♦“articlute” replaced with “articulate”This, I suppose, you believe to be perfect madness. But it is easily accounted for, either on principles of reason or scripture.First, on principles of reason. For how easy is it to suppose, that a strong, lively and sudden apprehension of the heinousness of sin, the wrathof God, and the bitter pains of eternal death, should affect the body as well as the soul, during the present laws of vital union; should interrupt or disturb the ordinary circulations, and put nature out of its course? Yea, we may question, whether while this union subsists, it be possible for the mind to be affected, in so violent a degree, without some or other of those bodily symptoms following?It is likewise easy to account for these things, on principles of scripture. For when we take a view of them in this light, we are to add to the consideration of natural causes, the agency of those spirits who still excel in strength, and as far as they have leave from God, will not fail to torment whom they cannot destroy; totearthosethat are comingto Christ. It is also remarkable, that there is plain scripture precedent of every symptom which has lately appeared. So that we cannot allow even theconvictionattended with these to bemadness, without giving up both reason and scripture.*14. I grant, fourthly, That touches of extravagance, bordering on madness may sometime attend severe conviction. And this also is easy to be accounted for, by the present laws of the animal œconomy. For we know, fear or grief, from a temporal cause, may occasion a fever and thereby a delirium.It is not strange then that some, while under strong impressions of grief or fear, from a senseof the wrath of God, should for a seasonforgetalmost all things else, and scarce be able to answer a common question: that some shouldfancythey see the flames of hell, or the devil and his angels around them: or that others, for a space, should beafraid, likeCain, whosoever meeteth me will slay me. All these, and whatever less common effects may sometimes accompany this conviction, are easily known from the natural distemper of madness, were it only by this one circumstance, that whenever the person convinced tastes the pardoning love of God, they all vanish away in a moment.Lastly, I have seen one instance (I pray God I may see no more such!) of real, lasting madness.Two or three years since, I took one with me toBristol, who was under deep convictions; but of as sound an understanding in all respects, as ever he had been in his life. I went a short journey, and when I came toBristolagain, found him really distracted. I enquired particularly, at what time and place, and in what manner this disorder began? And I believe there are, at least, threescore witnesses, alive, and ready to testify what follows. When I went fromBristol, he contracted an acquaintance with some persons, who were not of the same judgment with me. He was soon prejudiced against me: quickly after, when our society were met together inKingswood-house, he began a vehement invectiveboth against my person and doctrines. In the midst of this, he was struck raving mad. And so he continued till his friends put him intobedlam: and probably, laidhismadness too tomycharge.15. I fear, there may also be some instances of real madness, proceeding from a different cause.Suppose, for instance, a person, hearing me, is strongly convinced, that a liar cannot enter into the kingdom of heaven. He comes home, and relates this to his parents or friends, and appears to be very uneasy. Thesegood Christiansare disturbed at this, and afraid he is running mad too. They are resolved, he shall never hear any of those fellows more; and keep to it in spite of all his intreaties. They will not suffer him, when at home, to be alone, for fear he should read or pray. And perhaps in a while they will constrain him, at least by repeated importunities, to do again the very thing, for which he was convinced the wrath of God cometh upon the children of disobedience.What is the event of this? Sometimes the Spirit of God is quenched and departs from him. Now you have carried the point. The man is easy as ever, and sins on without any remorse. But in other instances, where those convictions sink deep, and the arrows of the Almighty stick fast in the soul, you will drive the person into real, settled madness, before you can quenchthe Spirit of God. I am afraid, there have been several instances of this. You have forced the man’s conscience, till he is stark mad. But then, pray do not impute that madness to me. Had you left him to my direction, or rather to the direction of the Spirit of God, he would have been filled with love and a sound mind. But you have taken the matter out of God’s hand. And now you have brought it to a fair conclusion!16. How frequent this case may be, I know not. But doubtless most of those who make this objection, of our driving men mad, have never met with such an instance in their lives. The common cry is occasioned, either by those who areconvincedof sin, or those who are inwardlyconvertedto God: mere madness both (as was observed before) to those who are without God in the world. Yet I do not deny, but you may have seen one inbedlam, whosaidhe had followedme. But observe, a madman’s saying this, is no proof of the fact: nay, and if he really had, it should be farther considered, that his being inbedlam, is no sure proof of his being mad. Witness the well-known case ofMr.Periam; and I doubt more such are to be found. Yea, it is well if some have not been sent thither, for no other reason, but because they followedme: their kind relations either concluding, that they must be distracted, before they could do this: or, perhaps hoping, thatbedlamwouldmakethem mad, if it did notfindthem so.*17. And it must be owned, a confinement of such a sort, is as fit tocauseas tocuredistraction. For what scene of distress is to be compared to it? To be separated at once from all who are near and dear to you; to be cut off from all reasonable conversation, to be secluded from all business, from all reading, from every innocent entertainment of the mind, which is left to prey wholly upon itself, and day and night to pore over your misfortunes: to be shut up day by day in a gloomy cell, with only the walls to employ your heavy eyes, in the midst either of melancholy silence, or horrid cries, groans and laughter intermixt: to be forced by the main strength of those“Who laugh at human nature and compassion,”to take drenches of nauseous, perhaps torturing medicines, which you know you have no need of now, but know not how soon you may, possibly by the operation of these very drugs on a weak and tender constitution: here is distress! It is an astonishing thing, a signal proof of the power of God, if any creature who has his senses when the confinement begins, does not lose them, before it is at an end!How must it heighten the distress, if such a poor wretch, being deeply convinced of sin, and growing worse and worse (as he probably will, seeing there is no medicine here forhissickness,no such physician as his case requires) be soon placed amongthe incurables! Can imagination itself paint such a hell upon earth? Where even “hope never comes, that comes to all!”—For what remedy? If a man of sense and humanity, should happen to visit that house of woe, would he give the hearing to a madman’s tale? Or if he did, would he credit it? “Do we not know, might he say, how well any of these will talk in their lucid intervals?” So that a thousand to one he would concern himself no more about it, but leave the weary to wait for rest in the grave!18. I have now answered most of the current objections, particularly such as have appeared of weight to religious or reasonable men. I have endeavoured to shew, first, That the doctrines I teach are no other than the great truths of the gospel. 2. That though I teach them, not as I would, but as Ican, yet it is in amannernot contrary to law: And 3. That theeffectsof thus preaching the gospel, have not been such as was weakly or wickedly reported: those reports being mere artifices of the devil, to hinder the work of God. Whosoever therefore ye are, who look for God torevive his work in the midst of the years, cry aloud, that he mayfinishit nevertheless, maycut it short in righteousness. Cry toMessiah the Prince, that he may soonend the transgression, that he maylift up his standardupon earth, sending by whom he will send, and working his own work, when he pleaseth, and ashe pleaseth, tillall the kindreds of the people worship before him, and the earthbe full of the knowledge of the glory of theLord!December 22, 1744.AnACTofDEVOTION.1BEHOLD the servant of the Lord!I wait thy guiding eye to feel,To hear, and keep thine every word,To prove, and do thy perfect will:Joyful from all my works to cease,Glad to fulfil all righteousness.2 Me if thy grace vouchsafe to use,Meanest of all thy creatures me,The deed, the time, the manner chuse;Let all my fruit be found of thee;Let all my works in thee be wrought,By thee to full perfection brought.3 My every weak, though good design,O’er-rule, or change as seems thee meet;Jesus, let all the work be thine;Thy work, O Lord, is all-compleat,And pleasing in thy Father’s sight;Thou only hast done all things right.4 Here then to thee thine own I leave,Mould as thou wilt the passive clay;But let me all thy stamp receive,But let me all thy words obey;Serve with a single heart and eye,And to thy glory live and die.TheEndof theFourteenth Volume.
♦“articlute” replaced with “articulate”
♦“articlute” replaced with “articulate”
♦“articlute” replaced with “articulate”
This, I suppose, you believe to be perfect madness. But it is easily accounted for, either on principles of reason or scripture.
First, on principles of reason. For how easy is it to suppose, that a strong, lively and sudden apprehension of the heinousness of sin, the wrathof God, and the bitter pains of eternal death, should affect the body as well as the soul, during the present laws of vital union; should interrupt or disturb the ordinary circulations, and put nature out of its course? Yea, we may question, whether while this union subsists, it be possible for the mind to be affected, in so violent a degree, without some or other of those bodily symptoms following?
It is likewise easy to account for these things, on principles of scripture. For when we take a view of them in this light, we are to add to the consideration of natural causes, the agency of those spirits who still excel in strength, and as far as they have leave from God, will not fail to torment whom they cannot destroy; totearthosethat are comingto Christ. It is also remarkable, that there is plain scripture precedent of every symptom which has lately appeared. So that we cannot allow even theconvictionattended with these to bemadness, without giving up both reason and scripture.
*14. I grant, fourthly, That touches of extravagance, bordering on madness may sometime attend severe conviction. And this also is easy to be accounted for, by the present laws of the animal œconomy. For we know, fear or grief, from a temporal cause, may occasion a fever and thereby a delirium.
It is not strange then that some, while under strong impressions of grief or fear, from a senseof the wrath of God, should for a seasonforgetalmost all things else, and scarce be able to answer a common question: that some shouldfancythey see the flames of hell, or the devil and his angels around them: or that others, for a space, should beafraid, likeCain, whosoever meeteth me will slay me. All these, and whatever less common effects may sometimes accompany this conviction, are easily known from the natural distemper of madness, were it only by this one circumstance, that whenever the person convinced tastes the pardoning love of God, they all vanish away in a moment.
Lastly, I have seen one instance (I pray God I may see no more such!) of real, lasting madness.
Two or three years since, I took one with me toBristol, who was under deep convictions; but of as sound an understanding in all respects, as ever he had been in his life. I went a short journey, and when I came toBristolagain, found him really distracted. I enquired particularly, at what time and place, and in what manner this disorder began? And I believe there are, at least, threescore witnesses, alive, and ready to testify what follows. When I went fromBristol, he contracted an acquaintance with some persons, who were not of the same judgment with me. He was soon prejudiced against me: quickly after, when our society were met together inKingswood-house, he began a vehement invectiveboth against my person and doctrines. In the midst of this, he was struck raving mad. And so he continued till his friends put him intobedlam: and probably, laidhismadness too tomycharge.
15. I fear, there may also be some instances of real madness, proceeding from a different cause.
Suppose, for instance, a person, hearing me, is strongly convinced, that a liar cannot enter into the kingdom of heaven. He comes home, and relates this to his parents or friends, and appears to be very uneasy. Thesegood Christiansare disturbed at this, and afraid he is running mad too. They are resolved, he shall never hear any of those fellows more; and keep to it in spite of all his intreaties. They will not suffer him, when at home, to be alone, for fear he should read or pray. And perhaps in a while they will constrain him, at least by repeated importunities, to do again the very thing, for which he was convinced the wrath of God cometh upon the children of disobedience.
What is the event of this? Sometimes the Spirit of God is quenched and departs from him. Now you have carried the point. The man is easy as ever, and sins on without any remorse. But in other instances, where those convictions sink deep, and the arrows of the Almighty stick fast in the soul, you will drive the person into real, settled madness, before you can quenchthe Spirit of God. I am afraid, there have been several instances of this. You have forced the man’s conscience, till he is stark mad. But then, pray do not impute that madness to me. Had you left him to my direction, or rather to the direction of the Spirit of God, he would have been filled with love and a sound mind. But you have taken the matter out of God’s hand. And now you have brought it to a fair conclusion!
16. How frequent this case may be, I know not. But doubtless most of those who make this objection, of our driving men mad, have never met with such an instance in their lives. The common cry is occasioned, either by those who areconvincedof sin, or those who are inwardlyconvertedto God: mere madness both (as was observed before) to those who are without God in the world. Yet I do not deny, but you may have seen one inbedlam, whosaidhe had followedme. But observe, a madman’s saying this, is no proof of the fact: nay, and if he really had, it should be farther considered, that his being inbedlam, is no sure proof of his being mad. Witness the well-known case ofMr.Periam; and I doubt more such are to be found. Yea, it is well if some have not been sent thither, for no other reason, but because they followedme: their kind relations either concluding, that they must be distracted, before they could do this: or, perhaps hoping, thatbedlamwouldmakethem mad, if it did notfindthem so.
*17. And it must be owned, a confinement of such a sort, is as fit tocauseas tocuredistraction. For what scene of distress is to be compared to it? To be separated at once from all who are near and dear to you; to be cut off from all reasonable conversation, to be secluded from all business, from all reading, from every innocent entertainment of the mind, which is left to prey wholly upon itself, and day and night to pore over your misfortunes: to be shut up day by day in a gloomy cell, with only the walls to employ your heavy eyes, in the midst either of melancholy silence, or horrid cries, groans and laughter intermixt: to be forced by the main strength of those
“Who laugh at human nature and compassion,”
to take drenches of nauseous, perhaps torturing medicines, which you know you have no need of now, but know not how soon you may, possibly by the operation of these very drugs on a weak and tender constitution: here is distress! It is an astonishing thing, a signal proof of the power of God, if any creature who has his senses when the confinement begins, does not lose them, before it is at an end!
How must it heighten the distress, if such a poor wretch, being deeply convinced of sin, and growing worse and worse (as he probably will, seeing there is no medicine here forhissickness,no such physician as his case requires) be soon placed amongthe incurables! Can imagination itself paint such a hell upon earth? Where even “hope never comes, that comes to all!”—For what remedy? If a man of sense and humanity, should happen to visit that house of woe, would he give the hearing to a madman’s tale? Or if he did, would he credit it? “Do we not know, might he say, how well any of these will talk in their lucid intervals?” So that a thousand to one he would concern himself no more about it, but leave the weary to wait for rest in the grave!
18. I have now answered most of the current objections, particularly such as have appeared of weight to religious or reasonable men. I have endeavoured to shew, first, That the doctrines I teach are no other than the great truths of the gospel. 2. That though I teach them, not as I would, but as Ican, yet it is in amannernot contrary to law: And 3. That theeffectsof thus preaching the gospel, have not been such as was weakly or wickedly reported: those reports being mere artifices of the devil, to hinder the work of God. Whosoever therefore ye are, who look for God torevive his work in the midst of the years, cry aloud, that he mayfinishit nevertheless, maycut it short in righteousness. Cry toMessiah the Prince, that he may soonend the transgression, that he maylift up his standardupon earth, sending by whom he will send, and working his own work, when he pleaseth, and ashe pleaseth, tillall the kindreds of the people worship before him, and the earthbe full of the knowledge of the glory of theLord!
December 22, 1744.
AnACTofDEVOTION.
1BEHOLD the servant of the Lord!I wait thy guiding eye to feel,To hear, and keep thine every word,To prove, and do thy perfect will:Joyful from all my works to cease,Glad to fulfil all righteousness.2 Me if thy grace vouchsafe to use,Meanest of all thy creatures me,The deed, the time, the manner chuse;Let all my fruit be found of thee;Let all my works in thee be wrought,By thee to full perfection brought.3 My every weak, though good design,O’er-rule, or change as seems thee meet;Jesus, let all the work be thine;Thy work, O Lord, is all-compleat,And pleasing in thy Father’s sight;Thou only hast done all things right.4 Here then to thee thine own I leave,Mould as thou wilt the passive clay;But let me all thy stamp receive,But let me all thy words obey;Serve with a single heart and eye,And to thy glory live and die.
1BEHOLD the servant of the Lord!I wait thy guiding eye to feel,To hear, and keep thine every word,To prove, and do thy perfect will:Joyful from all my works to cease,Glad to fulfil all righteousness.2 Me if thy grace vouchsafe to use,Meanest of all thy creatures me,The deed, the time, the manner chuse;Let all my fruit be found of thee;Let all my works in thee be wrought,By thee to full perfection brought.3 My every weak, though good design,O’er-rule, or change as seems thee meet;Jesus, let all the work be thine;Thy work, O Lord, is all-compleat,And pleasing in thy Father’s sight;Thou only hast done all things right.4 Here then to thee thine own I leave,Mould as thou wilt the passive clay;But let me all thy stamp receive,But let me all thy words obey;Serve with a single heart and eye,And to thy glory live and die.
1BEHOLD the servant of the Lord!
I wait thy guiding eye to feel,
To hear, and keep thine every word,
To prove, and do thy perfect will:
Joyful from all my works to cease,
Glad to fulfil all righteousness.
2 Me if thy grace vouchsafe to use,
Meanest of all thy creatures me,
The deed, the time, the manner chuse;
Let all my fruit be found of thee;
Let all my works in thee be wrought,
By thee to full perfection brought.
3 My every weak, though good design,
O’er-rule, or change as seems thee meet;
Jesus, let all the work be thine;
Thy work, O Lord, is all-compleat,
And pleasing in thy Father’s sight;
Thou only hast done all things right.
4 Here then to thee thine own I leave,
Mould as thou wilt the passive clay;
But let me all thy stamp receive,
But let me all thy words obey;
Serve with a single heart and eye,
And to thy glory live and die.
TheEndof theFourteenth Volume.