ALETTERTO THERELIGIOUS SOCIETIESOFENGLAND.Written during the Voyage toPhiladelphia, 1739; and particularly recommended to those who had then lately formed themselves intoReligious SocietiesinScotland.ALETTER,&c.My dear Brethren in Christ,THE Apostle in his epistle to theHebrews, chapterx.23. exhorts them to hold fast the profession of their faith without wavering; and soon after adds, as a most effectual means to so desirable an end, “Let us consider one another to provoke unto love, and to good works; not forsaking the assembling of ourselves together.”As christianity was not then the national religion, I suppose the assemblies here intended, were not such as our public congregations, but rather little private societies, or associations, or churches, as was the custom of the primitive christians, who, we are told, continued stedfastly in the Apostle’s doctrine, and in fellowship one with another.This was the Apostle’s exhortation to the christians of those times; and I am fully persuaded there never was more occasion for renewing it, than the age wherein we live.Nothing hath of late more alarmed the enemies of the cross ofChrist, than the zeal thatGodhath stirred up in the hearts of many to put in practice this apostolical injunction. Balls, plays, horse-races, and such like unchristian and fatal entertainments, are countenanced and supported by public authority. And few as yet have had courage to speak, preach, or write for the suppressing them, so plainly and publicly as they ought; but, if the children ofGodmeet (as they are required) to build up each other in their most holy Faith, almost every one’s mouth is opened against them. Nay, with grief it must be spoken, even many of our masters inIsrael, who ought to be patterns, and promote every good word and work, are not content with countenancing the polite and sinful diversionsof the age by their presence and approbation, but are generally most bitter in their invectives against religious societies. The former, though directly contrary to our baptismal vow, are deemed innocent, if not useful, by them: the latter, they are continually crying down (especially if any life or divine power be amongst them) as schismatical, seditious, and tending to destroy the present established constitution.For these, and many such like reasons, I, as present with you in spirit, though absent in body, thought it my duty to put you in mind, zealously to persist in your obedience to the forementioned injunction once delivered to the saints; and so much the more, as in all probability the day of persecution nearer and nearer approaches.Godhas given an harvest, and there has been a gathering in: a winnowing time will come. His fan is already in his hand. Yet a little while, and (if the work lately begun be carried on) I am persuaded he will throughly purge his flour. The shepherds must first be smitten; and next, endeavours will be used to scatter the sheep. The religious societies Satan has undoubtedly desired to have, that he may sift them as wheat. My brethren, watch and pray one for another, that you may be enabled to stand in such an hour of temptation, and having done all, to stand.Be not ashamed of that wherein you ought to glory. Religious society is of divine extraction. AsGodmade man, soGodsaid, “It is not good that man should be alone: I will make a help meet for him.” Meet, as I take it, not merely for his body (man had few corporal wants in paradise) but chiefly and primarily for his better part the soul, that he might have one to converse with of his own species, bone of his bone, and flesh of his flesh.It is true, man is now a fallen, but yet he is a social creature: and as the end of his coming into this world was to prepare for a better; so without doubt the chief end of society in general, and of religious society in particular, is, that we may be helps meet for each other in the great work of our salvation.Upon this account it was, that the first christians so frequently assembled themselves together, when obliged to shut the doors for fear of theJews; and their continuing in fellowshipwith each other, was one main reason why they continued stedfast in the apostles doctrine.Take then, my brethren, the primitive christians for your examples: their practices are recorded for our learning. No power on earth can lawfully forbid or hinder your imitating them. In all such cases we must obeyGodrather than man; otherwise, we so far deny our holy profession, and are enemies to the cross ofChrist: and though, because you have got a little out of the formal way, some blind zealots may brand you as schismatical; yet if you fearGod, and truly honour the King, and are of the number of those who are quiet in the land, there is no reason can be urged against your societies, which will not equally hold good against all assembling together for religious purposes.In this respect, a private prelate has no more authority than a private presbyter. If it be lawful for more than five to meet in a private vestry, it is equally lawful for more than five to meet in a private house; as is the practice of some of the societies who are under the government of those called the Twelve Stewards. If it be enquired of you, by what authority you use sometimes to pray without a premeditated form of words; you may enquire, “By what authority any one reads the church forms, who is not commissioned so to do, and that in any place but in the church,” where only they are appointed to be read, and only by one so commissioned? If they reply, “We have DoctorWoodward’s form;” you may answer them with this question, “What difference is there, in respect to others, between a person’s reading a form, which few that hear it know beforehand, and a person’s praying extempore, as the Holy Spirit gives him utterance?” If they laugh at the mention of “praying by the Spirit,” brethren, I hope you know better. Stand fast therefore in the liberty wherewithChristhas made you free; and be not afraid, by such a practice, to make innovations in the church, which does not confine its members to forms, but within the church walls, nor even there altogether. In private assemblies, such as yours, all are left to their liberty; and therefore, as many as would hinder you in this, at once discover their pitiable ignorance of that constitution they pretend to promote,and an unhappy estrangement from the spirit and privileges of the gospel.How to improve your meetings, so as best to promoteGod’s glory, and the good of your own souls, ought to be your constant and chief concern: for as christians in general, so members of religious societies in particular, are as cities built upon a hill; and therefore it more highly concerns them to let their light so shine before men, that they seeing their good works, may glorify our Father who is in heaven.Not that a communion of perfect saints is to be expected here on earth: or that you ought to be immediately offended, if some of your brethren should be overtaken with a fault. In this world, tares will be always springing up amongst the wheat. Many that are first, will be last, and the last first. Nay, it is well if some, likeJudas, do not at length lay aside their profession, and openly betray our Master.To prevent this, you ought to bevery cautious, my brethren, whom you admit into fellowship with you. Examine them again and again, not barely whether they receive the sacrament, and go to church; but whether they be in the faith. Set them upon proving their own selves; and by no means receive them into your brotherhood, unless they can produce sufficient evidences of their having tasted the good word of life, and felt the powers of the world to come. This, some may object, is not a very good way to increase and multiply you as to number; but it is the best, the only way, to establish and increase a communion of true saints. And such a society, consisting of a few solid christians, is far preferable to one that is filled with a multitude of such as do not bring forth fruit unto holiness, but have only the fig-leaves of an outward profession. Formal hypocrites will do any society more harm than good: and however they may endure for a while, and receive the word with joy; yet, having no root in themselves, in time of temptation they will shamefully fall away.Next to your care about admitting others, I think it highly concerns you, whenever you assemble, toremember the endof meeting, yourselves; and then (to use the words of the wise son ofSirachon another occasion) “you will never do amiss.” Now, the end of your meeting, brethren, is not that you may think yourselves more holy than your neighbours,much less to form a sect or party, or promote a schism or sedition in the church or state. No: such thoughts, I trust, are far from you: for they are earthly, sensual, devilish. And, if ever such designs should be set on foot, I earnestly prayGodthe abettors of them may be detected, and all their schemes, though never so plausibly concerted, fall to the ground. The only end which, I hope, you all propose by your assembling yourselves together, is the same for which you were redeemed, “The renewing of your depraved natures, and promoting the hidden life ofJesus Christin your souls.” These terms, however foolishness to others, I trust, my brethren, are not so to you. I take it for granted, you are not only desirous of, but already in some measure blessed with, a saving experimental knowledge ofJesus Christin your hearts: for unless a man be born again from above, and made a partaker of the divine nature by the indwelling ofGod’s Holy Spirit, he can in no wise enter into the kingdom of heaven. Whoever denies this to be true in the most literal, real, and absolute sense of the words, knows nothing yet as he ought to know: for it is grounded on a self-evident truth, that we are fallen fromGodinAdam, and must be renewed in the spirit of our minds, ere we can be restored to that blissful communion with him, which is the free gift ofGodand eternal life.The only way to this, is faith inJesus Christ; faith in contradistinction to, though necessarily productive of, good works. “I am the way, the truth, and the life: whosoever believeth on me, though he were dead, yet shall he live,” saysChristhimself. And I think it my bounden duty, to exhort you at this time, to contend earnestly for the doctrine ofJustification by faith only, because so many blind guides are lately gone out into the world. My brethren, it is much to be feared that many of our present preachers are no better than doctrinal papists. And however this, to those who having eyes see not, may be judged an uncharitable censure; yet surely they cannot justly blame me for want of candour, who consider, that one of the most reputed orthodox prelates in the kingdom, in a late pastoral letter advises his clergy, “So to explain the doctrine of justification in the sight ofGodby faith only, as to make good works a necessary condition.” Such advicefrom aRomancardinal would be no more than we might expect; but, coming from a bishop of the Church ofEngland, is surprising, and much to be lamented.Godforbid, my brethren, that you should so learnChrist! If the scriptures are true, such a doctrine is absolutely false. The lively oracles no where declare good works to be a necessary condition of our justification in the sight ofGod; on the contrary, they every where affirm, that “Salvation is the free gift ofGod, throughJesus ChristourLord: that we are saved by grace through faith; and that it is not of works, lest any man should boast.” No, my brethren, in the great mystery of man’s redemption byJesus Christ, boasting is entirely excluded.We must not expect to be saved, or any way recommend ourselves toGod, by any or all the works of righteousness which we have done, or shall, or can do. TheLord Christis our righteousness,—our whole righteousness: imputed to us, instead of our own. “We are compleat in him,” says the scripture. “We are accounted righteous beforeGod, only for the merits of ourLord Jesus Christ, by faith,” saith the eleventh article of our church. And if so, how are good works, my brethren, a necessary condition of our justification in the sight ofGod? The law indeed says, “Do this, and live:” but the gospel brings us the glad tidings, that “Christis the end of the law for righteousness to every one that believeth.”Christ, by his sacrifice, and perfect obedience, has every way fulfilled the law for us; andGodwill not require to be paid twice.Christbought our justification with a great price, even with his own blood. It comes to us freely, without any regard to works past, present, or to come. This is the constant language ofChristand his apostles; and therefore, to use the words of the forementioned article, “That we are justified by faith only, is a most wholesome doctrine, and very full of comfort.” Observe, my brethren, justifiedbyorthroughfaith, and notforfaith; for faith is only a means or instrument whereby the whole righteousness ofJesus Christis applied to the sinner’s soul: and whosoever does thus believe in his heart, setting to his seal thatGodis true, may be assured that his pardon is sealed in heaven; notwithstanding he has lived in anopen breach ofGod’s commandments all his life-time before. “Believe, (says the apostle to the trembling♦jailor,) and thou shalt be saved:” “Whosoever believeth thatJesusis theChrist, is born ofGod.” So that this faith will not be dead, idle or inactive: for ’tis not a faith of the head, or a bare assent to things credible as credible; the devils thus believe and tremble: but it is a faith of the heart, a living principle of new life, infused into the soul by the spirit ofGod, applying that inwardly, which was wrought for him outwardly by the obedience and death ofJesus Christ, and continually exciting the possessor of it to shew it forth by his works; not as necessary conditions, but as proofs of his justification inGod’s sight; and as so many tokens of his gratitude and love for whatGodhas done for his soul. This is what the apostle stiles a “Faith working by love.”♦“jaylor” replaced with “jailor”I cannot conclude this better than in the words of a truly evangelical writer now before me. “The law (sayst thou) must be obeyed.” I answer, “Christ Jesushath done that in his own person, and justified me thereby; and, for my own part, I will not labour now to fulfil the law for justification, lest I should undervalue the merits of the manChrist Jesus, and what he hath done without me; and yet will I labour to fulfil, if possible, ten thousand laws if there were so many: and O let it be out of love to my sweetLord Jesus. For the love ofChristconstrains me.”You see, my brethren, this is a topic which I love to dwell upon. A divine fire kindles in my heart, whilst I am musing on, and writing to you about it: and I should here enlarge, but I must hasten to recommend to you another thing of unspeakable importance to the well-being of christian society, aspirit of universal love. Let not bigotry or party-zeal be so much as once named amongst you; for it becometh not saints. OurLordwas a stranger to it. Whosoever did the will of his father, the same was his brother, his sister, his mother. Wherever he saw the marks of true faith, though in a centurion or aSyrophenician, who were aliens to the commonwealth ofIsrael, and strangers to the covenant of promise, how did he publish and commend it? Be followers then of him, my brethren, as dear children; and love all who love ourLordJesusin sincerity and truth, although they should not in all things follow with us. Pharisees and Sadducees, the self-righteous and free-thinkers of this generation, all the children of the devil, whether rich or poor, high or low, however they may differ in other respects, yet agree in one thing, even to conspire against theLordand against hisChrist. Why should not the children ofGod, notwithstanding their little differences, unite in one common interest against spiritual wickednesses in high places? O that all who call themselves christians, were thus minded! How should we see the kingdom ofChristcome with power, and Satan like lightning fall from heaven! From the beginning, it hath been his policy to divide christians into sects and parties, hoping not only to weaken their interest, but to make them thereby believe, that religion wholly consists in being of this or that particular communion: and this subtilty of that old serpent hath so prevailed, that though we all profess to hold oneLord, one faith, one baptism; yet numbers look upon those who differ from them, and that only in externals, almost as creatures of another species, and forbid us with such even to eat. This was once the state of theJewish, as it is now of the christian church;—butGodshewed his dislike of such a temper, by convincingPeterin a miraculous manner, that he was henceforward to call nothing common or unclean, but freely to converse with all who feared him and worked righteousness, for that all such were accepted of him. My brethren, be not you disobedient to this heavenly vision: for our sakes no doubt it was written, and for as many as theLordourGodshall call. The self-righteous, and perhaps some who are weak in faith, will censure and condemn your conduct (as the brethren didPeter) when they behold your free conversation inChrist: butPeterhas furnished you with an answer, “Forasmuch asGodhath given to them the like gift as to us, who believed onJesus, what are we, that we should withstandGod?” How dare we make a difference, whenGodhas made none? How dare we not freely converse with those who have received the Holy Ghost, as well as we?Further, my brethren, content not yourselves with reading, singing and praying together; but set some time apart to confess your faults and communicate your experiences one to another. For want of this (which I take to be one chief design of private meetings) most of the old♦societies inLondon, I fear, are sunk into a dead formality, and have only a name to live. They meet on a sabbath evening, read a chapter, and sing a psalm; but seldom, if ever, acquaint each other with the operations ofGod’s spirit upon their souls; notwithstanding this was the great end and intention of those who first began these societies. Hence it is that they have only the form of godliness left amongst them, and continue utter strangers to the state of one another’s hearts. How love, or the power of religion can subsist in such a lukewarm and superficial way of proceeding, is very hard to conceive. My brethren, let not your coming together be thus altogether in vain, but plainly and freely tell one another whatGodhas done for your souls. To this end, you would do well, as others have done, to form yourselves into little companies of four or five each, and meet once a week to tell each other what is in your hearts; that you may then also pray for and comfort each other, as need shall require. None but those that have experienced it can tell the unspeakable advantages of such a union and communion of souls. By this means, brotherly love will be excited and increased amongst you, and you will learn to watch over one another for good. This will teach you the better how to pray, and to give thanks for each other in your private retirement, and happily prevent and deliver you from many snares of the devil: for Satan loves that we should keep his temptations to ourselves, but cares not so much to meddle with those, who he knows will discover his devices to their brethren. Besides, this is a most effectual means for each to try the sincerity of his own heart, as well as another’s. No one, I think, that truly loves his own soul, and his brethren as himself, will be shy of opening his heart, in order to have their advice, reproof, admonition, and prayers, as occasions require. A sincere person will esteem it one of the greatest blessings; nor do I know a better means in the world to keep hypocrisy out from amongst you. Phariseesand unbelievers will pray, read, and sing psalms; but none, save an Israelite indeed, will endure to have his heart searched out. “He that hath ears to hear, let him hear.”♦“societes” replaced with “societies”Finally, my brethren, expect a large share of contempt; forChrist’s servants were always the world’s fools. “As for this sect or heresy, (said theJewstoPaul,) we know it is every where spoken against.” AndPaulhimself, before converted, had authority from the chief priests, to bring as many as he found of this way before them. Thus were the disciples of theLordtreated in the infancy of the church; and as it was formerly, so it is and will be now. In our days, to be a true christian, is really to become a scandal. If you were of the world, the world would love its own; but if you are not of the world, andChristhas chosen you out of the world, for this very cause the world most assuredly will hate you. However it may seem strange to the natural man, yet there never was a true saint, who was not, like his Saviour, accounted beside himself. And they that will live godly inChrist Jesus, must to the end of time suffer persecution for his name’s sake.But,Godforbid, my brethren, that a little, nay, that all the contempt in the world, should anywise move you away from the stedfast profession of the hope of the gospel. OurLordwas despised before us; and you know the servant must not presume to be above his master. No; it is sufficient if he be as his master, “Made perfect through sufferings.” Be stedfast therefore, my brethren, quit yourselves like men, be strong; yea, “Be strong in theLord, and in the power of his might.” Be not ashamed of the gospel ofChrist, but follow your master without the camp, bearing his sacred reproach. When you are reviled, revile not again. Bless, my brethren, and curse not. Be subject to the higher power in all lawful things, and beware of all who would turn religion into faction. Remember again and again, that the weapons of our warfare are not carnal; and that it is our glory, when called to it, patiently to suffer for the truth’s sake.Thus, my brethren, out of the fulness of my heart have I written unto you. Many of you I never yet saw, and perhapsnever may see in the flesh; however, I love you in the bowels ofJesus Christ, and heartily beseechGodto bless what I trust his spirit has now enabled me to write unto you.You see, my brethren, I have confined myself to such particulars as relate to the improving your societies, and making them truly christian. I hope you will in like manner take heed to your ways in common life, and never give the adversary room justly, to speak reproachfully of your conduct. My brethren, the eyes of all men are upon you. Indeed it highly concerns you to walk exceedingly circumspect towards those that are without. I am sure you will not be offended, if, out of love, I remind you to perform all relative duties with the utmost cheerfulness, and with a single eye to the glory ofGod. Let your obedience be constant, universal and uniform, founded on a living faith inChrist Jesus, that by well-doing you may put to silence the slanders of foolish and evil men. Let your speech, and all your actions, manifest whose disciples you are. Confess yourLordpublicly before men, and be not afraid to tell those that have ears to hear, whatGodhas done for your souls. It is good to keep close the secrets of a king, but it is honourable to reveal the works of the Almighty. Above all things, my brethren, have fervent charity among yourselves. Bear ye one another’s burdens, and so fulfil the law ofChrist. Be pitiful, be courteous, be tender-hearted; and let it be said of you as of the primitive saints, See how these christians love one another. Fulfil all righteousness, by constantly attending on every ordinance ofGod. Use, but not abuse the means of grace, by resting on them; knowing that “The kingdom ofGodis not meats and drinks, but righteousness, peace, and joy in the Holy Ghost.” Think that day lost, wherein you do not make an advance in some of these. The work of regeneration, though instantaneous at first, is progressive afterwards. The seed sown in the heart must be continually watered, otherwise it will not grow into a great tree. I prayGodtherefore to sanctify you throughout, in spirit, soul and body, and preserve you blameless till the coming of ourLord Jesus Christwith all his saints. Then all tears shall be wipedaway from your eyes, and we shall spend an endless eternity in singing praises to him that sitteth upon the throne, even unto the Lamb for ever and ever. Now unto Him that is able to keep you from falling, and to preserve you faultless before the presence of his glory with exceeding joy, to the only wiseGodour Saviour, be glory and majesty, dominion and power, both now and ever.Amen!
Written during the Voyage toPhiladelphia, 1739; and particularly recommended to those who had then lately formed themselves intoReligious SocietiesinScotland.
ALETTER,&c.
My dear Brethren in Christ,
THE Apostle in his epistle to theHebrews, chapterx.23. exhorts them to hold fast the profession of their faith without wavering; and soon after adds, as a most effectual means to so desirable an end, “Let us consider one another to provoke unto love, and to good works; not forsaking the assembling of ourselves together.”
As christianity was not then the national religion, I suppose the assemblies here intended, were not such as our public congregations, but rather little private societies, or associations, or churches, as was the custom of the primitive christians, who, we are told, continued stedfastly in the Apostle’s doctrine, and in fellowship one with another.
This was the Apostle’s exhortation to the christians of those times; and I am fully persuaded there never was more occasion for renewing it, than the age wherein we live.
Nothing hath of late more alarmed the enemies of the cross ofChrist, than the zeal thatGodhath stirred up in the hearts of many to put in practice this apostolical injunction. Balls, plays, horse-races, and such like unchristian and fatal entertainments, are countenanced and supported by public authority. And few as yet have had courage to speak, preach, or write for the suppressing them, so plainly and publicly as they ought; but, if the children ofGodmeet (as they are required) to build up each other in their most holy Faith, almost every one’s mouth is opened against them. Nay, with grief it must be spoken, even many of our masters inIsrael, who ought to be patterns, and promote every good word and work, are not content with countenancing the polite and sinful diversionsof the age by their presence and approbation, but are generally most bitter in their invectives against religious societies. The former, though directly contrary to our baptismal vow, are deemed innocent, if not useful, by them: the latter, they are continually crying down (especially if any life or divine power be amongst them) as schismatical, seditious, and tending to destroy the present established constitution.
For these, and many such like reasons, I, as present with you in spirit, though absent in body, thought it my duty to put you in mind, zealously to persist in your obedience to the forementioned injunction once delivered to the saints; and so much the more, as in all probability the day of persecution nearer and nearer approaches.
Godhas given an harvest, and there has been a gathering in: a winnowing time will come. His fan is already in his hand. Yet a little while, and (if the work lately begun be carried on) I am persuaded he will throughly purge his flour. The shepherds must first be smitten; and next, endeavours will be used to scatter the sheep. The religious societies Satan has undoubtedly desired to have, that he may sift them as wheat. My brethren, watch and pray one for another, that you may be enabled to stand in such an hour of temptation, and having done all, to stand.
Be not ashamed of that wherein you ought to glory. Religious society is of divine extraction. AsGodmade man, soGodsaid, “It is not good that man should be alone: I will make a help meet for him.” Meet, as I take it, not merely for his body (man had few corporal wants in paradise) but chiefly and primarily for his better part the soul, that he might have one to converse with of his own species, bone of his bone, and flesh of his flesh.
It is true, man is now a fallen, but yet he is a social creature: and as the end of his coming into this world was to prepare for a better; so without doubt the chief end of society in general, and of religious society in particular, is, that we may be helps meet for each other in the great work of our salvation.
Upon this account it was, that the first christians so frequently assembled themselves together, when obliged to shut the doors for fear of theJews; and their continuing in fellowshipwith each other, was one main reason why they continued stedfast in the apostles doctrine.
Take then, my brethren, the primitive christians for your examples: their practices are recorded for our learning. No power on earth can lawfully forbid or hinder your imitating them. In all such cases we must obeyGodrather than man; otherwise, we so far deny our holy profession, and are enemies to the cross ofChrist: and though, because you have got a little out of the formal way, some blind zealots may brand you as schismatical; yet if you fearGod, and truly honour the King, and are of the number of those who are quiet in the land, there is no reason can be urged against your societies, which will not equally hold good against all assembling together for religious purposes.
In this respect, a private prelate has no more authority than a private presbyter. If it be lawful for more than five to meet in a private vestry, it is equally lawful for more than five to meet in a private house; as is the practice of some of the societies who are under the government of those called the Twelve Stewards. If it be enquired of you, by what authority you use sometimes to pray without a premeditated form of words; you may enquire, “By what authority any one reads the church forms, who is not commissioned so to do, and that in any place but in the church,” where only they are appointed to be read, and only by one so commissioned? If they reply, “We have DoctorWoodward’s form;” you may answer them with this question, “What difference is there, in respect to others, between a person’s reading a form, which few that hear it know beforehand, and a person’s praying extempore, as the Holy Spirit gives him utterance?” If they laugh at the mention of “praying by the Spirit,” brethren, I hope you know better. Stand fast therefore in the liberty wherewithChristhas made you free; and be not afraid, by such a practice, to make innovations in the church, which does not confine its members to forms, but within the church walls, nor even there altogether. In private assemblies, such as yours, all are left to their liberty; and therefore, as many as would hinder you in this, at once discover their pitiable ignorance of that constitution they pretend to promote,and an unhappy estrangement from the spirit and privileges of the gospel.
How to improve your meetings, so as best to promoteGod’s glory, and the good of your own souls, ought to be your constant and chief concern: for as christians in general, so members of religious societies in particular, are as cities built upon a hill; and therefore it more highly concerns them to let their light so shine before men, that they seeing their good works, may glorify our Father who is in heaven.
Not that a communion of perfect saints is to be expected here on earth: or that you ought to be immediately offended, if some of your brethren should be overtaken with a fault. In this world, tares will be always springing up amongst the wheat. Many that are first, will be last, and the last first. Nay, it is well if some, likeJudas, do not at length lay aside their profession, and openly betray our Master.
To prevent this, you ought to bevery cautious, my brethren, whom you admit into fellowship with you. Examine them again and again, not barely whether they receive the sacrament, and go to church; but whether they be in the faith. Set them upon proving their own selves; and by no means receive them into your brotherhood, unless they can produce sufficient evidences of their having tasted the good word of life, and felt the powers of the world to come. This, some may object, is not a very good way to increase and multiply you as to number; but it is the best, the only way, to establish and increase a communion of true saints. And such a society, consisting of a few solid christians, is far preferable to one that is filled with a multitude of such as do not bring forth fruit unto holiness, but have only the fig-leaves of an outward profession. Formal hypocrites will do any society more harm than good: and however they may endure for a while, and receive the word with joy; yet, having no root in themselves, in time of temptation they will shamefully fall away.
Next to your care about admitting others, I think it highly concerns you, whenever you assemble, toremember the endof meeting, yourselves; and then (to use the words of the wise son ofSirachon another occasion) “you will never do amiss.” Now, the end of your meeting, brethren, is not that you may think yourselves more holy than your neighbours,much less to form a sect or party, or promote a schism or sedition in the church or state. No: such thoughts, I trust, are far from you: for they are earthly, sensual, devilish. And, if ever such designs should be set on foot, I earnestly prayGodthe abettors of them may be detected, and all their schemes, though never so plausibly concerted, fall to the ground. The only end which, I hope, you all propose by your assembling yourselves together, is the same for which you were redeemed, “The renewing of your depraved natures, and promoting the hidden life ofJesus Christin your souls.” These terms, however foolishness to others, I trust, my brethren, are not so to you. I take it for granted, you are not only desirous of, but already in some measure blessed with, a saving experimental knowledge ofJesus Christin your hearts: for unless a man be born again from above, and made a partaker of the divine nature by the indwelling ofGod’s Holy Spirit, he can in no wise enter into the kingdom of heaven. Whoever denies this to be true in the most literal, real, and absolute sense of the words, knows nothing yet as he ought to know: for it is grounded on a self-evident truth, that we are fallen fromGodinAdam, and must be renewed in the spirit of our minds, ere we can be restored to that blissful communion with him, which is the free gift ofGodand eternal life.
The only way to this, is faith inJesus Christ; faith in contradistinction to, though necessarily productive of, good works. “I am the way, the truth, and the life: whosoever believeth on me, though he were dead, yet shall he live,” saysChristhimself. And I think it my bounden duty, to exhort you at this time, to contend earnestly for the doctrine ofJustification by faith only, because so many blind guides are lately gone out into the world. My brethren, it is much to be feared that many of our present preachers are no better than doctrinal papists. And however this, to those who having eyes see not, may be judged an uncharitable censure; yet surely they cannot justly blame me for want of candour, who consider, that one of the most reputed orthodox prelates in the kingdom, in a late pastoral letter advises his clergy, “So to explain the doctrine of justification in the sight ofGodby faith only, as to make good works a necessary condition.” Such advicefrom aRomancardinal would be no more than we might expect; but, coming from a bishop of the Church ofEngland, is surprising, and much to be lamented.
Godforbid, my brethren, that you should so learnChrist! If the scriptures are true, such a doctrine is absolutely false. The lively oracles no where declare good works to be a necessary condition of our justification in the sight ofGod; on the contrary, they every where affirm, that “Salvation is the free gift ofGod, throughJesus ChristourLord: that we are saved by grace through faith; and that it is not of works, lest any man should boast.” No, my brethren, in the great mystery of man’s redemption byJesus Christ, boasting is entirely excluded.
We must not expect to be saved, or any way recommend ourselves toGod, by any or all the works of righteousness which we have done, or shall, or can do. TheLord Christis our righteousness,—our whole righteousness: imputed to us, instead of our own. “We are compleat in him,” says the scripture. “We are accounted righteous beforeGod, only for the merits of ourLord Jesus Christ, by faith,” saith the eleventh article of our church. And if so, how are good works, my brethren, a necessary condition of our justification in the sight ofGod? The law indeed says, “Do this, and live:” but the gospel brings us the glad tidings, that “Christis the end of the law for righteousness to every one that believeth.”Christ, by his sacrifice, and perfect obedience, has every way fulfilled the law for us; andGodwill not require to be paid twice.Christbought our justification with a great price, even with his own blood. It comes to us freely, without any regard to works past, present, or to come. This is the constant language ofChristand his apostles; and therefore, to use the words of the forementioned article, “That we are justified by faith only, is a most wholesome doctrine, and very full of comfort.” Observe, my brethren, justifiedbyorthroughfaith, and notforfaith; for faith is only a means or instrument whereby the whole righteousness ofJesus Christis applied to the sinner’s soul: and whosoever does thus believe in his heart, setting to his seal thatGodis true, may be assured that his pardon is sealed in heaven; notwithstanding he has lived in anopen breach ofGod’s commandments all his life-time before. “Believe, (says the apostle to the trembling♦jailor,) and thou shalt be saved:” “Whosoever believeth thatJesusis theChrist, is born ofGod.” So that this faith will not be dead, idle or inactive: for ’tis not a faith of the head, or a bare assent to things credible as credible; the devils thus believe and tremble: but it is a faith of the heart, a living principle of new life, infused into the soul by the spirit ofGod, applying that inwardly, which was wrought for him outwardly by the obedience and death ofJesus Christ, and continually exciting the possessor of it to shew it forth by his works; not as necessary conditions, but as proofs of his justification inGod’s sight; and as so many tokens of his gratitude and love for whatGodhas done for his soul. This is what the apostle stiles a “Faith working by love.”
♦“jaylor” replaced with “jailor”
♦“jaylor” replaced with “jailor”
♦“jaylor” replaced with “jailor”
I cannot conclude this better than in the words of a truly evangelical writer now before me. “The law (sayst thou) must be obeyed.” I answer, “Christ Jesushath done that in his own person, and justified me thereby; and, for my own part, I will not labour now to fulfil the law for justification, lest I should undervalue the merits of the manChrist Jesus, and what he hath done without me; and yet will I labour to fulfil, if possible, ten thousand laws if there were so many: and O let it be out of love to my sweetLord Jesus. For the love ofChristconstrains me.”
You see, my brethren, this is a topic which I love to dwell upon. A divine fire kindles in my heart, whilst I am musing on, and writing to you about it: and I should here enlarge, but I must hasten to recommend to you another thing of unspeakable importance to the well-being of christian society, aspirit of universal love. Let not bigotry or party-zeal be so much as once named amongst you; for it becometh not saints. OurLordwas a stranger to it. Whosoever did the will of his father, the same was his brother, his sister, his mother. Wherever he saw the marks of true faith, though in a centurion or aSyrophenician, who were aliens to the commonwealth ofIsrael, and strangers to the covenant of promise, how did he publish and commend it? Be followers then of him, my brethren, as dear children; and love all who love ourLordJesusin sincerity and truth, although they should not in all things follow with us. Pharisees and Sadducees, the self-righteous and free-thinkers of this generation, all the children of the devil, whether rich or poor, high or low, however they may differ in other respects, yet agree in one thing, even to conspire against theLordand against hisChrist. Why should not the children ofGod, notwithstanding their little differences, unite in one common interest against spiritual wickednesses in high places? O that all who call themselves christians, were thus minded! How should we see the kingdom ofChristcome with power, and Satan like lightning fall from heaven! From the beginning, it hath been his policy to divide christians into sects and parties, hoping not only to weaken their interest, but to make them thereby believe, that religion wholly consists in being of this or that particular communion: and this subtilty of that old serpent hath so prevailed, that though we all profess to hold oneLord, one faith, one baptism; yet numbers look upon those who differ from them, and that only in externals, almost as creatures of another species, and forbid us with such even to eat. This was once the state of theJewish, as it is now of the christian church;—butGodshewed his dislike of such a temper, by convincingPeterin a miraculous manner, that he was henceforward to call nothing common or unclean, but freely to converse with all who feared him and worked righteousness, for that all such were accepted of him. My brethren, be not you disobedient to this heavenly vision: for our sakes no doubt it was written, and for as many as theLordourGodshall call. The self-righteous, and perhaps some who are weak in faith, will censure and condemn your conduct (as the brethren didPeter) when they behold your free conversation inChrist: butPeterhas furnished you with an answer, “Forasmuch asGodhath given to them the like gift as to us, who believed onJesus, what are we, that we should withstandGod?” How dare we make a difference, whenGodhas made none? How dare we not freely converse with those who have received the Holy Ghost, as well as we?
Further, my brethren, content not yourselves with reading, singing and praying together; but set some time apart to confess your faults and communicate your experiences one to another. For want of this (which I take to be one chief design of private meetings) most of the old♦societies inLondon, I fear, are sunk into a dead formality, and have only a name to live. They meet on a sabbath evening, read a chapter, and sing a psalm; but seldom, if ever, acquaint each other with the operations ofGod’s spirit upon their souls; notwithstanding this was the great end and intention of those who first began these societies. Hence it is that they have only the form of godliness left amongst them, and continue utter strangers to the state of one another’s hearts. How love, or the power of religion can subsist in such a lukewarm and superficial way of proceeding, is very hard to conceive. My brethren, let not your coming together be thus altogether in vain, but plainly and freely tell one another whatGodhas done for your souls. To this end, you would do well, as others have done, to form yourselves into little companies of four or five each, and meet once a week to tell each other what is in your hearts; that you may then also pray for and comfort each other, as need shall require. None but those that have experienced it can tell the unspeakable advantages of such a union and communion of souls. By this means, brotherly love will be excited and increased amongst you, and you will learn to watch over one another for good. This will teach you the better how to pray, and to give thanks for each other in your private retirement, and happily prevent and deliver you from many snares of the devil: for Satan loves that we should keep his temptations to ourselves, but cares not so much to meddle with those, who he knows will discover his devices to their brethren. Besides, this is a most effectual means for each to try the sincerity of his own heart, as well as another’s. No one, I think, that truly loves his own soul, and his brethren as himself, will be shy of opening his heart, in order to have their advice, reproof, admonition, and prayers, as occasions require. A sincere person will esteem it one of the greatest blessings; nor do I know a better means in the world to keep hypocrisy out from amongst you. Phariseesand unbelievers will pray, read, and sing psalms; but none, save an Israelite indeed, will endure to have his heart searched out. “He that hath ears to hear, let him hear.”
♦“societes” replaced with “societies”
♦“societes” replaced with “societies”
♦“societes” replaced with “societies”
Finally, my brethren, expect a large share of contempt; forChrist’s servants were always the world’s fools. “As for this sect or heresy, (said theJewstoPaul,) we know it is every where spoken against.” AndPaulhimself, before converted, had authority from the chief priests, to bring as many as he found of this way before them. Thus were the disciples of theLordtreated in the infancy of the church; and as it was formerly, so it is and will be now. In our days, to be a true christian, is really to become a scandal. If you were of the world, the world would love its own; but if you are not of the world, andChristhas chosen you out of the world, for this very cause the world most assuredly will hate you. However it may seem strange to the natural man, yet there never was a true saint, who was not, like his Saviour, accounted beside himself. And they that will live godly inChrist Jesus, must to the end of time suffer persecution for his name’s sake.
But,Godforbid, my brethren, that a little, nay, that all the contempt in the world, should anywise move you away from the stedfast profession of the hope of the gospel. OurLordwas despised before us; and you know the servant must not presume to be above his master. No; it is sufficient if he be as his master, “Made perfect through sufferings.” Be stedfast therefore, my brethren, quit yourselves like men, be strong; yea, “Be strong in theLord, and in the power of his might.” Be not ashamed of the gospel ofChrist, but follow your master without the camp, bearing his sacred reproach. When you are reviled, revile not again. Bless, my brethren, and curse not. Be subject to the higher power in all lawful things, and beware of all who would turn religion into faction. Remember again and again, that the weapons of our warfare are not carnal; and that it is our glory, when called to it, patiently to suffer for the truth’s sake.
Thus, my brethren, out of the fulness of my heart have I written unto you. Many of you I never yet saw, and perhapsnever may see in the flesh; however, I love you in the bowels ofJesus Christ, and heartily beseechGodto bless what I trust his spirit has now enabled me to write unto you.
You see, my brethren, I have confined myself to such particulars as relate to the improving your societies, and making them truly christian. I hope you will in like manner take heed to your ways in common life, and never give the adversary room justly, to speak reproachfully of your conduct. My brethren, the eyes of all men are upon you. Indeed it highly concerns you to walk exceedingly circumspect towards those that are without. I am sure you will not be offended, if, out of love, I remind you to perform all relative duties with the utmost cheerfulness, and with a single eye to the glory ofGod. Let your obedience be constant, universal and uniform, founded on a living faith inChrist Jesus, that by well-doing you may put to silence the slanders of foolish and evil men. Let your speech, and all your actions, manifest whose disciples you are. Confess yourLordpublicly before men, and be not afraid to tell those that have ears to hear, whatGodhas done for your souls. It is good to keep close the secrets of a king, but it is honourable to reveal the works of the Almighty. Above all things, my brethren, have fervent charity among yourselves. Bear ye one another’s burdens, and so fulfil the law ofChrist. Be pitiful, be courteous, be tender-hearted; and let it be said of you as of the primitive saints, See how these christians love one another. Fulfil all righteousness, by constantly attending on every ordinance ofGod. Use, but not abuse the means of grace, by resting on them; knowing that “The kingdom ofGodis not meats and drinks, but righteousness, peace, and joy in the Holy Ghost.” Think that day lost, wherein you do not make an advance in some of these. The work of regeneration, though instantaneous at first, is progressive afterwards. The seed sown in the heart must be continually watered, otherwise it will not grow into a great tree. I prayGodtherefore to sanctify you throughout, in spirit, soul and body, and preserve you blameless till the coming of ourLord Jesus Christwith all his saints. Then all tears shall be wipedaway from your eyes, and we shall spend an endless eternity in singing praises to him that sitteth upon the throne, even unto the Lamb for ever and ever. Now unto Him that is able to keep you from falling, and to preserve you faultless before the presence of his glory with exceeding joy, to the only wiseGodour Saviour, be glory and majesty, dominion and power, both now and ever.Amen!
ALETTERTO THEINHABITANTSOFMaryland,Virginia,NorthandSouth-Carolina.ALETTER,&c.Savannah, January 23, 1740.AS I lately passed through your provinces, in my way hither, I was sensibly touched with a fellow-feeling of the miseries of the poor negroes. Could I have preached more frequently among you, I should have delivered my thoughts to you in my public discourses: but, as business here required me to stop as little as possible on the road, I have no other way to discharge the concern which at present lies upon my heart, than by sending you this letter. How you will receive it, I know not; whether you will accept it in love, or be offended with me, as the master of the damsel was withPaulfor calling the evil spirit out of her, when he saw the hope of his gain was gone, is uncertain: but whatever be the event, I must inform you, in the meekness and gentleness ofChrist, that I thinkGodhas a quarrel with you, for your abuse of and cruelty to the poor negroes. Whether it be lawful for christians to buy slaves, and thereby encourage the nations from whence they are brought to be at perpetual war with each other, I shall not take upon me to determine; but sure I am it is sinful, when bought, to use them as bad as, nay worse than brutes: and whatever particular exceptions there may be, (as I would charitably hope there are some) I fear the generality of you that own negroes, are liable to such a charge; for your slaves, I believe, work as hard, if not harder, than the horses whereon you ride.These, after they have done their work, are fed and taken proper care of; but many negroes, when wearied with labour in your plantations, have been obliged to grind their own corn after they return home.Your dogs are caressed and fondled at your tables; but your slaves, who are frequently stiled dogs or beasts, have not an equal privilege: they are scarce permitted to pick up the crumbs which fall from their masters tables; nay, some, as I have been informed by an eye-witness, have been, upon the most trifling provocation, cut with knives, and have had forks thrown into their flesh: not to mention what numbers have been given up to the inhuman usage of cruel task-masters, who by their unrelenting scourges have ploughed upon their backs, and made long furrows, and at length brought them even to death itself.’Tis true, I hope, there are but few such monsters of barbarity suffered to subsist amongst you: some, I hear, have been lately executed inVirginiafor killing slaves; and the laws are very severe against such who at any time murder them.And perhaps it might be better for the poor creatures themselves, to be hurried out of life, than to be made so miserable as they generally are in it. And indeed, considering what usage they commonly meet with, I have wondered, that we have not more instances of self-murder among the negroes, or that they have not more frequently risen up in arms against their owners.Virginiahas been once, andCharles-Townmore than once, threatned in this way.And though I heartily prayGod, they may never be permitted to get the upper hand; yet, should such a thing be permitted by providence, all good men must acknowledge the judgment would be just. For is it not the highest ingratitude, as well as cruelty, not to let your poor slaves enjoy some fruits of their labour?When passing along, whilst I have viewed your plantations cleared and cultivated, many spacious houses built, and the owners of them faring sumptuously every day, my blood has frequently almost run cold within me, to consider how many of your slaves had neither convenient food to eat, nor proper raiment to put on, notwithstanding most of the comforts you enjoy, were solely owing to their indefatigable labours. The scripture says, “Thou shalt not muzzle the ox that treadeth out the corn.” DoesGodtake care of oxen? And will he not take care of the negroes also?Undoubtedly he will. “Go to now, ye rich men, weep and howl for your miseries that shall come upon you.” Behold the provision of the poor negroes which have reaped down your fields, which is by you denied them, crieth, and the cries of them who reaped, are entered into the ears of theLordof Sabaoth. We have a remarkable instance ofGod’s taking cognisance, and avenging the quarrel, of poor slaves,2 Samuelxxi.1. “Then there was a famine in the days ofDavid, three years, year after year; andDavidenquired of theLord. And theLordanswered, It is forSauland his bloody house, because he slew theGibeonites.” Two things are here very remarkable; first, that theseGibeoniteswere only hewers of wood and drawers of water, or, in other words, slaves like yours. Secondly, that this plague was sent byGod, many years after the injury, the cause of the plague, was committed. And for what end was this and such like examples recorded in holy scripture? Without doubt for our learning, upon whom the ends of the world are come: forGodis the same to-day, as he was yesterday, and will continue the same for ever. He does not reject the prayer of the poor and destitute, nor disregard the cry of the meanest negroes: their blood which has been spilt, for these many years in your respective provinces, will ascend up to heaven against you; I wish I could say, it would speak better things than the blood ofAbel. But this is not all. Enslaving or misusing their bodies, comparatively speaking, would be an inconsiderable evil, was proper care taken of their souls: but I have great reason to believe, that most of you on purpose keep your negroes ignorant of christianity; or otherwise, why are they permitted through your provinces openly to profane theLord’s day, by their dancing, piping, and such like? I know the general pretence for this neglect of their souls, is, that teaching them christianity would make them proud, and consequently unwilling to submit to slavery. But what a dreadful reflection is this upon your holy religion? What blasphemous notions must those have, that make such an objection, of the precepts of christianity! Do you find any one command in the gospel, that has the least tendency to make people forget their relative duties? Do you not read, that servants, and as many as are under the yoke of bondage,are required to be subject in all lawful things to their masters, and that not only to the good and gentle, but also to the froward? Nay, may not I appeal to your own hearts, whether deviating from the laws ofJesus Christ, is not the cause of all the evils and miseries mankind now universally groan under, and of all the vices we find both in ourselves and others? Certainly it is. And therefore the reason why servants generally prove so bad is, because so little care is taken to breed them up in the nurture and admonition of theLord. But some will be so bold perhaps as to reply, “That a few of the negroes have been taught christianity, and notwithstanding have been remarkably worse than others.” But what christianity were they taught? They were baptized, and taught to read and write: and this they may do, and much more, and yet be far from the kingdom ofGod; for there is a vast difference between civilizing and christianizing a negroe. A black as well as a white man, may be civilized by outward restraints, and afterwards break through those restraints again; but I challenge the world to produce a single instance of a negroe’s being made a thorough christian, and thereby made a worse servant; it cannot be. But further, if the teaching slaves christianity has such a bad influence upon their lives, why are you generally desirous of having your children taught? Think you, they are any way better by nature, than the poor negroes? No, in nowise. Blacks are just as much, and no more, conceived and born in sin, as white men are: both, if born and bred up here, I am persuaded are naturally capable of the same improvement. And as for the grown negroes, I am apt to think, whenever the gospel is preached with power amongst them, that many will be brought effectually home toGod. Your present and past bad usage of them, however ill-designed, may thus far do them good, as to break their wills, increase the sense of their natural misery, and consequently better dispose their minds to accept the redemption wrought out for them by the death and obedience ofJesus Christ. Not long since,Godhath been pleased to make some of the negroes inNew-England, vessels of mercy; and some, I hear, have been brought to cry out “What shall we do to be saved?” in the province ofPensylvania. Doubtless thereis a time, when the fulness of the Gentiles will come in and then, I believe, if not before, these despised slaves will find the gospel ofChristto be the power ofGodto their salvation, as well as we. But I know, all arguments to prove the necessity of taking care of your negroes souls, though never so conclusive, will prove ineffectual, till you are convinced of the necessity of securing the salvation of your own. That you yourselves are not effectually convinced of this, I think is too notorious to want evidence. A general deadness as to divine things, and not to say a general profaneness, is discernible both in pastors and people.Most of you are without any teaching priest. And whatever quantity of rum there may be, yet I fear but very few bibles are annually imported into your different provinces.Godhas already begun to visit for this, as well as for other wicked things. For near two years last past, he has been in a remarkable manner contending with the people ofSouth-Carolina: their houses have been depopulated with the small pox and fever, and their own slaves have risen up in arms against them. These judgments are undoubtedly sent abroad, not only that the inhabitants of that, but of other provinces, should learn righteousness: and unless you all repent, you all must in like manner expect to perish.Godfirst generally corrects us with whips: if that will not do, he must chastise us with scorpions. A foreign enemy is now threatning to invade you; and nothing will more provokeGod, to give you up as a prey into their teeth, than impenitence and unbelief. Let these be removed, and the sons of violence shall not be able to hurt you: no; your oxen shall be strong to labour; there shall be no decay of your people by epidemical sickness; no leading away into captivity from abroad; and no complaining in your streets at home. Your sons shall grow up as young plants, and your daughters be as the polished corners of the temple: and, to sum up all blessings in one, “Then shall theLordbe yourGod.” That you may be the people who are in such a happy case, is the earnest prayer of,Your sincere well-wisher and servant inChrist,G. W.
ALETTER,&c.
Savannah, January 23, 1740.
AS I lately passed through your provinces, in my way hither, I was sensibly touched with a fellow-feeling of the miseries of the poor negroes. Could I have preached more frequently among you, I should have delivered my thoughts to you in my public discourses: but, as business here required me to stop as little as possible on the road, I have no other way to discharge the concern which at present lies upon my heart, than by sending you this letter. How you will receive it, I know not; whether you will accept it in love, or be offended with me, as the master of the damsel was withPaulfor calling the evil spirit out of her, when he saw the hope of his gain was gone, is uncertain: but whatever be the event, I must inform you, in the meekness and gentleness ofChrist, that I thinkGodhas a quarrel with you, for your abuse of and cruelty to the poor negroes. Whether it be lawful for christians to buy slaves, and thereby encourage the nations from whence they are brought to be at perpetual war with each other, I shall not take upon me to determine; but sure I am it is sinful, when bought, to use them as bad as, nay worse than brutes: and whatever particular exceptions there may be, (as I would charitably hope there are some) I fear the generality of you that own negroes, are liable to such a charge; for your slaves, I believe, work as hard, if not harder, than the horses whereon you ride.
These, after they have done their work, are fed and taken proper care of; but many negroes, when wearied with labour in your plantations, have been obliged to grind their own corn after they return home.
Your dogs are caressed and fondled at your tables; but your slaves, who are frequently stiled dogs or beasts, have not an equal privilege: they are scarce permitted to pick up the crumbs which fall from their masters tables; nay, some, as I have been informed by an eye-witness, have been, upon the most trifling provocation, cut with knives, and have had forks thrown into their flesh: not to mention what numbers have been given up to the inhuman usage of cruel task-masters, who by their unrelenting scourges have ploughed upon their backs, and made long furrows, and at length brought them even to death itself.
’Tis true, I hope, there are but few such monsters of barbarity suffered to subsist amongst you: some, I hear, have been lately executed inVirginiafor killing slaves; and the laws are very severe against such who at any time murder them.
And perhaps it might be better for the poor creatures themselves, to be hurried out of life, than to be made so miserable as they generally are in it. And indeed, considering what usage they commonly meet with, I have wondered, that we have not more instances of self-murder among the negroes, or that they have not more frequently risen up in arms against their owners.Virginiahas been once, andCharles-Townmore than once, threatned in this way.
And though I heartily prayGod, they may never be permitted to get the upper hand; yet, should such a thing be permitted by providence, all good men must acknowledge the judgment would be just. For is it not the highest ingratitude, as well as cruelty, not to let your poor slaves enjoy some fruits of their labour?
When passing along, whilst I have viewed your plantations cleared and cultivated, many spacious houses built, and the owners of them faring sumptuously every day, my blood has frequently almost run cold within me, to consider how many of your slaves had neither convenient food to eat, nor proper raiment to put on, notwithstanding most of the comforts you enjoy, were solely owing to their indefatigable labours. The scripture says, “Thou shalt not muzzle the ox that treadeth out the corn.” DoesGodtake care of oxen? And will he not take care of the negroes also?Undoubtedly he will. “Go to now, ye rich men, weep and howl for your miseries that shall come upon you.” Behold the provision of the poor negroes which have reaped down your fields, which is by you denied them, crieth, and the cries of them who reaped, are entered into the ears of theLordof Sabaoth. We have a remarkable instance ofGod’s taking cognisance, and avenging the quarrel, of poor slaves,2 Samuelxxi.1. “Then there was a famine in the days ofDavid, three years, year after year; andDavidenquired of theLord. And theLordanswered, It is forSauland his bloody house, because he slew theGibeonites.” Two things are here very remarkable; first, that theseGibeoniteswere only hewers of wood and drawers of water, or, in other words, slaves like yours. Secondly, that this plague was sent byGod, many years after the injury, the cause of the plague, was committed. And for what end was this and such like examples recorded in holy scripture? Without doubt for our learning, upon whom the ends of the world are come: forGodis the same to-day, as he was yesterday, and will continue the same for ever. He does not reject the prayer of the poor and destitute, nor disregard the cry of the meanest negroes: their blood which has been spilt, for these many years in your respective provinces, will ascend up to heaven against you; I wish I could say, it would speak better things than the blood ofAbel. But this is not all. Enslaving or misusing their bodies, comparatively speaking, would be an inconsiderable evil, was proper care taken of their souls: but I have great reason to believe, that most of you on purpose keep your negroes ignorant of christianity; or otherwise, why are they permitted through your provinces openly to profane theLord’s day, by their dancing, piping, and such like? I know the general pretence for this neglect of their souls, is, that teaching them christianity would make them proud, and consequently unwilling to submit to slavery. But what a dreadful reflection is this upon your holy religion? What blasphemous notions must those have, that make such an objection, of the precepts of christianity! Do you find any one command in the gospel, that has the least tendency to make people forget their relative duties? Do you not read, that servants, and as many as are under the yoke of bondage,are required to be subject in all lawful things to their masters, and that not only to the good and gentle, but also to the froward? Nay, may not I appeal to your own hearts, whether deviating from the laws ofJesus Christ, is not the cause of all the evils and miseries mankind now universally groan under, and of all the vices we find both in ourselves and others? Certainly it is. And therefore the reason why servants generally prove so bad is, because so little care is taken to breed them up in the nurture and admonition of theLord. But some will be so bold perhaps as to reply, “That a few of the negroes have been taught christianity, and notwithstanding have been remarkably worse than others.” But what christianity were they taught? They were baptized, and taught to read and write: and this they may do, and much more, and yet be far from the kingdom ofGod; for there is a vast difference between civilizing and christianizing a negroe. A black as well as a white man, may be civilized by outward restraints, and afterwards break through those restraints again; but I challenge the world to produce a single instance of a negroe’s being made a thorough christian, and thereby made a worse servant; it cannot be. But further, if the teaching slaves christianity has such a bad influence upon their lives, why are you generally desirous of having your children taught? Think you, they are any way better by nature, than the poor negroes? No, in nowise. Blacks are just as much, and no more, conceived and born in sin, as white men are: both, if born and bred up here, I am persuaded are naturally capable of the same improvement. And as for the grown negroes, I am apt to think, whenever the gospel is preached with power amongst them, that many will be brought effectually home toGod. Your present and past bad usage of them, however ill-designed, may thus far do them good, as to break their wills, increase the sense of their natural misery, and consequently better dispose their minds to accept the redemption wrought out for them by the death and obedience ofJesus Christ. Not long since,Godhath been pleased to make some of the negroes inNew-England, vessels of mercy; and some, I hear, have been brought to cry out “What shall we do to be saved?” in the province ofPensylvania. Doubtless thereis a time, when the fulness of the Gentiles will come in and then, I believe, if not before, these despised slaves will find the gospel ofChristto be the power ofGodto their salvation, as well as we. But I know, all arguments to prove the necessity of taking care of your negroes souls, though never so conclusive, will prove ineffectual, till you are convinced of the necessity of securing the salvation of your own. That you yourselves are not effectually convinced of this, I think is too notorious to want evidence. A general deadness as to divine things, and not to say a general profaneness, is discernible both in pastors and people.
Most of you are without any teaching priest. And whatever quantity of rum there may be, yet I fear but very few bibles are annually imported into your different provinces.Godhas already begun to visit for this, as well as for other wicked things. For near two years last past, he has been in a remarkable manner contending with the people ofSouth-Carolina: their houses have been depopulated with the small pox and fever, and their own slaves have risen up in arms against them. These judgments are undoubtedly sent abroad, not only that the inhabitants of that, but of other provinces, should learn righteousness: and unless you all repent, you all must in like manner expect to perish.Godfirst generally corrects us with whips: if that will not do, he must chastise us with scorpions. A foreign enemy is now threatning to invade you; and nothing will more provokeGod, to give you up as a prey into their teeth, than impenitence and unbelief. Let these be removed, and the sons of violence shall not be able to hurt you: no; your oxen shall be strong to labour; there shall be no decay of your people by epidemical sickness; no leading away into captivity from abroad; and no complaining in your streets at home. Your sons shall grow up as young plants, and your daughters be as the polished corners of the temple: and, to sum up all blessings in one, “Then shall theLordbe yourGod.” That you may be the people who are in such a happy case, is the earnest prayer of,
Your sincere well-wisher and servant inChrist,
G. W.