes for
details.
}
\examples{
dir <- system.file("extdata/legal", package = "textreuse")
minhash <- minhash_generator(200, seed = 234)
corpus <- TextReuseCorpus(dir = dir,
tokenizer = tokenize_ngrams, n = 5,
minhash_func = minhash)
buckets <- lsh(corpus, bands = 50)
candidates <- lsh_candidates(buckets)
lsh_compare(candidates, corpus, jaccard_similarity)
}
================================================
FILE: man/lsh_probability.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/lsh_probability.R
\name{lsh_probability}
\alias{lsh_probability}
\alias{lsh_threshold}
\title{Probability that a candidate pair will be detected with LSH}
\usage{
lsh_probability(h, b, s)
lsh_threshold(h, b)
}
\arguments{
\item{h}{The number of minhash signatures.}
\item{b}{The number of LSH bands.}
\item{s}{The Jaccard similarity.}
}
\description{
Functions to help choose the correct parameters for the \code{\link{lsh}} and
\code{\link{minhash_generator}} functions. Use \code{lsh_threshold} to
determine the minimum Jaccard similarity for two documents for them to likely
be considered a match. Use \code{lsh_probability} to determine the
probability that a pair of documents with a known Jaccard similarity will be
detected.
}
\details{
Locality sensitive hashing returns a list of possible matches for
similar documents. How likely is it that a pair of documents will be detected
as a possible match? If \code{h} is the number of minhash signatures,
\code{b} is the number of bands in the LSH function (implying then that the
number of rows \code{r = h / b}), and \code{s} is the actual Jaccard
similarity of the two documents, then the probability \code{p} that the two
documents will be marked as a candidate pair is given by this equation.
\deqn{p = 1 - (1 - s^{r})^{b}}
According to \href{http://infolab.stanford.edu/~ullman/mmds/book.pdf}{MMDS},
that equation approximates an S-curve. This implies that there is a threshold
(\code{t}) for \code{s} approximated by this equation.
\deqn{t = \frac{1}{b}^{\frac{1}{r}}}
}
\examples{
# Threshold for default values
lsh_threshold(h = 200, b = 40)
# Probability for varying values of s
lsh_probability(h = 200, b = 40, s = .25)
lsh_probability(h = 200, b = 40, s = .50)
lsh_probability(h = 200, b = 40, s = .75)
}
\references{
Jure Leskovec, Anand Rajaraman, and Jeff Ullman,
\emph{Mining of Massive Datasets} (Cambridge University Press, 2011), ch. 3.
}
================================================
FILE: man/lsh_query.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/lsh_query.R
\name{lsh_query}
\alias{lsh_query}
\title{Query a LSH cache for matches to a single document}
\usage{
lsh_query(buckets, id)
}
\arguments{
\item{buckets}{An \code{lsh_buckets} object created by \code{\link{lsh}}.}
\item{id}{The document ID to find matches for.}
}
\value{
An \code{lsh_candidates} data frame with matches to the document specified.
}
\description{
This function retrieves the matches for a single document from an \code{lsh_buckets} object created by \code{\link{lsh}}. See \code{\link{lsh_candidates}} to retrieve all pairs of matches.
}
\examples{
dir <- system.file("extdata/legal", package = "textreuse")
minhash <- minhash_generator(200, seed = 235)
corpus <- TextReuseCorpus(dir = dir,
tokenizer = tokenize_ngrams, n = 5,
minhash_func = minhash)
buckets <- lsh(corpus, bands = 50)
lsh_query(buckets, "ny1850-match")
}
\seealso{
\code{\link{lsh}}, \code{\link{lsh_candidates}}
}
================================================
FILE: man/lsh_subset.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/lsh_subset.R
\name{lsh_subset}
\alias{lsh_subset}
\title{List of all candidates in a corpus}
\usage{
lsh_subset(candidates)
}
\arguments{
\item{candidates}{A data frame of candidate pairs from
\code{\link{lsh_candidates}}.}
}
\value{
A character vector of document IDs from the candidate pairs, to be
used to subset the \code{\link{TextReuseCorpus}}.
}
\description{
List of all candidates in a corpus
}
\examples{
dir <- system.file("extdata/legal", package = "textreuse")
minhash <- minhash_generator(200, seed = 234)
corpus <- TextReuseCorpus(dir = dir,
tokenizer = tokenize_ngrams, n = 5,
minhash_func = minhash)
buckets <- lsh(corpus, bands = 50)
candidates <- lsh_candidates(buckets)
lsh_subset(candidates)
corpus[lsh_subset(candidates)]
}
================================================
FILE: man/minhash_generator.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/minhash.R
\name{minhash_generator}
\alias{minhash_generator}
\title{Generate a minhash function}
\usage{
minhash_generator(n = 200, seed = NULL)
}
\arguments{
\item{n}{The number of minhashes that the returned function should generate.}
\item{seed}{An option parameter to set the seed used in generating the random
numbers to ensure that the same minhash function is used on repeated
applications.}
}
\value{
A function which will take a character vector and return \code{n}
minhashes.
}
\description{
A minhash value is calculated by hashing the strings in a character vector to
integers and then selecting the minimum value. Repeated minhash values are
generated by using different hash functions: these different hash functions
are created by using performing a bitwise \code{XOR} operation
(\code{\link{bitwXor}}) with a vector of random integers. Since it is vital
that the same random integers be used for each document, this function
generates another function which will always use the same integers. The
returned function is intended to be passed to the \code{hash_func} parameter
of \code{\link{TextReuseTextDocument}}.
}
\examples{
set.seed(253)
minhash <- minhash_generator(10)
# Example with a TextReuseTextDocument
file <- system.file("extdata/legal/ny1850-match.txt", package = "textreuse")
doc <- TextReuseTextDocument(file = file, hash_func = minhash,
keep_tokens = TRUE)
hashes(doc)
# Example with a character vector
is.character(tokens(doc))
minhash(tokens(doc))
}
\references{
Jure Leskovec, Anand Rajaraman, and Jeff Ullman,
\emph{Mining of Massive Datasets} (Cambridge University Press, 2011), ch.
3. See also Matthew Casperson,
"\href{http://matthewcasperson.blogspot.com/2013/11/minhash-for-dummies.html}{Minhash
for Dummies}" (November 14, 2013).
}
\seealso{
\code{\link{lsh}}
}
================================================
FILE: man/pairwise_candidates.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/pairwise_candidates.R
\name{pairwise_candidates}
\alias{pairwise_candidates}
\title{Candidate pairs from pairwise comparisons}
\usage{
pairwise_candidates(m, directional = FALSE)
}
\arguments{
\item{m}{A matrix from \code{\link{pairwise_compare}}.}
\item{directional}{Should be set to the same value as in
\code{\link{pairwise_compare}}.}
}
\value{
A data frame containing all the non-\code{NA} values from \code{m}.
Columns \code{a} and \code{b} are the IDs from the original corpus as
passed to the comparison function. Column \code{score} is the score
returned by the comparison function.
}
\description{
Converts a comparison matrix generated by \code{\link{pairwise_compare}} into a
data frame of candidates for matches.
}
\examples{
dir <- system.file("extdata/legal", package = "textreuse")
corpus <- TextReuseCorpus(dir = dir)
m1 <- pairwise_compare(corpus, ratio_of_matches, directional = TRUE)
pairwise_candidates(m1, directional = TRUE)
m2 <- pairwise_compare(corpus, jaccard_similarity)
pairwise_candidates(m2)
}
================================================
FILE: man/pairwise_compare.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/pairwise_compare.R
\name{pairwise_compare}
\alias{pairwise_compare}
\title{Pairwise comparisons among documents in a corpus}
\usage{
pairwise_compare(corpus, f, ..., directional = FALSE, progress = interactive())
}
\arguments{
\item{corpus}{A \code{\link{TextReuseCorpus}}.}
\item{f}{The function to apply to \code{x} and \code{y}.}
\item{...}{Additional arguments passed to \code{f}.}
\item{directional}{Some comparison functions are commutative, so that
\code{f(a, b) == f(b, a)} (e.g., \code{\link{jaccard_similarity}}). Other
functions are directional, so that \code{f(a, b)} measures \code{a}'s
borrowing from \code{b}, which may not be the same as \code{f(b, a)} (e.g.,
\code{\link{ratio_of_matches}}). If \code{directional} is \code{FALSE},
then only the minimum number of comparisons will be made, i.e., the upper
triangle of the matrix. If \code{directional} is \code{TRUE}, then both
directional comparisons will be measured. In no case, however, will
documents be compared to themselves, i.e., the diagonal of the matrix.}
\item{progress}{Display a progress bar while comparing documents.}
}
\value{
A square matrix with dimensions equal to the length of the corpus,
and row and column names set by the names of the documents in the corpus. A
value of \code{NA} in the matrix indicates that a comparison was not made.
In cases of directional comparisons, then the comparison reported is
\code{f(row, column)}.
}
\description{
Given a \code{\link{TextReuseCorpus}} containing documents of class
\code{\link{TextReuseTextDocument}}, this function applies a comparison
function to every pairing of documents, and returns a matrix with the
comparison scores.
}
\examples{
dir <- system.file("extdata/legal", package = "textreuse")
corpus <- TextReuseCorpus(dir = dir)
names(corpus) <- filenames(names(corpus))
# A non-directional comparison
pairwise_compare(corpus, jaccard_similarity)
# A directional comparison
pairwise_compare(corpus, ratio_of_matches, directional = TRUE)
}
\seealso{
See these document comparison functions,
\code{\link{jaccard_similarity}}, \code{\link{ratio_of_matches}}.
}
================================================
FILE: man/reexports.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/TextReuseTextDocument.R
\docType{import}
\name{reexports}
\alias{reexports}
\alias{meta}
\alias{meta<-}
\alias{content}
\alias{content<-}
\title{Objects exported from other packages}
\keyword{internal}
\description{
These objects are imported from other packages. Follow the links
below to see their documentation.
\describe{
\item{NLP}{\code{\link[NLP:generics]{content}}, \code{\link[NLP:generics]{content<-}}, \code{\link[NLP:generics]{meta}}, \code{\link[NLP:generics]{meta<-}}}
}}
================================================
FILE: man/rehash.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/rehash.R
\name{rehash}
\alias{rehash}
\title{Recompute the hashes for a document or corpus}
\usage{
rehash(x, func, type = c("hashes", "minhashes"))
}
\arguments{
\item{x}{A \code{\link{TextReuseTextDocument}} or
\code{\link{TextReuseCorpus}}.}
\item{func}{A function to either hash the tokens or to generate the minhash
signature. See \code{\link{hash_string}}, \code{\link{minhash_generator}}.}
\item{type}{Recompute the \code{hashes} or \code{minhashes}?}
}
\value{
The modified \code{\link{TextReuseTextDocument}} or
\code{\link{TextReuseCorpus}}.
}
\description{
Given a \code{\link{TextReuseTextDocument}} or a
\code{\link{TextReuseCorpus}}, this function recomputes either the hashes or
the minhashes with the function specified. This implies that you have
retained the tokens with the \code{keep_tokens = TRUE} parameter.
}
\examples{
dir <- system.file("extdata/legal", package = "textreuse")
minhash1 <- minhash_generator(seed = 1)
corpus <- TextReuseCorpus(dir = dir, minhash_func = minhash1, keep_tokens = TRUE)
head(minhashes(corpus[[1]]))
minhash2 <- minhash_generator(seed = 2)
corpus <- rehash(corpus, minhash2, type = "minhashes")
head(minhashes(corpus[[2]]))
}
================================================
FILE: man/similarity-functions.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/similarity.R
\name{similarity-functions}
\alias{similarity-functions}
\alias{jaccard_similarity}
\alias{jaccard_dissimilarity}
\alias{jaccard_bag_similarity}
\alias{ratio_of_matches}
\alias{count_matches}
\alias{matching_tokens}
\title{Measure similarity/dissimilarity in documents}
\usage{
jaccard_similarity(a, b)
jaccard_dissimilarity(a, b)
jaccard_bag_similarity(a, b)
ratio_of_matches(a, b)
count_matches(a, b)
matching_tokens(a, b)
}
\arguments{
\item{a}{The first set (or bag) to be compared. The origin bag for
directional comparisons.}
\item{b}{The second set (or bag) to be compared. The destination bag for
directional comparisons.}
}
\description{
A set of functions which take two sets or bag of words and measure their
similarity or dissimilarity.
}
\details{
The functions \code{jaccard_similarity} and
\code{jaccard_dissimilarity} provide the Jaccard measures of similarity or
dissimilarity for two sets. The coefficients will be numbers between
\code{0} and \code{1}. For the similarity coefficient, the higher the
number the more similar the two sets are. When applied to two documents of
class \code{\link{TextReuseTextDocument}}, the hashes in those documents
are compared. But this function can be passed objects of any class accepted
by the set functions in base R. So it is possible, for instance, to pass
this function two character vectors comprised of word, line, sentence, or
paragraph tokens, or those character vectors hashed as integers.
The Jaccard similarity coeffecient is defined as follows:
\deqn{J(A, B) = \frac{ | A \cap B | }{ | A \cup B | }}{ length(intersect(a,
b)) / length(union(a, b))}
The Jaccard dissimilarity is simply
\deqn{1 - J(A, B)}
The function \code{jaccard_bag_similarity} treats \code{a} and \code{b} as
bags rather than sets, so that the result is a fraction where the numerator
is the sum of each matching element counted the minimum number of times it
appears in each bag, and the denominator is the sum of the lengths of both
bags. The maximum value for the Jaccard bag similarity is \code{0.5}.
The function \code{ratio_of_matches} finds the ratio between the number of
items in \code{b} that are also in \code{a} and the total number of items
in \code{b}. Note that this similarity measure is directional: it measures
how much \code{b} borrows from \code{a}, but says nothing about how much of
\code{a} borrows from \code{b}.
The function \code{count_matches} returns the numerator used by
\code{ratio_of_matches}: the number of items in \code{b} also found in
\code{a}. The function \code{matching_tokens} returns those matching items
from \code{b}, preserving their order and duplicates.
}
\examples{
jaccard_similarity(1:6, 3:10)
jaccard_dissimilarity(1:6, 3:10)
a <- c("a", "a", "a", "b")
b <- c("a", "a", "b", "b", "c")
jaccard_similarity(a, b)
jaccard_bag_similarity(a, b)
ratio_of_matches(a, b)
ratio_of_matches(b, a)
count_matches(a, b)
matching_tokens(a, b)
ny <- system.file("extdata/legal/ny1850-match.txt", package = "textreuse")
ca_match <- system.file("extdata/legal/ca1851-match.txt", package = "textreuse")
ca_nomatch <- system.file("extdata/legal/ca1851-nomatch.txt", package = "textreuse")
ny <- TextReuseTextDocument(file = ny,
meta = list(id = "ny"))
ca_match <- TextReuseTextDocument(file = ca_match,
meta = list(id = "ca_match"))
ca_nomatch <- TextReuseTextDocument(file = ca_nomatch,
meta = list(id = "ca_nomatch"))
# These two should have higher similarity scores
jaccard_similarity(ny, ca_match)
ratio_of_matches(ny, ca_match)
# These two should have lower similarity scores
jaccard_similarity(ny, ca_nomatch)
ratio_of_matches(ny, ca_nomatch)
}
\references{
Jure Leskovec, Anand Rajaraman, and Jeff Ullman,
\emph{Mining of Massive Datasets} (Cambridge University Press, 2011).
}
================================================
FILE: man/textreuse-package.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/textreuse-package.R
\docType{package}
\name{textreuse-package}
\alias{textreuse}
\alias{textreuse-package}
\title{textreuse: Detect Text Reuse and Document Similarity}
\description{
Tools for measuring similarity among documents and detecting passages which have been reused. Implements shingled n-gram, skip n-gram, and other tokenizers; similarity/dissimilarity functions; pairwise comparisons; minhash and locality sensitive hashing algorithms; and a version of the Smith-Waterman local alignment algorithm suitable for natural language.
}
\details{
The best place to begin with this package in the introductory vignette.
\code{vignette("textreuse-introduction", package = "textreuse")}
After reading that vignette, the "pairwise" and "minhash" vignettes introduce
specific paths for working with the package.
\code{vignette("textreuse-pairwise", package = "textreuse")}
\code{vignette("textreuse-minhash", package = "textreuse")}
\code{vignette("textreuse-alignment", package = "textreuse")}
Another good place to begin with the package is the documentation for loading
documents (\code{\link{TextReuseTextDocument}} and
\code{\link{TextReuseCorpus}}), for \link{tokenizers},
\link[=similarity-functions]{similarity functions}, and
\link[=lsh]{locality-sensitive hashing}.
}
\references{
The sample data provided in the \code{extdata/ats} directory
contains nineteenth-century American Tract Society publications gathered
from the \href{https://archive.org/}{Internet Archive}.
The sample data provided in the \code{extdata/legal} directory, are taken
from the following nineteenth-century codes of civil procedure from
California and New York.
\emph{Final Report of the Commissioners on Practice and Pleadings}, in 2
\emph{Documents of the Assembly of New York}, 73rd Sess., No. 16, (1850):
243-250, sections 597-613.
\href{http://books.google.com/books?id=9HEbAQAAIAAJ&pg=PA243#v=onepage&q&f=false}{Google
Books}.
\emph{An Act To Regulate Proceedings in Civil Cases}, 1851 \emph{California
Laws} 51, 51-53 sections 4-17; 101, sections 313-316.
\href{http://books.google.com/books?id=4PHEAAAAIAAJ&pg=PA51#v=onepage&q&f=false}{Google
Books}.
}
\seealso{
Useful links:
\itemize{
\item \url{https://docs.ropensci.org/textreuse/}
\item \url{https://github.com/ropensci/textreuse}
\item Report bugs at \url{https://github.com/ropensci/textreuse/issues}
}
}
\author{
\strong{Maintainer}: Yaoxiang Li \email{liyaoxiang@outlook.com} (\href{https://orcid.org/0000-0001-9200-1016}{ORCID})
Authors:
\itemize{
\item Lincoln Mullen \email{lincoln@lincolnmullen.com} (\href{https://orcid.org/0000-0001-5103-6917}{ORCID})
}
}
================================================
FILE: man/token_index.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/token_index.R
\name{token_index}
\alias{token_index}
\title{Build an index of tokens and documents}
\usage{
token_index(corpus, min_doc_count = 2, max_doc_count = Inf)
}
\arguments{
\item{corpus}{A \code{\link{TextReuseCorpus}} with retained tokens.}
\item{min_doc_count}{Minimum number of documents a token must appear in to
be retained. Increase this to remove rare tokens.}
\item{max_doc_count}{Maximum number of documents a token may appear in to be
retained. Decrease this to remove very common tokens.}
}
\value{
A \code{textreuse_token_index} data frame with columns \code{token},
\code{docs}, and \code{n_docs}.
}
\description{
Build an inverted index from tokens to the documents that contain them. This
is useful for finding document pairs that share one or more n-grams without
comparing every document pair. The corpus must be created with
\code{keep_tokens = TRUE}.
}
================================================
FILE: man/token_index_candidates.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/token_index.R
\name{token_index_candidates}
\alias{token_index_candidates}
\title{Extract candidate document pairs from a token index}
\usage{
token_index_candidates(index)
}
\arguments{
\item{index}{A \code{textreuse_token_index} object returned by
\code{\link{token_index}}.}
}
\value{
A \code{textreuse_candidates} data frame.
}
\description{
Extract candidate document pairs from a token index
}
================================================
FILE: man/tokenize.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/tokenize.R
\name{tokenize}
\alias{tokenize}
\title{Recompute the tokens for a document or corpus}
\usage{
tokenize(
x,
tokenizer,
...,
hash_func = hash_string,
minhash_func = NULL,
keep_tokens = FALSE,
keep_text = TRUE
)
}
\arguments{
\item{x}{A \code{\link{TextReuseTextDocument}} or
\code{\link{TextReuseCorpus}}.}
\item{tokenizer}{A function to split the text into tokens. See
\code{\link{tokenizers}}.}
\item{...}{Arguments passed on to the \code{tokenizer}.}
\item{hash_func}{A function to hash the tokens. See
\code{\link{hash_string}}.}
\item{minhash_func}{A function to create minhash signatures. See
\code{\link{minhash_generator}}.}
\item{keep_tokens}{Should the tokens be saved in the document that is
returned or discarded?}
\item{keep_text}{Should the text be saved in the document that is returned or
discarded?}
}
\value{
The modified \code{\link{TextReuseTextDocument}} or
\code{\link{TextReuseCorpus}}.
}
\description{
Given a \code{\link{TextReuseTextDocument}} or a
\code{\link{TextReuseCorpus}}, this function recomputes the tokens and hashes
with the functions specified. Optionally, it can also recompute the minhash signatures.
}
\examples{
dir <- system.file("extdata/legal", package = "textreuse")
corpus <- TextReuseCorpus(dir = dir, tokenizer = NULL)
corpus <- tokenize(corpus, tokenize_ngrams)
head(tokens(corpus[[1]]))
}
================================================
FILE: man/tokenizers.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/tokenizers.R
\name{tokenizers}
\alias{tokenizers}
\alias{tokenize_words}
\alias{tokenize_sentences}
\alias{tokenize_ngrams}
\alias{tokenize_skip_ngrams}
\title{Split texts into tokens}
\usage{
tokenize_words(string, lowercase = TRUE)
tokenize_sentences(string, lowercase = TRUE)
tokenize_ngrams(string, lowercase = TRUE, n = 3)
tokenize_skip_ngrams(string, lowercase = TRUE, n = 3, k = 1)
}
\arguments{
\item{string}{A character vector of length 1 to be tokenized.}
\item{lowercase}{Should the tokens be made lower case?}
\item{n}{For n-gram tokenizers, the number of words in each n-gram.}
\item{k}{For the skip n-gram tokenizer, the maximum skip distance between
words. The function will compute all skip n-grams between \code{0} and
\code{k}.}
}
\value{
A character vector containing the tokens.
}
\description{
These functions each turn a text into tokens. The \code{tokenize_ngrams}
functions returns shingled n-grams.
}
\details{
These functions will strip all punctuation.
}
\examples{
dylan <- "How many roads must a man walk down? The answer is blowin' in the wind."
tokenize_words(dylan)
tokenize_sentences(dylan)
tokenize_ngrams(dylan, n = 2)
tokenize_skip_ngrams(dylan, n = 3, k = 2)
}
================================================
FILE: man/wordcount.Rd
================================================
% Generated by roxygen2: do not edit by hand
% Please edit documentation in R/wordcount.R
\name{wordcount}
\alias{wordcount}
\title{Count words}
\usage{
wordcount(x)
}
\arguments{
\item{x}{The object containing a text.}
}
\value{
An integer vector for the word count.
}
\description{
This function counts words in a text, for example, a character vector, a
\code{\link{TextReuseTextDocument}}, some other object that inherits from
\code{\link[NLP]{TextDocument}}, or a all the documents in a
\code{\link{TextReuseCorpus}}.
}
================================================
FILE: pkgdown/extra.css
================================================
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--bs-body-line-height: 1.5;
}
body,
.contents,
.template-home,
.template-article,
.template-reference-topic,
.template-news,
.ref-index {
font-size: 1rem;
line-height: 1.5;
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.contents p,
.contents li,
.contents table,
.contents dl,
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}
================================================
FILE: src/RcppExports.cpp
================================================
// Generated by using Rcpp::compileAttributes() -> do not edit by hand
// Generator token: 10BE3573-1514-4C36-9D1C-5A225CD40393
#include
using namespace Rcpp;
#ifdef RCPP_USE_GLOBAL_ROSTREAM
Rcpp::Rostream& Rcpp::Rcout = Rcpp::Rcpp_cout_get();
Rcpp::Rostream& Rcpp::Rcerr = Rcpp::Rcpp_cerr_get();
#endif
// hash_string
IntegerVector hash_string(std::vector < std::string > x);
RcppExport SEXP _textreuse_hash_string(SEXP xSEXP) {
BEGIN_RCPP
Rcpp::RObject rcpp_result_gen;
Rcpp::RNGScope rcpp_rngScope_gen;
Rcpp::traits::input_parameter< std::vector < std::string > >::type x(xSEXP);
rcpp_result_gen = Rcpp::wrap(hash_string(x));
return rcpp_result_gen;
END_RCPP
}
// shingle_ngrams
CharacterVector shingle_ngrams(CharacterVector words, int n);
RcppExport SEXP _textreuse_shingle_ngrams(SEXP wordsSEXP, SEXP nSEXP) {
BEGIN_RCPP
Rcpp::RObject rcpp_result_gen;
Rcpp::RNGScope rcpp_rngScope_gen;
Rcpp::traits::input_parameter< CharacterVector >::type words(wordsSEXP);
Rcpp::traits::input_parameter< int >::type n(nSEXP);
rcpp_result_gen = Rcpp::wrap(shingle_ngrams(words, n));
return rcpp_result_gen;
END_RCPP
}
// skip_ngrams
CharacterVector skip_ngrams(CharacterVector words, int n, int k);
RcppExport SEXP _textreuse_skip_ngrams(SEXP wordsSEXP, SEXP nSEXP, SEXP kSEXP) {
BEGIN_RCPP
Rcpp::RObject rcpp_result_gen;
Rcpp::RNGScope rcpp_rngScope_gen;
Rcpp::traits::input_parameter< CharacterVector >::type words(wordsSEXP);
Rcpp::traits::input_parameter< int >::type n(nSEXP);
Rcpp::traits::input_parameter< int >::type k(kSEXP);
rcpp_result_gen = Rcpp::wrap(skip_ngrams(words, n, k));
return rcpp_result_gen;
END_RCPP
}
// sw_matrix
IntegerMatrix sw_matrix(IntegerMatrix m, CharacterVector a, CharacterVector b, int match, int mismatch, int gap, bool progress);
RcppExport SEXP _textreuse_sw_matrix(SEXP mSEXP, SEXP aSEXP, SEXP bSEXP, SEXP matchSEXP, SEXP mismatchSEXP, SEXP gapSEXP, SEXP progressSEXP) {
BEGIN_RCPP
Rcpp::RObject rcpp_result_gen;
Rcpp::RNGScope rcpp_rngScope_gen;
Rcpp::traits::input_parameter< IntegerMatrix >::type m(mSEXP);
Rcpp::traits::input_parameter< CharacterVector >::type a(aSEXP);
Rcpp::traits::input_parameter< CharacterVector >::type b(bSEXP);
Rcpp::traits::input_parameter< int >::type match(matchSEXP);
Rcpp::traits::input_parameter< int >::type mismatch(mismatchSEXP);
Rcpp::traits::input_parameter< int >::type gap(gapSEXP);
Rcpp::traits::input_parameter< bool >::type progress(progressSEXP);
rcpp_result_gen = Rcpp::wrap(sw_matrix(m, a, b, match, mismatch, gap, progress));
return rcpp_result_gen;
END_RCPP
}
static const R_CallMethodDef CallEntries[] = {
{"_textreuse_hash_string", (DL_FUNC) &_textreuse_hash_string, 1},
{"_textreuse_shingle_ngrams", (DL_FUNC) &_textreuse_shingle_ngrams, 2},
{"_textreuse_skip_ngrams", (DL_FUNC) &_textreuse_skip_ngrams, 3},
{"_textreuse_sw_matrix", (DL_FUNC) &_textreuse_sw_matrix, 7},
{NULL, NULL, 0}
};
RcppExport void R_init_textreuse(DllInfo *dll) {
R_registerRoutines(dll, NULL, CallEntries, NULL, NULL);
R_useDynamicSymbols(dll, FALSE);
}
================================================
FILE: src/hash_string.cpp
================================================
#include
#include
using namespace Rcpp;
//' Hash a string to an integer
//' @param x A character vector to be hashed.
//' @return A vector of integer hashes.
//' @examples
//' s <- c("How", "many", "roads", "must", "a", "man", "walk", "down")
//' hash_string(s)
//' @export
// [[Rcpp::export]]
IntegerVector hash_string(std::vector < std::string > x) {
boost::hash hash_fn;
unsigned int length = x.size();
IntegerVector hash_vec(length);
for(unsigned int i = 0; i < length; i++) {
if (i % 1024 == 0) Rcpp::checkUserInterrupt();
hash_vec[i] = hash_fn(x[i]);
}
return hash_vec;
}
================================================
FILE: src/shingle_ngrams.cpp
================================================
#include
using namespace Rcpp;
// Create shingled n-grams
// [[Rcpp::export]]
CharacterVector shingle_ngrams(CharacterVector words, int n) {
int out_length = words.size() - n + 1;
CharacterVector ngrams(out_length);
IntegerVector subset_sequence;
for(int i = 0; i < out_length; i++) {
if (i % 1024 == 0) Rcpp::checkUserInterrupt();
subset_sequence = i - 1 + seq_len(n);
CharacterVector subset = words[subset_sequence];
std::string ngram;
for(int j = 0; j < n; j++) {
ngram += subset[j];
if(j != n - 1) ngram += " ";
}
ngrams[i] = ngram;
}
return ngrams;
}
================================================
FILE: src/skip_ngrams.cpp
================================================
#include
using namespace Rcpp;
// Skip n-grams
// @param n = number of words in an n-gram
// @param k = max number of words to skip
// [[Rcpp::export]]
CharacterVector skip_ngrams(CharacterVector words, int n, int k) {
int w = words.size(); // w = number of words
int g = 0; // g = number of n-grams
for(int i = k; i >= 0; i--) { // i = current iteration of k
int window = n + n * i - i; // width of n-grams plus skips
if(window > w) continue;
g += w - window + 1;
}
CharacterVector ngrams(g);
int position = 0; // position = place to store current ngram
while(k >= 0) { // loop over k in descending order
int window = n + n * k - k;
for(int i = 0; i < w - window + 1; i++) { // loop over the words
if (i % 1024 == 0) Rcpp::checkUserInterrupt();
NumericVector subset(n); // the subset we are going to make of words
for(int j = 0; j < n; j++) { // loop over number of n in ngrams
subset[j] = i + j + j * k;
// Rcpp::Rcout << "j = " << j << std::endl;
// Rcpp::Rcout << "j + j * k = " << j + j * k << std::endl;
}
CharacterVector words_subset = words[subset];
// turn the vector of words into a string
std::string ngram;
for(int l = 0; l < n; l++) {
ngram += words_subset[l];
if(l != n - 1) ngram += " ";
}
// store the current ngram and iterate
ngrams[position] = ngram;
position++;
}
k--; // iterate k
}
return ngrams;
}
================================================
FILE: src/sw_matrix.cpp
================================================
#include
#include
using namespace Rcpp;
// [[Rcpp::depends(RcppProgress)]]
// [[Rcpp::export]]
IntegerMatrix sw_matrix(IntegerMatrix m, CharacterVector a, CharacterVector b,
int match, int mismatch, int gap, bool progress) {
int rows = b.length();
int cols = a.length();
Progress p(rows, progress);
for (int row_i = 0; row_i < rows; ++row_i) {
if (Progress::check_abort())
stop("Local alignment interrupted by user.\n");
p.increment();
int score, deletion, insertion, value;
for (int col_i = 0; col_i < cols; ++col_i) {
score = (a[col_i] == b[row_i] ? match : mismatch) + m(row_i, col_i);
deletion = m(row_i, col_i + 1) + gap;
insertion = m(row_i +1, col_i) + gap;
value = max(NumericVector::create(0, score, deletion, insertion));
m(row_i + 1, col_i + 1) = value;
}
}
return m;
}
================================================
FILE: tests/testthat/newman.txt
================================================
And now that I am about to trace, as far as I can, the course of that
great revolution of mind, which led me to leave my own home, to which I
was bound by so many strong and tender ties, I feel overcome with the
difficulty of satisfying myself in the account of it, and have recoiled
from doing so, till the near approach of the day, on which these lines
must be given to the world, forces me to set about the task. For who can
know himself, and the multitude of subtle influences which act upon him?
and who can recollect, at the distance of twenty-five years, all that he
once knew about his thoughts and his deeds, and that, during a portion
of his life, when even at the time his observation, whether of himself
or of the external world, was less than before or after, by very reason
of the perplexity and dismay which weighed upon him,—when, though it
would be most unthankful to seem to imply that he had not all-sufficient
light amid his darkness, yet a darkness it emphatically was? And who can
gird himself suddenly to a new and anxious undertaking, which he might
be able indeed to perform well, had he full and calm leisure to look
through everything that he has written, whether in published works or
private letters? but, on the other hand, as to that calm contemplation
of the past, in itself so desirable, who can afford to be leisurely and
deliberate, while he practises on himself a cruel operation, the ripping
up of old griefs, and the venturing again upon the “infandum dolorem” of
years, in which the stars of this lower heaven were one by one going
out? I could not in cool blood, nor except upon the imperious call of
duty, attempt what I have set myself to do. It is both to head and heart
an extreme trial, thus to analyze what has so long gone by, and to bring
out the results of that examination. I have done various bold things in
my life: this is the boldest: and, were I not sure I should after all
succeed in my object, it would be madness to set about it.
================================================
FILE: tests/testthat/test-TextReuseCorpus.R
================================================
context("TextReuseCorpus")
ny <- system.file("extdata/legal/ny1850-match.txt", package = "textreuse")
ca1 <- system.file("extdata/legal/ca1851-nomatch.txt", package = "textreuse")
ca2 <- system.file("extdata/legal/ca1851-match.txt", package = "textreuse")
paths <- c(ca2, ca1, ny)
dir <- system.file("extdata/legal", package = "textreuse")
meta <- list("Corpus name" = "B")
corpus_a <- TextReuseCorpus(paths = paths, keep_tokens = TRUE)
corpus_b <- TextReuseCorpus(dir = dir, keep_tokens = TRUE)
test_that("loads from paths or directory identically", {
expect_identical(corpus_a, corpus_b)
})
test_that("has metadata", {
expect_is(meta(corpus_a), "list")
meta(corpus_b) <- meta
expect_identical(meta(corpus_b), meta)
})
test_that("has accessor functions", {
expect_equal(names(corpus_a), filenames(paths))
names(corpus_b) <- letters[1:3]
expect_equal(names(corpus_b), letters[1:3])
expect_equal(length(corpus_a), 3)
})
test_that("can read corpus files with an explicit encoding", {
dir <- tempfile("encoded-corpus")
dir.create(dir)
on.exit(unlink(dir, recursive = TRUE))
text <- enc2utf8("Café crème is naïve text.")
writeBin(charToRaw(paste0(text, "\n")), file.path(dir, "encoded.txt"))
corpus <- TextReuseCorpus(dir = dir, encoding = "UTF-8", tokenizer = NULL)
expect_equal(as.character(content(corpus[["encoded"]])), text)
expect_equal(Encoding(as.character(content(corpus[["encoded"]]))), "UTF-8")
})
test_that("has the right classes", {
expect_is(corpus_a, "TextReuseCorpus")
expect_is(corpus_a, "Corpus")
})
test_that("has subset methods", {
expect_identical(corpus_a[[1]],
TextReuseTextDocument(file = paths[1], keep_tokens = TRUE))
# by file path
expect_identical(corpus_a[[filenames(paths[3])]],
TextReuseTextDocument(file = paths[3], keep_tokens = TRUE))
expect_equal(length(corpus_a[2:3]), 2)
expect_is(corpus_a[2:3], "TextReuseCorpus")
})
test_that("prints sensibly", {
expect_output(print(corpus_a), "TextReuseCorpus")
expect_output(print(corpus_a), "Number of documents: 3")
})
test_that("can be retokenized", {
expect_equal(tokens(corpus_a[[1]])[1:2],
tokenize_ngrams(content(corpus_a[[1]]))[1:2])
corpus_a <- tokenize(corpus_a, tokenize_words)
expect_equal(tokens(corpus_a[[1]])[1:2],
tokenize_words(content(corpus_a[[1]]))[1:2])
})
test_that("has methods for tokens and hashes", {
t <- tokens(corpus_a)
h <- hashes(corpus_b)
expect_is(h, "list")
expect_is(t, "list")
expect_is(t[[2]], "character")
expect_is(h[[1]], "integer")
expect_named(t, names(corpus_a))
expect_named(h, names(corpus_b))
})
test_that("can create corpus from a character vector with or without IDs", {
doc_vec <- c("This is document one", "This is document two")
doc_vec_named <- doc_vec
names(doc_vec_named) <- c("One", "Two")
corpus_from_vec <- TextReuseCorpus(text = doc_vec, tokenize = NULL)
corpus_from_named <- TextReuseCorpus(text = doc_vec_named, tokenize = NULL)
expect_equal(length(corpus_from_vec), 2)
expect_equal(length(corpus_from_named), 2)
expect_equal(as.character(content(corpus_from_vec[[2]])),
"This is document two")
expect_equal(as.character(content(corpus_from_named[[1]])),
"This is document one")
expect_equal(meta(corpus_from_vec[[1]], "id"), "doc-1")
expect_equal(meta(corpus_from_named[[2]], "id"), "Two")
expect_equal(corpus_from_vec[["doc-2"]], corpus_from_vec[[2]])
expect_equal(corpus_from_named[["One"]], corpus_from_named[[1]])
expect_error(TextReuseCorpus(text = "Document", dir = "/tmp"))
})
test_that("skips documents that are too short", {
texts <- c("short" = "Too short", "long" = "Just long enough yo")
expect_warning(short_docs <- TextReuseCorpus(text = texts, skip_short = TRUE),
"Skipping document with ID")
expect_lt(length(short_docs), length(texts))
expect_equal(skipped(short_docs), "short")
})
test_that("skipped IDs are always available", {
texts <- c("short-a" = "Too short",
"long" = "Just long enough yo",
"short-b" = "Also short")
expect_warning(short_docs <- TextReuseCorpus(text = texts, skip_short = TRUE),
"Skipping document with ID")
expect_equal(skipped(short_docs), c("short-a", "short-b"))
all_docs <- TextReuseCorpus(text = texts, tokenizer = NULL,
skip_short = FALSE)
expect_equal(skipped(all_docs), character())
})
test_that("skips documents that are too short for skip n-grams", {
texts <- c("short" = "one two three four five",
"long" = "one two three four five six seven")
expect_warning(short_docs <- TextReuseCorpus(text = texts,
tokenizer = tokenize_skip_ngrams,
n = 3, k = 2,
skip_short = TRUE),
"Skipping document with ID")
expect_equal(length(short_docs), 1)
expect_equal(names(short_docs), "long")
})
test_that("gives warning when skipping short documents from files", {
skip_on_cran()
too_short <- tempfile("tooshort", fileext = ".txt")
too_short2 <- tempfile("tooshort2", fileext = ".txt")
writeLines("Two words", too_short)
writeLines("Two words", too_short2)
expect_warning(short <- TextReuseCorpus(paths = c(too_short, too_short2), n = 5),
"Skipping document with ID 'tooshort")
expect_equal(length(short), 0)
file.remove(too_short)
})
================================================
FILE: tests/testthat/test-TextReuseTextDocument.R
================================================
context("TextReuseTextDocument")
doc <- TextReuseTextDocument(file = "newman.txt", keep_tokens = TRUE)
test_meta <- list(id = "test")
test_that("inherits from the correct classes", {
expect_is(doc, c("TextReuseTextDocument", "TextDocument"))
})
test_that("has the correct structure", {
expect_named(doc, c("content", "tokens", "hashes", "minhashes", "meta"))
})
test_that("can set the metadata", {
expect_named(meta(doc), c("file", "hash_func", "id", "minhash_func",
"tokenizer"))
doc2 <- TextReuseTextDocument(file = "newman.txt",
meta = list(author = "Newman, John Henry"))
expect_named(meta(doc2), c("author", "file", "hash_func", "id", "tokenizer"))
expect_equal(meta(doc2, "author"), "Newman, John Henry")
})
test_that("provides the necessary methods", {
expect_is(as.character(doc), c("String", "character"))
expect_is(content(doc), "String", "character")
expect_output(print(doc), "And now that I am about to trace")
expect_is(meta(doc), c("list"))
doc3 <- TextReuseTextDocument(file = "newman.txt")
meta(doc3) <- list("author" = "Newman, John Henry")
expect_equal(meta(doc3), list("author" = "Newman, John Henry"))
content(doc3) <- "Replacing content"
expect_equal(content(doc3), "Replacing content")
meta(doc3, "author") <- "Cardinal Newman"
expect_equal(meta(doc3, "author"), "Cardinal Newman")
})
test_that("has correct tokens", {
expect_equal(head(doc$tokens, 3),
c("and now that", "now that i", "that i am"))
})
test_that("can be created from a character vector not just a file", {
text <- "This is the text of the document."
doc <- TextReuseTextDocument(text, meta = test_meta)
expect_equal(text, as.character(doc))
})
test_that("can read files with an explicit encoding", {
text <- enc2utf8("Café crème is naïve text.")
file <- tempfile(fileext = ".txt")
writeBin(charToRaw(paste0(text, "\n")), file)
on.exit(file.remove(file))
doc <- TextReuseTextDocument(file = file, encoding = "UTF-8",
tokenizer = NULL)
expect_equal(as.character(doc), text)
expect_equal(Encoding(as.character(doc)), "UTF-8")
})
test_that("can be retokenized", {
text <- "This is the text. But also this."
a <- TextReuseTextDocument(text, meta = test_meta, tokenizer = tokenize_words,
keep_tokens = TRUE)
b <- tokenize(a, tokenizer = tokenize_sentences, keep_tokens = TRUE)
expect_false(identical(tokens(a), tokens(b)))
expect_false(identical(hashes(a), hashes(b)))
expect_equal(tokens(a), c("this", "is", "the", "text", "but", "also", "this"))
expect_equal(tokens(b), c("this is the text", "but also this"))
})
test_that("can rehash if it has tokens", {
tokenless <- TextReuseTextDocument(file = "newman.txt")
expect_true(has_tokens(doc))
expect_true(!has_tokens(tokenless))
expect_is(hashes(rehash(doc, hash_string)), "integer")
expect_error(rehash(tokenless), "tokens")
})
test_that("can be created with no tokens", {
doc <- TextReuseTextDocument(file = "newman.txt", tokenizer = NULL)
expect_false(has_tokens(doc))
expect_false(has_hashes(doc))
})
test_that("skips documents that are too short", {
expect_warning(short_doc <-
TextReuseTextDocument(text = "Too short",
meta = list(id = "short"),
skip_short = TRUE),
"Skipping document with ID")
expect_null(short_doc)
})
test_that("skips documents that are too short for skip n-grams", {
text <- "one two three four five"
expect_warning(short_doc <-
TextReuseTextDocument(text = text,
meta = list(id = "short-skip"),
tokenizer = tokenize_skip_ngrams,
n = 3, k = 2,
skip_short = TRUE),
"Skipping document with ID")
expect_null(short_doc)
})
test_that("gives warning when skipping short documents from file", {
skip_on_cran()
too_short <- tempfile("tooshort", fileext = ".txt")
writeLines("Two words", too_short)
expect_warning(short_doc <- TextReuseTextDocument(file = too_short, n = 5),
"Skipping document with ID 'tooshort")
expect_null(short_doc)
file.remove(too_short)
})
================================================
FILE: tests/testthat/test-alignment.R
================================================
context("Alignment")
test_that("returns correct results with edits properly marked", {
a <- "How can we tell if this is a match, he asked?"
b <- "Surely, this is a good match, she replied."
res <- align_local(a, b)
expect_equal(res$a_edits, "this is a #### match")
expect_equal(res$b_edits, "this is a good match")
expect_is(res, "list")
expect_is(res, "textreuse_alignment")
})
test_that("works with TextReuseTextDocuments", {
file_a <- system.file("extdata/legal/ca1851-match.txt",
package = "textreuse")
file_b <- system.file("extdata/legal/ny1850-match.txt",
package = "textreuse")
doc_a <- TextReuseTextDocument(file = file_a)
doc_b <- TextReuseTextDocument(file = file_b)
doc_res <- align_local(doc_a, doc_b)
expect_is(doc_res, "textreuse_alignment")
expect_gt(wordcount(doc_res$a_edits), 200)
})
test_that("prints alignment with a trailing blank line", {
res <- align_local("this is a match", "this is a match")
output <- capture.output(print(res))
expect_equal(tail(output, 1), "")
})
test_that("returns empty alignment when there is no match", {
expect_warning(res <- align_local("abc", "xyz"), NA)
expect_equal(res$score, 0)
expect_equal(res$a_edits, "")
expect_equal(res$b_edits, "")
})
test_that("can preserve punctuation in alignment output", {
res <- align_local("Hello, world! This is a match.",
"hello world this is a match",
preserve_punctuation = TRUE)
expect_equal(res$a_edits, "Hello, world! This is a match.")
expect_equal(res$b_edits, "hello world this is a match")
})
================================================
FILE: tests/testthat/test-candidate_pairs.R
================================================
context("Candidate pairs")
dir <- system.file("extdata/legal", package = "textreuse")
corpus <- TextReuseCorpus(dir = dir)
m <- pairwise_compare(corpus, ratio_of_matches, directional = TRUE)
pairs <- pairwise_candidates(m)
test_that("returns a data frame with correct properties", {
expect_equal(nrow(pairs), 6)
expect_is(pairs, "data.frame")
expect_is(pairs, "tbl_df")
expect_is(pairs, "textreuse_candidates")
expect_named(pairs, c("a", "b", "score"))
})
test_that("can be converted to matrix", {
m <- as.matrix(pairs)
expect_is(m, "matrix")
expect_equal(names(corpus), colnames(m))
})
test_that("matrix conversion can keep all document ids", {
pairs_with_ids <- pairs[1, ]
attr(pairs_with_ids, "all-doc-ids") <- names(corpus)
m <- as.matrix(pairs_with_ids)
expect_equal(names(corpus), colnames(m))
expect_equal(names(corpus), rownames(m))
})
test_that("can be converted to sparse matrix", {
m <- as_sparse_matrix(pairs)
expect_is(m, "dgCMatrix")
expect_equal(names(corpus), colnames(m))
expect_equal(as.matrix(m), as.matrix(pairs))
})
================================================
FILE: tests/testthat/test-filenames.R
================================================
context("Filenames")
paths <- c("corpus/one.txt", "deep/corpus/two.R", "~/home/three.markdown",
"/corpus/four.md", "../corpus/five.text")
test_that("properly returns filenames", {
expect_equal(filenames(paths), c("one", "two", "three", "four", "five"))
expect_equal(filenames(paths, extension = TRUE), basename(paths))
})
================================================
FILE: tests/testthat/test-hashing.R
================================================
context("Hashing")
lines <- system.file("extdata/legal/ny1850-match.txt", package = "textreuse") %>%
readLines()
ngrams <- lines %>%
str_c(collapse = " ") %>%
tokenize_ngrams(n = 5)
lines_hashed <- hash_string(lines)
ngrams_hashed <- hash_string(ngrams)
test_that("returns correct values", {
expect_is(lines_hashed, "integer")
expect_is(ngrams_hashed, "integer")
})
test_that("there are no collisions", {
expect_equal(length(unique(lines)), length(unique(lines_hashed)))
expect_equal(length(unique(ngrams)), length(unique(ngrams_hashed)))
})
================================================
FILE: tests/testthat/test-jaccard.R
================================================
context("Jaccard coefficients")
test_that("calculates the similarity coefficient correctly", {
expect_equal(jaccard_similarity(1:3, 2:4), 0.5)
expect_equal(jaccard_similarity(letters[1:3], letters[2:3]), 2/3)
a <- sample(letters, 10, replace = TRUE)
b <- sample(letters, 10, replace = TRUE)
res <- jaccard_similarity(a, b)
expect_true(0 <= res & res <= 1)
})
test_that("calculates the dissimilarity coefficient correctly", {
expect_equal(1 - jaccard_similarity(1:10, 8:11),
jaccard_dissimilarity(1:10, 8:11))
expect_equal(1 - jaccard_similarity(letters[1:5], letters[3:10]),
jaccard_dissimilarity(letters[1:5], letters[3:10]))
})
test_that("works with TextReuseTextDocument", {
ny <- system.file("extdata/legal/ny1850-match.txt", package = "textreuse")
ca <- system.file("extdata/legal/ca1851-match.txt", package = "textreuse")
ny <- TextReuseTextDocument(file = ny)
ca <- TextReuseTextDocument(file = ca)
expect_is(jaccard_similarity(ny, ca), "numeric")
})
test_that("calculates bag similarity properly", {
a <- c("a", "a", "a", "b")
b <- c("a", "a", "b", "b", "c")
expect_equal(jaccard_bag_similarity(a, b), 1/3)
})
================================================
FILE: tests/testthat/test-lsh.R
================================================
context("LSH")
dir <- system.file("extdata/legal", package = "textreuse")
minhash <- minhash_generator(200, seed = 9228)
corpus <- TextReuseCorpus(dir = dir,
tokenizer = tokenize_ngrams, n = 5,
keep_tokens = TRUE,
minhash_func = minhash)
buckets <- lsh(corpus, bands = 50)
candidates <- lsh_candidates(buckets)
scores <- lsh_compare(candidates, corpus, jaccard_similarity)
test_that("returns a data frame", {
expect_is(buckets, "tbl_df")
})
test_that("returns error if improper number of bands are chosen", {
expect_error(lsh(corpus, bands = 33), "The number of hashes")
})
test_that("creates buckets without warnings", {
expect_warning(lsh(corpus, bands = 50), NA)
})
test_that("returns pairs of candidates without duplicates", {
expect_is(candidates, "data.frame")
expect_named(candidates, c("a", "b", "score"))
expect_equal(candidates[[1, 1]], "ca1851-match")
expect_equal(candidates[[1, 2]], "ny1850-match")
expect_equal(candidates[[1, 3]], NA_real_)
expect_equal(nrow(candidates), 1)
})
test_that("additional documents can be added", {
corpus2 <- rehash(corpus, minhash, type = "minhashes")
buckets1and2 <- lsh(corpus2[1:2], bands = 50)
buckets3 <- lsh(corpus2[[3]], bands = 50)
buckets_combined <- dplyr::bind_rows(buckets1and2, buckets3)
expect_equal(buckets_combined$buckets, buckets$buckets)
expect_equal(buckets_combined$doc, buckets$doc)
})
test_that("lsh buckets can be extended with new documents", {
corpus2 <- rehash(corpus, minhash, type = "minhashes")
buckets1and2 <- lsh(corpus2[1:2], bands = 50)
buckets_added <- lsh_add(buckets1and2, corpus2[[3]], bands = 50)
expect_is(buckets_added, "lsh_buckets")
expect_equal(buckets_added$buckets, buckets$buckets)
expect_equal(buckets_added$doc, buckets$doc)
})
test_that("lsh buckets are replaced when adding an existing document", {
corpus2 <- rehash(corpus, minhash, type = "minhashes")
buckets_added <- lsh_add(buckets[1:100, ], corpus2[[1]], bands = 50)
expect_equal(sum(buckets_added$doc == names(corpus2)[1]), 50)
})
test_that("candidates can be scored", {
correct <- jaccard_similarity(corpus[["ca1851-match"]],
corpus[["ny1850-match"]])
expect_equal(scores[[1,3]], correct)
})
test_that("pre-scored candidates are not recalculated", {
candidates_scored <- candidates
candidates_scored$score[1] <- 1
rescored <- lsh_compare(candidates_scored, corpus, function(a, b) 0)
expect_equal(rescored$score[1], 1)
})
test_that("scores can be converted to a matrix", {
m <- as.matrix(scores)
expect_is(m, "matrix")
expect_equal(colnames(m), names(corpus))
})
test_that("can be queried for a single document", {
match <- lsh_query(buckets, "ca1851-match")
expect_equal(match$b, "ny1850-match")
expect_is(match, "textreuse_candidates")
})
================================================
FILE: tests/testthat/test-minhash.R
================================================
context("Minhash")
mhash <- minhash_generator()
file <- system.file("extdata/legal/ny1850-match.txt", package = "textreuse")
doc <- TextReuseTextDocument(file = file, hash_func = mhash, keep_tokens = TRUE)
test_that("random integers can be generated", {
expect_is(random_ints(3), "integer")
expect_equal(length(random_ints(5)), 5)
})
test_that("minhash generator returns a proper function", {
expect_is(mhash, "function")
e <- environment(mhash)
expect_is(e$r, "integer")
expect_equal(length(e$r), 200)
})
test_that("minhash works on a TextReuseTextDocument", {
expect_equal(length(hashes(doc)), 200)
expect_is(hashes(doc), "integer")
expect_equal(mhash(tokens(doc)), hashes(doc))
})
test_that("minhash_generator can take seeds and generate same results", {
mhash_a <- minhash_generator(n = 1000, seed = -5633)
mhash_b <- minhash_generator(n = 1000, seed = -5633)
mhash_c <- minhash_generator(n = 1000, seed = 12)
expect_equal(mhash_a(content(doc)), mhash_b(content(doc)))
expect_equal(mhash_a(content(doc)) == mhash_c(content(doc)), rep(FALSE, 1000))
})
================================================
FILE: tests/testthat/test-pairwise_cf.R
================================================
context("Pairwise comparison")
dir <- system.file("extdata/legal", package = "textreuse")
corpus <- TextReuseCorpus(dir = dir)
cf1 <- pairwise_compare(corpus, jaccard_similarity)
cf2 <- pairwise_compare(corpus, ratio_of_matches, directional = TRUE)
test_that("returns matrix with correct properties", {
expect_is(cf1, "matrix")
expect_equal(rownames(cf1), names(corpus))
expect_is(cf1[1, 3], "numeric")
expect_is(cf2[3, 1], "numeric")
expect_equal(cf1[lower.tri(cf1, diag = TRUE)], rep(NA_real_, 6))
expect_equal(cf2[diag(cf2)], rep(NA_real_, 3))
})
test_that("peforms calculations as expected", {
expect_equal(cf1[1,2], jaccard_similarity(corpus[[1]], corpus[[2]]))
expect_equal(cf2[3,2], ratio_of_matches(corpus[[3]], corpus[[2]]))
})
================================================
FILE: tests/testthat/test-ratio_of_matches.R
================================================
context("Ratio of matches")
test_that("calculates the value correctly", {
expect_equal(ratio_of_matches(1:4, 3:5), 2/3)
expect_equal(ratio_of_matches(letters[1:3], letters[3:4]), 0.5)
a <- sample(letters, 10, replace = TRUE)
b <- sample(letters, 10, replace = TRUE)
res <- ratio_of_matches(a, b)
expect_true(0 <= res & res <= 1)
})
test_that("counts matches directly", {
expect_equal(count_matches(1:4, 3:5), 2L)
expect_equal(count_matches(letters[1:3], letters[3:4]), 1L)
expect_equal(count_matches(c("a", "b"), c("a", "a", "c")), 2L)
})
test_that("returns matching tokens", {
expect_equal(matching_tokens(c("a", "b"), c("a", "a", "c")), c("a", "a"))
expect_equal(matching_tokens(1:4, 3:5), 3:4)
})
test_that("works with TextReuseTextDocument", {
ny <- system.file("extdata/legal/ny1850-match.txt", package = "textreuse")
ca <- system.file("extdata/legal/ca1851-match.txt", package = "textreuse")
ny <- TextReuseTextDocument(ny, meta = list(id = "ny"))
ca <- TextReuseTextDocument(ca, meta = list(id = "ca"))
expect_is(jaccard_similarity(ny, ca), "numeric")
})
test_that("counts and returns matching TextReuseTextDocument tokens", {
a <- TextReuseTextDocument("one two three four",
meta = list(id = "a"),
tokenizer = tokenize_ngrams,
n = 2,
keep_tokens = TRUE)
b <- TextReuseTextDocument("zero one two three",
meta = list(id = "b"),
tokenizer = tokenize_ngrams,
n = 2,
keep_tokens = TRUE)
expect_equal(count_matches(a, b), 2L)
expect_equal(matching_tokens(a, b), c("one two", "two three"))
})
================================================
FILE: tests/testthat/test-token_index.R
================================================
context("Token index")
texts <- c(a = "one two three four",
b = "one two three five",
c = "six seven eight nine")
corpus <- TextReuseCorpus(text = texts, tokenizer = tokenize_ngrams, n = 2,
keep_tokens = TRUE)
test_that("token index maps tokens to documents", {
index <- token_index(corpus, min_doc_count = 2)
expect_is(index, "textreuse_token_index")
expect_equal(index$token, c("one two", "two three"))
expect_equal(index$n_docs, c(2L, 2L))
expect_equal(index$docs[[1]], c("a", "b"))
})
test_that("token index can remove common tokens", {
index <- token_index(corpus, min_doc_count = 2, max_doc_count = 1)
expect_equal(nrow(index), 0)
})
test_that("token index can return candidate pairs", {
index <- token_index(corpus, min_doc_count = 2)
candidates <- token_index_candidates(index)
expect_is(candidates, "textreuse_candidates")
expect_equal(candidates$a, "a")
expect_equal(candidates$b, "b")
expect_equal(candidates$score, NA_real_)
})
================================================
FILE: tests/testthat/test-tokenizers.R
================================================
context("Tokenizers")
sentence <- "This is a sentence which has a number of words in it; also some
tricky puncuation and spacing. Does it work?"
test_that("n-grams can be generated", {
results <- c("this is a sentence which",
"is a sentence which has",
"a sentence which has a",
"sentence which has a number",
"which has a number of",
"has a number of words",
"a number of words in",
"number of words in it",
"of words in it also",
"words in it also some",
"in it also some tricky",
"it also some tricky puncuation",
"also some tricky puncuation and",
"some tricky puncuation and spacing",
"tricky puncuation and spacing does",
"puncuation and spacing does it",
"and spacing does it work")
expect_equal(tokenize_ngrams(sentence, n = 5), results)
})
test_that("different values of n work", {
n3 <- tokenize_ngrams(sentence, n = 3)
n5 <- tokenize_ngrams(sentence, n = 5)
expect_equal(str_split(n3[1], boundary("word"))[[1]] %>% length(), 3)
expect_equal(str_split(n5[1], boundary("word"))[[1]] %>% length(), 5)
})
test_that("ngrams can be uppercase", {
sentence <- tokenize_ngrams("This is a Capital Word.", n = 4, lowercase = FALSE)
results <- c("This is a Capital", "is a Capital Word")
expect_equal(sentence, results)
})
test_that("word tokenizer works", {
expect_equal(tokenize_words("There are several; WORDS here"),
c("there", "are", "several", "words", "here"))
expect_equal(tokenize_words("There are several; WORDS here", lowercase = FALSE),
c("There", "are", "several", "WORDS", "here"))
})
test_that("sentence tokenizers works", {
expect_equal(tokenize_sentences("This is a---sentence. This too."),
c("this is a sentence", "this too"))
expect_equal(tokenize_sentences("This is a sentence. This too.", lowercase = FALSE),
c("This is a sentence", "This too"))
})
test_that("tokenizers fail on non-strings", {
text <- c("This is not a string", "because it is length two.")
expect_error(tokenize_words(text), "string is not a string")
expect_error(tokenize_sentences(text), "string is not a string")
expect_error(tokenize_ngrams(text), "string is not a string")
expect_error(tokenize_skip_ngrams(text), "string is not a string")
})
test_that("skip n-grams behave as expected", {
dylan <- "How many roads must a man walk down"
skips <- tokenize_skip_ngrams(dylan, n = 3, k = 2)
correct <- c("how many roads", "many roads must", "roads must a", "must a man",
"a man walk", "man walk down", "how must walk", "many a down",
"how roads a", "many must man", "roads a walk", "must man down")
expect_equal(sort(skips), sort(correct))
expect_equal(tokenize_skip_ngrams(dylan, n = 5, k = 0),
tokenize_ngrams(dylan, n = 5))
})
================================================
FILE: tests/testthat/test-utils.R
================================================
context("Utils")
test_that("as_string returns the correct type", {
s <- as_string(c("First", "Second"))
expect_is(s, "String")
expect_equal(as.character(s), "First\nSecond")
})
test_that("data frames can be sorted by rows", {
df1 <- data.frame(a = letters[1:3], b = letters[24:26], stringsAsFactors = FALSE)
df2 <- data.frame(a = letters[24:26], b = letters[1:3], stringsAsFactors = FALSE)
expect_identical(sort_df_by_rows(df2), df1)
})
test_that("data frames can be sorted by columns", {
df1 <- data.frame(a = letters[c(2, 3, 1)], b = letters[c(25, 26, 24)],
stringsAsFactors = FALSE)
df2 <- data.frame(a = letters[1:3], b = letters[24:26],
stringsAsFactors = FALSE)
df1 <- textreuse:::sort_df_by_columns(df1)
rownames(df1) <- NULL
rownames(df2) <- NULL
expect_identical(df1, df2)
})
test_that("edit marks can be created correctly", {
expect_equal(mark_chars("word", "#"), "####")
})
================================================
FILE: tests/testthat/test-wordcount.R
================================================
context("Word counts")
dir <- system.file("extdata/legal", package = "textreuse")
corpus <- TextReuseCorpus(dir = dir)
test_that("counts words correctly for different classes", {
w <- c("One two three four five six seven; all good children go to heaven.")
expect_equal(wordcount(w), 13)
w_doc <- TextReuseTextDocument(w, meta = list(id = "test"))
expect_equal(wordcount(w), 13)
})
test_that("counts words for a corpus", {
wc <- wordcount(corpus)
expect_true(!is.null(names(wc)))
wc <- unname(wc)
})
================================================
FILE: tests/testthat.R
================================================
library(testthat)
library(textreuse)
test_check("textreuse")
================================================
FILE: vignettes/textreuse-alignment.Rmd
================================================
---
title: "Text Alignment"
author:
- "Lincoln Mullen"
- "Yaoxiang Li"
date: "`r Sys.Date()`"
output: rmarkdown::html_vignette
vignette: >
%\VignetteIndexEntry{Text Alignment}
%\VignetteEngine{knitr::rmarkdown}
%\VignetteEncoding{UTF-8}
---
Local alignment is the process of taking two documents and finding the best subset of each document that aligns with one another. A commonly used local alignment algorithm for genetics is the [Smith-Waterman algorithm](https://en.wikipedia.org/wiki/Smith-Waterman_algorithm). This package offers a version of the Smith-Waterman algorithm intended to be used for natural language processing.
Consider these two documents. The first is part of Shakespeare's *Measure for Measure*. The second is a made-up piece of literary criticism quoting the play, but our imaginary literary critic has bungled the quotation. This is a common class of problems (not bungling literary critics but) documents which contain pieces, often heavily modified, from other documents.
```{r}
shakespeare <- paste(
"Haste still pays haste, and leisure answers leisure;",
"Like doth quit like, and MEASURE still FOR MEASURE.",
"Then, Angelo, thy fault's thus manifested;",
"Which, though thou wouldst deny, denies thee vantage.",
"We do condemn thee to the very block",
"Where Claudio stoop'd to death, and with like haste.",
"Away with him!")
critic <- paste(
"The play comes to its culmination where Duke Vincentio, quoting from",
"the words of the Sermon on the Mount, says,",
"'Haste still goes very quickly , and leisure answers leisure;",
"Like doth cancel like, and measure still for measure.'",
"These titular words sum up the meaning of the play.")
```
We can uses the local alignment function to extract the part of the text that was borrowed. Notice that the resulting object shows us the changes that have been made.
```{r}
library(textreuse)
align_local(shakespeare, critic)
```
See the documentation for the function to see how to tune the match: `?align_local`. This function works with character vectors or with documents of class `TextReuseTextDocument`.
================================================
FILE: vignettes/textreuse-introduction.Rmd
================================================
---
title: "Introduction to the textreuse package"
author:
- "Lincoln Mullen"
- "Yaoxiang Li"
date: "`r Sys.Date()`"
output: rmarkdown::html_vignette
vignette: >
%\VignetteIndexEntry{Introduction to the textreuse package}
%\VignetteEngine{knitr::rmarkdown}
%\VignetteEncoding{UTF-8}
---
The textreuse package provides classes and functions to detect document similarity and text reuse in text corpora. This introductory vignette provides details on the `TextReuseTextDocument` and `TextReuseCorpus` classes, as well as functions for tokenizing, hashing, and measuring similarity. See the pairwise, minhash/LSH, or alignment vignettes for details on solving text similarity problems.
```{r eval=FALSE}
vignette("textreuse-pairwise", package = "textreuse")
vignette("textreuse-minhash", package = "textreuse")
vignette("textreuse-alignment", package = "textreuse")
```
For this vignette we will use a small corpus of eight documents published by the [American Tract Society](https://en.wikipedia.org/wiki/American_Tract_Society) and available from the Internet Archive.
## TextReuse classes
### TextReuseTextDocument
The most basic class provided by this package is the `TextReuseTextDocument` class. This class contains the text of a document and its metadata. When the document is loaded, the text is also tokenized. (See the section on tokenizers below.) Those tokens are then hashed using a hash function. By default the hashes are retained and the tokens are discarded, since using only hashes results in a significant memory savings.
Here we load a file into a `TextReuseTextDocument` and tokenize it into shingled n-grams, adding an option to retain the tokens.
```{r}
library(textreuse)
file <- system.file("extdata/ats/remember00palm.txt",
package = "textreuse")
doc <- TextReuseTextDocument(file = file, meta = list("publisher" = "ATS"),
tokenizer = tokenize_ngrams, n = 5,
keep_tokens = TRUE)
doc
```
We can see details of the document with accessor functions. These are derived from the S3 virtual class `TextDocument ` in the [NLP](https://cran.r-project.org/package=NLP) package. Notice that an ID has been assigned to the document based on the filename (without the extension). The name of the tokenizer and hash functions are also saved in the metadata.
```{r}
meta(doc)
meta(doc, "id")
meta(doc, "date") <- 1865
head(tokens(doc))
head(hashes(doc))
wordcount(doc)
```
The `tokens()` and `hashes()` function return the tokens and hashes associated with the document. The `meta()` function returns a named list of all the metadata fields. If that function is called with a specific ID, as in `meta(doc, "myfield")`, then the value for only that field is returned. You can also assign to the metadata as a whole or a specific field, as in the example above.
In addition the `content()` function provides the unprocessed text of the document.
The assumption is that is that you want to tokenize and hash the tokens from the start. If, however, you wish to do any of those steps yourself, you can load a document with `tokenizer = NULL`, then use `tokenize()` or `rehash()` to recompute the tokens and hashes.
Note that a `TextReuseTextDocument` can actually contain two kinds of hashes. The `hashes()` accessor gives you integer representations of each of the tokens in the document: if there are 100,000 tokens in the document, there will be 100,000 hashes. The `minhashes()` accessor gives you a signature that represents the document as a whole but not the specific tokens within it. See the minhash vignette for details: `vignette("textreuse-minhash")`.
### TextReuseCorpus
The class `TextReuseCorpus` provides a list of `TextReuseTextDocuments`. It derives from the S3 virtual class `Corpus` in the [tm](https://cran.r-project.org/package=tm) package. It can be created from a directory of files (or by providing a vector of paths to files).
```{r}
dir <- system.file("extdata/ats", package = "textreuse")
corpus <- TextReuseCorpus(dir = dir, tokenizer = tokenize_ngrams, n = 5,
progress = FALSE)
corpus
```
The names of the items in a `TextReuseCorpus` are the IDs of the documents. You can use these IDs to subset the corpus or to retrieve specific documents.
```{r}
names(corpus)
corpus[["remember00palm"]]
corpus[c("calltounconv00baxt", "lifeofrevrichard00baxt")]
```
Accessor functions such as `meta()`, `tokens()`, `hashes()`, and `wordcount()` have methods that work on corpora.
```{r}
wordcount(corpus)
```
Note that when creating a corpus, very short or empty documents will be skipped with a warning. A document must have enough words to create at least two n-grams. For example, if five-grams are desired, then the document must have at least six words.
## Tokenizers
One of the steps that is performed when loading a `TextReuseTextDocument`, either individual or in a corpus, is tokenization. Tokenization breaks up a text into pieces, often overlapping. These pieces are the features which are compared when measuring document similarity.
The textreuse package provides a number of tokenizers.
```{r}
text <- "How many roads must a man walk down\nBefore you'll call him a man?"
tokenize_words(text)
tokenize_sentences(text)
tokenize_ngrams(text, n = 3)
tokenize_skip_ngrams(text, n = 3, k = 2)
```
You can write your own tokenizers or use tokenizers from other packages. They should accept a character vector as their first argument.
As an example, we will write a tokenizer function using the \link[stringr]{stringr} package which splits a text on new lines, perhaps useful for poetry. Notice that the function takes a single string and returns a character vector with one element for each line. (A more robust tokenizer might strip blank lines and punctuation, include an option for lowercasing the text, and check for the validity of arguments.)
```{r}
poem <- "Roses are red\nViolets are blue\nI like using R\nAnd you should too"
cat(poem)
tokenize_lines <- function(string) {
stringr::str_split(string, "\n+")[[1]]
}
tokenize_lines(poem)
```
## Hash functions
This package provides one function to hash tokens to integers, `hash_string()`.
```{r}
hash_string(tokenize_words(text))
```
You can write your own hash functions, or use those provided by the [digest](https://cran.r-project.org/package=digest) package.
## Comparison functions
This package provides a number of comparison functions for measuring similarity. These functions take either a set (in which each token is counted one time) or a bag (in which each token is counted as many times as it appears) and compares it to another set or bag.
```{r}
a <- tokenize_words(paste("How does it feel, how does it feel?",
"To be without a home",
"Like a complete unknown, like a rolling stone"))
b <- tokenize_words(paste("How does it feel, how does it feel?",
"To be on your own, with no direction home",
"A complete unknown, like a rolling stone"))
jaccard_similarity(a, b)
jaccard_dissimilarity(a, b)
jaccard_bag_similarity(a, b)
ratio_of_matches(a, b)
```
See the documentation for `?similarity-functions` for details on what is measured with these functions.
You can write your own similarity functions, which should accept two sets or bags, `a` and `b`, should work on both character and numeric vectors, since they are used with either tokens or hashes of tokens, and should return a single numeric score for the comparison. You will need to implement a method for the `TextReuseTextDocument` class.
## Parallelization
This package will use multiple cores for a few functions if an option is set. This benefits corpus loading, tokenizing, and LSH candidate scoring, which are often among the slowest parts of an analysis. This is implemented with the [parallel package](https://cran.r-project.org/view=HighPerformanceComputing), and does not work on Windows machines. (Regardless of the options set, this package will never attempt to parallelize computations on Windows.)
To use the parallel option, you must specify the number of CPU cores that you wish to use:
```{R eval = FALSE}
options("mc.cores" = 4L)
```
If that option is set, this package will use multiple cores when possible.
You can figure out how many cores your computer has with `parallel::detectCores()`. See `help(package = "parallel")` for more details.
================================================
FILE: vignettes/textreuse-minhash.Rmd
================================================
---
title: "Minhash and locality-sensitive hashing"
author:
- "Lincoln Mullen"
- "Yaoxiang Li"
date: "`r Sys.Date()`"
output: rmarkdown::html_vignette
vignette: >
%\VignetteIndexEntry{Minhash and locality-sensitive hashing}
%\VignetteEngine{knitr::rmarkdown}
%\VignetteEncoding{UTF-8}
---
```{r, echo=FALSE, message=FALSE}
library("dplyr")
```
Performing pairwise comparisons in a corpus is time-consuming because the number of comparisons grows geometrically with the size of the corpus. Most of those comparisons, furthermore, are unnecessary because they do not result in matches. The combination of minhash and locality-sensitive hashing (LSH) seeks to solve these problems. They make it possible to compute possible matches only once for each document, so that the cost of computation grows linearly rather than exponentially. This vignette explains how to use the minhash and locality-sensitive hashing functions in this package. For an explanation of why they work, see Jure Leskovec, Anand Rajaraman, and Jeff Ullman, *Mining of Massive Datasets* (Cambridge University Press, 2011), ch. 3. (This [blog post](https://matthewcasperson.blogspot.com/2013/11/minhash-for-dummies.html) is a more succinct explanation.)
We begin by creating a minhash function. A minhash function converts tokenized text into a set of hash integers, then selects the minimum value. This is the equivalent of randomly selecting a token. The function then does the same thing repeatedly with different hashing functions, in effect selecting `n` random shingles. The additional hashing functions come from a bitwise XOR with random integers. That is why the `minhash_generator()` accepts a seed, so that we can re-create the same minhash function again. In other words, a minhash function converts a set of tokens of any length into `n` randomly selected and hashed tokens.
```{r}
library(textreuse)
minhash <- minhash_generator(n = 240, seed = 3552)
head(minhash(c("turn tokens into", "tokens into hashes", "into hashes fast")))
```
Now when we load our corpus, we will tokenize our texts as usual, but we will use our generated `minhash()` function to compute the hashes. We specify that we want to create a minhash signature by passing our minhash function to the `minhash_func =` parameter.
```{r}
dir <- system.file("extdata/ats", package = "textreuse")
corpus <- TextReuseCorpus(dir = dir, tokenizer = tokenize_ngrams, n = 5,
minhash_func = minhash, keep_tokens = TRUE,
progress = FALSE)
```
We can verify that we have minhashes in our corpus:
```{r}
head(minhashes(corpus[[1]]))
length(minhashes(corpus[[1]]))
```
Now all our documents are represented by `n = 240` randomly selected and hashed shingles. Comparing those shingles should be the equivalent of finding the Jaccard similarity of the two documents. However, we still have the problem of pairwise comparison.
The locality-sensitive hashing algorithm, provided in this package by the `lsh()` function, solves this problem. LSH breaks the minhashes into a series of bands comprised of rows. For example, 200 minhashes might broken into 50 bands of 4 rows each. Each band is hashed to a bucket. If two documents have the exact same minhashes in a band, they will be hashed to the same bucket, and so will be considered candidate pairs. Each pair of documents has as many chances to be considered a candidate as their are bands, and the fewer rows there are in each band, the more likely it is that each document will match another.
How likely is it, then, that we will detect a match? The probability of a match depends on the Jaccard similarity of a pair of documents. The more similar two documents are, the more likely they are to be considered candidates, which is what we want. The probability of a match is an S-curve (see Leskovec, Rajaraman, and Ullman), so there is a threshold Jaccard similarity above which documents are likely to be a match. We can calculate the likely threshold based on the number of minhashes and bands that we are using.
```{r}
lsh_threshold(h = 200, b = 50)
lsh_threshold(h = 240, b = 80)
```
Using 240 minhashes and 80 bands, we will likely detect documents with an actual Jaccard similarity of above 0.232. We can also estimate the probability that a pair of documents with a Jaccard similarity `s` will be marked as potential matches.
```{r}
lsh_probability(h = 240, b = 80, s = 0.25)
lsh_probability(h = 240, b = 80, s = 0.75)
```
These numbers seem reasonable for our purposes, so we will set the number of minhashes at 240 and the number of bands at 80.
Now we can use the `lsh()` function to calculate the locality-sensitive hashes for our documents.
```{r}
buckets <- lsh(corpus, bands = 80, progress = FALSE)
buckets
```
Note that using the LSH method only requires us to calculate the signatures (or buckets) for each document one time. This implies that we can take several data frames of LSH signatures and bind their rows together (e.g., with `dplyr::bind_rows()`). This permits us to compute the signatures for only part of a corpus at a time, or to continue to add to the corpus. Note, however, that you **must** use the same minhash function, generating the same number of minhashes and using the same seed and you **must** use the same number of bands in order to get valid results.
We can extract the potential matches from the cache using `lsh_query()` or `lsh_candidates()`. The first function returns matches for only one document, specified by its ID; the second functions returns all potential pairs of matches.
```{r}
baxter_matches <- lsh_query(buckets, "calltounconv00baxt")
baxter_matches
candidates <- lsh_candidates(buckets)
candidates
```
Notice that LSH has identified the same three pairs of documents as potential matches that we found with pairwise comparisons, but did so much faster. But we do not have similarity scores; we only know that these documents are likely to have Jaccard similarity scores above the `r round(lsh_threshold(h = 240, b = 80), 3)` threshold.
Now we can use `lsh_compare()` to apply a similarity function to the candidate pairs of documents. Note that we only have to do 3 comparisons for all the candidates, instead of 28 pairs when comparing all 8 documents in the corpus pairwise.
```{r}
lsh_compare(candidates, corpus, jaccard_similarity, progress = FALSE)
```
Note that these results are identical to what we calculated in the pairwise vignette, but required much less computation.
================================================
FILE: vignettes/textreuse-pairwise.Rmd
================================================
---
title: "Pairwise comparisons for document similarity"
author:
- "Lincoln Mullen"
- "Yaoxiang Li"
date: "`r Sys.Date()`"
output: rmarkdown::html_vignette
vignette: >
%\VignetteIndexEntry{Pairwise comparisons for document similarity}
%\VignetteEngine{knitr::rmarkdown}
%\VignetteEncoding{UTF-8}
---
The most straightforward way to compare documents within a corpus is to compare each document to every other document.
First we will load the corpus and tokenize it with shingled n-grams.
```{r}
library(textreuse)
dir <- system.file("extdata/ats", package = "textreuse")
corpus <- TextReuseCorpus(dir = dir, tokenizer = tokenize_ngrams, n = 5,
progress = FALSE)
```
We can use any of the comparison functions to compare two documents in the corpus. (Note that these functions, when applied to documents, compare their hashed tokens and not the tokens directly.)
```{r}
jaccard_similarity(corpus[["remember00palm"]],
corpus[["remembermeorholy00palm"]])
```
The `pairwise_compare()` function applies a comparison function to each pair of documents in a corpus. The result is a matrix with the scores for each comparison.
```{r eval=FALSE}
comparisons <- pairwise_compare(corpus, jaccard_similarity, progress = FALSE)
comparisons[1:4, 1:4]
```
```{r, echo=FALSE}
comparisons <- pairwise_compare(corpus, jaccard_similarity, progress = FALSE)
round(comparisons[1:3, 1:3], digits = 3)
```
If you prefer, you can convert the matrix of all comparisons to a data frame of pairs and scores. Here we create the data frame and keep only the pairs with scores above a significant value.
```{r}
candidates <- pairwise_candidates(comparisons)
candidates[candidates$score > 0.1, ]
```
The pairwise comparison method is inadequate for a corpus of any size, however. For a corpus of size $n$, the number of comparisons (assuming the comparisons are commutative) is $\frac{n^2 - n}{2}$. A corpus of 100 documents would require 4,950 comparisons; a corpus of 1,000 documents would require 499,500 comparisons. A better approach for corpora of any appreciable size is to use the minhash/LSH algorithms described in another vignette:
```{r eval=FALSE}
vignette("minhash", package = "textreuse")
```