Charles Bridges
Ecclesiastes 8:12,13. Though a sinner do evil an hundred times, and his days be prolonged; yet surely I know that it shall be well unto them that fear God, which fear before Him; but it shall not be well with the wicked; neither shall he prolong his days, which are as a shadow, because he feareth not before God.
The sinner’s heart is so fully set to do evil that he may do it a hundred times, never so often. Instead of the thunderbolt of vengeance, his days may be prolonged. He may even grow bolder than ever in sin. He may be exalted in outward prosperity, while the children of God are crushed in affliction. The sanctuary expounds the difficulty and solves the apparent contradiction. The end shows all to be infallibly right, the ground of the difficulty wholly taken away. At the great day, there will be a clear discerning between the righteous and the wicked – between him that feareth, and him that feareth not – before God (Mal 3:18).
The two classes – mark emphatically, only two – are before us. They are known by the influence or the lack of that divine quality – a holy, filial fear of offending God, fearing before him, before His face, as their present God – the witness of all their doings – always in His sight. With those that thus fear before Him, it shall be well. It may often seem to be ill with the godly, and well with the sinner. We see Joseph in the pit (Gen 37:24), Job in the ashes (2:8), Lazarus at the rich man’s gate (Lk 16:20,21). We may see Haman in power (Est 3:1), the foolish in prosperity (Ps 73:3). But the statement on both sides stands firm.
Indeed “many are the afflictions of the righteous” (Ps 34:19), but “Thou hast given [them] the heritage of those that fear Thy name” (Ps 61:5). How rich that heritage must be, where every loss turns to our gain, and is overruled for our real and eternal good. This heritage is no other than the Lord Himself (Ps 16:5, see also Ps 73:1-20). Thus it is well with them now. And how will it be with them at death? To find it the gate to life. How in eternity? To be at home and for ever “with the Lord” (2 Cor 5:8, 1 Th 4:17) – to “behold” (Ps 17:15, Jn 17:24), yes, even to share (Mt 25:21,23) His glory unclouded, everlasting (Jn 17:22, Rev 3:21).
But what is the record of the wicked? Here we must include a large variety of character – those who seem to limp, to occupy a neutral position between the two – not only the ungodly and profane, not only the negative body who
1An edited extract from Bridges’ Commentary on Ecclesiastes.
live only for the barren purpose of doing no harm, but the useful member of society, decorous and upright, the lovely and the conscientious. For it is an awful and sad truth that all these shades of character are stamped with ungodliness in the sight of God, because they lack the steady, commanding, practical principle – the fear of God.2 It may seem to be well with him in the esteem of his fellow men, and in the testimony of his blinded conscience; but, lacking the one principle that connects him with God, it shall not be well; it shall be very ill with him so long as he remains in his natural condition. Even in his greatest prosperity, he goes in and out under the curse of God.
He has no other prospect than, with horror, to quit the world, which has cheated and ruined him for ever (Job 18:18, Prov 14:32.) Or if he has “no bands in his death”, the more overwhelmed he will be at last in eternal despair – in unanticipated woe. All this comes in the natural course of events. Nothing is easier than to ruin ourselves for ever. Only sit still and do nothing, and we perish in our own slumber. We are cast out as “wicked”, because we are “slothful servants” (Mt 25:26-30). Only “neglect [the] so great salvation” (Heb 2:3), and it becomes to us “the saviour of death unto death”.
Take the sum and substance of the matter: the child of God at his worst, it shall be well with him; the servant of sin at his best, it shall not be well with him. Each lives for the present life under the blessing or curse of God. Each will reap the full harvest of their principles throughout eternity. Balance the whole, and who can for a moment doubt on which side lies the well, on which side the ill? The ill of the godly – whatever that may be – is but for a moment, and his well is for eternity. The contrast is dark beyond expression. The ungodly grasps at happiness and embraces vanity. He cannot prolong his days at will. Their shadow – in contrast with the true substance – passes away without good. And all his portion is dark despair – the cutting rebuke ringing in his ears: “Son, remember!” (Lk 16:25).
And observe how decided the verdict is: Surely I know. This is no bare conjecture or probability. No truth in the Bible is more demonstrative. The firm conviction of it is wrought in the heart by the Spirit of God, enabling us to rest confidently on the Word. The promise of both worlds is assured to godliness (1 Tim 4:8). The experience of all the God-fearing confirms the testimony. Ask Louis de Marolle – the French confessor in his filthy dungeon – enduring all that man could heap upon him to crush his confidence. Doubt might sometimes rise up in the God-fearing, like the locusts eating up the pleasant green things (Ex 10:15). But on the main point he was ready. It is – and it shall be – well.
2See Ps 36:1, and Paul’s climax in Rom 3:18.
Polycarp’s witness was, “I have served my Master for 86 years, and He has never wronged me”. How could He after all have turned His back on Polycarp, who had never turned away from Him? “I have fought a good fight”, is the voice of a yet nobler witness. “Henceforth . . . a crown” (2 Tim 4:7,8). But not less decided is the judgement: “I know that it shall not be well”. The blessing and the curse stand upon the same firm rock – the Word of God, not one jot or tittle of which has ever fallen to the ground. What then is my present state? Living for heaven – or for hell? May the stamp upon me be, “a brand plucked out of the fire” – a sinner saved by grace!”
David Brainerd1
2. Preparation for Missionary Work
Brainerd used to meet for prayer with some of the students who had obtained a blessing; as close friends they would speak freely among themselves. One day, after a tutor by the name of Whittelsey had prayed with the students, one of his friends asked Brainerd what he thought of the tutor. Brainerd’s answer was: “He has no more grace than this chair”. The remark was clearly most unwise. Jonathan Edwards, who edited Brainerd’s diary, points out that Brainerd was “not only young in years, but very young in religion and experience” and that he “had the unhappiness to have a tincture of that intemperate, indiscreet zeal which was at that time too prevalent”.2 Brainerd was overheard from outside the room where the remark was made, and the matter was reported to the rector of the College. The upshot was that Brainerd was expelled from Yale in 1742 and was never allowed to finish his degree. But he continued his studies under the supervision of a minister, with a view to becoming a minister himself.
In April 1742 Brainerd wrote, “Some time past, I had much pleasure in the prospect of the heathen being brought home to Christ and desired that the Lord would employ me in that work; but now my soul more frequently desires to die, to be with Christ. . . . In the evening, was refreshed in prayer with the hopes of the advancement of Christ’s kingdom in the world” (p 33).
Later in the same month, Brainerd wrote, “This day I am 24 years of age. O how much mercy have I received the year past. How often has God caused
1A further part of a longer version of a paper given at last year’s Theological Conference. Last month’s instalment covered Brainerd’s early life, including his conversion.
2Jonathan Edwards, editor, The Diary and Journal of David Brainerd, Banner of Truth Trust 2023 edition, p 30. Page references in brackets, in the body of the text are to this edition of the Diary and Journal.
His goodness to pass before me! And how poorly have I answered the vows I made this time twelvemonth, to be wholly the Lord’s, to be for ever devoted to His service! The Lord help me to live more to His glory for the time to come. This has been a sweet, a happy day to me; blessed be God. I think my soul was never so drawn out in intercession for others as it has been this night. Had a most fervent wrestle with the Lord tonight for my enemies; and I hardly ever so longed to live to God, and to be altogether devoted to Him; I wanted to wear out my life in His service, and for His glory” (p 37). And this wish was granted.
Shortly afterwards he expressed a longing “to join the angelic hosts in praises, wholly free from imperfection. All I want is to be more holy, more like my dear Lord. O for sanctification!” (p 38). At the beginning of May, he wrote, “Spent the day in fasting and prayer. God gave me much power of wrestling for His cause and kingdom; and it was a happy day to my soul” (p 41).
On the first day of June, Brainerd acknowledges “much of the presence of God in family prayer” and also “some comfort in secret”. I was greatly refreshed from the Word of God this morning, which appeared exceeding sweet to me. . . . O that the kingdom of the dear Saviour may come with power, and the healing waters of the sanctuary spread far and wide for the healing of the nations!” (p 43) – another petition, as we so often find, for the spread of the gospel and God’s blessing on it. That day he came to Ripton, where he was studying, and mentions his physical weakness, which continued into the next day. Indeed, though he worked so hard and travelled so much, he was never completely well. Edwards sums up the diary entries for three successive days soon afterwards: Brainerd “complains of desertion and want of fervency in religion; yet his diary shows that every day his heart was engaged in religion, as his great and, as it were, his only business” (p 44).
Brainerd notes on 1 July 1742 that he “had some sweetness in prayer that morning” and exceeding sweetness at night, “and desired nothing so ardently as that God should do with me just as He pleased” (p 47) – remarkable submission to the sovereignty of God. At the end of that month, Brainerd was examined by an Association as to his learning and his experiences in religion. The examination was clearly successful because they then licensed him to preach the gospel of Christ. The next day he rode to a place called Southbury, where he preached from 1 Peter 4:8: “And above all things have fervent charity . . .”. He noted that he had much of the comforting presence of God in the service. “I seemed to have power with God in prayer,” he wrote, “and power to get hold of the hearts of the people in preaching” (p 49).
Of a Sabbath in the middle of October he noted, “Had a considerable sense
of my helplessness and inability; saw that I must be dependent on God for all I want; and especially when I went to the place of public worship, I found I could not speak a word for God without His special help and assistance. I went into the assembly trembling, as I frequently do, under a sense of my insufficiency to do anything in the cause of God as I ought to do. But it pleased God to afford me much assistance, and there seemed to be a considerable effect on the hearers. In the evening I felt a disposition to praise God for His goodness to me, that He had enabled me in some measure to be faithful. . . . I scarce ever preach without being first visited with inward conflicts and sore trials. Blessed be the Lord for these trials and distresses, as they are blessed for my humbling” (pp 56,57).
Towards the end of that month, thinking of taking a service that Tuesday evening, he wrote, “It seemed to me, I deserve rather to be driven out of the place than to have anybody treat me with any kindness, or come to hear me preach”. He felt very depressed, but in the event, as he noted, “God afforded me some life and power, both in prayer and sermon; and was pleased to . . . show me that He could enable me to preach. O the wonderful goodness of God to so vile a sinner!” (p 58).
On November 19 he received a letter from Ebenezer Pemberton, a New York minister. He wished Brainerd to come quickly to New York and discuss “the Indian affairs in those parts and to meet certain gentlemen who had been entrusted with those affairs” (p 60). Those affairs related to Brainerd’s appointment as a missionary to the American Indians, and the “certain gentlemen” were in correspondence with the Society in Scotland for Propagating Christian Knowledge (SSPCK), who were anxious to promote missionary work among the Indians. Brainerd at once felt the weight of such a responsibility; so he went to pray with two or three Christian friends and found that time of prayer to be “sweet”. He felt able to leave himself and all his concerns with God.
A few days later, Brainerd was in New York. He wrote, “Felt still much concerned about the importance of my business; put up many earnest requests to God for His help and direction; enjoyed but little time alone with God; but my soul longed after Him”. The following day, a small group of men examined Brainerd about his Christian experiences, his knowledge of theology and some of the other studies that he had undertaken with a view to “gospelising the heathen”. He felt himself “the worst wretch that ever lived”; he was afraid that they were sadly deceived in him, and exclaimed, “How miserably would they be disappointed if they knew my inside!” (p 61). And in that depressed condition, he had to go to preach to a sizeable congregation that included “some grave and learned ministers”.
On a Sabbath morning shortly afterwards Brainerd felt that he had little or no power either to pray or preach; yet he acknowledged, “It pleased God to assist me in prayer and sermon” (p 63), especially in prayer. He noted, “I have reason to think that my religion is become more spiritual by means of my late inward conflicts”; and he expressed the desire: “May I always be willing that God should use His own methods with me!” (p 64). During much of the next month, “he was for the most part extremely dejected and distressed”. Edwards comments that he “was very much under the power of melancholy” (p 66), or clinical depression, which seems to have affected him for much of his later life. One day he says, “My spiritual conflicts today were unspeakably dreadful”; yet he was learning “the absolute dependence of a creature on God the Creator for every crumb of happiness it enjoys” (p 67).