A man never acts so rationally as when he serves God

 

The happiness of the saints in heaven consists partly in that they there serve God.

I. Show how the happiness of man consists [in serving God].

II. Particularly, how 'tis a part of [the happiness of the saints in heaven].

[I. The happiness of man consists in serving God.]

First. The happiness of the reasonable creature don't consist in idleness but rather in action. The perfection and excellency of man consists in his faculties and principles. God hath endowed man with noble and excellent faculties and powers far above the beasts, wherein consists the natural image of God. The excellency of man above the brute creatures consists in that, that he is capable of a more noble sort of acts.

But man's powers of action were given him for action. 

God aimed at action, in giving man such capacities of action. And therefore when the reasonable creature is in action, or in the exercise of those powers of action which God hath given it, then 'tis in its more perfect state if its acts are suitable to the rational nature, and consequently is more happy than in a state of idleness.

When the creature is in that state that is most agreeable to the proper perfection of its nature, then is it in its most happy state. The well being, or happy being, of the creature, and its perfect and excellent being, evermore go together. But 'tis more excellent in the creature to be in action than in a state of inactivity. 

While men's powers of action lie

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dormant and inactive, they are useless; they are as if men had them not. 

Thus, for instance, if a man has a power of reason and don't exercise his reason, he is as if he had not the power. 

It is a natural excellency in man to have reason in power, but 'tis a greater excellency for him to have reason in action, for the end of power is action. If it were not for the relation that power has to action, power would be no excellency at all. 

If it were not for the relation that a power of reasoning and contemplating has to actual reasoning and contemplation, it would be no perfection at all.

God evermore so orders it that the creature should be most happy when it is most according to his design in creating of it. But God created man for action, as is evident by his giving of him those powers of action which he hath. By his giving of him such noble and excellent powers of action as he hath done, it is evident that he made him for action.

Second. A serving of God is that sort of action that man, by the faculties that God has endowed him, is most fitted for. God gave man higher powers than he did the beasts for this end, that he might be capable of those exercises wherein the service of God consists.

He was made capable of reasoning, that he might be capable by his reason to see God in his works, and capable of rational actions, that he might be capable of serving God; God seeks of us a "rational service" [Romans 12:1]. 

A creature is not capable of serving God without understanding and reason. 

A creature may be capable of serving that has no reason, as the brute creatures are capable of serving men; but God can be served only by rational creatures.

Therefore, when man serves God, he acts most according to his nature. He is employed in that sort of action that is most distinguishing of him from the beasts. He acts then in a way most according to the end of his formation, and most agreeable to his make and formation of the human nature itself. 

A man never acts so rationally as when he serves God. 

No actions [are] so agreeable to reason, and all that are contrary to God's service are contrary to reason. And therefore, doubtless, his happiness consists in serving God.

Third. The serving of God is the most excellent kind of action that man is capable of. If man's happiness consists in action, doubtless it consists chiefly in that kind of action which is most excellent.

'Tis the most excellent kind of action that man is capable of, because 'tis not only the action that man by his noble powers was most fitted for, but as 'tis the exercise of the most excellent principles of the heart. That principle of heart that is the greatest beauty of man is holiness, a principle of love to God. This principle was that wherein man's primitive

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excellency consisted, which he lost by the fall. And this principle is that wherein consists the beauty of the angels in heaven.

By a principle of holiness men are conformed to God and have the image of God. But such a principle is exercised in the creature in serving of God. There is no exercise of holiness in the creature any other way.

II. Particularly, how 'tis a great part of the happiness of the saints in heaven.

First. The saints in heaven will take great delight in serving of [God], as they delight in doing that which is just and right. Justice is what they delight in; if anything is right and equal, it is sufficient to make those spirits that are made perfect to love it and take pleasure [in] it. They will see those charms in equity that will cause them to have a perfect love to it. Saints' love to equity and justice in this world is not perfect. Sometimes a love to other things prevails over it. A saint here may be drawn to do those things that are contrary to it, but it will not be so in heaven, where the soul shall be brought to its perfect rectitude of nature.

It is a most equal and reasonable thing that all other beings should be subject to God, who is so infinitely exalted in the perfection and glory of his nature above all other beings. They will see how worthy he is to govern, and to be the lawgiver and absolute sovereign of the world. They will see how fit God is to rule, and order, and give directions to all other beings by reason of his infinite wisdom, justice, and holiness. And they will rejoice in it, that God reigns, that he that is so worthy to rule has the government in his hands. They will see that it is most just and equal that he that is the first being and the fountain of all, and upon whom all are dependent, should rule all. They will see that 'tis most equal that he of whom, and through whom, and to whom, are all things should be supreme Lord: how just it is, that he that created them and keeps them in being every moment should govern them.

They will be sensible that 'tis most reasonable that God should be their ruler, in that he has redeemed them. They will see that all the service which they can render to him is but a small recompense for that great redemption. They will be sensible then how great the redemption was, much more sensible than they are now; for then, they will be sensible how terrible the destruction is that they were redeemed from, and shall know by experience how glorious the happiness which was purchased for them.

They will see how just it is that they should serve him upon whom they live, and from whom they continually receive such great glory and happiness.

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They will be much more sensible how reasonable it is than the saints do in this world, and they will take great delight in it upon this account, as they will take delight in doing that which [is] so right and equal, see that God's authority is rightful, and they will love to be subject to it.

Second. They will take delight in doing God's will because they will know that what [he] wills them to do is best to be done. They will choose to be directed and ordered of God, rather than to be entirely left to themselves, for they will know that God perfectly knows what is best to be done, what will be most for his glory and the good of the blessed society. They will know that God is infinitely wise and holy and that he always wills that which is best.

It will be a great pleasure to the saints to see God accomplishing his own glorious purposes, fulfilling his own will. They will rejoice in seeing God's will done, and it will be a pleasure to them to be made use of as the instruments of it, as it is to the angels. The angels in heaven are blessed, and doubtless 'tis a part of their blessedness that they are continually employed as God's emissaries to accomplish his purposes and to bring to pass those events which God designs. So 'tis a part of the happiness of the saints to fulfill God's will, to fulfill that which is determined by an infinitely wise and holy God.

Third. They will take delight in serving God because they therein become conformed unto God. The thing which God requires of his creatures is to be holy, to do holy actions, to be holy as he is holy; but the saints in heaven will have such an high esteem and admiration of God that they will greatly delight in conforming to him. It will be a great pleasure to 'em to be conformed to him whose beauty they constantly behold with exaltation and ecstasy of soul, and whose glory they cease not day nor night to extol. To see the same beauty in their dispositions and actions will be what they will esteem a great part of their honor and happiness.

And herein especially they will imitate the Lord Jesus Christ. The service of God is an imitation of God, as it is the exercise of holiness; but 'tis an imitation of Jesus Christ, as it is a subjecting to God's authority. Christ, when he was in this world, he obeyed God perfectly; he was obedient even unto death. He delighted to do God's will, as it was written; Psalms 40:8, "I delight to do thy will, O my God: yea, thy law is within my heart."2 And in heaven, Christ will be subject to the Father; 1 Corinthians 15:28, "And when all things shall be subdued unto him, then shall the Son

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himself be subject unto him that put all things under him, that God may be all in all." It will be a great pleasure to 'em to be conformed to, and to imitate, the Lord Jesus Christ.

Fourth. They will know what they do in God's service is what is pleasing and acceptable to God, and that consideration will cause them to take great delight in it. It will be what they will greatly rejoice in, that they may do anything that is pleasing and acceptable to God. 'Tis a great honor done to them and testimony of God's favor that he will delight in anything that they do. And it will maintain their pleasure in doing God's will that they have the constant assurance and continual testimonies of God's acceptance of and complacence in their service. It will be as a sweet smelling savor unto God.

Fifth. They will take delight in it as they will have the honor of glorifying God therein. The glory of God is what the saints in heaven will exceedingly value. They will see that 'tis more worthy to be sought than any other end, and above all things worthy to be rejoiced in when accomplished. And they will esteem it a great honor and happiness that they may be the instruments of glorifying God. Therefore they will take pleasure in praising God, and they will take pleasure in serving and obeying of him.

Sixth. Herein they will have an opportunity to express their love to God. Strong love is a thing that seeks vent. He that has a great love to another, he necessarily desires to express that love and is not satisfied without an opportunity. The saints in heaven therefore will greatly delight in serving of God, as that service will be a service of love. It will be the pure exercise of an unfeigned and perfect love to God. True love is an active principle; it desires to show itself not only in words, but in deeds, by doing something for the beloved.

The saints in heaven have no opportunity to express their love by doing anything for the proper benefit [of God], but they have an opportunity another way, viz. by showing their cheerful subjection to his authority, and obedience to his commands, and by doing what shall be pleasing and acceptable to him and to his praise and glory.

Therefore the saints in heaven are much happier in a subjection to God's authority and in his service than if they were not in such a state.

http://edwards.yale.edu/archive?path=aHR0cDovL2Vkd2FyZHMueWFsZS5lZHUvY2dpLWJpbi9uZXdwaGlsby9nZXRvYmplY3QucGw/Yy4xNjoxNC53amVvLjcxNjIxMi43MTYyMjE= 

Intimate Acquaintance: Edwards and Bellamy

 

PREFACE by Jonathan Edwards

Evans N05136 [ 1750 ]

True religion delineated; or, Experimental religion, as distinguished from formality on the one hand, and enthusiasm on the other, set in a scriptural and rational light. In two discourses. In which some of the principal errors both of the Arminians and Antinomians are confuted, the foundation and superstructure of their different schemes demolished, and the truth as it is in Jesus, explained and proved. : The whole adapted to the weakest capacities, and designed for the establishment, comfort and quickening of the people of God, in these evil times. / By Joseph Bellamy, A.M. Minister of the Gospel at Bethlem in Connecticut. ; With a preface by the Rev. Mr. Edwards. ; [Seven lines of Scripture texts]

Bellamy, Joseph, 1719–1790.

Edwards, Jonathan, 1703–1758.

[2], viii, vi, 421, [19] p. ; 20 cm. (8 vo)

Printed and sold by S. Kneeland, in Queen-Street.,

Boston: :

1750.

Error in paging: p. 360 misnumbered 560.

List of subscribers, p. [427–438].

_____

True RELIGION delineated; OR, EXPERIMENTAL RELIGION, As distinguished from FORMALITY on the one Hand, and ENTHUSIASM on the other, set in a Scriptural and Rational Light.

In Two DISCOURSES.

In which some of the principal Errors both of the ARMINIANS and ANTINOMIANS are confuted, the Foundation and Superstructure of their different Schemes demolished, and the Truth as it is in JESUS, explained and proved.

The whole adapted to the weakest Capacities, and designed for the Establishment, Comfort and Quickening of the People of GOD, in these Evil Times.

By Ioseph Bellamy, A. M. Minister of the Gospel at Bethlem in Connecticut.

With a Preface by the Rev. Mr. EDWARDS.

Isai. xxx.21.

And thine Ears shall hear a Word behind thee, saying, This is the Way, walk ye in it, when ye turn to the right Hand, and when ye turn to the left.

Matth. vii.13, 14.

Enter ye in at the strait Gate; for wide is the Gate, and broad is the Way that leadeth to Destruction, and many there be which go in thereat: Because strait is the Gate, and narrow is the Way which leadeth unto Life, and few there be that find it.

BOSTON: Printed and Sold by S. KNEELAND, in Queen-Street 1750.

[Page]

PREFACE.

THE Being of GOD is reckon’d the first, greatest and most fundamental of all Things that are the Objects of Knowledge or Belief. And next to that must be reckon’d the Nature of that Religion, which God requires of us, and must be found in us, in order to our enjoying the Benefits of God’s Favour: 

Or rather this may be esteemed of like Importance with the other; for it in like Manner concerns us to know how we may honour and please God, and be accepted of Him, as it concerns us to know that he has a Being. 

This is a Point of infinite Consequence to every single Person; each one having to do with God as his supreme Judge, who will fix his eternal State, according as he finds him to be with or without true Religion. And this is also a Point that vastly concerns the publick Interests of the Church of God.

It is very apparent, that the Want of thoro’ Distinction in this Matter, thro’ the Defect either of sufficient Discerning or Care, has been the chief Thing that has obscured, obstructed and brought to a Stand all remarkable Revivals of Religion, which have been since the Beginning of the Reformation; 

the very chief Reason why the most hopeful and promising Beginnings have never come to any more than Beginnings; 

being nipt in the Bud, and soon followed with a great Increase of Stupidity, corrupt Principles, a profane and atheistical Spirit, and the Triumph of the open Enemies of Religion. And from hence, and from what has been so evident from Time to Time in these latter Ages of the Church, and from the small Acquaintance I have with the History of preceding Times; I can’t but think, that if the Events which have appear’d from Age to Age, should be carefully examined and considered, it would appear that it has been thus in all Ages of the Christian Church from the Beginning.

They therefore who bring any Addition of Light to this great Subject, The Nature of true Religion, and it’s Distinction from all Counterfeits, should be accepted as doing the greatest possible Service to the Church of God. 

And Attempts to this End ought not to be despised and discouraged, under a Notion that it is but Vanity and Arrogance in such as are lately sprung up in an obscure Part of the World, to pretend to add any Thing on this Subject, to the Informations we have long since received from their Fathers, who have lived in former Times, in NEW-ENGLAND, and more noted Countries. 

We cannot suppose, that the Church of God is already possessed of all that Light, in Things of this Nature, that ever God intends to give it; nor that all Satan’s Lurking-Places have already been found out. 

And must we let that grand Adversary alone in his Devices, to ensnare & ruin the Souls of Men, and confound the Interest of Religion amongst us; without attempting to know any Thing further of his Wiles, than others have told us; tho’ we see every Day the most fatal Effects of his hitherto unobserved Snares; for Fear we shall be guilty of Vanity or Want of Modesty, in attempting to discern any Thing that was not fully observed by our Betters in former Times? And that, whatever peculiar Opportunities God gives us, by special Dispensations of his Providence, to see some Things that were over-look’d by them?

The remarkable Things that have come to pass in late Times, respecting the State of Religion, I think, will give every wise Observer great Reason to determine that the Counterfeits of the Grace of God’s Spirit, are many more than have been generally taken Notice of heretofore; 

and that therefore we stand in great Need of having the certain and distinguishing Nature and Marks of genuine Religion more clearly and distinctly set forth than has been usual; so that the Difference between that and every Thing that is spurious may be more plainly and surely discern’d, and safely determined.

As Enquiries of this Nature are very important and necessary in Themselves, so they are what the present State of Religion in NEW-ENGLAND, and other Parts of the British Dominions, do in a peculiar Manner render necessary at this Season; and also do give peculiar Opportunity for Discoveries beyond what has been for a long Time. Satan transforming himself into an Angel of Light, has shewn himself in many of his Artifices more plainly than ordinary; and given us Opportunity to see more clearly and exactly the Difference between his Operations, and the saving Operations and Fruits of the Spirit of Christ: And we should be much to Blame, if we did not improve such an Advantage.

The Author of the ensuing Treatise has not been negligent of these Opportunities. He has not been an unwary or undiscerning Observer of Events that have occur’d, these ten Years past. 

From the intimate Acquaintance with him, which I have been favoured with for many Years, I have abundant Reason to be satisfied that what has governed him in this Publication, is no Vanity of Mind, no Affectation to appear in the World as an Author, nor any Desire of Applause; but a hearty Concern for the Glory of GOD, and the Kingdom and Interest of his Lord and Master JESUS CHRIST; And, that as to the main Things he here insists on, as belonging to the distinguishing Nature and Essence of true Religion, he declares them, not only as being satisfied of them from a careful Consideration of important Facts (which he has had great Opportunity to observe) and very clear Experience in his own Soul; but the most diligent Search of the holy Scriptures, and strict Examination of the Nature of Things; 

and that his Determinations concerning the Nature of genuine Religion, here exhibited to the World, have not been settled and published by him without long Consideration, and maturely weighing all Objections which could be thought of, taking all Opportunities to hear what could be said by all Sorts of Persons against the Principles here laid down, from Time to Time conversing freely and friendly with Gentlemen in the Arminian Scheme, having also had much Acquaintance, and frequent long Conversation with many of the People called Separatists, their Preachers and others.

And I cannot but express my sincere Wishes, that what is here written by this reverend and pious Author, may be taken Notice of, read without Prejudice, and thoroughly considered: 

As I verily believe, from my own Perusal, it will be found a Discourse wherein the proper Essence and  distinguishing Nature of saving Religion is deduced from the first Principles of the Oracles of God, in a Manner tending to a great Increase of Light in this infinitely important Subject; 

discovering Truth, and at the same Time shewing the Grounds of it; or shewing what Things are true, and also why they are true; manifesting the mutual Dependance of the various Parts of the true Scheme of Religion, and also the Foundation of the Whole; 

Things being reduced to their first Principles in such a manner, that the Connection and Reason of Things, as well as their Agreement with the Word of God, may be easily seen; 

and the true Source of the dangerous Errors concerning the Terms of God’s Favour and Qualifications for Heaven, which are prevailing at this Day, is plainly discovered; shewing their Falshood at the very Foundation, and their Inconsistence with the very first Principles of the Religion of the Bible.

Such a Discourse as this is very seasonable at this Day. And altho’ the Author (as he declares) has aim’d especially at the Benefit of Persons of vulgar Capacity; and so has not laboured for such Ornaments of Stile and Language as might best suit the Gust of Men of polite Literature; 

yet the Matter or Substance that is to be found in this Discourse, is what, I trust, will be very entertaining and profitable to every serious and impartial Reader, whether learned or unlearned.

NORTHAMPTON, August 4. 1750.

JONATHAN EDWARDS.

[Page]

The AUTHOR’S PREFACE.

WE are designed, by GOD our Maker, for an endless Existence. In this present Life we just enter upon Being, and are in a State introducing to a never-ending Duration in another World, where we are to be for ever unspeakably happy, or miserable, according to our present Conduct. This is designed for a State of Probation; and that, for a State of Rewards and Punishments. We are now upon Trial, and God’s Eye is upon us every Moment; and that Picture of our Selves, which we exhibit in our Conduct, the whole of it taken together, will give our proper Character, and determine our State for ever. This being designed for a State of Trial, God now means to try us, that our Conduct under all the Trials of Life, may discover what we be, and ripen us for the Day of Iudgment; when God will judge every Man according to his Works, and render to every one according to his Doings. He does not intend, in the Dispensations of his Providence, to suit Things to a State of Ease and Enjoyment, which is what this Life is not designed for; but to a State of Trial. He puts Men into trying Circumstances of set Purpose, and as it were, contrives Methods to try them. One great End he has in View, is, that he may prove them, and know what is in their Hearts.

[Page ii]He did not lead the Children of Israel directly from Egypt to Canaan, but fi _st thro’ the Red Sea, and then out into a Wilderness, where there was neither Water, nor Bread nor Flesh; and made them wander there forty Years, that he might try them, and prove them, and know what was in their Hearts. Deut. 8.2. So when the Christian Religion was introduced into the World, it was not in such a Way as Men would have chosen, but in a Manner suited to a State of Trial. The SON OF GOD did not come in outward Glory, but in the Form of a Servant; not to reign as an earthly Prince, but to die upon the Cross: and his Apostles made but a mean Appearance in the Eyes of the World: and that Sect was every where spoken against, and persecuted: and many were the Stumbling-blocks of the Times. And these Things were to try the Temper of Mankind. — And when Christian Churches were erected by the indefatigable Labours of St. Paul and others, that God might thoroughly try every Heart, he not only suffered the wicked World to rise in Arms against them, but also let Satan loose, to transform himself into an Angel of Light, and, as it were, to inspire, and send forth his Ministers, transformed into the Apostles of Christ, to vent heretical Doctrines, and foment Strife and Division. In the mean while, the secure and wicked World looked on, pleased, no doubt, to see their Debates and Divisions, and glad they could have such a Handle against Christianity, & so good a Plea to justify their Infidelity. And God delighted to have Things under Circumstances so perfectly well adapted to a State of Trial.— He loved to try the Apostles, to see how they would be affected and act; when not only the World was in Arms against them, but many of their own Converts turned to be their Enemies too, by the Influence of false Teachers. He loved to try private Christians, to see how their Hearts would be affected towards the Truths of the Gospel, and the true Ministers of Christ, and towards their temporal Interest; while the Truths of the Gospel were denied or perverted, and the true Ministers of Christ despised & stigmatised, by Hereticks, and their temporal Interest exposed to the Rage of a wicked merciless World. And he loved to try Hypocrites, to see whether they would not renounce the Truth they pretended so highly to value, and become disaffected [Page iii] towards the Ministers of Christ they seemed so dearly to love, and follow false Teachers, or fall off to the World.

It is reasonable and fit, and a Thing becoming and beautiful, that Beings in a State of Probation should be tried: and God looks upon the present outward Ease and Comfort even of his own People, as a Matter of no Importance, compared with Things spiritual and eternal. Eternity, with all it’s Importance, lies open to his View; and Time appears as a Point, and all it’s Concerns as Things comparatively of no Worth. If the Wicked are in Prosperity, and the Righteous in Adversity, or all Things come alike to all, God is well-pleased; because Things of Time are of so little Importance, and because such an Administration of Things is suited to a State of Trial. There will be Time enough hereafter, for the Righteous to be rewarded, and the Wicked punished. In this View of Things, we may, in a Measure, understand the darkest, and account for the most mysterious, Dispensations of divine Providence, and discern the Wisdom of the divine Government.

It has doubtless appeared as a Thing strange and dark to many pious Persons, and occasioned not a little Perplexity of Mind, to observe what has come to pass in New-England since the Year 1740. That there should be so general an Out-pouring of the Spirit, so many Hundreds and Thousands awakened all over the Country, and such an almost universal external Reformation, and so many receive the Word with Ioy; and yet, after all, Things come to be as they now are: so many fallen away to carnal Security, and so many turned Enthusiasts and Hereticks, and the Country so generally settled in their Prejudices against experimental Religion and the Doctrines of the Gospel, and a Flood of Arminianism and Immorality, ready to deluge the Land. But as strange and dark as it may have seemed, yet doubtless if any of us had lived with the Israelites in the Wilderness, or in the three first Ages after Christ, or in the Time of the Reformation from Popery, the Dispensations of divine Providence would upon the whole have appeared much more mysterious than they do now. And yet those were Times when God was doing glorious Things for his Church.—And indeed, it has happened in our [Page iv] Day, however strange it may seem to us, no otherwise than our Saviour foretold it commonly would under the Gospel-Dispensation, at least ’till Satan is bound, that he may deceive the Nations no more. The Sower goes forth to sow, and some Seed falls by the Way-Side, & some on stony, & some on thorny, and some on good Ground; and while he is sowing good Seed, an Enemy in the Night, the Devil unobserved, sows Tares: Now when the Sun is up, i. e. when new Times come on, and Trials approach, the main of the Seed is lost; not only what fell by the Way-Side, but also what fell on the stony and thorny Ground. And when the good Ground is about to bring forth Fruit, the Tares begin to appear too. Mat. 13. Thus it has always been. — This is a State of Trial, and God has permitted so many sad and awful Things to happen in Times of Reformation, with Design to prove the Children of Men, and know what is in their Hearts.

The Young People almost all over New-England professed, they would for ever r _nounce youthful Vanities, and seek the Lord. "Well", God, in the Course of his Providence, as it were, says, "I will try you." Seeming Converts expressed great Love to Christ, his Truths, and Ministers, and Ways; "Well," says God, "I will try you." Multitudes, being Enemies to all true Religion, longed to see the whole Reformation fall into Disgrace, and Things return to their own Channel; and they sought for Objections and Stumbling-Blocks: "Well," says God, ‘You may have them, and I will try and see how you will be affected, and what you will say, and whether you will be as glad when the Cause of my SON is betrayed by the Miscarriages of those that profess to be his Friends, as the Jews of old were, when my SON himself was betrayed into their Hands by Judas.’ Thus God means to try every one.

A compassionate Sense of the Exercises, which godly Persons, especially among common People, might be under in these evil Days, while some are fallen away, and others are clapping their Hands and rejoycing with all their Hearts to see Zion laid waste; while Arminians are glossing their Scheme, and appealing to Reason and common Sense, as tho’ their Principles were near or quite self-evident to all Men of Thought and [Page v] Candour; and while Enthusiasts are going about as Men inspired and immediately sent by the Almighty, pretending to extraordinary Sanctity, and hold in it that they are so holy in themselves, and so entirely on the Lord’s Side, that all godly People must, and can’t but, see as they do, and fall in with them, unless they are become blind, dead and carnal, and got back into the World; A compassionate Sense, I say, of the Exercises of Mind, which pious Persons among common People might have, in such a trying Situation of Things, was the first Motive, which excited me to enter upon this Work, which I now offer to the Publick. And to make divine Truths plain to such, and to strip Error naked before their Eyes, that they might be established and comforted and quickned in their Way Heaven-ward, was the End I had in View. And accordingly I have laboured very much to adapt my self to the lowest Capacities, not meaning to write a Book for the Learned and Polite, but for common People, and especially for those that are godly among them.

To these therefore, that they may read what I have written with the greater Profit, I will offer these two Directions.

(1.) Labour after determinate Ideas of God, and a Sense of his infinite Glory. This will spread a Light over all the Duties and Doctrines of Religion, and help you to understand the Law and the Gospel, and to pry into the Mysteries, and discern the Beauties, of the divine Government. By much the greatest Part of what I have written, besides shewing what GOD is, consists in but so many Propositions deduced from the divine Perfections. Begin here therefore, and learn what GOD is, and then what the moral Law is; and this will help you to understand what our Ruin is, and what the Way of our Recovery by free Grace thro’ JESUS CHRIST. The Bible is designed for ratio _al Creatures, and has God for it’s Author; and you may therefore depend upon it, that it contains a Scheme perfectly rational, divine & glorious. And the Pleasure of divine Knowledge will a thousand Times more than recompence all your Reading, Study and Pains: Only content not your selves with a general superficial Knowledge, but enter thoroughly into Things.

(2.) Practise, as well as read. The End of Reading and Knowledge is Practice. And holy Practice will help [Page vi] you to understand what you read. Love GOD with all your Heart, and your Neighbour as your self; and you can’t but understand me, while in the first Discourse I shew what is implied in these two great Commands. And practise Repentance towards God and Faith towards our Lord Jesus Christ; and the second Discourse, which treats of the Nature of the Gospel and a genuine Compliance therewith, will naturally become plain and easy. And while you daily study divine Truths in your Heads, and digest them well in your Hearts, and practise them in your Lives, your Knowledge and Holiness will increase, and God’s Word & Providence be better understood, your perplexing Difficulties will be more solved, and you be established, strengthned and comforted, in your Way Heaven-ward; and your Light shining before Men, they will see your good Works, and your Father which is in Heaven will be glorified. — All which are the hearty Desire and Prayer of,

Your Servant in JESUS CHRIST, Joseph Bellamy.

BETHLEM, April […]​

(18c: 1740s; 1750, N05136–N05136 / 2. The AUTHOR'S PREFACE.,11¶)