| 1. The Text Opened, and an Account Given of the Affair Proposed in
the Memorial from Scotland.
ZECHARIAH 8:20, 21, 22.
"Thus saith the Lord, of hosts, It shall yet come to
pass, that there shall come people, and the inhabitants of many cities:
and the inhabitants of one city shall go to another, saying, Let us go
speedily to pray before the Lord, and to seek the LORD of hosts: I will
go also. Yea, many people and strong nations shall come to seek the LORD
of hosts in Jerusalem, and to pray before the LORD."
THE TEXT OPENED, AND AN ACCOUNT GIVEN OF THE AFFAIR PROPOSED IN THE MEMORIAL
FROM SCOTLAND.
SECTION 1
Explanatory Introduction.
In this chapter we have a prophecy of a future glorious advancement of the
church of God; wherein it is evident, that something further is intended
than ever was fulfilled to the Jewish nation under the Old Testament. For
here are plain prophecies of such things as never were fulfilled before
the coming of the Messiah: particularly, what is said in the two last verses
in the chapter, of many and strong nations worshipping and seeking the true
God; and of so great an accession of Gentile nations to the church of God,
that by far the greater part of the visible worshippers should consist of
this new accession, so that they should be to the other as ten to one. A
certain number for an uncertain. There never happened any thing, from the
time of the prophet Zechariah to the coming of Christ, to answer this prophecy:
and it can have no fulfilment, but either, in the calling of the Gentiles,
in and after the days of the apostles; or, in the future glorious enlargement
of the church of God in the latter ages of the world, so often foretold
by the prophets of the Old Testament, and by the prophet Zechariah in particular,
in the latter part of his prophecy. It is most probable, that what the Spirit
of God has chiefly respect to, is that last and greatest enlargement and
most glorious advancement of the church of God on earth; in the benefits
of which especially the Jewish nation were to have a share, a very eminent
and distinguished share.
There is a great agreement between what is here said, and other prophecies
that must manifestly have respect to the church's latter-day glory: As Isa
60:2-4. "The Lord shall arise upon thee, and his glory shall be upon
thee: and the Gentiles shall come to thy light, kings to the brightness
of thy rising. Lift up thine eyes round about, and see; all they gather
themselves together, they come to thee." That whole chapter, beyond
all dispute, has respect to the most glorious state of the church of God
on earth. So chapter 66:8. "Shall the earth be made to bring forth
in one day? Shall a nation be born at once?" ver 10. "Rejoice
ye with Jerusalem, and be glad with her, all ye that love her." ver
12. "I will extent peace to her like a river, and the glory of the
Gentiles a flowing stream." Micah 4:1, & etc. "But in the
last day it shall come to pass, that the mountain of the house of the Lord
shall be established in the top of the mountains and it shall be exalted
above the hills, and people shall flow unto it; and many nations shall come,
and say, Come and let us go up to the mountain of the Lord, and to the house
of the God of Jacob. -- And he shall judge among many people, and rebuke
strong nations afar off; and they shall beat their swords into plowshares,
and their spears into pruning-hooks; nation shall not lift up sword against
nation, neither shall they learn war any more." See also Isa 2 at the
beginning. -- There has been nothing yet brought to pass, in any measure,
to answer these prophecies. And as the prophecy in my text, and the following
verse, agrees with them, so there is reason to think it has a respect to
the same times. And indeed there is a remarkable agreement in the description
given throughout the chapter, with the representations made of those times
elsewhere in the prophets.
So that however the prophet, in some parts of this chapter, may have respect
to future smiles of heaven on the Jewish nation, lately returned from the
Babylonish captivity, and resettled in the land of Canaan, in a great increase
of their numbers and wealth, and the return of more captives from Chaldea
and other countries, & etc. yet the Spirit of God has doubtless respect
to things far greater than these, and of which these were but faint resemblances.
We find it common in the prophecies of the Old Testament, that when the
prophets are speaking of divine favours and blessings on the Jews, attending
or following their return from the Babylonish captivity, the Spirit of God
takes occasion from thence to speak of the incomparably greater blessings
on the church, that shall attend and follow her deliverance from the spiritual
or mystical Babylon, of which those were a type, and then speaks almost
wholly of these latter and lastly greater things, so as to seem to forget
the former.
And whereas the prophet, in this chapter, speaks of God bringing his people
again from the east and west to Jerusalem, (ver. 7, 8.) and multitudes of
all nations taking hold of the skirts of the Jews; so far as this means
literally that nation of the posterity of Jacob, it cannot chiefly respect
any return of the Jews from Babylon and other countries, in those ancient
times before Christ, for no such things attended any such return. It must
therefore have respect to the great calling and gathering of the Jews into
the fold of Christ, and their being received to the blessings of his kingdom,
after the fall of antichrist, or the destruction of mystical Babylon.
SECTION 2
Observations on the text.
IN the text we have an account how this future glorious advancement of the
church of God should be introduced; viz. By great multitudes in different
towns and countries taking up a joint resolution, and coming into an express
and visible agreement, that they will, by united and extraordinary prayer,
seek to God, that he would come and manifest himself, and grant the tokens
and fruits of his gracious presence. - Particularly we may observe,
- The duty, with the attendance on which the glorious event foretold
shall be brought on; viz. The duty of prayer. - Prayer, some suppose,
is here to be taken synechdochically, for the whole of divine worship;
prayer being a principal part of worship in the days of the gospel,
when sacrifices are abolished. If so, this is to be understood only
as a prophecy of a great revival of religion, and of the true worship
of God among his visible people, the accession of others to the church,
and turning of multitudes from idolatry to the worship of the true God.
But it appears to me reasonable to suppose, that something more special
is intended, with regard to the duty of prayer, considering that prayer
is here expressly and repeatedly mentioned; and also considering how
parallel this place is with many other prophecies, that speak of an
extraordinary spirit of prayer, as preceding and introducing that glorious
day of religious revival, and advancement of the church's peace and
prosperity, so often foretold. Add to this, the agreeableness of what
is here said, with what is said afterwards by the same prophet, of the
pouring out of a spirit of grace and supplication, as that with which
this great revival of religion shall begin. (chap. 12:10.)
- The good, that shall be sought by prayer, which is God himself. It
is said once and again, "They shall go to pray before the Lord,
and to seek the Lord of hosts." This is the good they ask for,
and seek by prayer, The Lord of hosts himself. To seek God, as the expression
may perhaps be sometimes used in Scripture, may signify no more than
seeking the favour or mercy of God. And if it be taken so here, praying
before the Lord, and seeking the Lord of hosts, must be synonymous expressions.
And it must be confessed to be a common thing in Scripture, to signify
the same thing repeatedly, by various expressions of the same import,
for the greater emphasis.
But certainly that expression of seeking the Lord, is very commonly
used to signify something more; it implies that God himself is the great
good desired and sought after; that the blessings pursued are God's
gracious presence, the blessed manifestations of him, union and intercourse
with him; or, in short, God's manifestations and communications of himself
by his Holy Spirit. Thus the psalmist desired God, thirsted after him,
and sought him. (Psalm 63:1, 2, 8.) "O God, thou art my God; early
will I seek thee. My flesh longeth for thee, in a dry and thirsty land
where no water is; to see thy power and thy glory, so as I have seen
thee in the sanctuary. My soul followeth hard after thee." (Psalm
73:25.) "Whom have I in heaven but thee? And there is none upon
earth that I desire besides thee." The psalmist earnestly pursued
after GOD, his soul thirsted after him, he stretched forth his hands
unto him, & etc. (Psalm 143:6) And therefore it is in Scripture
the peculiar character of the saints, that they are those who seek GOD.
(Psalm 24:6) "This is the generation of them that seek him."
(Psalm 69:32.) "Your heart shall live that seek God." If the
expression in the text be understood agreeably to this sense, then by
seeking the Lord of hosts, we must understand a seeking, that God who
had withdrawn, or as it were hid himself for a long time, would return
to his church, and grant the tokens and fruits of his gracious presence,
and those blessed communications of his Spirit to his people, and to
mankind on earth, which he had often promised, and which his church
had long waited for.
And it seems reasonable to understand the phrase seeking the Lord of
hosts, in this sense here, and not as merely signifying the same thing
with praying to God: not only because the expression is repeatedly added
to praying before the Lord, in the text; but also because the phrase,
taken in this sense, is exactly agreeable to other parallel prophetic
representations. Thus God's people seeking, by earnest prayer, the promised
restoration of the church of God, after the Babylonish captivity, and
the great apostasy that occasioned it, is called their SEEKING GOD and
SEARCHING for him; and God's granting this promised revival and restoration
is called his being FOUND of them. Jer 29:10,14. "For thus saith
the Lord, that after seventy years be accomplished at Babylon, I will
visit you, and perform my good word towards you, in causing you to return
to this place. For I know the thoughts that l think towards you, saith
the Lord, thoughts of peace, and not of evil, to give you an expected
end. Then shall ye go and call upon me, and I will hearken unto you;
and ye shall seek me and find me, when ye shall search for me with all
your heart; and I will be found of you, saith the Lord, and I will turn
away your captivity." And the prophets, from time to time, represent
God, in a low and afflicted state of his church, as being withdrawn,
and hiding himself Isa 45:15. "Verily thou art a God that hidest
thyself, O God of Israel, the Saviour." (Chap 57:17.) "I hid
me, and was wroth." And they represent God's people, while his
church is in such a state, before God delivers and restores the same,
as seeking him, looking for him, searching and waiting for him, and
calling after him. (Hos 5:15.) "I will go and return unto my place,
till they acknowledge their offense, and seek my face from the house
of Jacob, and I will look for him."
And when God, in answer to their prayers and succeeding their endeavours,
delivers, restores, and advances his church, according to his promise,
then he is said to answer, and come, and say, Here am I, and to show
himself; and they are said to find him, and see him plainly. (Isa 58:9.)
"Then shalt thou cry, and he shall say, Here I am." (Isa 45:19.)
"I said not unto the seed of Jacob, Seek ye me in vain." (Chap.
25:8, 9.) "The Lord will wipe away the tears from off all faces,
and the rebuke of his people shall he take away from off the earth.
And it shall be said in that day, Lo, this is our God, we have waited
for him, and he will save us: This is the Lord, we have waited for him;
we will be glad, and rejoice in his salvation." Together with the
next chap. Ver. 8, 9. We have waited for thee; "the desire of our
soul is to thy name, and to the remembrance of thee. With my soul have
I desired thee in the night, yea, with my spirit within me will I seek
thee early. For when thy judgements are in the earth, the inhabitants
of the world will learn righteousness." Isaiah 52:6-8. "Therefore
my people shall know my name; therefore they shall know in that day,
that I am he that doth speak: behold, it is I. How beautiful upon the
mountains are the feet of him that bringeth good tidings, that publisheth
peace, that bringeth good tidings of good, that publisheth salvation,
that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the
voice, together shall they sing; for they shall see eye to eye, when
the Lord shall bring again Zion."
- We may observe who they are that shall be united in thus seeking
the Lord of hosts: the inhabitants of many cities, and of many countries,
yea, many people, and strong nations, great multitudes in different
parts of the world shall conspire in this business. From the representation
made in the prophecy, it appears rational to suppose, that it will be
fulfilled something after this manner:-There shall be given much of
a spirit of prayer to God's people, in many places, disposing them to
come into an express agreement, unitedly to pray to God in an extraordinary
manner, that he would appear for the help of his church, and in mercy
to mankind, and pour out his Spirit, revive his work, and advance his
spiritual kingdom in the world, as he promised. This disposition to
prayer, and union in it, will gradually spread more and more, and increase
to greater degrees; with which at length will gradually be introduced
a revival of religion, and a disposition to greater engagedness in the
worship and service of God, amongst his professing people. This being
observed, will be the means of awakening others, making them sensible
of the wants of their souls, and exciting in them a great concern for
their spiritual and everlasting good, and putting them upon earnestly
crying to God for spiritual mercies, and disposing them to join in that
extraordinary seeking and serving of God.
In this manner religion shall be propagated, till the awakening reaches
those that are in the highest stations, and till whole nations be awakened,
and there be at length an accession of many of the chief nations of
the world to the church of God. Thus after the inhabitants of many cities
of Israel, or of God's professing people, have taken up and pursued
a joint resolution, to go and pray before the Lord, and seek the Lord
of hosts, others shall be drawn to worship and serve him with them;
till at length many people and strong nations shall join themselves
to them; and there shall, in process of time, be a vast accession to
the church, so that it shall be ten times as large as it was before;
yea, at length, all nations shall be converted unto God. Thus (Zech
8:23.) "ten men shall take hold, out of all languages of the nations,
of the skirt of him that is a Jew," (in the sense of the apostle,
Rom 2:28-29.) "saying, We will go with you; for we have heard,
that God is with you." And thus shall be fulfilled, (Psalm 65:2)
"O thou that hearest prayer, unto thee shall all flesh come."
- We may observe, the mode of their union in this duty. It is a visible
union, an union by explicit agreement, a joint resolution declared by
one to another, being first proposed by some, and readily and expressly
followed by others. The inhabitants of one city shall apply themselves
to the inhabitants of another, saying, Let us go, & etc. Those to
whom the motion is made, shall comply with it, the proposal shall take
with many, it shall be a prevailing, spreading thing; one shall follow
another's example, one and another shall say, I will go also. Some suppose,
that those words, I will go also, are to be taken as the words of him
that makes the proposal; as much as to say, I do not propose that to
you, which I am not willing to do myself. I desire you to go, and am
ready to go with you. But this is to suppose no more to be expressed
in these latter words, than was expressed before in the proposal itself;
for these words, let us go, signify as much. It seems to me much more
natural, to understand these latter words as importing the consent of
those to whom the proposal is made, or the reply of one and another
that falls in with it. This is much more agreeable to the plain design
of the text, which is to represent the concurrence of great numbers
in this affair; and more agreeable to the representation made in the
next verse, of one following another, many taking hold of the skirt
of him that is a Jew.
And though, if the words be thus understood, we must suppose an ellipsis
in the text, something understood that is not expressed, as if it had
been said, those of other cities shall say, I will go also; yet, this
is not difficult to be supposed, for such ellipses are very common in
Scripture. We have one exactly parallel with it in Jer 3:22. "Return,
ye backsliding children, and I will heal your backslidings. Behold,
we come unto thee, for thou art the Lord our God," i.e. the backsliding
children shall say, "Behold we come unto thee," & etc.
And in Cant. 4:16 and 5:1 "Let my beloved come into his garden,
and eat his pleasant fruits. I am come into my garden, my sister, my
spouse," i.e. her beloved shall say, "I am come into my garden."
We have the like throughout that song. So Psalm 50:6, 7. "The heavens
shall declare his righteousness; for God is Judge himself. Hear, O my
people, and I will speak," i.e. the Judge shall say, "Hear,
O my people," & etc. So Psalm 82:l, 2. - The psalms and prophets
abound with such figures of speech.
- We may observe the manner of prayer agreed on, or the manners in
which they agree, to engage in and perform the duty. Let us go SPEEDILY
to pray; or as it is in the margin, Let us go continually. The words
literally translated are, Let us go in going. Such an ingemination,
or doubling of words, is very common in the Hebrew language, when it
is intended that a thing shall be very strongly expressed. It generally
implies the superlative degree of a thing; as the holy of holies signifies
the most holy. But it commonly denotes, not only the utmost degree of
a thing, but also the utmost certainty; as when God said to Abraham,
"In multiplying, I will multiply thy seed," (Gen 22:17.) it
implies both that God would certainly multiply his seed, and also multiply
it exceedingly. So when God said to Adam, "In the day that thou
eatest thereof, in dying thou shalt die," (as the words are in
the original, it implies, both that he should surely die, and also that
he should die most terribly, should utterly perish, and be destroyed
to the utmost degree.
In short, as the ingemination of words in the Hebrew, generally denotes
the strength of expression, so it is used to signify almost all those
things that are wont to be signified by the various forms of strong
speech in other languages. It signifies not only the utmost degree of
a thing, and its great certainty; but also the peremptoriness and terribleness
of a threatening, the greatness and positiveness of a promise, the strictness
of a command, and the earnestness of a request. When God says to Adam,
"Dying thou shalt die," it is equivalent to such strong expressions
in English, as, Thou shall die surely, or indeed; or, Thou shalt die
with a witness. So when it is said in the text, "Let us go in going,
and pray before the Lord, "the strength of the expression represents
the earnestness of those that make the proposal, their great engagedness
in the affair. And with respect to the duty proposed, it may be understood
to signify that they should be speedy, fervent, and constant in it;
or, in one word, that it should be thoroughly performed.
- We may learn from the tenor of this prophecy, together with the context,
that this union in such prayer is foretold as a becoming and happy thing,
what would be acceptable to God, and attended with glorious success.
From the whole we may infer, that it is a very suitable thing, and well-pleasing
to God, for many people, in different parts of the world, by express agreement,
to come into a visible union in extraordinary, speedy, fervent, and constant
prayer, for those great effusions of the Holy Spirit, which shall bring
on that advancement of Christ's church and kingdom, that God has so often
promised shall be in the latter age of the world. And so from hence I would
infer the duty of God's people, with regard to the Memorial lately sent
over into America from Scotland, by a number of ministers there, proposing
a method for such an union as has been spoken of, in extraordinary prayer,
for this great mercy.
And it being the special design of this discourse, to persuade such as are
friends to the interests of Christ's kingdom, to a compliance with the proposal
and request made in that Memorial, I shall, First, give a short historical
account of the affair to which it relates, from letters, papers, and pamphlets,
that have come over from Scotland. Secondly, I shall annex the Memorial
itself. And then, I shall offer some arguments and motives, tending to induce
the friends of religion to fall in with what is proposed; and lastly, make
answer to some objections that may possibly be made against it.
SECTION 3
An historical account of the concert to which the Memorial relates.
IN October, A.D. 1744, a number of ministers in Scotland, taking into consideration
the state of God's church and of the world of mankind, judged that the providence
of God, at such a day, did loudly call upon such as were concerned for the
welfare of Zion, to united extraordinary applications to the God of all
grace, suitably acknowledging him as the fountain of all the spiritual benefits
and blessings of his church, and earnestly praying to him, that he would
appear in his glory, and favour Zion, and manifest his compassion to the
world of mankind, by an abundant effusion of his Holy Spirit on all the
churches, and the whole habitable earth, to revive true religion in all
parts of Christendom, and to deliver all nations from their great and manifold
spiritual calamities and miseries, and bless them with the unspeakable benefits
of the kingdom of our glorious Redeemer, and fill the whole earth with his
glory. Consulting one another on the subject, they looked upon themselves,
for their own part, obliged to engage in this duty; and, as far as in them
lay, to persuade others to the same: and to endeavour to find out and fix
on some method, that should most effectually tend to promote and uphold
such-extraordinary application to heaven among God's people.
After seeking to God by prayer for direction, they determined on the following
method, as what they would conform to in their own practice, and propose
to be practised by others, for the two years next following, viz. To set
apart some time on Saturday evening, and sabbath morning, every week, for
the purpose aforesaid as other duties would allow to every one respectively,
and more solemnly, the first Tuesday of each quarter, (beginning with the
first Tuesday of November, then next ensuing,) either the whole day, or
part of the day, as persons find themselves disposed, or think their circumstances
will allow: the time to be spent either in private praying societies, or
in public meetings, or alone in secret, as shall be found most practicable,
or judged most convenient, by such as are willing, in some way or other,
to join in this affair. Not that any should make promises, or be looked
upon as under strict bonds in any respect, constantly and without fail to
observe every one of these days, whatever their circumstances should be,
or however other duties and necessary affairs might interfere; or that persons
should look upon themselves bound with regard to these days in any wise
as though the time were holy, or the setting of them apart for religious
purposes were established by sacred authority. But yet, as a proper guard
against negligence and unsteadiness, and a prudent preservative from yielding
to a disposition - to which persons might be liable, through the prevalence
of indolence and listlessness - to excuse themselves on trivial occasions,
it was proposed, that those who united in this affair should resolve with
themselves, that if, by urgent business, or otherwise, they were hindered
from joining with others on the very day agreed on, yet they would not wholly
neglect bearing their part in the duty proposed, but would take the first
convenient day following for that purpose.
The reason why Saturday evening and Lord's-day morning were indeed most
convenient for the weekly seasons, was, that these times being so near the
time of dispensing gospel ordinances through the Christian world, which
are the great means, in the use of which God is wont to grant his Spirit
to mankind, and the principal means that the Spirit of God makes use of
to carry on his work of grace, it may be well supposed that the minds of
Christians in general will at these seasons be especially disengaged from
secular affairs, and disposed to pious meditations and the duties of devotion,
and more naturally led to seek the communications of the Holy Spirit, and
success of the means of grace. - And as to the quarterly times, it was thought
helpful to memory, that they should be on one or other of the first days
of each quarter: Tuesday was preferred to Monday, because in some places
people might have public prayers and a sermon on the stated day, which might
not be so convenient on Monday, as on some day at a greater distance from
the sabbath.
It was reckoned a chief use of such an agreement and method as this, that
it would be a good expedient for maintaining and keeping up, amongst the
people of God, the great Christian duty of prayerfulness for the coming
of Christ's kingdom. Those things to which we are too little inclined, through
sloth, carnality, or a fulness of our own worldly and private concerns -
and which are to be attended to at some seasons or other, but have no special
seasons stated for them - are apt to be forgotten, or put off from time
to time, and as it were adjourned without a day. But when we fix on certain
seasons, which we resolve, unless extraordinarily hindered, to devote to
the duty, it tends to prevent forgetfulness, and a settled negligence of
it. The certain returns of the season will naturally refresh the memory;
will tend to put us in mind of the precept of Christ, and the obligations
that lie on all his followers, to abound in such a duty, and renewedly engage
us to the consideration of the importance, necessity, and unspeakable value
of the mercy sought; and so, by frequent renovation, to keep alive the consideration
and sense of these things at all times.
Thus the first promoters of this agreement judged, that it would be subservient
to more abundant prayerfulness for effusions of the Holy Spirit at all times
through the year, both in secret and social worship; particularly as to
this last, in congregations, families, and other praying societies. And
they also judged, that such an agreed union would tend to animate and encourage
God's people in the duty proposed; and that particular persons and societies
knowing that great multitudes of their fellow Christians in so many distant
places, were at the same time (as a token of the union of their hearts with
them in this affair) by agreement engaged in the same holy exercise, would
naturally be enlivened in the duty by such a consideration.
It was not thought best to propose, at first, a longer time for the continuance
of this precise method, than two years: it being considered, that it is
not possible, before any trial, so well to judge of the expedience of a
particular method, and certain circumstances of managing such an affair,
as after some time of experience. And it was not known, but that after long
consideration, and some trial, it might be thought best to alter some circumstances,
or whether others, that had not yet been consulted, might not propose a
better method. The time first agreed on, though but short, was thought sufficient
to give opportunity for judgement and experience, and for such as were disposed
to unite in an affair of such a nature, in distant places, mutually to communicate
their sentiments on the subject.
The way which those who first projected, and came into this agreement, thought
best for giving notice of it, and proposing it to others, was not by the
press, but by personal conversation with such as they could conveniently
have immediate access to, and by private correspondence with others at a
distance. At first it was intended, that some formal paper, proposing the
matter, should be sent about for proper amendments and improvements, and
then concurrence: but on more mature deliberation, it was considered how
this might give a handle to objections; (which they thought it best, to
the utmost, to avoid in the infancy of the affair;) and how practicable
it was, without any such formality, to spread the substance of the proposal
by private letters, together with a request to their correspondents mutually
to communicate their thoughts. Therefore this was fixed on, as the preferable
method at the beginning. Accordingly, they proposed, and endeavoured to
promote the affair, in this way; and with such success, that great numbers
in Scotland and England fell in with the proposal, and some in North America.
As to Scotland, it was complied with by numbers in the four chief towns,
Edinburgh, Glasgow, Aberdeen, and Dundee, and many country towns and congregations
in various parts of the land. One of the ministers who was primarily concerned
in this affair, in a letter to one of his correspondents, speaks of an explicit
declaration of the concurrence of the praying societies. In Edinburgh, which
they had made in a letter. The number of the praying societies in that city
is very considerable. Mr. Robe, of Kilsyth, (in a letter to Mr. Prince of
Boston, dated Nov 3, 1743,) says, there were then above thirty societies
of young people there newly erected, some of which consisted of upwards
of thirty members. As to Glasgow, this union was unanimously agreed to by
about forty-five praying societies there; as an eminent minister in that
city informs in a letter.
The two years first agreed on ended last November. A little before this
time expired, a number of ministers in Scotland agreed on a Memorial to
be printed, and sent abroad to their brethren in various parts, proposing
to them, and requesting of them, to join in the continuance of this method
of united prayer, and endeavoring to promote it. Copies of which Memorial
have lately been sent over to New England, (to the number of near 500,)
directed to be distributed in almost every country in this province of the
Massachusetts Bay, and also in several parts of Connecticut, New Hampshire,
Rhode Island, New York, New Jersey, Pennsylvania, Maryland, Virginia, Carolina,
and Georgia. Most of these, I suppose, were sent to one of the congregational
ministers in Boston, with a letter subscribed by twelve ministers in Scotland,
about the affair: many of them to another of the said ministers of Boston;
and some to a minister in Connecticut. It being short, I shall here insert
a copy of it at length.
SECTION 4
A MEMORIAL from several ministers in Scotland, to their brethren in different
places, for continuing a Concert for Prayer, first entered into in the year
1744.
- WHEREAS it was the chief scope of this concert to promote more abundant
application to a duty that is perpetually binding, prayer that our Lord's
kingdom may come, joined with praises: and it contained some circumstantial
expedients, apprehended to be very subservient to that design, relating
to stated times for such exercises, so far as this would not interfere
with other duties; particularly a part of Saturday evening and sabbath
morning, every week; and more solemnly of some one of the first days
of each of the four great divisions of the year, that is, of each quarter
as the first Tuesday, or first convenient day after; and the concert,
as to this circumstance, was extended only to two years; it being intended,
that before these expired, persons engaged in the concert should reciprocally
communicate their sentiments and inclinations, as to the prolonging
of the time, with or without alteration, as to the circumstance mentioned:
and it was intended by the first promoters, that others at a distance
should propose such circumstantial amendments or improvements, as they
should find proper: it is hereby earnestly entreated, that such would
communicate their sentiments accordingly, now that the time first proposed
is near expiring.
- To induce those already engaged to adhere, and others to accede to
this concert; it seems of importance to observe, that declarations of
concurrence, the communicating and spreading of which are so evidently
useful, are to be understood in such a latitude, as to keep at the greatest
distance from entangling men's minds: not as binding men to set apart
any stated days from secular affairs, or even to fix on any part of
such and such precise days, whether it be convenient or not: not as
absolute promises in any respect; but as friendly, harmonious resolutions,
with liberty to alter circumstances as shall be found expedient. On
account of all which latitude, and that the circumstantial part extends
only to a few years, it is apprehended, the concert cannot be liable
to the objections against periodical religious times of human appointment.
- It is also humbly offered to the consideration of ministers, and others
furnished with gifts for the most public instructions, whether it might
not be of great use, by the blessing of God, if short and nervous scriptural
persuasives and directions to the duty in view, were composed and published,
(either by particular authors, or several joining together, which last
way might sometimes have peculiar advantages,) and that from time to
time, without too great intervals; the better to keep alive on men's
minds a just sense of the obligations to a duty so important in itself,
and in which many may be in danger to faint and turn remiss, without
such repeated incitements: and whether it would not also be of great
use, if ministers would be pleased to preach frequently on the importance
and necessity of prayer for the coming of our Lord's kingdom; particularly
near the quarterly days, or on these days themselves, where there is
public worship at that time.
- They who have found it incumbent on them to publish this Memorial
at this time, having peculiar advantages for spreading it, do entreat
that the desire of concurrence and assistance contained in it, may by
no means be understood as restricted to any particular denomination
or party, or to those who are of such or such opinions about any former
instances of remarkable religious concern, but to be extended to all,
who shall vouchsafe any attention to this paper, and have at heart the
interest of vital Christianity, and the power of godliness; and who
however differing about other things, are convinced of the importance
of fervent prayer, to promote that common interest, and of scripture
persuasives to promote such prayer.
- As the first printed account of this concert was not a proposal of
it, as a thing then to begin, but a narration of it, as a design already
set on foot, which had been brought about with much harmony, by means
of private letters; so the farther continuance, and, it is hoped, the
farther spreading of it, seems in a promising way of being promoted
by the same means; as importunate desires of renewing the concert have
been transmitted already from a very distant corner abroad, where the
regard to it has of late increased: but notwithstanding what may be
done by private letters, it is humbly expected, that a memorial spread
in this manner, may, by God's blessing, further promote the good ends
in view; as it may be usefully referred to in letters, and may reach
where they will not.
- Whereas in a valuable letter, from the corner just now mentioned,
as a place where a regard to the concert has lately increased, it is
proposed, that it should be continued for seven years, or at least for
a much longer time than what was specified in the first agreement; those
concerned in this Memorial, who would wish rather to receive and spread
directions and proposals on this head, than to be the first authors
of any, apprehend no inconvenience, for their part, in agreeing to the
seven years, with th; latitude above described, which reserves liberty
to make such circumstantial alterations, as may be hereafter found expedient:
on the contrary it seems of importance, that the labour of spreading
a concert, which has already extended to so distant parts, and may,
it is hoped, extend further, may not need to be renewed sooner, at least
much sooner; as it is uncertain but that may endanger the dropping of
it; and it seems probable, there will be less zeal in spreading it,
if the time proposed for its continuance be too inconsiderable. - Meantime,
declarations of concurrence for a less number of years may greatly promote
the good ends in view; though it seems very expedient, that it should
exceed what was first agreed on; seeing it is found on trial, that that
time, instead of being too long, was much too short.
- If any person who formerly agreed to this concert should now discontinue
it; would it not look too like that fainting in prayer, against which
we are so expressly warned in Scripture? And would not this be the more
unsuitable at this time, in any within the British dominions, when they
have the united calls of such public chastisements and deliverance's,
to more concern than ever about public reformation, and consequently
about that which is the source of all thorough reformation, the regenerating
and sanctifying influence of the Almighty Spirit of God? - August 26,1746.
N. B. The minister in Boston afore-mentioned to whom most of the copies
of this Memorial were sent, who, I suppose, has had later and more full
intelligence than I have had concerning the proposal, in a letter, The motions
seem to come from above, and to be wonderfully spreading in Scotland, England,
Wales, Ireland, and in North America. |