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I COME now, as was proposed, in the third place, to answer objections, toat some may be ready to make against the thing that has been proposed to us.
OBJECT. I. Some may be ready to say that for Christians, in such a manner to set apart certain seasons, every week, and every quarter, to be religiously observed and kept for the purposes proposed, from year to year, would be in effect to establish certain periodical times of human invention and appointment, to be kept holy to God; and so to do the very thing, that has ever been objected against, by a very great part of the most eminent Christians and Divines among Protestants, as what men have no right to do; it being for them to add to God's institutions, and introduce their own inventions and establishments into the stated worship of God, and lay unwarrantable bonds on sciences, and do what naturally tends to superstition.
ANSWER. To this I would say: there can be no justice in such an objection against this proposal, as made to us in the forementioned memorial. And indeed that caution and prudence appears in the projection itself, and in the manner in which it is proposed to us, that there is not so much as any color for the objection. The proposal is such, and so well guarded, that there seems to be no room for the weakest Christian that well observes it, so to mistake it, as to understand those things to be implied in it, that have indeed been objected against by many eminent Christians and Divines among Protestants, as entangling men's consciences, and adding to divine institutions, &c. Here is no pretence of establishing any thing by authority; no appearance of any claim of power in the proposers, or right to any regard to be paid to their determinations or proposals by virtue of any deference due to them, in any respect, any more than to every individual person of those that they apply themselves to. So far from that, that they expressly mention that which they have thought of, as what they would propose to the thoughts of others, for their amendments and improvements, declaring that they chose rather to receive and spread the directions and proposals of others, than to be the first authors of any. No times, not sanctified by God's own institution, are proposed to be observed more than others, under any notion of such times being, in any respect, more holy, or more honorable, or worthy of any preference, or distinguishing regard; either as being sanctified, or made honorable, by authority, or by any great events of divine Providence, or any relation to any holy persons or things; but only as circumstantially convenient, helpful to memory, especially free from worldly business, near to the times of the administration of public ordinances, &c. None attempts to lay any bonds on others, with respect to this matter; or to desire that they should lay any bonds on themselves; or look on themselves as under any obligations either by power or promise; or so much as come into any absolute determination in their own minds, to set apart any stated days from secular affairs; or even to fix on any part of such days, without liberty to other circumstances, as shall be found expedient; and also liberty left to a future alteration of judgment, as to expediency, on further trial and consideration. All that is proposed is, that such as fall in with what is proposed in their judgments and inclinations, while they do so, should strengthen, assist and encourage their brethren that are of the same mind, by visibly consenting and joining with them in the
affair. Is here any thing like making laws in matters of conscience and religion, or adding men's institutions to God's; or any show of imposition, or superstitious esteeming and preferring one day above another, or any possible ground of entanglement of any one's conscience?
For men to go about by law to establish and limit circumstances of worship, not established or limited by any law of God, such as precise time, place and order, may be in many respects of dangerous tendency. But surely it cannot be unlawful or improper, for Christians to come into some agreement, with regard to these circumstances: for it is impossible to carry on any social worship without it. There is no institution of Scripture requiring any people to meet together to worship God in such a spot of ground, or at such an hour of the day; but yet these must be determined by agreement; or else there will be no social worship, in any place, or any hour. So we are not determined by institution, what the precise order of the different parts of worship shall be; what shall precede and what shall follow; whether praying or singing shall be first, and what shall be next, and what shall conclude: but yet some order must be agreed on, by the congregation that unite in worship; otherwise they cannot jointly carry on divine worship, in any way or method at all. If a congregation of Christians do agree to begin their public worship with prayer, and next to sing, and then to attend on the preaching of the word, and to conclude with prayer; and do by consent carry on their worship in this order from year to year; though this order is not appointed in Scripture; none will call this superstition. And if a great number of congregations, through a whole land, or more lands than one, do by common consent, keep the same method of public worship; none will pretend to find fault with it. But yet for any to go about to bind all to such a method, would be usurpation and imposition. And if such a precise order should be regarded as sacred, as though no other could be ac ceptable to God, this would be superstition. If a particular number of Christians shall agree, that besides the stated public worship of the Sabbath, they will, when their circumstances allow, meet together, to carry on some religious exercises, on a Sabbath day night, for their mutual edification; or if several societies agree to meet together in different places at that time; this is no superstition; though there be no institution for it. If people in different congregations, voluntarily agree to take turns to meet together in the house of God, to worship him and hear a public lecture, once a month, or once in six weeks; it is not unlawful; though there be no institution for it but yet to do this as a thing sacred, indispensable, and binding on men's consciences, would be superstition. If Christians of several neighboring congregations, instead of a lecture, agree on some special occasion to keep a circular fast, each congrega tion taking its turn in a certain time and order, fixed on by consent; or if instead of keeping fast by turns, on different days, one on one week, and one on another, they should all agree to keep a fast on the same day, and to do this either once or frequently, according as they shall judge their own circumstances, or the dispensations of divine Providence, or the importance of the mercy they seek, do require; neither is there any more superstition in this than the other.
OBJECT. II. Some may be ready to say, there seems to be something whimsical in its being insisted on that God's people in different places should put up their prayers for this mercy at the same time; as though their prayers would be more forcible on that account; and as if God would not be so likely to hear prayers offered up by many, though they happened not to pray at the same time, as he would if he heard them all at the same moment.
ANS. To this I would say, if such an objection be made, it must be through misunderstanding. It is not signified or implied in any thing said in the proposal, or in any arguments made use of to enforce it that I have seen, that the prayers of a great number in different places will be more forcible, merely because of that circumstance of their being put up at the same time. It is indeed supposed, that it will be very expedient, that certain times for united prayer should be agreed on: which it may be, without supposing the thing supposed in the objection, on the following accounts.
1. This seems to be a proper expedient for the promoting and maintaining a union among Christians of distant places, in extraordinary prayer for such a mercy. It appears, from what was before observed, that there ought to be extraordinary prayers among Christians for this mercy; and that it is fit, that God's people should agree and unite in it. Though there be no reason to suppose that prayer will be more prevalent, merely from that circumstance, that different persons pray exactly at the same time; yet there will be more reason to hope that prayers for such mercy will be prevalent, when God's people are very much in prayer for it, and when many of them are united in it. And therefore if agreeing on certain times for united and extraordinary prayer, be a likely means to promote a union of many in extraordinary prayer, then there is more reason to hope, that there will be prevalent prayer for such a mercy, for certain times for extraordinary prayer being agreed on. But that agreeing on certain times for united, extraordinary prayer, is a likely and proper means to promote and maintain such prayer, I think will be easily evident to any one that considers the matter. If there should be only a loose agreement or consent to it as a duty, or a thing fit and proper, that Christians should be much in prayer for the revival of religion, and much more in it than they used to be, without agreeing on particular times, how liable would such a lax agreement be to be soon forgotten, and that extraordinary prayerfulness, which is fixed to no certain times, to be totally neglected? To be sure, distant parts of the church of Christ could have no confidence in one another, that this would not be the case. If these ministers in Scotland, instead of the proposal they have made, or any other ministers or Christians in any part of the Christian world, had sent abroad only a general proposal, that God's people should, for time to come, be much more in prayer for the advancement of Christ's kingdom, than had been common among Christians heretofore; and they should hear their proposal was generally allowed to be good; and that ministers and people, in one place and another, that had occasion to speak their minds upon it, owned that it was a very proper thing, that Christians should pray more for this mercy than they generally used to do; could they from this only, have in any measure the like grounds of dependence, that God's people in various parts of the Christian world, would indeed henceforward act unitedly, in maintaining extraordinary prayer for this mercy, as if they should not only bear that the duty in general was approved of, but also that particular times were actually fixed on for the purpose, and an agreement and joint resolution was come into, that they would, unless extraordinarily hindered, set apart such particular seasons to be spent in this duty, from time to time, maintaining this practice for a certain number of years?
2. For God's people in distant places to agree on certain times for extraordinary prayer, wherein they will unitedly put up their requests to God, is a means fit and proper to be used, in order to the visibility of their union in such prayer. Union among God's people in prayer is truly beautiful, as has been before observed and shown; it is beautiful in the eyes of Christ, and it is justly beautiful and amiable in the eyes of Christians. And if so, then it must needs
be desirable to Christians that such union should be visible. If it would be a lovely sight in the eyes of the church of Christ, and much to their comfort, to behold various and different parts of the church united in extraordinary prayer for the general outpouring of the Spirit, then it must be desirable to them that such a union should be visible, that they may behold it; for if it be not visible, it cannot be beheld. But agreement and union in a multitude in their worship becomes visible, by an agreement in some external visible circumstances. Worship itself becomes visible worship, by something external and visible belonging to the worship, and no other way: therefore union and agreement of many in worship becomes visible no other way, but by union and agreement in the external and visible acts and circumstances of the worship. Such union and agreement becomes visible, particularly by an agreement in those two visible circumstances, time and place. When a number of Christians live near together, and their number and situation is convenient, and they have a desire visibly to unite in any acts of worship, they are wont to make their union and agreement visible by a union in both these circumstances. But when a much greater number of Christians, dwelling in distant places, so that they cannot unite by worshipping in the same place, and yet desire a visible union in some extraordinary worship; they are wont to make their union and agreement visible, by agreeing only in the former of those circumstances, viz., that of time; as is common in the appointment of public fasts and thanksgivings; the same day is appointed, for the performance of that extraordinary worship, by all those Christians, in different places, that it is intended should be united therein, as a visible note of their union. This the common light and sense of God's people leads Christians to, in all countries. And the wisdom of God seems to dictate the same thing, in appointing that his people, through the world, in all ages, in their stated and ordinary public worship, every week, should manifest this union and communion one with another, in their worship, as one holy society, and great congregation of worshippers, and servants of God; by offering up their worship on the same day; for the greater glory of their common Lord, and the greater edification and comfort of the whole body.
If any yet find fault with the proposal of certain times to be agreed on by God's people in different places, in the manner set forth in the memorial, I would ask whether they object against any such thing, as a visible agreement of God's people, in different parts of the world, in extraordinary prayer, for the coming of Christ's kingdom? Whether such a thing being visible would not be much for the public honor of God's name? And whether it would not tend to Christians' assistance, quickening and encouragement in the duty united in, by mutual example, and also to their mutual comfort, by a manifestation of that union which is amiable to Christ and Christians, and to promote a Christian union among professing Christians in general? And whether we have not reason to think, from the word of God, that before that great revival of religion foretold, is accomplished, there will be a visible union of the people of God, in various parts of the world, in extraordinary prayer, for this mercy? If these things are allowed, I would then ask further, whether any method can be thought of or devised, whereby an express agreement, and visible union of God's people, in different parts of the world, can be come into, and maintained, but this, or some other equivalent to it? If there be an express agreement about any extraordinary prayer at all, it must first be proposed by some, and others must fall in, in the manner as is represented in my text. And if extraordinary prayer be agreed on and maintained by many in different places, visibly one with another, then it must be agreed in some respect, and with regard to some
circumstances, what extraordinary prayer shall be kept up; and it must be seen and heard of, from one to another, what extraordinary prayer is kept up. But how shall this be, when no times are agreed upon, and it is never known nor heard, by those in different parts, nor is in any respect visible to them, when or how often, those in one town or country, and another, do attend this extraordinary prayer? And the consequence must necessarily be, that it can never be known how far, or in what respect others join with them in extraordinary prayer, or whether they do it at all; and not so much as one circumstance of extraordinary prayer will be visible; and indeed nothing will be visible about it. So that I think that any body that well considers the matter, will see that he that determines to oppose such a method as is proposed to us in the memorial, and all others equivalent to it, is in effect determined to oppose there ever being any such thing at all, as an agreed and visibly united, extraordinary prayer, in the church of God, for a general outpouring of the Spirit.
3. Though it would not be reasonable to suppose, that merely such a circumstance of prayer, as many people's praying at the same time, will directly have any influence or prevalence with God, to cause him to be the more ready to hear prayer; yet such a circumstance may reasonably be supposed to have influence on the minds of men; as the consideration of it may tend to encourage and assist those in praying, that are united in prayer. Will any deny, that it has any reasonable tendency to encourage, animate, or in any respect to help the mind of a Christian in serving God in any duty of religion, to join with a Christian congregation, and to see an assembly of his dear brethren around him at the same time engaged with him in the same duty? And supposing one in this assembly of saints is blind, and sees no one there; but has by other means ground of satisfaction that there is present at that time a multitude of God's people, that are united with him in the same service; will any deny, that his supposing this and being satisfied of it, can have any reasonable influence upon his mind, to excite and encourage him or in any respect to assist him, in his worship? The encouragement or help that one that joins with an assembly in worshipping God, has in his worship, by others being united with him, is not merely by any thing that he immediately perceives by sight, or any other of the external senses (for union in worship is not a thing objected to the external senses), but by the notice or knowledge the mind has of that union, or the satisfaction the understanding has that others, at that time, have their minds engaged with him in the same service which may be, when those unitedly engaged, are at a distance one from another, as well as when they are present. If one be present in a worshipping assembly, and is not blind, and sees others present, and sees their external behavior; their union and engagedness with him in worship, is what he does not see and what he sees encourages and assists him in his worship, only as he takes it as an evidence of that union and concurrence in his worship, that is out of his sight. And persons may have evidence of this, concerning persons that are absent, that may give him as much satisfaction of their union with him, as if they were present. And therefore consideration of others being at the same time engaged with him in worship, that are absent, may as reasonably animate and encourage him in his worship, as if they were present.
There is no wisdom in finding fault with human nature, as God has made it. Things that exist now, at this present time, are in themselves no more weighty or important, than like things, and of equal reality, that existed in time past, or are to exist in time to come: yet it is evident that the consideration of things being present (at least in most cases) does especially affect human nature. As for instance, if a man could be certainly informed, that his dear child at a dis