The works of the Rev. John Wesley, Vol. 13 (of 32)

by John Wesley

I.WE have here an opportunity, in a very lively instance, to see the nature of true religion; and the manner of its operation when exemplified in a high degree. Particularly it may be observed.

1. How greatly Mr. Brainerd’s religion differed from that of some who, depending on something past, settle in a cold, careless, and carnal frame of mind, and in a neglect of thorough, earnest religion. Although his convictions and conversion were exceeding clear, yet how far was he from acting as though he thought he had got through his work, when once he had obtained satisfaction of his interest in Christ? On the contrary, this was with him but the beginning of his work, his entering on the great business, his first setting out in his race. His obtaining rest in Christ, after earnest striving to enter in at the strait gate, he did not look upon as putting an end to any further occasion for striving and violence in religion: but these were continued, and maintained constantly, through all changes, to the very end of life. He continued pressing forward, forgeting the things that were behind, and reaching forth towards the things that were before. His pains and earnestness in religion were rather increased than diminished, after he had received satisfaction concerning the safety of his state. Love to God, and longings after holiness, were more effectual to engage him to pains and activity, than fear of hell had been before.

And as his conversion was not the end of his work, or of his diligence in religion; so neither was it the end of the work of the Spirit of God on his heart; but rather the beginning; the first dawning of the light, which thenceforward increased more and more; the beginning of his holy affections, his sorrow for sin, his love to God, his rejoicing in Christ, his longings after holiness. And the powerful operations of the Spirit of God herein, were carried on, from the day of his conversion, to his dying day. His religious experiences, his admiration, joy, and praise, did not only hold for a few days, weeks, or months; and then gradually die away, till they came to leave him without any sensible experience of holy and divine affections, for months together; as it is with many, who soon come to that pass, that it is again with them much as it is used to be before their conversion, with respect to any present views of God’s glory, or ardent out-goings of their souls after divine objects; but only now and then they have a comfortable reflection on times past; and so rest easy, thinking all well; they have had a good clear work, and they doubt not but they shall go to heaven when they die. How far otherwise was it with Mr. Brainerd! His experiences, instead of dying away, were evidently of an increasing nature. His first love, and other holy affections, even at the beginning were very great; but after months and years, became much greater, and more remarkable; and the exercises of his mind continued exceeding great, (though not equally so at all times) without remissness, and without dwindling away, even till his decease. They began in a time of general deadness, and were greatly increased in the general reviving of religion. And when a general deadness returned, his experiences were still kept up in their height, and so continued in a general course wherever he was, in sickness and in health, living and dying. The change that was wrought in him at his conversion, was agreeable to scripture, a great change, and an abiding change, rendering him a new creature: not only a change as to comfort; and a transient change, consisting in passing affections; but a change of nature, a change of the abiding temper of his mind. Not a partial change, in opinion, or outward reformation, much less a change from one error to another; but an universal change, both internal, and external, from the habits of sin, to universal holiness.

*It appears plainly, from his conversion to his death, that the great object of the new appetites given him, and thenceforward maintained and increased in his heart, was HOLINESS, conformity to God, living to God, and glorifying him. This was what drew his heart; this was the center of his soul; this was the ocean to which all his religious affections tended: this was the object which engaged his eager desires and earnest pursuits: he knew no true happiness, but this: this was what he longed for most vehemently and constantly on earth; and this was with him the beauty and blessedness of heaven, to be perfectly holy, and perfectly exercised in the holy employments of heaven; to glorify God, and enjoy him for ever.

*His religious affections were attended with evangelical humiliation; consisting in a sense of his own insufficiency, and despicableness. How deeply affected was he almost continually with his great defects in religion; with his vast distance from that spirituality that became him; with his ignorance, deadness, unsteadiness, barrenness? He was not only affected with the remembrance of his former sinfulness, but with the sense of his present vileness. He was not only disposed to think meanly of himself as before God; but among men, and compared with them. He was apt to think [♦]other saints better than he; yea, to look upon himself as the least of saints; yea, the vilest and worst of mankind, And notwithstanding his great attainments in spiritual knowledge, yet we find there is scarce any thing he is more frequently abased with, than his ignorance.

[♦] “think of other” replaced with “think other” per Errata

*How eminently did he appear to be of a meek and quiet spirit, resembling the lamb-like, dove-like Spirit of Christ! How full of love, meekness, quietness, forgiveness, and mercy! His love was not fondness for a party, but universal; often exercised to his greatest opposers and enemies. His love and meekness were effectual in expensive and painful deeds of kindness; readily confessing faults under the greatest trials, and humbling himself even at the feet of those from whom he had suffered most: and from time to time praying for his enemies, abhorring the thoughts of bitterness and resentment towards them. I scarce knew where to look for a parallel instance of self-denial, in these respects, in the present age. He was a person of great zeal; but how did he abhor a bitter zeal, and lament it where he saw it! And though he was once drawn into some degrees of it, by the force of example; yet how did he go about with a heart bruised and broken in pieces for it all his life after!

Of how soft and tender a spirit was he! How far were his experiences, hopes, and joys, from a tendency to lessen conviction and tenderness of conscience, to cause him to be less affected with present and past sins, and less conscientious with respect to future sins, more easy in the neglect of duties that are troublesome, less apt to be alarmed at his own defects, and more easily induced to a compliance with carnal appetites! On the contrary, how tender was his conscience! how apt was his heart to smite him! how greatly was he alarmed at the appearance of evil! how great and constant was his jealousy over his own heart! how strict his care and watchfulness against sin! how deep and sensible were the wounds that sin made in his conscience! Those evils that are generally accounted small, were almost an insupportable burden to him; such as his inward deficiencies, his having no more love to God, any slackness or dulness, any unsteadiness, or wandering, how did the consideration of such things as these abase him, and fill him with shame and confusion! His love and hope, though they cast out a servile fear of hell, yet were attended with, and promoted a reverential filial fear of God, a dread of sin, and of God’s holy displeasure. His assurance and comfort promoted and maintained mourning for sin: holy mourning with him, was not only the work of an hour or a day, at his first conversion; but he was a mourner for sin all his days. He did not, after he received forgiveness, forget his past sins, committed before his conversion; but the remembrance of them from time to time, filled his heart with renewed grief: and how lastingly did the sins committed after his conversion, affect and break his heart! If he did any thing whereby he thought he had dishonoured God, he had never done with calling it to mind with sorrow: though he was assured that God had forgiven it, yet he never forgave himself.

His religion was not like a blazing meteor, flying through the firmament with a bright train, and then quickly going out; but like the steady lights of heaven, that are constant principles of light, though sometimes hid with clouds. Nor like a land-flood, which flows far and wide, bearing down all afore it, and then dried up; but like a stream fed by living springs; which though sometimes diminished, yet is a constant stream.

*Mr. Brainerd’s comforts were not like those of some other persons, which are attended with a spiritual satiety, and put an end to their religious longings, at least to the ardency of them. On the contrary, how were they always attended with longings and thirstings after greater degrees of conformity to God! And the greater and sweeter his comforts were, the more vehement were his desires after holiness. For his longings were not so much after joyful discoveries of God’s love; as after greater spirituality, an heart more engaged for God, to love and exalt, and depend upon him; an ability better to serve him, to do more for his glory. And his desires were powerful and effectual, to animate him to the eager pursuit of these things. His comforts never put an end to his seeking after God, but greatly enlarged him therein.