Peace for Self and Society....Giving in the Name of Allah.... In This Hedonistic Age: To Overcome the Selfishness of the Self (nafs) is a Tremendous Source of Moral Training and Financial Giving is a Great Striving of the Time.
PPEACE
what they have spent with taunt or injury, for them is their reward
with their Lord, and they shall have no fear, nor shall they grieve.*
[verse 263 of Surah Al Baqarah ]
=1=Allah also says *...while you spend not but to seek the favour of
Allah...* [verse 273 of Surah Al Baqarah] ..... This is the dignity of a
believer; indeed, it should be the dignity of a believer..... A true
believer does not ever give for the sake of affectation..... Fortunate
are those who give for the sake of Allah and then forget about it and
never remind others that they gave to such and such donation or such
and such donation.
*****
=2= In today's world, upon reflection, it is the Community of the
Promised Messiah (on whom be peace) alone that has people who continue
to give in the cause of Allah and never give the air of owing
favours.....Allah states in verse 8 of Surah Al Hadid (57:8) 'and those
of you who believe and spend will have a great reward.' ....One could
not even believe to reflect over Allah's reward and here the citation
is of a 'great reward'. Indeed, fortunate are those who fulfil this
and fortunate are those who accepted the Promised Messiah (on whom be
peace) who generated this spirit in them.....He said:
Love of wealth is not desirable. Allah states: *Never shall you attain
to righteousness unless you spend out of that which you love..* 3:93
You can never ever win the pleasure of Allah unless you, relinquishing
your desire, abandoning your pleasures, sacrificing your honour,
disowning your wealth, discarding your life, bear such hardships in
His way as make you suffer pangs of death. But once you have suffered
hardship for Allah, you will come in the lap of God like a beloved
child.
If you truly impose a death upon yourself then you will appear in God
and God will be with you. The house wherein you dwell will be blessed;
and God's mercy will descend on the walls of your house, and the city
wherein you reside will be hallowed.
*****
=3=Allah has stated financial giving as a means to attain His pleasure
and the Promised Messiah (on whom be peace) elucidated its
significance and his Caliphs have been drawing attention towards it as
well because sacrifices are mentioned in conjunction with worship of
Allah and financial giving is one of these sacrifices.
*****
=4= In the 52 years of Khilafat, the 2nd holy Caliph (mercy be on his
soul) did great administrative organization of the Community to
facilitate progress of the peaceful moral/ spiritual training
objectives of the advent of the Promised Messiah (on whom be peace)
......One of moral / spiritual training schemes was started in 1957.... It
completes its 50 years..... In the beginning this scheme was limited to
subcontinent. ..This scheme facilitated the work of life-devotee
religious workers/teachers.... In 1985, 4th holy Caliph (mercy be on
his soul) made this scheme worldwide.
*****
=5=It is traditional to review this particular scheme each year at the
beginning of the year.
*****
=6=The 3rd holy Caliph (may his soul be blessed) promoted this
scheme particularly among children... It is most gratifying that
Community has children with such spirit; they are indeed a surety of
the blessing to continue in the generation to come....The current 5th
holy Caliph (may Allah help him) urged parents and related office
bearers of his worldwide community to focus on this.... Those who will
grow up with this awareness in this materialistic world will not only
become an asset for the Community but their personal lives will also
be blessed due to this....He said: It should be remembered that
revolutionary changes are brought about with sacrifices. In this
hedonistic age to overcome the selfishness of the Self (nafs) is a
tremendous source of moral training and financial giving is a great
striving (jihad) of the time.
*****
=7=He addressed the new converts as well as those who look after them
and said that their ties with the Community get stronger when they
comprehend the essence of financial giving. He said some of them make
outstanding financial sacrifices yet they say they feel a sense of
yearning that they joined in so late..... He said these are the pearls
and gems granted to the Promised Messiah (on whom be peace).
*****
=8=He said those who are not so good at giving whether old or new to
the Community should remember that the station that is the station of
Allah's pleasure is sought with continual endeavour.... It is also the
obligation of the administration to continue to relate the
significance of financial giving to the Community.... There are people
who serve for the Community with such zeal that they are totally
absorbed in it and spare no time for their families and have to be
reminded to give time to the families and indeed to themselves....The
administration is often told to bring in new people in various moral /
spiritual training schemes....Tries should be done with prayers.
*****
=9=The holy Caliph counseled to make specific programmers for the
Khilafat Centenary commemorations that would enhance the standards of
financial giving and would awaken the passion to seek Allah's pleasure
in everyone. Huzur remarked that this would indeed be the most
excellent offering of thankfulness for the completion of the first
century of Khilafat of holy Promised Masiah.... He said levels of
righteousness (Taqwa) should be increased with prayer and with
financial giving and thus enter into the new Khilafat centenary. This
awareness will ensure further advancements for the Community and will
also inspire those who are new to the Community.
*****
=10=Next, he announced the total contributions for the above mentioned
scheme for last year; it stands at £ 2,427,000. An increase of £
210,000 from last year. [all praises to Allah]...[Despite poor
economical condition in a region, members from there toped the list...In
terms of per capita contributions the biggest contributions were made
by the USA members followed by the UK. There has been improvement in
the contributions of Ghana as well.]... Allah has manifested that when
He wills to grant progress, angels are put in action to help.
*****
=11=He prayed that may Allah, in accordance with His promise grant all
the participants a 'great reward' and may this spirit continue to pass
on and may it never end. May we display such a spirit that people to
come would pray for us for establishing pious models and thus
inculcated the spirit of giving. May Allah make it so.
*****
Promised divine peace in latter days at www.alislam.org : www.mta.tv
LOVE FOR ALL HATRED FOR NONE .. LOVE FOR ALL HATRED FOR NONE
============================
A book of informat'n and analysis
- REVELATION, RATIONALITY, KNOWLEDGE AND TRUTH-
CONTENTS:Historical perspective--Individual versus society--Islamic
school of thought--European and Greek philosophy--Hinduism--Buddism--
Confucianism--Taoism--Zoroastrianism--The question of suffering--Secular
viewpoints examined--The concept of God among Aborigines of Australia--
The nature of revelation--Divine revelation and rationality--Belief in
the unseen--A manifest principle--an everlasting teaching--The Quran and
cosmology and E.T.--Entropy and the Finite universe--Origin of life--
Different theories and propositions--The essential role of clay/
photosynthesis in evolution--Survival by accident or design--and more--
It's readable at http://www.alislam.org/library/books/revelation/index.html
THE BOOK EXAMINES A VERY DIVERSE AND WIDE RANGE OF SUBJECTS .....ALL
MAJOR ISSUES WHICH INTRIGUE THE MODERN MIND ARE ATTEMPTED TO
BE INCORPORATED IN THIS FASCINATINGLY COMPREHENSIVE STATUTE.
Hegê
PPEACE
by Jonathan Edwards
-------------------------------------------------------------------------
A Faithful Narrative of the Surprising Work of God is Jonathan Edwards'
own account of the mighty way in which God moved among the people of
Northampton, Massachusetts and other nearby communities in the early
stages of what has become known as The Great Awakening. There is much to
be learned from Edwards regarding the nature of true conversion and how
God's Spirit works in awakening and converting sinners. A Faithful
Narrative is reproduced here in its entirety with the hopes that many
will profit greatly from the observations of the greatest evangelist
ever to grace the American continent.
The Narrative is divided into three sections:
I. A General Introductory Statement,
II. The Manner of Conversions Various, Yet Bearing a Great Analogy,
III. This Work Further Illustrated in Particular Instances.
------------------------------------------------------------------
Rev. and Honored Sir,
Having seen your letter to my honored Uncle Williams of Hatfield, of
July 20, wherein you inform him of the notice that has been taken of the
late wonderful work of God, in this and some other towns in this
country, by the Rev. Dr. Watts, and Dr. Guyse, of London, and the
congregation to which the last of these preached on a monthly day of
solemn prayer; also, of your desire to be more perfectly acquainted with
it, by some of us on the spot: and having been since informed by my
Uncle Williams that
Hegê
the time of their being under trouble; some but a few days, and others
for months or years. There were many in this town, who had been, before
this effusion of the Spirit upon us, for years, and some for many years,
concerned about their salvation. Though probably they were not
thoroughly awakened, yet they were concerned to such a degree as to be
very uneasy, so as to live an uncomfortable disquieted life. They
continued in a way of taking considerable pains about their salvation;
but had never obtained any comfortable evidence of a good state. Several
such persons, in this extraordinary time, have received light; but many
of them were some of the last. They first saw multitudes of others
rejoicing, with songs of deliverance in their mouths, who before had
seemed wholly careless and at ease, and in pursuit of vanity; while they
had been bowed down with solicitude about their souls. Yea, some had
lived licentiously, and so continued till a little before they were
converted; and yet soon grew up to a holy rejoicing in the infinite
blessings God had bestowed upon them.
Whatever minister has a like occasion to deal with souls, in a flock
under such circumstances, as this was in the last year, I cannot but
think he will soon find himself under a necessity, greatly to insist
upon it with them, that God is under no manner of obligation to show
mercy to any natural man, whose heart is not turned to God: and that a
man can challenge nothing either in absolute justice, or by free
promise, f
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Adorabunt eum omnes reges.159 Testes iniqui.160 Dabit maxillam
percutienti.161 Dederunt fel in escam.162
774. Jesus Christ for all, Moses for a nation.
The Jews blessed in Abraham: "I will bless those that bless thee." But: "All
nations blessed in his seed." Parum est ut,163 etc.
Lumen ad revelationem gentium.164
Non fecit taliter omni nationi, said David, in speaking of the Law. But, in
speaking of Jesus Christ, we must say: Fecit taliter omni nationi.165 Parum
est ut, etc., Isaiah. So it belongs to Jesus Christ to be universal. Even
the Church offers sacrifice only for the faithful. Jesus Christ offered that
of the cross for all.
775. There is heresy in always explaining omnes by all, and heresy is not
explaining it sometimes by all. Bibite ex hoc omnes;166 The Huguenots are
heretics in explaining it by all. In quo omnes peccaverunt,167 the Huguenots
are heretics in excepting the children of true believers. We must, then,
follow the Fathers and tradition in order to know when to do so, since there
is heresy to be feared on both sides.
776. Ne timeas pusillus grex.168 Timore et tremore.169--Quid ergo? Ne timeas
modo timeas. Fear not, provided you fear; but if you fear not, then fear.
Qui me recipit, non me recipit, sed eum qui me misit.170
Nemo scit, neque Filius.171
Nubes lucida obumbravit.172
Saint John was to turn the hearts of the fathers to the children, and Jesus
Christ to plant division. There is not contradiction.
777. The effects in communi and in particulari. The semi-Pelagians err in
saying of in communi what is true only in particulari; and the Calvinists in
saying in particulari what is true in communi. (Such is my opinion.)
778. Omnis Judaea regio, et Jerosolmymi universi, et baptizabantur.173
Because of all the conditions of men who came there.
From these ston
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mathematics to which they are unused.
The reason, therefore, that some intuitive minds are not mathematical is
that they cannot at all turn their attention to the principles of
mathematics. But the reason that mathematicians are not intuitive is that
they do not see what is before them, and that, accustomed to the exact and
plain principles of mathematics, and not reasoning till they have well
inspected and arranged their principles, they are lost in matters of
intuition where the principles do not allow of such arrangement. They are
scarcely seen; they are felt rather than seen; there is the greatest
difficulty in making them felt by those who do not of themselves perceive
them. These principles are so fine and so numerous that a very delicate and
very clear sense is needed to perceive them, and to judge rightly and justly
when they are perceived, without for the most part being able to demonstrate
them in order as in mathematics, because the principles are not known to us
in the same way, and
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filled her exceeding full of joy. She told her brother, in the morning,
that she had seen (i.e. in realizing views by faith) Christ the last
night, and that she had really thought that she had not knowledge enough
to be converted; but, says she, God can make it quite easy! On Monday
she felt all day a constant sweetness in her soul. She had a repetition
of the same discoveries of Christ three mornings together, and much in
the same manner, at each time, waking a little before day; but brighter
and brighter every day.
At the last time, on Wednesday morning, while in the enjoyment of a
spiritual view of Christ's glory and fullness, her soul was filled with
distress for Christless persons, to consider what a miserable condition
they were in. She felt a strong inclination immediately to go forth to
warn sinners; and proposed it the next day to her brother to assist her
in going from house to house; but her brother restrained her, by telling
her of the unsuitableness of such a method. She told one of her sisters
that day, that she loved all mankind, but especially the people of God.
Her sister asked her why she loved all mankind. She replied, Because God
has made them. After this, there happened to come into the shop where
she was at work, three persons who were thought to have been lately
converted: her seeing of them, as they stepped in one after another, so
affected her, and so drew forth her love to them, that it overcame her,
and she almost fainted. When they began to talk of the things of
religion, it was more than she could bear; they were obliged to cease on
that account. It was a very frequent thing with her to be overcome with
the flow of affection to them whom she thought godly, in conversation
with them, and sometimes only at the sight of them.
She had many extraordinary dis
Hegel
their ingratitude towards God, the punishments which they would receive for
it, and the rest of their adventures. He gave them judges who should make
the division. He prescribed the entire form of political government which
they should observe, the cities of refuge which they should build, and...
712. The prophecies about particular things are mingled with those about the
Messiah, so that the prophecies of the Messiah should not be without proofs,
nor the special prophecies without fruit.
713. Perpetual captivity of the Jews.--Jer. 11:11: "I will bring evil upon
Judah from which they shall not be able to escape."
Types.--Is. 5: "The Lord had a vineyard, from which He looked for grapes;
and it brought forth only wild grapes. I will therefore lay it waste, and
destroy it; the earth shall only bring forth thorns, and I will forbid the
clouds from raining upon it. The vineyard of the Lord is the house of
Israel, and the men of Judah
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Joseph so internal in a law so external.
Outward penances dispose to inward, as humiliations to humility. Thus the...
699. The synagogue has preceded the church; the Jews, the Christians. The
prophets have foretold the Christians; Saint John, Jesus Christ.
700. It is glorious to see with the eyes of faith the history of Herod and
of Caesar.
701. The zeal of the Jews for their law and their temple (Josephus, and
Philo the Jew, Ad Caium). What other people had such a zeal? It was
necessary they should have it.
Jesus Christ foretold as to the time and the state of the world. The ruler
taken from the thigh, and the fourth monarchy. How lucky we are to see this
light amidst this darkness!
How fine it is to see, with the eyes of faith, Darius and Cyrus, Alexander,
the Romans, Pompey and Herod working, without knowing it, for the glory of
the Gospel!
702. Zeal of the Jewish people for the law, especially after there were no
more prophets.
703. While the prophets were for maintaining the law, the people were
indifferent. But, since there have been no more prophets, zeal has succeeded
them.
704. The devil troubled the zeal of the Jews before Jesus Christ, because he
would have been their salvation, but not since.
The Jewish people scorned by the Gentiles; the Christian people persecuted.
705. Proof.--Prophecies with their fulfilment; what has preceded and what
has followed Jesus Christ.
706. The prophecies are the strongest proof of Jesus Christ. It is for them
also that God has made most provision; for the event which has fulfilled
them is a miracle existing since the birth of the Church to the end. So God
has raised up prophets during sixteen hundred years, and, during four
hundred years afterwards, He has scattered all these prophecies among all
the Jews, who carried them into all parts of the world.
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Quod curiositate invenerunt, superbia perdiderunt. St. Augustine, Sermon
cxli.
921 Cor. 1:21. "Which... by wisdom knew not... it pleased God by the
foolishness of preaching to save them that believe."
93St. Bernard, Sermones in Cantica Canticorum, lxxxiv. "The better one is,
the worse one becomes, if one attributes the cause of this goodness to one's
self."
[94]Ibid. "Meriting blows more than kisses, I fear not, because I love."
95John 11:33. Et turbarit seipsum. "And he troubled himself."
96Matt. 26:46. "Let us be going."
[97]Matt. 18:2. "Jesus went forth."
98Gen. 3:5. "Ye shall be as gods, knowing good and evil."
[99]John 20:17. "Touch me not."
100Allusion to John 6:56; 1:47; 8:36; 6:32. "True disciple; an Israelite
indeed; free indeed; true bread."
101In discipulis meis. Isaiah 8:16. "Seal the law among my disciples."
[102]Is. 45:15.
1031 Cor. 1:17. "Lest the cross of Christ should be made of none effect."
104"Rend your heart."
105P
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there were many of them very much addicted to night-walking, and
frequenting the tavern, and lewd practices, wherein some, by their
example, exceedingly corrupted others. It was their manner very
frequently to get together, in conventions of both sexes for mirth and
jollity, which they called frolics; and they would often spend the
greater part of the night in them, without regard to any order in the
families they belonged to: and indeed family government did too much
fail in the town. It was become very customary with many of our young
people to be indecent in their carriage at meeting, which doubtless
would not have prevailed in such a degree, had it not been that my
grandfather, through his great age (though he retained his powers
surprisingly to the last), was not so able to observe them. There had
also long prevailed in the town a spirit of contention between two
parties, into which they had for many years been divided; by which they
maintained a jealousy one of the other, and were prepared to oppose one
another in all public affairs.
But in two or three years after Mr. Stoddard's d
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now, because ye have done all these works, saith the Lord, I will do unto
this house, wherein my name is called upon, wherein ye trust, and unto the
place which I gave to your priests, as I have done to Shiloth." (For I have
rejected it, and made myself a temple elsewhere.)
"And I will cast you out of my sight, as I have cast out all your brethren,
even the seed of Ephraim." (Rejected for ever.) "Therefore pray not for this
people."
Jer. 7:22: "What avails it you to add sacrifice to sacrifice? For I spake
not unto your fathers, when I brought them out of the land of Egypt,
concerning burnt offerings or sacrifices. But this thing commanded I them,
saying, Obey and be faithful to my commandments, and I will be your God, and
ye shall be my people." (It was only after they had sacrificed to the golden
calf that I gave myself sacrifices to turn into good an evil custom.)
Jer. 7:4: "Trust ye not in lying words, saying, The temple of the Lord, the
temple of the Lord, the temple of the Lord, are these."
714. The Jews witnesses for God. Is. 43:9; 44:8. Prophecies fulfilled.--I
Kings 13:2. I Kings 22:16. Joshua 6:26. I Kings 16:34. Deut. 23.
Malachi 1:11. The sacrifice of the Jews rejected, and the sacrifice of the
heathen, (even out of Jerusalem,) and in all places.
Moses, before dying, foretold the calling of the Gentiles, Deut. 32:21. and
the reprobation of the
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end than Himself.
All who seek God without Jesus Christ, and who rest in nature, either find
no light to satisfy them, or come to form for themselves a means of knowing
God and serving Him without a mediator. Thereby they fall either into
atheism, or into deism, two things which the Christian religion abhors
almost equally.
Without Jesus Christ the world would not exist; for it should needs be
either that it would be destroyed or be a hell.
If the world existed to instruct man of God, His divinity would shine
through every part in it in an indisputable manner; but as it exists only by
Jesus Christ, and for Jesus Christ, and to teach men both their corruption
and their redemption, all displays the proofs of these two truths.
All appearance indicates neither a total exclusion nor a manifest presence
of divinity, but the presence of a God who hides himself. Everything bears
this character.
.. Shall he alone who knows his nature know it only to be miserable? Shall
he alone who knows it be alone unhappy?
.. He must not see nothing at all, nor must he see sufficient for him to
believe he possesses it; but he must see enough to know that he has lost it.
For to know of his loss, he must see and not see; and that is exactly the
state in which he naturally is.
.. Whatever part he takes, I shall not l
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914. They allow lust to act, and check scruples; whereas they should do the
contrary.
915. Montalte.--Lax opinions please men so much, that it is strange that
theirs displease. It is because they have exceeded all bounds. Again, there
are many people who see the truth, and who cannot attain to it; but there
are few who do not know that the purity of religion is opposed to our
corruptions. It is absurd to say that an eternal recompense is offered to
the morality of Escobar.
916. Probability.--They have some true principles; but they misuse them.
Now, the abuse of truth ought to be as much punished as the introduction of
falsehood.
As if there were two hells, one for sins against love, the other for those
against justice!
917. Probability.--The earnestness of the saints in seeking the truth was
useless, if the probable is trustworthy. The fear of the saints who have
always followed the surest way. (Saint Theresa having always followed her
confessor.)
918. Take away probability, and you can no longer please the world; give
probability, and you can no longer displease it.
919. These are the effects of the sins of the peoples and of the Jesuits.
The great have wished to be flattered. The Jesuits have wished to be loved
by the great. They have all been worthy to be abandoned to the sp
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first effect.
Then God abandons the first in this sense.
515. The elect will be ignorant of their virtues, and the outcast of the
greatness of their sins: "Lord, when saw we Thee an hungered, thirsty"? etc.
516. Romans 3:27. Boasting is excluded. By what law? Of works? Nay, but by
faith. Then faith is not within our power like the deeds of the law, and it
is given to us in another way.
517. Comfort yourselves. It is not from yourselves that you should expect
grace; but, on the contrary, it is in expecting nothing from yourselves that
you must hope for it.
518. Every condition, and even the martyrs, have to fear, according to
Scripture. The greatest pain of purgatory is the uncertainty of the
judgement. Deus absconditus.86
519. John 8. Multi crediderunt in eum. Dicebat ergo Jesus: "Si manseritis...
VERE mei discipuli eritis, et VERITAS LIBERABIT VOS." Responderunt: "Semen
Abrahae sumus, et nemini servimus unquam."[87]
There is a great difference between disciples and true disciples. We
recognise them by telling them that the truth will make them free; for if
they answer that they are free and that it is in their power to come out of
slavery to the devil, they are indeed disciples, but
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difficult to make them understand how greatly they deceive themselves in
thus seeking esteem. This is not the way to gain it, even I say among those
men of the world who take a healthy view of things and who know that the
only way to succeed in this life is to make ourselves appear honourable,
faithful, judicious, and capable of useful service to a friend; because
naturally men love only what may be useful to them. Now, what do we gain by
hearing it said of a man that he has now thrown off the yoke, that he does
not believe there is a God who watches our actions, that he considers
himself the sole master of his conduct, and that he thinks he is accountable
for it only to himself.? Does he think that he has thus brought us to have
henceforth complete confidence in him and to look to him for consolation,
advice, and help in every need of life? Do they profess to have delighted us
by telling us that they hold our soul to be only a little wind and smoke,
especially by telling us this in a haughty and self-satisfied tone of voice?
Is this a thing to say gaily? Is it not, on the contrary, a thing to say
sadly, as the saddest thing in the world?
If they thought of
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their sleeping even for a moment. And thus Jesus was left alone to the wrath
of God.
Jesus is alone on the earth, without any one not only to feel and share His
suffering, but even to know of it; He and Heaven were alone in that
knowledge.
Jesus is in a garden, not of delight as the first Adam, where he lost
himself and the whole human race, but in one of agony, where He saved
himself and the whole human race.
He suffers this affliction and this desertion in the horror of night.
I believe that Jesus never complained but on this single occasion; but then
He complained as if he could no longer bear His extreme suffering. "My soul
is sorrowful, even unto death."
Jesus seeks companionship and comfort from men. This is the sole occasion in
all His life, as it seems to me. But He receives it not, for His disciples
are asleep. Jesus will be in agony even to the end of the world. We must not
sleep during that time.
Jesus, in the midst of this universal desertion, including that of His own
friends chosen to watch with Him, finding them asleep, is vexed because of
the danger to which they expose, not Him, but themselves; He cautions them
for their own safety and their
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If they thought of it seriously, they would see that this is so bad a
mistake, so contrary to good sense, so opposed to decency, and so removed in
every respect from that good breeding which they seek, that they would be
more likely to correct than to pervert those who had an inclination to
follow them. And, indeed, make them give an account of their opinions, and
of the reasons which they have for doubting religion, and they will say to
you things so feeble and so petty, that they persuade you of the contrary.
The following is what a person one day said to such a one very appositely:
"If you continue to talk in this manner, you will really make me religious."
And he was right, for who would
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about it.
I can have only compassion for those who sincerely bewail their doubt, who
regard it as the greatest of misfortunes, and who, sparing no effort to
escape it, make of this inquiry their principal and most serious occupation.
But as for those who pass their life without thinking of this ultimate end
of life, and who, for this sole reason that they do not find within
themselves the lights which convince them of it, neglect to seek them
elsewhere, and to examine thoroughly whether this opinion is one of those
which people receive with credulous simplicity, or one of those which,
although obscure in themselves, have nevertheless a solid and immovable
foundation, I look upon them in a manner quite different.
This carelessness in a matter which concerns themselves, their eternity,
their all, moves me more to anger than pity; it astonishes and shocks me; it
is to me monstrous. I do not say this out of the pious zeal of a spiritual
devotion. I expect, on the contrary, that we ought to have this feeling from
principles of human interest and self-love; for this we need only
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because it is a palpable quality, whereas justice is a spiritual quality of
which men dispose as they please, they have placed justice in the hands of
might. And thus that is called just which men are forced to obey.
Hence comes the right of the sword, for the sword gives a true right.
Otherwise we should see violence on one side and justice on the other (end
of the twelfth Provincial Letter). Hence comes the injustice of the Fronde,
which raises its alleged justice against power. It is not the same in the
Church, for there is a true justice and no violence.
879. Injustice.--Jurisdiction is not given for the sake of the judge, but
for that of the litigant. It is dangerous to tell this to the people. But
the people have too much faith in you; it will not harm them and may serve
you. It should, therefore, be made known. Pasce oves meas, not tuas.221 You
owe me pasturage.
880. Men like certainty. They like the Pope to be infallible in faith, and
grave doctors to be infallible in morals, so as to have certainty.
881. The Church teaches, and God inspires, both infallibly. The work of the
Church is of use only as a preparation for grace or condemnation. What it
does is enough for condemnation, not for inspiration.
882. Every time the Jesuits may impose upon the Pope, they will make all
Christendom perjured.
The Pope is very easily imposed upon, because of his occupations, and the
confidence which he has in the Jesuits; and the Jesuits are very capable of
imposing upon him by means of calumny.
883. The wretches who have obliged me to speak of the basis of religion.
884. Sinners purified without penitence; the righteous justified without
love; all Christians without the grace of Jesus Christ; God without power
over the will of men; a predestination without mystery; a redem
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pollution, and the insufficiency of their own righteousness; that they
can in no wise help themselves, and that God would be wholly just and
righteous in rejecting them and all that they do, and in casting them
off for ever. There is however a vast variety as to the manner and
distinctness of such convictions.
As they are gradually more and more convinced of the corruption and
wickedness of their hearts, they seem to themselves to grow worse and
worse, harder and blinder, and more desperately wicked, instead of
growing better. They are ready to be discouraged by it, and oftentimes
never think themselves so far off from good as when they are nearest.
Under the sense which the Spirit of God gives them of their sinfulness,
they often think that they differ from all others; their hearts are
ready to sink with the thought that they are the worst of all, and that
none ever obtained mercy who were so wicked as they.
When awakenings first begin, their consciences are commonly most
exercised about their outward vicious course, or other acts of sin; but
afterwards are much more burdened with a sense of heart-sins, the
dreadful corruption of their nature, their enmity against God, the pride
of their hearts, their unbelief, their rejection of Christ, the
stubbornness and obstinacy of their wills; and the like. In many, God
makes much use of their own experience, in the course of their
awakenings and endeavors after saving good, to convince them of their
own vile emptiness and universal depravity.
Very often, under first awakenings, when they are brought to reflect on
the sin of their past lives, and have something of a terrifying sense of
God's anger, they set themselves to walk more strictly, and confess
their sins, and perform many religious duties, with a secret hope of
appeasing God's anger, an
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salvation; but that did not quiet her, she continued earnestly crying
for some time. When she had in a measure ceased, her sister Eunice being
by her, she burst out again, and cried, Poor Eunice! and cried
exceedingly; and when she had almost done, she went into another room,
and there looked upon her sister Naomi: and burst out again, crying,
Poor Amy! Her mother was greatly affected at such a behavior in a child,
and knew not what to say to her. One of the neighbors coming in a little
after, asked her what she had cried for. She seemed at first backward to
tell the reason: her mother told her she might tell that person, for he
had given her an apple: upon which she said, she cried because she was
afraid they would go to hell.
At night, a certain minister, who was occasionally in the town, was at
the house, and talked with her of religious things. After he was gone,
she sat leaning on the table, with tears running from her eyes; and
being asked what made her cry, she said, I was thinking about God. The
next day, being Saturd
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best portion. Such longings as I speak of, are commonly attended with
firm resolutions to pursue this good for ever, together with a hoping,
waiting disposition. When persons have begun in such frames, commonly
other experiences and discoveries have soon followed, which have yet
more clearly manifested a change of heart.
It must needs be confessed that Christ is not always distinctly and
explicitly thought of in the first sensible act of grace (though most
commonly He is), but sometimes He is the object of the mind only
implicitly. Thus sometimes when persons have seemed evidently to be
stripped of all their own righteousness, and to have stood
self-condemned as guilty of death, they have been comforted with a
joyful and satisfying view, that the mercy and grace of God is
sufficient for them-that their sins, though never so great, shall be no
hindrance to their being accepted; that there is mercy enough in God for
the whole world, and the like-when they give no account of any
particular or distinct thought of Christ. But yet, when the account they
give is duly weighed, and they are a little interrogated about it, it
appears that the revelation of mercy in the gospel is the ground of
their encouragement and hope; and that it is indeed the mercy of God
through Christ that is discovered in them, and that it is depended on in
Him, and not in any wise moved by any thing in them.
Sometimes disconsolate souls have been revived, and brought to rest in
God, by a sweet sense of His grace and faithfulness, in some special
invitation or promise; in which nevertheless there is no particular
mention of Christ, nor is it accompanied with any distinct thought of
Him
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II. The Manner of Conversions Various, Yet Bearing a Great Analogy,
III. This Work Further Illustrated in Particular Instances.
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Rev. and Honored Sir,
Having seen your letter to my honored Uncle Williams of Hatfield, of
July 20, wherein you inform him of the notice that has been taken of the
late wonderful work of God, in this and some other towns in this
country, by the Rev. Dr. Watts, and Dr. Guyse, of London, and the
congregation to which the last of these preached on a monthly day of
solemn prayer; also, of your desire to be more perfectly acquainted with
it, by some of us on the spot: and having been since informed by my
Uncle Williams that you desire me to undertake it, I would now do it, in
a just and faithful a manner as in me lies.
SECTION I. A General Introductory Statement
The people of the country, in general, I suppose, are as sober, orderly,
and good sort of people, as in any part of New England; and I believe
they have been preserved the freest by far of any part of the country,
from error, and variety of sects and opinions. Our being so far within
the land, at a distance from sea-ports, and in a corner of the country,
has doubtless been one reason why we have not been so much corrupted
with vice, as most other parts. But without question, the religion and
good order of the county, and purity in doctrine, has, under God, been
very much owing to the great abilities, and eminent piety of my
venerable and honored grandfather Stoddard. I suppose we have been the
freest of any part of the land from unhappy divisions and quarrels in
our ecclesiastical and religious affairs, till the late lamentable
Springfield contention. [The Springfield Contention relates to the
settlement of a minister there, which occasioned too warm debates
between some, b
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of earth!
A glorious manner to welcome life and death, good and evil!
539. What difference in point of obedience is there between a soldier and a
Carthusian monk? For both are equally under obedience and dependent, both
engaged in equally painful exercises. But the soldier always hopes to
command and never attains this, for even captains and princes are ever
slaves and dependants; still he ever hopes and ever works to attain this.
Whereas the Carthusian monk makes a vow to be always dependent. So they do
not differ in their perpetual thraldom, in which both of them always exist,
but in the hope, which one always has, and the other never.
540. The hope which Christians have of possessing an infinite good is
mingled with real enjoyment as well as with fear; for it is not as with
those who should hope for a kingdom, of which they, being subjects, would
have nothing; but they hope for holiness, for freedom from injustice, and
they have something of this.
541. None is so happy as a true Christian, nor so reasonable, virtuous, or
amiable.
542. The Christian religion alone makes man altogether lovable and happy. In
honesty, we cannot perhaps be altogether lovable and happy.
543. Preface.--The metaphysical proofs of God are so remote from the
reasoning of men, and so complicated, that they make little impression; and