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APR 13-199b1


6 1992


JUN 0-6 1992

MAY 18 1992

The happiness of heaven consists not only in contemplation, and a mere passive enjoyment, but consists very much in action. And particularly in actively serving and glorifying God. This is expressly mentioned as a great part of the blessedness of the saints in their most perfect state, Rev. xxii. 3: “And shere shall be no more curse; but the throne of God and of the Lamb shall be in it; and his servants shall serve him." The angels are as a flame of fire in their ardor and activity in God's service: the four animals, Rev. iv. (which are generally supposed to signify the angels), are represented as continually giving praise and glory to God, and are said not to rest day nor night, verse 8. The souls of departed saints are, doubtless, become as the angels of God in heaven in this respect. And Jesus Christ is the head of the whole glorious assembly; as in other things appertaining to their blessed state, so in this of their praising and glorifying the Father. When Christ, the night before he was crucified, prayed for his exaltation to glory, it was that he might glorify the Father: John xvii. 1, "These words spake Jesus, and lift up his eyes to heaven, and said, Father, the hour is come, glorify thy Son, that thy Son also may glorify thee." And this he doubtless does, now he is in heaven; not only in fulfil ling the Father's will, in what he does as head of the church and ruler of the universe, but also in leading the heavenly assembly in their praises. When Christ instituted the Supper, and ate and drank with his disciples at his table (giving them therein a representation and pledge of their future feasting with him, and drinking new wine in his heavenly Father's kingdom), he at that time led them in their praises to God, in that hymn that they sang. And so doubtless he leads his glorified disciples in heaven. David was the sweet psalmist of Israel, and he led the great congregation of God's people in their songs of praise. Herein, as well as in innumerable other things, he was a type of Christ, who is often spoken of in Scripture by the name of David. And many of the psalms that David penned, were songs of praise, that he, by the spirit of prophecy, uttered in the name of Christ, as Head of the church, and leading the saints in their praises. Christ in heaven leads the glorious assembly in their praises to God, as Moses did the congregation of Israel at the Red Sea; which is implied in its being said, that "they sing the song of Moses and the Lamb," Rev. xv. 2, 3. In Rev. xix. 5, John tells us, that "he heard a voice come out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great." Who can it be that utters this voice out of the throne, but the Lamb that is in the midst of the throne, calling on the glorious assembly of saints to praise his Father and their Father, his God and their God? And what the consequence of this voice is, we have an account in the next words: "And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia; for the Lord God omnipotent reigneth."


The use that I would make of what has been said on this subject is of ExHORTATION. Let us all be exhorted hence earnestly to seek after that great privilege that has been spoken of, that when "we are absent from the body, we may be present with the Lord." We cannot continue always in these earthly tabernacles: they are very frail, and will soon decay and fall; and are continually liable to be overthrown by innumerable means: our souls must soon leave them, and go into the eternal world. O, how infinitely great will the privilege and happiness of such be, who at that time shall go to be with Christ

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in his glory, in the manner that has been represented! The privilege of the twelve disciples was great, in being so constantly with Christ as his family, in his state of humiliation. The privilege of those three disciples was great, who were with him in the mount of his transfiguration; where was exhibited to them some little semblance of his future glory in heaven, such as they might behold in the present frail, feeble, and sinful state: they were greatly entertained and delighted with what they saw; and were for making tabernacles to dwell there, and return no more down the mount. And great was the privilege of Moses when he was with Christ in Mount Sinai, and besought him to show him his glory, and he saw his back parts as he passed by, and proclaimed his name. But is not that privilege infinitely greater, that has now been spoken of, the privilege of being with Christ in heaven, where he sits on the right hand of God, in the glory of the King and God of angels, and of the whole universe, shining forth as the great light, the bright sun of that world of glory; there to dwell in the full, constant and everlasting view of his beauty and brightness; there most freely and intimately to converse with him, and fully to enjoy his love, as his friends and spouse; there to have fellowship with him in the infinite pleasure and joy he has in the enjoyment of his Father; there to sit with him on his throne, and reign with him in the possession of all things, and partake with him in the joy and glory of his victory over his enemies, and the advancement of his kingdom in the world, and to join with him in joyful songs of praise to his Father and their Father, to his God and their God, forever and ever? Is not such a privilege worth the seeking after?

But here, as a special enforcement of this exhortation, I would improve that dispensation of God's holy providence, that is the sorrowful occasion of our coming together at this time, viz., the death of that eminent servant of Jesus Christ, in the work of the gospel ministry, whose funeral is this day to be attended; together with what was observable in him, living and dying.

In this dispensation of Providence, God puts us in mind of our mortality, and forewarns us that the time is approaching when we must be absent from the body, and "must all appear (as the apostle observes in the next verse but one to my text) before the judgment seat of Christ, that every one of us may receive the things done in the body, according to what we have done, whether it be good or bad."

And in him, whose death we are now called to consider and improve, we have not only an instance of mortality, but an instance of one that, being absent from the body, is present with the Lord; as we have all imaginable reason to conclude. And that, whether we consider the nature of the operations he was under, about the time whence he dates his conversion, or the nature and course of his inward exercises from that time forward, or his outward conversation and practice in life, or his frame and behavior during the whole of that long space wherein he looked death in the face.

His convictions of sin, preceding his first consolations in Christ (as appears by a written account he has left of his inward exercises and experiences), were exceeding deep and thorough: his trouble and exercise of mind, through a sense of guilt and misery, very great and long continued, but yet sound and solid; consisting in no unsteady, violent and unaccountable hurries and frights, and strange perturbations of mind; but arising from the most serious consideration, and proper illumination of the conscience to discern and consider the true state of things. And the light let into his mind at conversion, and the influences and exercises that his mind was subject to at that time, appear very agreeable to reason and the gospel of Jesus Christ; the change very great and re


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markable, without any appearance of strong impressions on the imagination, sudden flights and pangs of the affections, and vehement emotions in animal nature; but attended with proper intellectual views of the supreme glory of the divine Being, consisting in the infinite dignity and beauty of the perfections of his nature, and of the transcendent excellency of the way of salvation by Christ. This was about eight years ago, when he was about twenty-one years of age.

Thus God sanctified and made meet for his use, that vessel that he intended to make eminently a vessel of honor in his house, and which he had made of large capacity, having endowed him with very uncommon abilities and gifts of nature. He was a singular instance of a ready invention, natural eloquence, easy flowing expression, sprightly apprehension, quick discerning, and a very strong memory; and yet of a very penetrating genius, close and clear thought, and piercing judgment. He had an exact taste: his understanding was (if I may so express it) of a quick, strong and distinguishing scent.

His learning was very considerable: he had a great taste for learning; and applied himself to his studies in so close a manner when he was at college, that he much injured his health; and was obliged on that account for a while to leave the college, throw by his studies and return home. He was esteemed one that excelled in learning in that society.

He had an extraordinary knowledge of men, as well as things. Had a great insight into human nature, and excelled most that ever I knew in a communicative faculty: he had a peculiar talent at accommodating himself to the capacities, tempers and circumstances, of those that he would instruct or counsel.

He had extraordinary gifts for the pulpit: I never had opportunity to hear him preach, but have often heard him pray and I think his manner of addressing himself to God, and expressing himself before him, in that duty, almost inimitable; such (so far as I may judge) as I have very rarely known equalled. He expressed himself with that exact propriety and pertinency, in such significant, weighty, pungent expressions; with that decent appearance of sincerity, reverence, and solemnity, and great distance from all affectation, as forgetting the presence of men, and as being in the immediate presence of a great and holy God, that I have scarcely ever known paralleled. And his manner of preaching, by what I have often heard of it from good judges, was no less excellent; being clear and instructive, natural, nervous, forcible, and moving, and very searching and convincing. He nauseated an affected noisiness, and violent boisterousness in the pulpit; and yet much disrelished a flat, cold delivery, when the subject of discourse, and matter delivered, required affection and ear


Not only had he excellent talents for the study and the pulpit, but also for conversation. He was of a sociable disposition; and was remarkably free, entertaining, and profitable in his ordinary discourse; and had much of a faculty of disputing, defending truth and confuting error.

As he excelled in his judgment and knowledge of things in general, so especially in divinity. He was truly, for one of his standing, an extraordinary divine. But above all, in matters relating to experimental religion. In this, I know I have the concurring opinion of some that have had a name for persons of the best judgment. And according to what ability I have to judge of things of this nature, and according to my opportunities, which of late have been very great, I never knew his equal, of his age and standing, for clear, accurate notions of the nature and essence of true religion, and its distinctions from its various false appearances; which I suppose to be owing to these three

things meeting together in him ;-the strength of his natural genius, and the great opportunities he had of observation of others, in various parts, both white people and Indians, and his own great experience.

His experiences of the holy influences of God's Spirit were not only great at his first conversion, but they were so, in a continued course, from that time forward; as appears by a record, or private journal, he kept of his daily inward exercises, from the time of his conversion, until he was disabled by the failing of his strength, a few days before his death. The change which he looked upon as his conversion, was not only a great change of the present views, affections, and frame of his mind; but was evidently the beginning of that work of God on his heart, which God carried on, in a very wonderful manner, from that time to his dying day. He greatly abhorred the way of such, as live on their first work, as though they had now got through their work, and are thenceforward, by degrees, settled in a cold, lifeless, negligent, worldly frame; he had an ill opinion of such persons' religion.*

Oh that the things that were seen and heard in this extraordinary person, his holiness, heavenliness, labor and self-denial in life, his so remarkably devoting himself and his all, in heart and practice, to the glory of God, and the wonderful frame of mind manifested, in so steadfast a manner, under the expectation of death, and the pains and agonies that brought it on, may excite in us all, both ministers and people, a due sense of the greatness of the work we have to do in the world, the excellency and amiableness of thorough religion in experience and practice, and the blessedness of the end of such, whose death finishes such a life, and the infinite value of their eternal reward, when absent from the body and present with the Lord; and effectually stir us up to endeavors, that in the way of such a holy life we may at least come to so blessed an end. AMEN.

* We have omitted a few pages which follow here of this discourse, because what the author communicates, respecting Mr. Brainerd, is to be found almost in the same words in the Memoirs of his life, and in his Reflections upon it, which he afterwards published, and which the reader will find in the first volume of this work.

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