Topics: Bibles & Religion

Elihu Thayer (1747-1812) graduated from Princeton in 1769. He was minister at a Congregational church in Kingston, NH from 1776 through 1812. The following sermon was preached by Rev. Thayer in 1790 on the occasion of the ordination of another minister.

A

SERMON,

PREACHED AT THE

ORDINATION

OF THE REVEREND

PETER SANBORN, A.M.

PASTOR OF THE THIRD CHURCH IN

READING,

JUNE 9, 1790

BY ELIHU THAYER
PASTOR OF THE FIRST CHURCH IN
KINGSTON

JEREMIAH I. 17.
THOU THEREFORE GIRD UP THY LOINS AND ARISE, AND SPEAK UNTO THEM ALL THAT COMMAND THEE; BE NOT DISMAYED AT THEIR FACES, LEST I CONFOUND THEE BEFORE THEM.

ALL mankind are designed for an endless existence. They are furnished with a natural capacity for a most sublime and refined happiness — a happiness consisting in the knowledge and enjoyment of God; and which shall last and increase forever. It is therefore an object of unspeakable importance, especially, when we consider that endless misery is the only alternative.

Of this happiness man was originally possessed, for he knew his Maker, and loved him with all his heart — his affections were disinterested, and pure as the crystal stream — he was happy in the love and enjoyment of his Maker, and the continuance of the Divine favour was promised to man in a way which reason pointed out. But man being in honor abode not — he soon forsook God the Fountain of good — he became God’s enemy — he forfeited God’s favour, and plunged himself into a labrynth of evils, from which to extricate himself, and regain Divine favour, was infinitely above the comprehension of any finite mind.

At this gloomy and interesting period, the great Jehovah began to display his perfections to the view of angels and men, so as he had never done before, by exhibiting to their view, a glorious scheme of redemption, which ‘till now, had been an eternal secret in his own breast; for he had laid the plan of redemption before the foundation of the world, and constituted own Son a Mediator, to vindicate his character and condemn sin, and so open a consistent medium for divine gracious communications to guilty men, whereby they might be restored to the image and forfeited favour of God.

In addition to the foregoing expressions of Divine benevolence and grace to a fallen world, God was pleased to inspire, and send forth ministers, to instruct mankind into the nature of his character — the holiness, justice and goodness of his law — the infinite propriety of his being loved with all the heart and of being obeyed in everything — the unreasonableness of the sinner’s temper and conduct, and, so of his desert of eternal damnation, together with the glorious scheme of redemption, in which mercy and truth meet together, righteousness and peace embrace each other.

And because mankind in their fallen, guilty state, are naturally afraid of God, the divine goodness and mercy are displayed, in sending messengers to them, who are of their own species, and whose terror, therefore, may not make them afraid.

And, since the human heart is naturally averse from truth, they will be liable to the esteemed, and treated as enemies who came to men in God’s name with his friendly instruction; and, as the glory of God and the salvation of the sinner stand in close connection with a faithful discharge of the trust reposed in the messengers, we often find God solemnly charging those whom he appoints to the office of ambassadors, to take heed to their instructions, and conduct with all boldness, fidelity and caution : and the vast importance of fidelity to God and man in the ambassadors of Christ is frequently presented, by pointing out the tremendous consequences of unfaithfulness, both to themselves and others.

In the words which I have chosen as the subject of our present meditations, we are presented with an example of this kind. The PROPHECY is introduced, with an account of Jeremiah’s appointment to be God’s messenger to the nations, as in verse 4th. “Thus the word of the Lord came unto me, saying, before I formed the in the belly, I knew thee, and before thou camest forth of the womb I sanctified thee, and I ordained thee a prophet unto the nations.”

We then find the humble prophet dissident of his qualifications, and trembling in the view of the important and arduous work to which he was called, entering this objection, “Ah, Lord God, behold I cannot speak, for I am a child.”

Upon this it may be remarked, that Christ’s ministers do not run, before they are sent; but, instead of being confident of their own abilities and qualifications, are ready to question both; and no wonder, when we consider, that, by being invested with this sacred office, they become the constituted guardians of the souls of men, which are to exist forever, and the happiness of which in some important respects, depends upon the faithful discharge of their office; and that the honor of God and the interests of the Redeemer’s kingdom, are its immediate objects.

But God, whose prerogative it is to assign to his creatures their work; and who is able, and stands ready to furnish them with the necessary wisdom and strength to discharge the duties of the office to which he appoints them, will admit of no excuse : hence God says to Jeremiah, Say not I am a child, for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak; then solemnly cautions him to guard against one of the most ensnaring enemies to the soul of a minister of Jesus, even the fear of man; “Be not afraid of their faces;” and immediately subjoins the encouragement to boldness and fidelity, without which, the stoutest heart must sink : “For I am with thee to deliver thee, saith the Lord.”

And being informed what he should speak, the former admonition, with the consequences of his providing disobedient, are repeated in the words of our text: “Thou therefore gird up thy loins and arise, and speak unto them all the words which I command thee; be not dismayed at their faces, left I confound thee before them.”

In this solemn charge given to Jeremiah, he was not distinguished from other prophets, or from the ministers of Christ in the gospel-day, as though he stood in need of such a caution and exhortation MORE than others who HAD BEEN, or SHOULD BE employed in the sacred office of preaching the Gospel: or, as though declaring God’s word in HIS DAY was attended with any PECULIAR difficulties; or the neglect of his duty followed with any UNCOMMONLY dreadful consequences; for we find the same exhortation and warning repeatedly given to the prophet Ezekiel, in the following solemn strain, “Son of man, be not afraid of them, neither be afraid of their words; through briars and thorns be with thee, and thou dwell among scorpions, be not afraid of their words, nor be dismayed at their looks — and thou shalt speak MY WORDS unto them, whether they will hear or whether they will forbear;” and then he is reminded of the dreadful consequences of neglecting his duty, both to himself and to others; “I have made thee a watchman to the house of Israel — therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, thou shalt SURELY DIE; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity, but his blood will I require at your hands;” yet, for his encouragement it is added, “If thou warn the wicked, and he turn not from his wickedness, he shall die in his iniquity, but thou hast delivered thy soul.”

The same charge, with little formal variation, has been given to the ambassadors of Christ in ages since by Christ himself, and by his apostles, who received from him authority to separate others to the work of the gospel-ministry.

Our text instructs us, that it is the duty of ministers of the gospel, faithfully to declare to mankind what God commands them, notwithstanding any difficulties to which it may expose them.

In illustrating this doctrine, it will be natural

I. To point out some of the difficulties which attend a faithful discharge of the ministerial office, and

II. Shew WHY a faithful declaration of what God commands, is indispensably the duty of the evangelical minister, notwithstanding any supposed difficulties

I. We shall point out SOME of those difficulties which the evangelical minister may expect to conflict with, in the faithful execution of his office.

It is taken for granted, that the minister who plainly and faithfully publishes the sentiments of the gospel, and withholds no part of his message, must meet with opposition, and contend with many difficulties : this is more than intimated in the words of my text. This is a truth upon which is founded all the exhortations to boldness, and all the threatenings against those who betray the trust reposed in the ambassadors of Christ, which we find so often repeated in the sacred oracles. It is here universally assented, or taken for granted, that in this respect the disciple will be his Master, and the faithful servant, as his Lord, in a greater or less degree, and frequently in a great degree.

The reason of this opposition, in general is because the faithful ambassador of Christ is engaged in a cause to which the human heart is totally opposed. The business of the gospel-minister, is to plead the cause of God and vindicate his character, against all the aspersions and misrepresentations of a revolted world, or to justify God in all his conduct, and condemn the sins of men; in doing which it will be nothing strange, if he excite the hatred, and expose himself to the resentment of wicked men, who hate the truth: and from such he may expect reproach, if not persecution. In suffering thus, he will only taste of the cup of Christ’s sufferings; for, when Christ plainly and impartially held up to the Jewish nation the holiness of God and his law, and told them that they were serpents, and a generation of vipers, deserving the damnation of hell, they were enraged at him, and persecuted him from city to city, and never rested, ‘till they had embrued [saturated] their hands in his blood.

And when his apostles, the prime-ministers of his kingdom, took up the cross, and stood forth in defense of their Master and his cause, and publicly vindicated the character and ways of God, and condemned mankind in revolting from God; and for all their impenitent exercise, they had to suffer those indignities which even capital offenders are commonly exempted from by the laws of humanity. The same aversion from truth, which displayed itself in so many horrid forms, in the unreasonable rage and resentment which Christ endured, fired a wicked world against his ministers, and they soon were reduced to the pressing alternative, either to abjure Christ, and renounce Christianity, or sacrifice their lives in his cause. And as human nature is the same in all ages, and the carnal mind enmity against God; and, of consequence, opposed to the cause of tr5uth and righteousness, the work of the faithful minister must be laborious, and attended with many difficulties. The many different and clashing religious principles and systems which have prevailed in every age of the church, and the variety of discordant tastes and tempers which are to be found in almost every society, will throng the way of the faithful minister with difficulties; to remove which it will require firmness and revolution, joined with the wisdom of the serpent and the harmlessness of the dove.

To expose error in all its flattering forms, so as to convince, as well as to stop the mouths of gainsayers; to administer instruction and reproof, in those numerous critical cases which will fall in a minister’s way, so as to force conviction directly upon the conscience — that we love the man, while we expose his iniquity — This is labor! This is work indeed, which requires real benevolence, joined with uncommon prudence and discretion.

Nor do all the difficulties which attend the ministerial office and work, arise from the necessity of much painful application in order to get an acquaintance with the gospel-scheme, which the minister of Christ is to explain and inculcate: but he must expect opposition from the enemies of God and his people; for all the powers of darkness are combined against Christ, and, of consequence, against his ministers: They will therefore have to maintain a constant conflict, not only with flesh and blood — with their own selfish carnal inclinations, which will be ever tempting them to betray, or neglect the cause of God; but with principalities and powers, with spiritual wickednesses in high places.

The glorious Gospel of the blessed God is wisely and directly calculated to vindicate God’s injured character, to do honor to the divine law, and fix blame on the sinner.

It is a system of truth, and therefore directly crossing to the human heart : those, therefore, who bring into view the true character of God, and avoid falsehood and flattery in their description of human nature, and hold up plainly before men their total opposition to God and his law, and their infinite criminality and just exposedness to eternal wrath, together with their absolute dependence upon the sovereign mercy of God, through Christ, for every favor: The minister who inculcates these plain, pinching and soul-humbling doctrines of the gospel, must expect to meet with more or less opposition : for the enemies of the gospel will ever oppose its advocates in some form or other.

The ministers of Jesus has often to bear the scorn and derision of infidels, and be stigmatized as religious madman — a wild enthusiast, or self-righteous Pharisee, by the free-thinkers and the free livers of every age. Neither is he liable to the contempt and derision, to the reproach and persecution of those with whom he has no particular connection, but often from his nearest relations, his brethren according to the flesh. Nor is the painful reflection of apparently laboring in fain, and spending his strength for naught; or, rather of proving a favor of death unto death to his hearers, one of the least trials which press upon the heart of the faithful minister. O how killing to the spirits of the friend of the souls of men is to think, that the gospel by him dispensed should prove the occasion of aggravating the damnation of any of his hearers, or prove unto them a favor of death unto death. This is a trial which is felt by the benevolent heart ONLY. Such are the difficulties and trials to which the ambassadors of Jesus have been exposed, and with which they have had to encounter, as the history of ages shews, and to these they will ever be exposed, ‘till the happy era arrives, when the kingdoms of this world shall become the Kingdoms of our Lord and of his Christ. ¹

I proceed,

II. To offer some reasons WHY it is the indispensable duty of Christ’s ministers to stand ready to declare what God commands them, notwithstanding all supposed difficulties.

The Gospel-minister is not to shun to declare the whole counsel of God, whether sinners will hear, or whether they will forbear; they are bound by the authority and command of God, to stand ready to do it, eve in the face of the greatest difficulties and dangers.

“Gird up thy loins and arise” is the command of god to the prophet whom he had appointed to the office of an ambassador.

The expression is metaphorical, borrowed from the custom of the oriental nations, who, wearing long loose garments, were wont to gird them about their loins, that they might not hinder them in travelling, or working, and is here applied to the mind, and signifies a readiness and preparation for spiritual work — a readiness to obey the commands of God, without hesitation or delay.

And there are several important reasons which render a faithful declaration of what God commands indispensably the duty of the gospel-minister.

PARTICULARLY. The honor of God makes it necessary that his ministers faithfully deliver their messages.

When God sends men upon his errands, they cannot neglect to comply with his command, either by varying, or with-holding any part of what they are directed to speak, without reflecting dishonor upon God; for such conduct in any supposeable instance, is a practical declaration, that God’s directions are not the dictates of infinite wisdom. And, for a minister to vary his message, in order to accommodate it to the taste of the depraved heart, would carry in it the same reflection.

The honor of God is also connected with the faithful discharge of the ministerial office, another way.

One principal thing God had in view, in the work of redemption, was, to display himself; or exhibit himself to his rational creatures, in his majesty, fullness and glory. And the glorious gospel, which is the message he puts into the mouth of his ministers, is, taken together, in the best manner calculated to bring DIETY into view; for, it is a declaration of his character and will, and for his designs respecting rational creatures : so far, therefore, as this is neglected, God is dishonored and his perfections concealed; for the bible, like a wisely contrived and complicated machine, appears beautiful, when each part is viewed in its connections and dependencies upon the rest, and the wisdom of the contriver is easily seen in his work; but if any essential part be removed, the wisdom and skill of the contriver cannot be discovered; so, leave one essential doctrine out of the bible, and the connection and beautiful consistency of the whole is destroyed, and nothing appears in worthy of the wisdom of God. Hence arises the importance that the ministers of God’s word, the ambassadors of Christ, should attend diligently to the scheme of divinity delineated in the sacred oracles, and acquire a consistent scheme of religious knowledge — a scheme consistent with itself, founded upon, and drawn from the sacred scriptures, holding up the truth, carefully, plainly, and fully; since either ignorance of the important and leading doctrines of the bible, or a neglect to publish them, tends directly to destroy one great end of the Holy Spirit in inditing [writing] the Scriptures; even a manifestation of the perfections of God.

Another reason why the minister of Christ is obliged to adhere to the directions of God’s word, and faithfully delver the messages it contains, even the most self denying, which are in general the most important, is, because the exhibition of the glory and grace of Christ as mediator in THIS WORLD greatly depends thereon.

MINISTERS are ambassadors for Christ. Their business is, to carry his messages, and hold up to sinners the infinite mercy of the Mediator in the work of redemption.

In order to this, it appears to be necessary that they should bring into view the infinite amiableness of the Deity, the holiness of his law, and the evil of, and the infinite criminality of the sinner and his desert of eternal punishment. If these things are not seen, how can the glory and grace of the Mediator appear?

For the gift of Christ, and his obedience and death; even all that he did in redemption, were acts of infinite mercy and grace, only on the supposition that the human race deserved eternal damnation, for there is no grace in saving from a punishment which is not deserved; and mankind deserve eternal death, only on the supposition that sin is an infinite evil, and sin is not an infinite evil, unless that law, of which sin is a transgression, and which requires us to love God with all the heart, on pain of eternal punishment, is holy, just, and perfectly equitable.

FURTHER. The goodness of this law can be defended, only upon the principle, that God is infinitely amiable in himself; even antecedently to a consideration of redemption. If, therefore, we leave out either of these doctrines, the cross of Christ will necessarily appear the most foolish, shocking event that ever took place in any part of the creation of God.

This view of the matter furnishes us with another reason, WHY a faithful discharge of the ministerial office is indispensably the duty of the ambassador of Christ.

It is necessary, because a neglect here, leaves those to whom the messages are sent, destitute of the necessary means of instruction and conviction, and becomes the occasion of their eternal ruin. The ambassador of Christ, therefore, by not attending to his duty, and carefully examining and understanding the nature of the messages with which he is charged, and delivering them without any essential alteration, not only reflects dishonor upon God, and keeps out of view the grace of the Redeemer, but stands chargeable with the blood of souls. The Gospel is perfectly adapted to the case of mankind; and the business of the evangelical minister, is to get an acquaintance with this divine system, and to draw stores from this treasury, and give to every man his portion in due season. He is to instruct the ignorant, and to hold up before the impenitent their infinite criminality, and their imminent danger, as well as the remedy revealed in the gospel. And where this is neglected, and the people perish for want of vision, they indeed die in their iniquities, but their blood will be required at the watchman’s hand.

If he who is set to decry dangers, and to give timely notice of approaching evils, neglects this business of his office, he betrays the cause of his Master and the souls of his flock. And when we consider the inexpressible worth of the human soul, and its capacity for advancing in knowledge, in holiness and happiness without end, and how much depends upon its being faithfully and plainly instructed, together with the probable consequences of neglect in the shepherd! How strongly do these things bind him to the utmost fidelity and caution!

We may add, that fidelity in a watchman is indispensably necessary, because it is immediately connected with his own salvation, and the contrary with his eternal destruction. The unfaithful, or slothful minister, neglects his own salvation, in neglecting that of his people.

If he shrinks from duty, to escape danger his danger will thereby be enhanced, for he is set to “watch for souls as one that must give an account.”

And when we consider how nearly the honor of God, the glory of the Mediator, and the eternal happiness of mankind are connected with a strict adherence to God’s word, and a faithful dispensation of it, without any essential addition, diminution, or alteration, we need not wonder that an inspired apostle should boldly stand forth and anathematize the person, even if an angel from heaven, who should preach any other gospel than that which he had preached. Nor need we wonder, that the Holy Ghost closes the cannon of the new testament, with a warning to ministers, as well as to others, carefully to avoid adding anything TO, or detracting anything FROM the doctrines of the gospel, in this expressive language “For I testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book; and if any man shall take away from the words of this book of this prophecy, God shall take away his part out of the book of life, and out of the holy City, and from the things which are written in this book; he that testifieth these things which are written in this book; he that testifieth these things saith, surely I come quickly.” Bur if such are the difficulties and duties of the ambassador of Jesus, it will be here natural to enquire, who is the man, and what is his character who will surmount the former, and patiently and faithfully discharge the latter?

And here it is plain at first blush, that he who is an enemy to God himself, and in heart on the side of, and disposed to justify a revolted world, is not the MAN who will stand forth in the cause of God, in the midst of evil report and good report, honor and dishonor; and, amidst all the frowns and flatteries of the world, vindicate God’s character and law, and condemn sin in all its various forms, and enforce his doctrines, by a holy life.

It can never be supposed that a traitor, at heart, should prove a faithful soldier in the field of battle, against those in whose interest his heart is engaged, much less that he should be faithful, if called to act as a general in the camp, where he has a thousand opportunities and temptations to betray his trust.

That a man should sacrifice his ease, health, reputation, the favor of his friends, and, it may be, his life, in support of a cause, and in vindication of a character to which he is disaffected, can never be supposed, or rationally expected.

Nothing short of supreme love to God, and a hearty zeal for the good of mankind, will be sufficient to render the minister of the gospel steadfast and immoveable under such trials as these : accordingly we find, that Christ considers every natural man, as being totally unqualified for the work of the ministry, and has therefore, in all ages, formed his own ministers for the noble employ, by sanctifying their hearts, and communicating them his own Spirit, as appears, among other instances, from that of Jeremiah and the apostle Paul.

Indeed, without this necessary qualification, a minister may attend to the easier parts of his office, and perhaps gain the approbation and applause of the world, and render himself vastly popular. But when private interest (that tool of the human heart) must be given up, and perhaps all that is near and dear in the world sacrificed to the cause of truth, then where is the man who will stand by the truth, and steadfastly vindicate it, unless he loves God and his religion supremely? From such an one ONLY, can such a sacrifice be expected. Hence, the man who will act the part of the faithful minister, is no other than the godly man, whose heart has been renewed by Divine power and grace, and glows with love to God and man, it is necessary he should be under the influence of disinterested affection, in order to treat his fellow men with that tenderness and affection which the nature and importance of his office require.

But a renewed and sanctified heart, though essential, is not the ONLY essential qualification of the minister of Jesus; for “The priests lips shall preserve knowledge.” But his lips cannot express more knowledge than the heart conceives. The qualified minister is therefore acquainted, not only with God, and his own heart, but with his BIBLE, and understands the scheme of religion therein delineated. Hence it is a Divine direction to the ministers of Christ, to commit the gospel-ministry to “faithful men, and such as are able to teach others also.” But a knowledge of the sciences of history and of the languages in which the sacred scriptures were originally written, are, by all good judges, confessedly important, in order to such an acquaintance with the sacred classics as becomes a minister of the gospel : but in order to this, a man must be possessed of a good natural capacity. These all enter into the character of the qualified gospel-minister, as is evident, because, without a good capacity, no man in the short term of a few years, can acquire such a fund of speculative knowledge, as the instructive minister is supposed to possess : And the ignorant minister is unable, whatever his disposition may be, to execute the office of a gospel bishop; and, without a good heart, he will not be faithful, whatever his natural capacity and natural acquirements may be. With these noble qualifications, the ministerial office MAY be executed with credit and success; but, without them, it can NEVER be expected.

From this view of the subject, it appears, that, the governing motives by which Christ’s ministers are influenced to enter upon the work of the gospel-ministry, are, supreme love to God, and a benevolent regard to the good of mankind. And as these motives have a proper influence upon NONE but such as are renewed in the spirit of their minds, and are Christ’s disciples indeed; such only are likely to surmount the obstacles of the ministerial office, and answer the end of its institution. They therefore, in distinction from others, are the men whom Christ hath chosen to be stewards in his house. And it is plain that they who enter upon this important work without a cordial attachment to the glory of God, and the good of mankind, run therefore they are sent, and enter upon an employ for which they are by no means qualified, though their natural powers and acquirements be ever so great.

We may learn also from this subject, the importance of persons having some satisfactory evidence to themselves that they are God’s friends, before they presume to enter upon the sacred work of the gospel-ministry, in which employ, especially, it is required that a man be found faithful

We may learn likewise, from this subject, the importance of caution in recommending those ONLY to the use of the churches, as preachers of the gospel, who are persons of real and improved abilities, and, in a judgment of charity, friends to God and the souls of men. Has it not been owing to a neglect here, that the sacred office, in the minds of many, hath sunk into so great contempt? And doth it not become the ministers of Jesus, to see to it that they give no offence in this particular, that the ministry be not blamed?

But, omitting other obvious remarks, which are naturally suggested by the subject before us,

SUFFER me, Dear Sir, to address a few things to you, who are now to have committed to you, the most sacred and honorable, the most arduous and difficult; and, of all others, the most important work of the gospel-ministry; and may they be written on your heart in indelible characters.

You have heard some of the obstacles of the work, to which you are now about to be separated, described, and the indispensable importance of your surmounting them, together with the necessity of supreme love to God and his cause, and the heroic virtues of the real Christian, to discharge the sacred office with credit and success.

The honor of God, and the glory of the Redeemer, but especially your own salvation and that of this people, are deeply interested in the transactions of this day, and of your future life.

In the execution of your office, you must be prepared for trials, for, you may expect to meet with opposition and trials, from the corruptions of your own heart, from the temptations and snares of satan, and from the ignorance and wickedness of men. The work you are engaging in, is a difficult work, and requires much patience and fortitude. It is a GREAT WORK, and requires painful study and close and constant application. It is a GOOD WORK, and requires benevolence in the execution of it; and, without supreme love to God, whose cause you are to plead, and whose character you are to vindicate and without cordial benevolence to the souls of men, for whole eternal salvation you are to pray and preach, and labour, and be instant in season and out of season, you will betray the cause of God and the souls of your flock.

Without these grand pre- requisites, you will never stand with your loins girt, to sacrifice your own ease and private interest to the glory of God and the good of your fellow creatures : But, with a heart swallowed up in affection to God, and his glorious cause, you will not shun to declare the whole counsel of God to this people — you will do it with satisfaction, and do all that in you lies to make them wise undo salvation.

Remember, Sir that the business of your life will be, to feed Christ’s sheep, and his lambs, with knowledge and understanding. You are to “watch four souls as one that must give an account!” A consideration, big with the most mighty excitements to diligence and fidelity. Take heed to your heart, to your head and to your lips: see to it that you are acquainted with the way in which you are to lead others _ seek diligently, carefully and prayerfully, to know the truth, and to feel the efficacy of it upon your own heart. Embrace all advantages for intellectual improvement, that your tongue may be like the pen of a ready writer; and, remember that you are not only to PREACH, but to LIVE religion delineate your doctrines in a humble, holy and devout life. You will have little reason to expect that your hearers will be benefited by the doctrines you deliver, unless you evidence to them, by your example, that you believe them yourself. Great is the efficacy of example, and let the benevolent doctrines you deliver, be ever enforced, BY, and exemplified IN, a holy life, that your hearers may follow your example, as well as EMBRACE the doctrines you deliver, with safety and advantage.

And, O my Brother, never shun difficulties, to avoid danger, when your duty to God, or the interest of the souls of men require you look them in the face. The way of duty is, invariably, the way of safety; and, unfaithfulness, the direct way to lasting disgrace. Be sober, therefore, be vigilant, be valiant. Watch for souls, and never forget the tremendous consequences of “doing the work of the Lord deceitfully,” by flattering sinners that they can perform duty, and remain impenitent, or comply with any divine precept, while they reject Christ.

Neglect not to shew to the sinner his total depravity his absolute dependence and his infinite criminality and danger, as well as remedy provided, remembering the awful import of these words “When I say unto the wicked, thou shalt surely die, and thou givest him not warning — the same wicked man shall die in his iniquity, but his blood will I require at thine hands,” at the same time reflecting, that your fidelity may probably be followed with glorious happy consequences to your flock : But, however this may be, if thou warn the wicked, and he turn not from his wicked way, but die in his iniquities, thou shalt delivered thy should. Be thou faithful unto death, and thou shalt receive a crown of life.

The address, of course, turns to you, beloved brethren, by whom we are invited, this day to set over you in the Lord, the man you have chosen.

We cordially rejoice with you in the joy of the day, that you are to have the ordinances of the gospel re-settled among you. See to it, that you, and your minister, fall not out by the way. Consider him as a present made you, by Christ; and treat him as such. Consider the arduous nature of his work, and the many difficulties which will necessarily attend him in the faithful discharge of it. Remember that he is but a man, and will need all the assistance you can give him. Exert yourselves, therefore, to encourage his heart. And, O, never be guilty of the impiety of thinking, or treating him as an enemy, for telling you the truth, though directly crossing to all the natural biases of the human heart, for he is to come to you, not in his own name, but in the name of Christ. He is to deliver, not his own messages, but the messages of Christ. And Christ will consider himself as being treated by you, as you treat his minister. Love him, therefore, and pray for him : Attend his instructions with a friendly spirit, and so improve them, that you, and your minister may meet, and rejoice together in the day of the Lord.

A word to this assembly will close the discourse.

You, who are now convened to attend the ordination of a minister of Jesus, are one day to be gathered at the bar of God, to give an account of the improvement you shall have made of the gospel, which is put into the hands of Christ’s minister to publish : And this gospel will then prove a favour of life unto life, or of death unto death to you, according as you RECEIVE or REJECT it: Receive it, therefore, with love, and improve it with fidelity and carefulness; repent of sin, and be happy for ever.

A M E N

Endnotes

1 It is not, however, to be supposed, that faithful ministers ONLY, will meet with opposition; or, that opposition to a watchman is of itself a proof that he is faithful; for, an unjust man, or wicked minister, is as truly an abomination to the just, as he who is upright in the way, is to the wicked, and therefore each may expect opposition from the other, but the grounds of opposition, in these cases, will be totally different. The faithful minister will be opposed, because he is faithful. But the wicked minister may expect opposition from the just, because he deserves it.

ATONEMENT,

AND THE CONSISTENCY BETWEEN THAT AND

FREE GRACE,

IN FORGIVENESS,

Illustrated in THREE SERMONS,

PREACHED BEFORE HIS ECELLENCY THE GOERNOR, AND A LARGE NUMBER OF BOTH HOUSES OF THE LEGISLATURE OF THE STATE OF CONNECTICUT, DURING THEIR SESSIONS AT NEW-HAVEN, IN OCTOBER, A. D. M.DCC.LXXXV.

NEW-HAVEN: Printed by Meigs, Bowen and Dana,
M.DCC.LXXXV.

New-Haven, Dec. 12, 1785.

Our text naturally suggests these three enquiries.

Are sinners forgiven through the redemption or atonement of Jesus Christ only?—What is the reason or ground of this mode of forgiveness?—Is this mode of forgiveness consistent with grace, or according to the riches of grace?—Let us consider these in their order.

I. Are we forgiven through the redemption or atonement of Jesus Christ only? I say, redemption or atonement, because, in my view, they mutually imply each other. That we are forgiven through the atonement of Christ—and can be forgiven in no other way, the scriptures very clearly teach. For evidence as to the first of these particulars, I appeal to the following passages of scripture, which are indeed but a few of the many which exhibit the same truth. First, our text itself: “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.” Romans III. 24. “Being justified freely by his grace, through the redemption that is in Jesus Christ.” Acts, XX. 28. “To feed the church of God, which he hath purchased with his own blood.” Hebrews, IX. 12. “By his own blood he entered in once into the holy place, having obtained eternal redemption for us.” I. Peter. I. 18. “Forasmuch as ye know, that ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without sot.” Ibid. chap. II. 24. “Who his ownself bare our sins, in his own body on the tree, that we being dead to sin, should live unto righteousness: by whose stripes ye were healed.” Isaiah, LIII. 4, 5, 6. “He hath borne our griefs, and carried our sorrows—He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed.—“The Lord laid on him the iniquity of us all.” Ibid. v. 10, 11, 12. “Yet it pleased the Lord to bruise him; he hath put him to grief;–when thou shalt make his soul an offering for sin, he shall see his seed—He shall bear their iniquities—And he bare the sins of many.”

The scriptures also teach the absolute necessity of the atonement of Christ, and that we can obtain forgiveness and salvation through that only. The sacrifices appointed to be made by the ancient Israelites, seem evidently to point to Christ; and to show the necessity of the vicarious sacrifice of him, who is therefore said to be “our Passover sacrificed for us;” and to have given himself for us, an offering and a sacrifice to God, for a sweet smelling favour;” and “now once in the end of the world, to have appeared, to put away sin, by the sacrifice of himself.” I Cor. V. 7. Eph. V. 2. Heb. IX. 26. As the ancient Israelites could obtain pardon in no other way than by those sacrifices; this teaches us that we can obtain it only by the sacrifice of Christ.

The positive declarations of the New-Testament teach the same truth still more directly,–as Luke XXIV. 25, 26. “O fools, and slow of heart to believe all that the prophets have spoken! Ought not Christ to have suffered these things, and to enter into his glory?” verse. 46. “Thus it behoved Christ to suffer, and to rise from the dead the third day.” Romans, III. 25, 26. “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness—that he might be just, and the justifier of him which believeth in Jesus.” It seems that God could not have been just in justifying the believer, had not Christ been made a propitiation. John, III. 14, 15. “As Moses lifted up the serpent in the wilderness, so must the son of man be lifted up.” Heb. IX. 22. “Without shedding of blood is no remission.” I Cor. III. II. “Other foundation can no man lay, than that is laid, which is Jesus Christ.” Acts, IV. 12. Neither is there salvation in any other: for there is no other name, under heaven, given among men, whereby we must be saved.”

The necessity of the death and atonement of Christ sufficiently appears by the bare event of his death.—If his death were not necessary, he died in vain. But we cannot suppose that either he or his father would have consented to his death, had it not been absolutely necessary. Even a man of common wisdom and goodness, would not consent either to his own death or that of his son, but in a case of necessity, and in order to some important and valuable end. Much less can we suppose, that either Christ Jesus the Son would have consented to his own death, or that the infinitely wise and good father would have consented to the death of his only begotten and dearly beloved son, in whom his soul was well pleased, and who was full of grace and truth, the brightness of his own glory and the express image of his person, the chiefest among ten thousand and altogether lovely, if there had not been the most urgent necessity. Especially as this most excellent son so earnestly prayed to the father, to exempt him from death; Mat. XX. 39. “O my father, if it be possible, let this cup pass from me! Nevertheless not as I will, but as thou wilt.” The son himself hath told us, John, XI. 42. “That the father heareth him always:” and therefore we may be sure, that if the condition of his pathetic petition had taken place; if it had been possible, that the designs of God in the salvation of sinners should be accomplished, without the death of Christ; Christ’s prayer, in this instance, would have been answered, and he would have been exempted from death. And since he was not exempted, we have clear evidence, that his death was a matter of absolute necessity.

The necessity of the atonement of Christ, is clearly taught also by the apostle, Gal. II. 21. “If righteousness come by the law, then Christ is dead in vain.” It is to no purpose to pretend that the law, in this passage, means the ceremonial law; because he tells us hap. III. 21. “That if there had been a law given, which could have given life, verily righteousness should have been by the law.” But the moral law was a law which had been given, and since no law which had been given could give life, it follows, that forgiveness and life could not be by the moral law, any more than by the ceremonial, and that if they could, Christ is dead in vain.

II. Our next inquiry is, what is the reason or ground of this mode of forgiveness? Or why is an atonement necessary in order to the pardon of the sinner?—I answer, it is necessary on the same ground and for the same reasons, as punishment would have been necessary, if there had been no atonement made. The ground of both is the same. The question then comes to this: why would it have been necessary, if no atonement had been made, that punishment should be inflicted on the transgressors of the divine law? This, I suppose, would have been necessary, to maintain the authority of the divine law. If that be not maintained, but the law fall into contempt, the contempt will fall equally on the legislator himself; his authority will be despised, and his government weakened. And as the contempt shall increase, which may be expected to increase, in proportion to the neglect of executing the law, the divine government will approach nearer and nearer to a dissolution, till at length it will be totally annihilated.

But when moral creatures are brought into existence, there must be a moral government. It cannot be reconciled with the wisdom and goodness of God to make intelligent creatures and leave them at random, without moral law and government. This is the dictate of reason from the nature of things. Besides the nature of things, we have in the present instance fact, to assist our reasoning. God hath in fact given a moral law and established a moral government over his intelligent creatures. So that we have clear proof, that infinite wisdom and goodness judged it to be necessary, to put intelligent creatures under moral law and government. But in order to a moral law, there must be a penalty; otherwise it would be mere advice, but no law. In order to support the authority and vigour of this law, the penalty must be inflicted on transgressors. If a penalty be denounced indeed, but never inflicted; the law becomes no law, as really as if no penalty had been annexed to it. As well might no law have been made or published, a that a law be published, with all the most awful penalties, and these never be inflicted. Nay, in some respects it would be much better and more reconcilable with the divine perfections. It would be more consistent, and shew that the legislator was not ignorant, either of his own want of power to carry a law into effect, or of the rights of his subjects, or of the boundaries between right and wrong. But to enact a law and not execute it, implies a weakness of some kind or other: either an error of judgment, or a consciousness of a depraved design in making the law, or a want of power to carry it into effect, or some other defect. Therefore such a proceeding as this is dishonourable and contemptible; and by it, both the law and legislator not only appear in a contemptible light, but really are contemptible.

Hence, to execute the threatening of the divine law, is necessary to preserve the dignity and authority of the law, and of the author of it, and to the very existence of the divine moral government. It is no impeachment of the divine power and wisdom, to say, that it is impossible for God himself to uphold his moral government, over intelligent creatures, when once his law hath fallen into contempt. He may indeed govern them by irresistible force, as he governs the material world: but he cannot govern them by law, by rewards and punishments.

If God maintain the authority of his law, by the infliction of the penalty, it will appear, that he acts consistently in the legislative and executive parts of his government. But if he were not to inflict the penalty, he would act and appear to act, an inconsistent part; or to be inconsistent with himself.—If the authority of the divine law be supported by the punishment of transgressors, it will most powerfully tend to restrain all intelligent creatures from sin. But if the authority of the law be not supported, it will rather encourage and invite to sin, than restrain from it.

For these reasons, which are indeed all implied in supporting the dignity and authority of the divine law, it would have been necessary, had no atonement for sin been made, that the penalty of the law be inflicted on transgressors.

If in this view of the matter, it should be said, Though for the reasons before mentioned, it is necessary that the penalty of the law, in many instances, or in most instances, be inflicted; yet why is it necessary, that it should be inflicted in every instance? Why could not the Deity, in a sovereign way, without any atonement, have forgiven at least some sinners? Why could not the authority of the law have been sufficiently supported, without the punishment of every individual transgressor? We find that such strictness is not necessary or even subservient to the public good, in human governments: and why is it necessary in the divine?[[To these inquiries I answer, by other inquiries. Why, on the supposition of no atonement, would it have been necessary, that the penalty of the law should be inflicted in any instance? Why could not the Deity, in a sovereign way, without any atonement, have pardoned all mankind?—I presume it will be granted, for the reasons before assigned, that such a proceeding as this, would be inconsistent with the dignity and authority of the divine law and government. And the same consequence in a degree, follows from every instance of pardon in this mode. It is true the ends of human governments are tolerably answered, though in some instances the guilty are suffered to pass with impunity. But as imperfection attends all human affairs; so it attends human governments in this very particular, that there are reasons of state which require, or the public good requires, that gross criminals, in some instances, be dismissed with impunity, and without atonement. Thus, because the government of David was weak, and the sons of Zeruiah were too hard for him, Joab, a most atrocious murderer, could not, during the life of David, be brought to justice. In other instances, atrocious criminals are pardoned, in order to obtain information against others still more atrocious, and dangerous to the community. In many instances, the principals only in certain high crimes, are punished: the rest being led away by artifice and misrepresentation, are not supposed to deserve punishment. And it is presumed, that in every instance, wherein it is really for the good of the community, to pardon a criminal, without proper satisfaction for his crime; it is because of either some weakness in the particular state of the government, under which the pardon is granted; or some imperfection in the laws of that state, not being adapted to the particular case; or some imperfection attending all human affairs. But as not any of these is supposable in the divine government, there is no arguing conclusively, from pardons in human governments, to pardons in the divine.

It may be added, that in every instance in human governments, in which just laws are not strictly executed, the government is so far weakened, and the character of the rulers either legislative or executive, suffers, either in point of ability or in point of integrity. If it be granted that the law is just, and condemns sin to no greater punishment than it deserves, and if God were to pardon it without atonement, it would seem, that he did not hate sin in every instance, nor treat it as being what it really is, infinitely vile.

For these reasons it appears that it would have been necessary, provided no atonement had been made, that the penalty of the law should have been inflicted, even in every instance of disobedience: and for the same reasons doubtless was it necessary, that if any sinners were to be pardoned, they should be pardoned only in consequence of an adequate atonement. The atonement is the substitute for the punishment threatened in the law; and was designed to answer the same ends of supporting the authority of the law, the dignity of the divine moral government, and the consistency of the divine conduct in legislation and execution. By the atonement it appears that God is determined that his law shall be supported; that it shall not be despised or transgressed with impunity; and that it is an evil and a bitter thing to sin against God.

The very idea of an atonement or satisfaction for sin, is something which, to the purposes of supporting the authority of the divine law, and the dignity and consistency of the divine government, is equivalent to the punishment of the sinner, according to the literal threatening of the law. That which answers these purposes being done, whatever it be, atonement is made, and the way is prepared for the dispensation of pardon. In any such case, God can be just and yet the justifier of the sinner. And that that which is sufficient to answer these purposes, has been done for us according to the gospel plan, I presume none can deny, who believe, that the eternal word was made flesh, and dwelt among us, and that he the only begotten and well beloved son of God, John I. 14, bare our sins in his own body on the tree, I Peter II. 24, and gave himself a sacrifice to God for us. Eph. V. 2.

But perhaps some who may readily grant that what Christ hath done and suffered, is undoubtedly sufficient to atone for the sins of his people; may also suppose that if God had seen fit so to order it, we might have made a sufficient atonement for our own sins. Or whether they believe in the reality and sufficiency of the atonement of Christ or not, they may suppose that we might have atoned, or even now may atone, for our own sins. This hypothesis therefore demands our attention.

If we could have atoned, by any means, for our own sins, it must have been either by our repentance and reformation, or by enduring a punishment, less in degree or duration, than that which is threatened in the law as the wages of sin. No other way for us to atone for our own sins appears to be conceivable. But if we attend to the subject, we shall find that we can make no proper atonement in either of these ways.

1. We could not make atonement for our sins by repentance and reformation. Repentance and reformation are a mere return to our duty, which we ought never to have forsaken or intermitted. Suppose a soldier deserts the service into which he is enlisted, and at the most critical period not only forsakes his general and the cause of his country, but joins the enemy and exerts himself to his utmost in his cause, and in direct opposition to that of his country; yet after twelve months spent in this manner, he repents and returns to his duty and his former service: will this repentance and reformation atone for his desertion and rebellion? Will his repentance and return, without punishment, support the authority of the law against desertion and rebellion, and deter others from the like conduct equally as the punishment of the delinquent according to law? It cannot be pretended. Such a treatment of the soldier would express no indignation or displeasure of the general at the conduct of the soldier: it would by no means convince the army or the world, that it was a most heinous crime to desert and join the standard of the enemy. Just so in the case under consideration:–The language of forgiving sinners barely on their repentance is, that he who sins shall repent; that the curse of the law is repentance; that he who repents shall suffer, and that he deserves, no further punishment. But this would be so far from an effectual tendency to discourage and restrain from sin, that it would greatly encourage to the commission and indulgence of it; as all that sinners would have to fear, on this supposition, would be not the wrath of God, not anything terrible, but the greatest blessing to which any man in this life can attain, repentance. If this were the condition of forgiving sinners, not only no measures would be taken to support the divine law, but none to vindicate the character of God himself, or to shew that he acts a consistent part, and agreeably to his own law; or that he is a friend to virtue and an enemy to vice. On the other hand, he would rather appear as a friend to sin and vice, or indifferent concerning them. What would you think of a prince who should make a law against murder, and should threaten it with a punishment properly severe; yet should declare that none who should be guilty of that crime and should repent, should be punished? Or if he did not positively declare this, yet should in fact suffer all murders who repented of their murders, to pass with impunity? Undoubtedly you would conclude that he was either a very weak or a very wicked prince; either that he was unable to protect his subjects, or that he had no real regard to their lives or safety, whether in their individual or collective capacity.

2. Neither could we make atonement by any sufferings short of the full punishment of sin. Because the very idea of atonement is something done, which to the purpose of supporting the authority of the law, the dignity and consistency of divine government and conduct, is fully equivalent to the curse of the law, and on the ground of which, the sinner may be saved from that curse. But no sufferings endured by the sinner himself, short of the curse of the law, can be to these purposes equivalent to that curse; any more than a less number or quantity can be equal to a greater. Indeed a less degree or duration of suffering endured by Christ the Son of God, may, on account of the infinite dignity and glory of his person, be an equivalent to the curse of the law endured by the sinner as it would be a far more striking demonstration of a king’s displeasure, to inflict, in an ignominious manner, on the body of his own son, forty stripes save one; than to punish some obscure subject with death. But when the person is the same, it is absurd to suppose that a less degree or duration of pain can be equal to a greater, or can equally strike terror into the minds of spectators, and make them fear and no more do any such wickedness; Deut. XIII. 11.

Besides; if a less degree or duration of punishment, inflicted on the sinner, would answer all the purposes of supporting the authority of the divine law &c. equally as that punishment which is threatened in the law; it follows that the punishment which is threatened in the law is too great, is unjust, is cruel and oppressive: which cannot be as long as God is a just being.

Thus it clearly appears, that we could never have atoned for our own sins. If therefore atonement be made at all, it must be made by some other person: and since as we before argued, Christ the son of God hath been appointed to this work, we may be sure, that it could be done by no other person of inferior dignity.

It may be enquired of those who deny the necessity of the atonement of Christ, whether the mission, work and death of Christ were at all necessary in order to the salvation of sinners. If they grant that they were necessary, as they exhibit the strongest motives to repentance; I ask further, could not God by any revelation or motives otherwise, whether externally or internally, exhibited, lead sinners to repentance? We find he did in fact, without the mission, work and death of Christ, lead the saints of the Old Testament to repentance. And doubtless in the same way, he might have produced the same effect, on men of modern times. Why then doth the scripture say, “Other foundation can no man lay, than that is laid, which is Jesus Christ:” and, “neither is there salvation in any other?”—If it be said that these texts are true, as God hath seen fit to adopt and establish this mode of salvation: It occurs at once, that then it may with equal truth be said, concerning those who were converted by the preaching of Paul; and other foundation could no may lay, for their salvation, than the apostle Paul. In this sense too every event which ever takes place, is equally necessary as the mission and death of Christ: and it was in no other sense necessary, that Christ should be sent and die, than that a sparrow should fall, or not fall, to the ground. In short to say, that the mission and death of Christ were necessary, because God had made this constitution, is to resolve all into the sovereignty of God, and to confess that no reason of Christ’s mission and death is assignable.

Besides, if the mission, death and resurrection of Christ, and the knowledge of them, be, by divine constitution, made necessary to the salvation of sinners; this will seem to be wholly inconsistent with the fundamental principle of the system of those who deny the atonement of Christ; I mean the principle, that it is not reconcilable with the perfections of God, to refuse a pardon to any who repent. If bare repentance and reformation be the ground of pardon, doubtless all who repent, though ever so ignorant of Christ, his death and resurrection, and of the motives to repentance therein exhibited, are entitled to pardon; and if so, in what tense will the Socinians say, the mission and death of Christ are necessary to pardon? Not surely as purchasing salvation, for even those who are ignorant of them;–This is abhorrent to their whole system. Not as exhibiting the strongest motives to repentance; because in the case now supposed, these motives are perfectly unknown. And they will not say, it is impossible for any to repent, who are ignorant of Christ. ¹

Again, how is it more consistent with the divine perfections, to confine pardon and salvation to the narrow limits of those who know and are influenced by the motives to repentance, implied in the death and resurrection of Christ; than to the limits of those who repent and depend on the atonement of Christ?

It may be further inquired of those gentlemen mentioned above, whether the pardon of the penitent, be according to the divine law, or according to the gospel.—If it be a constitution of the law, that every penitent be pardoned, what then is the gospel? And wherein does the grace of the latter, exceed that of the former?—Besides, is it not strange, to suppose that bare law knows anything of repentance and of the promise of pardon on repentance? Surely such a law must be a very gracious law: and a very gracious law and a very gracious gospel seem to be very nearly one and the same thing.—It has been commonly understood that the divine law is the rule of justice. If so, and it be a provision of the law, that every penitent be acquitted from punishment; then surely there is no grace at all in the acquittal of the penitent, as the gentlemen to whom I now refer, pretend there is none on the supposition of the satisfaction of Christ.—Again; if the law secure impunity to all penitents, then all the terror or punishment which the law threatens, is either repentance itself, or that wise and wholesome discipline which is necessary to lead to repentance; these are the true and utmost curse of the law. But neither of these is any curse at all; they are at left among the greatest blessings which can be bestowed on those who need them.—But if it be granted that the bare law of God does not secure pardon to the penitent, but admits of his punishment, it will follow that the punishment of the penitent would be nothing opposed to justice. Surely God hath not made an unjust law.—It also follows, that to punish the penitent would be not at all inconsistent with the divine perfections; unless God hath made a law, which cannot in any instance be executed consistently with his own perfections. And if the punishment of the penitent, provided no atonement had been made, would not be inconsistent with justice, or with the perfections of God, who will say, that the pardon of the penitent, on the sole footing of an atonement, is inconsistent with either?

If neither strict justice, nor the divine law founded on justice, nor the divine perfections, without an atonement, secure pardon to all who repent, what will become of the boasted argument of the Socinians, against the atonement, that God will certainly pardon and save, and that it is absurd and impious to suppose, that he will not pardon and save, all who repent? Are the Socinians themselves certain, that God will not do that which eternal justice, his own law, and his own perfections allow him to do? The dilemma is this:–eternal justice either requires that every penitent be pardoned in consequence of his repentance merely, or it does not. If it do require this, it follows, that pardon is an act of justice and not of grace: therefore let the Socinians be forever silent on this head. It also follows, that repentance answers, satisfies, fulfills, the divine law, so that, in consequence of it, the law has no further demand on the sinner. It is therefore either the complete righteousness of the law, or the complete curse of the law: For cursed is everyone that continueth not in all things written in the book of the law to do them. It also follows, that sin is no oral evil. Doubtless that which deserves no punishment, or token of the divine displeasure, is no moral evil. But the utmost that justice, on this hypothesis, requires of the sinner, is repentance, which is no token of the divine displeasure, but an inestimable blessing.—It also follows, that as eternal justice is no other than the eternal law of God, grace and truth, life and immorality came and were brought to light by Moses, since the law came by him; that the law contains exceeding great and precious promises, which promises however, exceeding great and precious as they are, are no more than assurances, that we shall not be injured.—It follows in the last place that justice and grace, law and gospel are perfectly synonymous terms.

Or if the other part of the dilemma be taken, that eternal justice does not require, that every penitent be pardoned; who knows but that God may see fit, to suffer justice, in some instances, to take place? Who will say that the other divine perfections are utterly inconsistent with justice? Or that wisdom, goodness and justice cannot coexist in the same character? Or that the law of God is such that it cannot be executed in any instance, consistently with the divine character? ² These would be bold assertions indeed: let him who avows them, at the same time prove them. Indeed he must either prove these assertions, or own that justice requires the pardon of every penitent, and abide the consequences; or renounce the doctrine, that the divine perfections require that every penitent be pardoned, without an atonement. ³

HAVING in the preceding discourse, given an answer to the two inquiries proposed concerning the necessity, and the ground of the necessity of the atonement of Christ, I proceed to the third, which is,

III. Are we, notwithstanding the redemption of Christ, forgiven freely by grace?—That we should be forgiven wholly through the redemption of Christ, and yet by free grace, hath, as I observed, appeared to many, a grand inconsistency, or a perplexing difficulty. In discoursing on this question, I shall,

1. Mention several modes in which attempts have been made to solve this difficulty.—2. I shall suggest o me considerations which may possibly lead to the true solution.

First. I am to mention several modes, in which attempts have been made, to solve this difficulty.

1. Some allow that there is no exercise of grace in the bare pardon ⁴ or justification of the sinner: that all the grace of the gospel consists in the gift of Christ; in providing an atonement; in the undertaking of Christ to make atonement, and in the actual making it. And as the pardon of the sinner is founded on those gracious actions; so that in a more lax sense is also said to be an act of grace.—As to this account of the matter, I have to observe—That it is rather yielding to the objection, than answering it. It is allowed, in this state of the matter, that the pardon of the sinner is properly no act of grace. But this seems not to be reconcilable with the plain declarations of scripture; as in our text; In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. Being justified freely by his grace, through the redemption that is in Jesus Christ, Rom. III. 24. These and such like passages seem plainly to import, that pardon itself is an act of grace, and not merely that it is founded on other acts, which are acts of grace.—Besides the very idea of pardon or forgiveness implies grace. So far only is any crime pardoned, as it is pardoned graciously. To pardon a crime on the footing of justice, in the proper sense of the word justice, is a direct contradiction.

Again; It is not proper to say, that the pardon of the sinner is an act of grace, merely because it is founded on the gracious gift of Christ, and his gracious act in making atonement. It is not proper to say, that any act is an act of grace, merely because it is founded on another act, which is really an act of grace. As well we may say, that if a creditor, by a third person, furnish his debtor with money sufficient to discharge his debt, when the debtor has paid, in this way, the full debt, it is an act of grace in the creditor to give up the obligation. Whereas, who does not see that the furnishing of the money, and the giving up of the obligation, are two distinct acts, and however the former is indeed an act of grace; yet the latter is no more an act of grace, than if the money had been paid to some other creditor, and he had given up an obligation for the same sum. If it be an act of grace in the creditor, to deliver up an obligation, for which he hath received the full sum, because the money paid was originally furnished by himself, then it would be consistent with justice in the creditor, to retain the obligation, after he has received the full sum for which it was given; or to reject the money, and cast the creditor into prison, though he tenders payment. But neither of these, I presume, will be pretended to be just.

2. Some have attempted to relieve the difficulty now under consideration, in this manner: They say, The pardon of the sinner is no act of grace to Christ, because he has paid the debt for the sinner: but that it is an act of grace to the sinner: because the debt was paid, not by the sinner himself, but by Christ. Nor was Christ so much as delegated by the sinner to pay his debt.—Concerning this I observe, in the first place: That if the atonement of Christ be considered as the payment of a debt, the release of the sinner seems not to be an act of grace, although the payment be made by Christ, and not by the sinner personally. Suppose any one of you, my auditors, owes a certain sum: he goes and pays the full sum himself personally. Doubtless all will agree, that the creditor, in this case, when he gives up the obligation, performs a mere act of justice, in which there is no grace at all. But in what respect would there have been more grace in giving up the obligation, if the money had been sent by a servant, by a friend, or by any third parson? Here I am sensible an objection will arise to this effect; But we did not send the payment of our debt to God, by the hand of Christ as our friend: we did not delegate him to make atonement for us; he was graciously appointed and given by God.—To this I answer, That this objection places the whole grace of the gospel in providing the savior, not in the pardon of sin. Besides, if by delegating Christ, be meant such a sincere consent and earnest desire, that Christ should make atonement for us, as a man may have, that his doubt every true Christian, in this sense, delegates Christ to make atonement for his sins. Did not Abraham and all the saints who lived before the incarnation of Christ, and who were informed that atonement was to be made for them by Christ, sincerely consent to it, and earnestly desire it? And though now Christ has actually made atonement, yet everyone who walks in the steps of the faith of Abraham, is the subject of the like sincere consent to the office and work of Christ, and the like earnest desire, that by his atonement, a reconciliation may be effected between God and himself.—So that if Christ have, in the proper sense of the words, paid the debt for his people, his people do as truly send him to make this payment, as a man ever sends his friend to make payment to his creditor.

Nor is anything wanting to make any man, or all men, in this sense, delegate Christ to make atonement for them, but the gift of repentance or a new heart. And if God had not prevented them by previously appointing Christ to the work of redemption, all mankind being brought to repentance, and being informed that Christ, on their consent and delegation, would make atonement for their sins, would freely have given their consent, and delegated him to the work.

But what if the people of Christ did not, in any sense; delegate him to this work? Would this cause the payment of their debt by Christ, to be at all more consistent with free grace in their discharge? Suppose a man without any delegation, consent, or knowledge of his friend, pays the full demand of his creditor, it is manifest, that the creditor is obliged in justice to discharge the debtor, equally as if the agent had acted by the delegation from the debtor. Or if we had in every sense delegated and commissioned Christ, still our pardon would be an act of grace, as still we should be treated more favourably than our personal characters deserve.

Now to apply the whole of this to the subject before us: If Christ have, in the proper sense of the words, paid the debt which we owed to God, whether by a delegation from us or not; there can be no more grace in our discharge, than if we had paid it ourselves.

But the fact is, that Christ has not, in the literal and proper sense, paid the debt for us.—It is indeed true, that our deliverance is called a redemption, which refers to the deliverance of a prisoner out of captivity, commonly effected by paying a certain sum as the price of his liberty. In the same strain, Christ is said to give himself a ransom for many, and Christians are said to be bought with a price, &c. All which scripture expressions bring into view the payment of money, or the discharge of a debt.—But it is to be remembered, that these are metaphorical expressions, therefore not literally and exactly true. We had not deprived God of his property: we had not robbed the treasure of heaven. God was possessed of as much property after the fall as before: the universe and the fullness thereof still remained to be his. Therefore when Christ made satisfaction for us, he refunded no property. As none had been taken away, none needed to be refunded. But we had rebelled against God, we had practically despised his law and authority, and it was necessary, that his authority should be supported, and that it should be made to appear, that sin shall not go without proper tokens of divine displeasure and abhorrence; that God will maintain his law; that his authority and government shall not be suffered to fall into contempt; and that God is a friend to virtue and holiness, and an irreconcilable enemy to transgression, sin and vice. These things were necessary to be made manifest, and the clear manifestation of these things, if we will use the term, was the debt which was due to God. This manifestation was made in the sufferings and death of Christ. But Christ did not, in the literal sense, pay the debt we owed to God; if he had paid it, all grace would have been excluded from the pardon of the sinner. Therefore,

3. Others seeing clearly that these solutions of the difficulty are not satisfactory, have said, that the atonement of Christ consisted, not in the payment of a debt, but in the vindication of the divine law and character: that Christ made this vindication, by practically declaring the justice of the law, in his active obedience, and by submitting to the penalty of it, in his death: that as what Christ did and suffered in the flesh, was a declaration of the rectitude of the divine law and character, so it was a declaration of the evil of sin; and the greater the evil of sin appears to be, the greater the grace of pardon appears to be. Therefore the atonement of Christ is so far from diminishing the grace of pardon, that it magnifies it.—The sum of this is, that since the atonement consists, not in the payment of a debt, but in the vindication of the divine law and character; therefore it is not at all opposed to free grace in pardon.

Concerning this stating of the matter, I beg leave to observe; that if by a vindication of the divine law and character, be meant, proof given that the law of God is just, and that the divine character is good and irreproachable; I can by no means suppose, that the atonement consisted in a vindication of the law and character of God. The law is no more proved to be just, and the character of God is no more proved to be good, by the perfect obedience and death of Christ, than the same things are proved by the perfect obedience of the angels, and by the torments of the damned. But I shall have occasion to enlarge on this point by and by.

Again; if by vindication of the divine law and character, be meant, proof given that God is determined to support the authority of his law, and that he will not suffer it to fall into contempt; that he will also support his own dignity, will act a consistent part in legislation and in the execution of his law, and will not be disobeyed with impunity, or without proper satisfaction: I grant, that by Christ the divine law and character are vindicated; so that God can now consistently with his own honour, and the authority of his law, forgive the sinner. But how does this make it appear that there is any grace in the pardon of the sinner, when Christ as his substitute, hath made full atonement for him, by vindicating the law and character of God? what if the sinner himself, instead of Christ, had by obedience and suffering, vindicated the law and character of God; and in consequence had been released from farther punishment? Would his release in this case, have been by grace, or by <>justice? Doubtless by the latter and not by the former: for “to him that worketh, is the reward reckoned, not of grace, but of debt.” Rom. IV. 4.—Therefore why is it not equally an act of justice, to release the sinner, in consequence of the same vindication made by Christ? Payment of debt equally precludes grace, when made by a third person, as when made by the debtor himself. And since the vindication of the divine law and character, made by the sinner himself, precludes grace from the release of the sinner; why does not the same vindication as effectually preclude it, when made by a third person?

Those authors who give us this solution of the difficulty under consideration, seem to suppose that it is a sufficient solution to say that the atonement consists, not in the payment of debt, but in the vindication of the divine law and character; and what they say, seems to imply, that however or by whomsoever, that vindication be made, whether by the sinner himself, or any other person, it is not at all opposed to the exercise of grace in the release of the sinner. Whereas it appears by the text just now quoted and by many others, that if that vindication were made by the sinner himself, it would shut out all grace from his release. And I presume this will be granted by those authors themselves, on a little reflection. To say otherwise, is to say, that though a sinner should endure the curse of the law, yet there would be grace in his subsequent release—It seems then that the grace of pardon depends, not barely on this, that the atonement consists in a vindication of the law and character of God; but upon this particular circumstance attending the vindication, that it be made by a third person. And if this circumstance will leave room for grace in the release of the sinner, why is there not as much grace in the release of the sinner, though the atonement of Christ be a payment of the sinner’s debt: since the payment is attended with the same important and decisive circumstance, that it is made by a third person?

Objection. But we could not vindicate the law and character of God; therefore it is absurd to make the supposition, and to draw consequences from the supposition, that we had made such a vindication.—Answer: It is no more absurd to make this supposition, than it is to make the supposition, that we had paid the debt to divine justice; for we could no more do this than we could make the vindication in question. And if it follows from this circumstance, that we neither have vindicated nor could vindicate the divine character, that our release from condemnation is an act of grace; why does it not also follow from the circumstance, that we neither have paid nor could pay the debt to divine justice, that our release is an act of grace, even on the supposition, that Christ has in the literal sense paid the debt for us?

Thus, not any of these modes of solving this grand difficulty, appears to be satisfactory. Even this last, which seemed to bid the fairest to afford satisfaction, fails. Therefore,

Secondly. I shall suggest some considerations, which may possibly lead to the true solution.—The question before us, is, whether pardon through the atonement of Christ be an act of justice or of grace. In order to a proper answer to this question, it is of primary importance, that we have clear and determinate ideas affixed to the words justice and grace.

I find the word justice to be used in three distinct senses: sometimes it means commutative justice, sometimes distributive justice, and sometimes what may be called general or public justice.

Commutative justice respects property and matters of commerce solely, and secures to every man his own property. To treat a man justly in this sense, is not to deprive him of his property, and whenever it falls into our hands, to restore it duly, or to make due payment of debts. In one word, commutative justice is to violate no man’s property.

Distributive justice consists in properly rewarding virtue or good conduct, and punishing crimes or vicious conduct; and it has respect to a man’s personal moral character or conduct. To treat a man justly in this sense, is to treat him according to his personal character or conduct.—Commutative justice in the recovery of debts, has no respect at all to the character or conduct of the debtor, but merely to the property of the creditor. Distributive justice in the punishment of crimes, has no respect at all to the property of the criminal; but merely to his personal conduct: unless his property may, in some instances, enhance his crimes.

General or public justice comprehends all moral goodness: and though the word is often used in this sense, it is really an improper use of it. In this sense, whatever is right, is said to be just, or an act of justice; and whatever is wrong or improper to be done, is said to be unjust, or an act of injustice. To practice justice in this sense, is to practice agreeably to the dictates of general benevolence, or to seek the glory of God and the good of the universe. And whenever the glory of God is neglected, it may be said, that God is injured or deprived of his right. Whenever the general good is neglected or impeded, the universe may be said to suffer an injury.—For instance; if Paul were not to be cast down from heaven, to suffer the pains of hell, it would be wrong, as it would be inconsistent with God’s covenant faithfulness, with the designed exhibition of his glorious grace, and with the good of the universe. In this sense, it would not be just. Yet in the sense of distributive justice, such a treatment of Paul would be perfectly just, as it would be no more than correspondent to his personal demerits.

The term grace, comes now to be explained—Grace is ever so opposed to justice, that they mutually limit each other. Wherever grace begins, justice ends; and wherever justice begins, grace ends. Grace as opposed to commutative justice is gratuitously to relinquish your property or to forgive a man his debt. And commutative injustice is to demand more of a man, than your own property.—Grace as opposed to justice in the distributive sense, is to treat a man more favourably or mildly, than is correspondent to his personal character or conduct. To treat him unjustly is to use him with greater severity, than is correspondent to his personal character.—It is to be remembered, that in personal character I include punishment endured, as well as actions performed. When a man has broken any law, and has afterwards suffered the penalty of that law; as he has, by the transgression, treated the law with contempt, so by suffering the penalty, he has supported the authority of it: and the latter makes a part of his personal character, as he stands related to that law, as really as the former.

With regard to the third kind of justice, as this is improperly called justice, and as it comprehends all moral goodness, it is not at all opposed to grace; but comprehends that, as well as every other virtue, as truth, faithfulness, meekness, forgiveness, patience, prudence, temperance, fortitude, &c. All these are right and fit, and the contrary tempers or practices are wrong, and injurious to God and the system: and therefore in this sense of justice are unjust. And even grace itself, which is favour to the ill-deserving, so far as it is wise and proper to be exercised, makes but a part of this kind of justice.

We proceed now to apply these explanations to the solution of the difficulty under consideration.—The question is this, Is the pardon of the sinner, through the atonement of Christ, an act of justice or of grace?—To which I answer, that with respect to commutative justice, it is neither an act of justice nor of grace. Because commutative justice is not concerned in the affair. We neither owed money to the deity, nor did Christ pay any on our behalf. His atonement is not a payment of our debt. If it had been, our discharge would have been an act of mere justice, and not of grace. To make the sinner also pay the debt, which had been already paid by Christ, would be manifestly injurious, oppressive, and beyond the bounds of commutative justice, the rule of which is, that every man retain and recover his own property, and that only. But a debt being paid, by whomsoever it be paid, the creditor has recovered his property, and therefore has a right to nothing further. If he extort, or attempt to extort, anything further, he proceeds beyond his right and is guilty of injustice.—So that if Christ had paid the debt for the believer, he would be discharged, not on the footing of grace, but of strict justice.

With respect to distributive justice, the discharge of the sinner is wholly an act of Grace. This kind of justice has respect solely to the personal character and conduct of its objet. And then is a man treated justly, when he is treated according to his personal oral character. If he be treated more favourably than is correspondent to his personal character, he is the object of grace. I say personal character of a third person, or to anything which may be done or suffered by another person, than by him, who is the object of this justice, or who is on trial, to be rewarded or punished. And with regard to the case now before us, what if Christ has made atonement for sin? This atonement constitutes no part of the personal character of the sinner: but his personal character is essentially the same, as it would have been, if Christ had made no atonement. And as the sinner, in pardon, is treated, not only more favourably, but infinitely more favourably, than is correspondent to his personal character, his pardon is wholly an act of infinite grace. If it were, in the sense of distributive justice, an act of justice: he would be injured, if a pardon were refused him. But as the case is, he would not be injured, through a pardon were refused him; because he would not be treated more unfavourably than is correspondent to his personal character.

Therefore though it be true, that if a third person pay a debt, there would be no grace exercised by the creditor, in discharging the debtor, yet when a third person atones for a crime, by suffering in the stead of a criminal, and distributive justice still allows him to be punished in his own person. The reason is, what I have mentioned already, that justice in punishing crimes, respects the personal character only of the criminal: but in the payment of debts, it respects the recovery of property only. In the firmer case, it admits of any treatment which is according to his personal character: in the latter, it admits of nothing beyond the recovery of property.

So that though Christ has made complete atonement for the sins of all his disciples, and they are justified wholly through his redemption; yet they are justified wholly by grace. Because they personally have not made atonement for their sins, or suffered the curse of the law. Therefore they have no claim to a discharge on account of their own personal conduct and suffering.—And if it is objected, that neither is a debtor discharged on account of anything which he hath done personally, when he is discharged on the payment of his debt by a person: yet justice does not admit, that the creditor recover the debt again from the debtor himself: why then does it admit, that a magistrate inflict the punishment of a crime on the criminal himself, when atonement has been made by a substitute? The answer is, that justice in these two cases is very different, and respects very different, objects. In criminal causes, it respects the personal conduct or character of the criminal, and admits of any treatment which is correspondent to that conduct. In civil causes, or matters of debt, it respects the restitution of property only, and this being made, it admits of no further demand.

In the third sense of justice before explained, according to which anything is just, which is right and best to be done; the pardon of the sinner is entirely an act of justice. It is undoubtedly most conducive to the divine glory, and general good of the created system, that every believer should be pardoned, and therefore, in the present sense of the word, it is an act of justice. The pardon of the sinner is equally an act of justice, if, as some suppose, he be pardoned not on account of the death of Christ, considered as an equivalent to the curse of the law denounced against the sinner; but merely on account of the positive obedience of Christ. If this be the mode and the condition of pardon established by God, doubtless pardon granted in this mode and on this condition, is most conducive to the divine glory and the general good. Therefore it is, in the sense of justice now under consideration, an act of justice; insomuch that if pardon were not granted in this mode, the divine glory would be tarnished, and the general good diminished, or the universe would suffer an injury. The same would be true, if God had in fact granted pardon, without any atonement, whether by suffering or obedience. We might have argued from that fact, that infinite wisdom saw it to be most conducive to the divine glory and the general good, to pardon without an atonement; and of course that if pardon had not been granted in this way, both the divine glory and general good, would have been diminished, and injustice would have been done to the universe.—In the same sense the gift of Christ, to be our savior, his undertaking to save us, and every other gift of God to his creatures, are acts of justice. But it must be remembered, that this is an improper sense of the word justice, and is not at all opposed to grace, but implies it. For all those divine acts and gifts just mentioned, though in this sense they are acts of justice, yet are at the same time, acts of pure grace.

In this sense, of justice, the word seems to be used by the apostle Paul, Rom. III, 26. “To declare his righteousness, (or justice,) that he might be just and the justifier of him which believeth in Jesus.” That God might be just to himself and to the universe. Again in Psalm LXXXV. 10. “Mercy and truth are met together, righteousness and peace have kissed each other.” Righteousness, in the distributive sense, hath not kissed peace with respect to the sinner; but so far as it speaks anything, calls for his punishment. But the public good, and the divine glory admit of peace with the sinner.—In the same sense the word occurs in the version of the psalms in common use among us, where it is said “justice is pleased and peace is given.”—Again in the catechism of the assembly of divines, where they say, “Christ offered up himself a sacrifice to satisfy divine justice.

Thus it appears, that the pardon of the sinner, in reference to distributive justice, which is the only proper sense of the word, with respect to this matter, is entirely an act of grace, and that although he is pardoned wholly through the redemption of Jesus Christ.

It is in the same sense an act of grace, as the gift of Christ, or any other most gracious act of God. Though the sinner is pardoned wholly through the redemption of Christ, yet his pardon is an act of pure grace, because in it he is treated inconceivably more favorably then is correspondent to his personal character.

The pardon of the sinner, on this plan of the redemption or the atonement of Christ, is as entirely an act of grace, as if it had been granted on an atonement made, not by the sufferings of Christ, but merely by his active obedience. For if we suppose, that the atonement of Christ consists wholly in the obedience of Christ, not in his sufferings, in what sense would the pardon of the sinner be an act of grace, in which it is not an act of grace, on the hypothesis concerning the atonement which hath been now stated? Pardon is no more procured by the payment of the sinner’s debt, in the one case, than in the other. If it be said that Christ’s suffering the curse of the law is the payment of the debt; I answer, this is no more a payment of the debt, than the obedience of Christ. If it be said that Christ’s obedience only honors and magnifies the law, I answer, No more is done by the sufferings of Christ.—It is true, that if the sinner be pardoned on account of Christ’s obedience, he is treated more favourably than is correspondent to his personal character. The same is true, if he be pardoned on account of Christ’s sufferings. If it be aid, that in the one case, Christ suffers, as the substitute of the sinner; I answer, In the other case, he obeys as the substitute of the sinner. In one case, Christ has by his sufferings made it consistent with the general good, to pardon the sinner; in the other case, he hath made the same thing consistent with the general good, by his obedience. And if this circumstance, that the pardon of the sinner is consistent with the general good, abolishes, grace from his pardon in the one case, the same circumstance is productive of the same effect, in the other.—The truth is, that in both cases, the whole grace of pardon consists in this, and this only, that the sinner is treated infinitely more favourably, than is correspondent to his personal character.

Again; according to this scheme of the atonement, the pardon of the sinner, is as wholly an act of grace, as if he had been pardoned without any atonement at all. If the sinner had been pardoned without any atonement, he would have been treated more favourably than is correspondent to his own character: so he is, when pardoned through the atonement of Christ. In the former case, he would be pardoned, without a payment of his debt: so he is in the latter. If the measures taken by God, to secure the public good, those measures consisting neither in any personal doing or suffering of the sinner, nor in the payment of debt, be inconsistent with grace in the pardon of the sinner, in the one case; doubtless whatever measures are taken by God, to secure the public good in the other case, are equally inconsistent with grace in pardon. And no man will pretend, that if God do pardon the sinner without an atonement, he will pardon him in a way which is inconsistent with the public good.—In this view of the objection, either the bare circumstance that the pardon of the sinner is consistent with the public good, is that which abolishes the grace of pardon; or it is the particular mode, in which the consistence of pardon and the public good, is brought about. If the bare circumstance of the consistence of pardon and the public good, be that which abolishes the grace of pardon; then it seems, that in order that any pardon may be gracious, it must be inconsistent with the public good: and therefore the pardon of the sinner without any atonement, being by the concession of the objector, a gracious act, is inconsistent with the general good of the universe, and with the glory and perfections of God, and therefore can never be granted by God, as long as he is possessed of infinite perfection and goodness, whereby he is necessarily disposed to seek the good of the universal system, or of his own kingdom.

Or if it be said, that it is the particular mode, in which the consistence between pardon and the public good is brought about, which abolishes the grace of pardon; in this case it is incumbent on the objector, to point out what there is in the mode, which is opposed to grace in pardon. He cannot pretend, that in this mode, the debt of the sinner is paid, or that in repentance the sinner’s personal character is so altered, that he now deserves no punishment. If this were the case, there would certainly be no grace in his pardon. It is no grace, and no pardon, not to punish a man who deserves punishment. If the objector were to hold, that the personal character of the sinner is so altered by repentance, that he no longer deserves punishment, he would at once confute his own scheme of gracious pardon.

Neither can it be pretended, by the advocates for pardon without atonement, that there is any grace in pardon, in any other view than this, that the sinner is treated more favourably, than is correspondent to his personal character. And pardon on such an atonement as Christ hath made, is, in the same view, an act of grace. So that if the true idea of grace, with respect to this subject be, a treatment of a sinner more favourable than is correspondent to his personal character; the pardon of the sinner through the atonement of Christ, is an act of pure grace. If this be not the true idea of grace, let a better be given, and I am willing to examine it; and presume that on the most thorough examination of the matter, it will be found, that there is as much grace in the pardon of the sinner, through the atonement of Christ, as without any atonement at all.—Surely it will not be pleaded, that it is no act of grace to treat a sinner more favourably than is correspondent to his own personal character; of some other man, or some other being; and that it is no act of grace in a prince to pardon a criminal, from respect to the merits of the criminal’s father; or that if Capt. Asgill had been the murderer of Capt. Huddy, there would have been no grace exercised in the pardon of Asgill, from respect to the intercession of the court of France.

On every hypothesis concerning the mode or condition of pardon, it must be allowed, that God dispenses pardon, from regard to some circumstance, or juncture of circumstances, which renders the pardon both consistent with the general good, and subservient to it: and whatever this be, whether the death of Christ or anything else, provided it be not the payment of money, and provided the personal character of the sinner be the same, it is equally consistent or inconsistent with grace in pardon.

In short, the whole strength of this objection, in which the Socinians have so much triumphed, that complete atonement is inconsistent with grace in the pardon of the sinner, depends on the supposition, that the atonement of Christ consists in the literal payment of a debt which we owed to God; and this groundless supposition being set aside, the objection itself appears equally groundless, and vanishes like dew before the sun.

Whatever hypothesis we adopt concerning the pardon of the sinner, whether we suppose it to be granted on account of the death of Christ; or on account of the obedience of Christ; or absolutely without any atonement; all will agree in this, that it is granted in such a way, or on such conditions only, as are consistent with the general good of the moral system, and from a regard to some event or circumstance, or juncture of circumstances, which causes pardon to be consistent with the general good. And that circumstance or juncture of circumstances, may as well be called the price of pardon, the ransom of the sinner &c. as the death of Christ. And whereas it is objected, that if God grant a pardon from respect to the atonement of Christ, we are under no obligation to God for the grace of pardon; I answer that whenever God grants a pardon, from respect to the circumstance or juncture of circumstances before mentioned, it may as well be pleaded, that the sinner so pardoned, is under no obligations of gratitude to God, on account of his pardon; for that it was granted from regard to the general good, or to that circumstance which rendered it consistent with the general good, and not from any gracious regard to him: or that if he be under any obligation to God, it is to him as the author of that circumstance or juncture of circumstances, which renders his pardon consistent with the general good, and not to him, as the dispenser of his pardon: as it is objected, that if, on the scheme of pardon through the atonement of Christ, we be under any obligation to God at all, it is merely on account of the provision of the atonement, and not on account of pardon itself.

Perhaps some loath to relinquish this objection, may say, Though it be true, that the pardon of the sinner, on account of the atonement of Christ, be a real act of grace; would it not have been an act of greater grace, to pardon absolutely, without an atonement?—This question is capable of a twofold construction. If the meaning be, Whether there would not have been more grace manifested towards the sinner, if his pardon had been granted, without any atonement: I answer, by no means; because to put the question in this sense, is the same as to ask, Whether the favour of pardon granted without an atonement, would not be greater in comparison with the sinner’s personal character, than it is when granted on account of the atonement of Christ. Or whether there would not have been a greater distance between the good of pardon, and the demerit of the sinner’s personal character: if his pardon had been granted without an atonement, than if it be granted on account of the atonement of Christ. But the good, the safety, the indemnity of pardon, or of deliverance from condemnation, is the very same, in whatever way it be granted, whether through an atonement or not, whether in a way of grace or in a way of debt, whether from a regard to the merits of Christ, or the merits of the sinner himself. Again, the personal character of the sinner is also the same, whether he be pardoned through an atonement or not. If his pardon be granted without character and conduct the greater: or if it be granted on account of the atonement of Christ, it makes not the demerit of his personal character the less. Therefore as the good of pardon is the same, in whatever way it be granted; and the personal character of the sinner pardoned is the same; the distance between the good of pardon, and the demerit of the sinner’s character is also the same, whether he be pardoned on account of the atonement of Christ, or absolutely, without any atonement. Of course the pardon of the sinner is not an act of greater grace to him personally, if granted without regard to any atonement, than if granted from regard to the atonement of Christ.

But perhaps the meaning of the question stated above, is, Whether, if the sinner had been pardoned, without an atonement, it would not have exhibited greater grace, in the divine mind, or greater goodness in God, and whether in this mode of pardon, greater good would not have accrued to the universe. The answer to this question wholly depends on the necessity of an atonement, which I have endeavoured briefly to show, in the preceding discourse. If an atonement be necessary to support the authority of the law and of the moral government of God, it is doubtless necessary to the public good of the moral system, or to the general good of the universe and to the divine glory. This being granted or established, the question just now stated, comes to this simply, whether it exhibits greater grace and goodness in the divine mind, and secures greater good to the universe, to pardon sin in such a mode, as is consistent with the general good of the universe; or in such a mode as is inconsistent with that important object:–a question which no man, from regard to his own reputation would choose to propose.

HAVING in the preceding discourses, considered the particulars at first proposed, which were, That we can obtain forgiveness, in no other way, than through the redemption of Christ—The reason or ground of his mode of forgiveness—and the consistency between the complete atonement of Christ, and free grace in forgiveness—The way is prepared for the following inferences and reflections.

If the atonement of Christ be a substitute for the punishment of the sinner according to the divine law, and were designed to support the authority of that law, equally as the punishment of hell; then we may infer, that the atonement of Christ does not consist in shewing, that the divine law is just.—With regard to this, I venture to assert two things—That the obedience and death of Christ do not prove, that the divine law is just—That if they did prove this, still merely by that circumstance they would make no atonement.

1. The obedience and death of Christ do not prove, that the divine law is a just law. The sufferings of Christ no more prove this, than the punishment of the damned proves it. The former are the substitute of the latter, and were designed for substance to prove and exhibit the same truths, and to answer the same ends. But who will say that the torments of the damned prove the justice of the divine law? No more is this proved by the sufferings of Christ. If the justice of the divine law be called in question, the justice and moral perfection of God is of course equally called in question. This being the case, whatever he can say, whether by obedience or suffering, to testify the justice of the law, must be considered as the testimony of a party in his own cause; and also as the testimony of a being whose integrity is as much disputed, as the justice of the law. It cannot therefore, be received as proof in the case. The testimony of God, whether given in obedience or suffering, so long as his character is disputed; proves neither that the law is just, in reality, nor that it is so in his own estimation. A being of a disputed character may be supposed to testify, both contrary to reality, and contrary to his own knowledge. And as the character of the deity is disputed, by those who dispute the justice of the divine law; so there is the same foundation to dispute the character and testimony of the son of God. Therefore the obedience and death of Christ do not prove, that the divine law is just.

2. If the obedience and death of Christ did prove that the law is just; still by this circumstance, they would make no atonement for sin.—If it were a truth, that the obedience and death of Christ did prove the divine law to be just, and merely on that account made atonement, the ground of this truth would be, that whatever makes it manifest that the law is just, makes atonement. The essence of the atonement, on this hypothesis, is placed in the manifestation of the justice of the divine law. Therefore this manifestation, however, or by whomsoever it be made, is an atonement. But as the law is really just, it was doubtless in the power of infinite wisdom to manifest the justice of it, to rational creatures, without either the obedience or the death of Christ, or of any other person.—If it were not in the power of infinite wisdom to manifest the justice of the divine law, without the death of Christ; then if Christ had not died, but all men had perished according to the law, it never would have appeared that the law is just.—But bare attention to the law itself, to the reason, ground, and necessity of it, especially when this attention is excited, and the powers of the mind are aided, by even such a divine influence, as God does in fact sometimes give to men of the most depraved characters; is sufficient to convince of the justice of the law. But there can be no dispute, whether the sanctifying and savingly illuminating influences of the spirit of God, without the obedience and death of Christ, would convince any man of the justice of the law. We have no more reason to dispute this, than to dispute, whether the angels who kept their first estate, did believe the justice of the law, before they were informed of the incarnation and death of Christ. According to this hypothesis therefore, all that was necessary to make atonement for mankind, was to communicate to them sanctifying grace, or to lead them to repentance: and as to Christ, he is dead in vain.

Besides, if the obedience and death of Christ did ever so credibly manifest the justice of the law, what atonement, what satisfaction for sin, would this make? How would this support the authority of the law? How would this make it to appear, that the transgressor may expect the most awful consequences from his transgression? Or that transgression is infinitely abominable in the sight of God? And how would the manifestation of the justice of the law, tend to restrain men from transgressing that law?—Whatever the effect of such manifestation may be on the minds of those innocent creatures, who have regard to justice or moral rectitude; yet on the minds of those who are disposed to transgress, and have lost the proper sense of moral rectitude, the manifestation would have no effectual tendency to restrain them from transgression: therefore would in no degree answer the ends of the punishment threatened in the law, nor be any atonement for sin.

Perhaps some may suppose, that what hath now been asserted, that the death or atonement of Christ does not prove the justice of God and of his law, is inconsistent with what hath been repeatedly suggested in the preceding discourses, that it is an end of the death or atonement of Christ, to manifest how hateful sin is to God. If the death of Christ manifest God’s hatred of sin, it seems, that the same event must also manifest God’s love of holiness and justice. In answer to this, I observe; that the death of Christ manifests God’s hatred of sin and love of holiness, in the same sense as the damnation of the wicked manifests these, viz, on the supposition that the divine law is just and holy. If it be allowed the divine law is just and holy, then everything done to support and execute that law, is a declaration in favour of holiness and against sin; or a declaration of God’s love of holiness and of his hatred of iniquity. Both the punishment of the damned, and the death of Christ declare God’s hatred of all transgressions of his law. And if that law be holy, to hate the transgressions of it, is to hate sin, and at the same time to love holiness. But if the law be not holy, no such consequence will follow: it cannot, on that supposition, be inferred from the divine hatred of transgression, that God either hates sin or loves holiness.

Again; we may infer from the preceding doctrine, that the atonement of Christ does not consist essentially in his active or positive obedience. By atonement I mean that which, as a substitute for the punishment which is threatened in the law, supports the authority of that law, and the dignity of the divine government. But the obedience of Christ, even in the most trying circumstances, without any tokens of the divine displeasure against the transgressors of the law, would never support the authority of the law, and the dignity of the divine government. It by no means makes it appear, that it is an evil and bitter thing to violate the law, and that the violation of it deserves, and may be expected to be followed with most awful consequences to him, who dares to violate it.—A familiar example may illustrate this matter. It is the rule or law of a certain family, that a particular child shall steadily attend the school kept in the neighbourhood, and that if he absent himself for a day, without licence, he shall feel the rod. However after some time the child being weary of observing this law, does absent himself, and spend the day in play. At night the father being informed of it, arraigns the child, finds him guilty, and prepares to inflict the punishment, which he had threatened. At this instant, the brother of the offending child intercedes, acknowledges the reasonableness of the law, which his brother hath transgressed, confesses that he deserves the penalty, but offers himself to make satisfaction for his brother’s offence. Being interrogated by what means he expects to make satisfaction; he answers, By going himself to school the next day.—Now can anyone suppose, that in this way the second child can make satisfaction for the offence of the first? Or that if the father were to accept the proposal, he would find the authority of his law, and the government of his family supported with dignity? Or that the offending child, or the other children of the family, would by this mean be effectually deterred from future offences of the like nature?—And however trying the circumstances of going to school may be, if those circumstances be no token of the father’s displeasure at the disobedient child’s transgression; still the going to school of the second child, will not make the least satisfaction for the offence of the first.

I venture to say further that not only did not the atonement of Christ consist essentially in his active obedience, but that his active obedience was no part of his atonement properly so called, nor essential to it. The perfect obedience of Christ was doubtless necessary in order to the due execution of his prophetical office; in order to his intercession: and also in order that the salvation of his disciples might be a reward of his obedience. But that it was necessary to support the authority of the divine law in the pardon of sinners, does not appear.—If Christ himself could possibly have been a sinner, and had first made satisfaction for his own sin; it does not appear, but that afterward he might also satisfy for the sins of his people.—If the pretender to the crown of Great Britain, should wage war against king George, in the course of the war should be taken, should be brought to trial, and be condemned to the block; will any man say that the king of France, by becoming the substitute of the pretender, and suffering in his stead, could not make atonement for the pretender, so as effectually to support the authority of the British laws and government, and discourage all future groundless pretensions to the British crown? Yet the king of France could plead no perfect obedience to the British laws.—Even the sinner himself, but upon the supposition of the infinite evil of sin, could by his own sufferings, atone for his sins. Yet he could not exhibit a perfect obedience.

Beside; if the bare obedience of Christ have made atonement, why could not the repentance and perfect obedience of Christ’s people themselves, have answered, instead of the obedience of Christ? Doubtless if they had suffered the penalty of the divine law, it would have answered to support the authority of the law, and the vigour of the divine government, as really as the death of Christ. And since the eternal sufferings of the people of Christ, would have answered the same end of supporting the authority of the law, as the sufferings of Christ; why would not the eternal perfect repentance and obedience of the people of Christ, have answered the same end, as his obedience in their behalf? If it would, both the death and obedience of Christ as our substitute, are entirely in vain. If the elect had only been converted, and made perfectly and perseveringly obedient, it would have answered every purpose both of the death and obedience of Christ. Or if the obedience of Christ in the flesh were at all necessary, it was not necessary to support the authority of the law and government of God; but merely as it was most wise, that he should obey. It was necessary in the same sense only, as that the wind should, at this moment, blow from the north-east, and not from the south-west, or from any other quarter.

If the mere active obedience of Christ have made atonement for sin, it may be difficult to account for the punishment of any sinners. If obedience without any demonstration of divine displeasure at sin, will answer every purpose of the divine authority and government, in some instances, why not in all instances? And if the obedience of sinners themselves will answer as really as that of Christ, why might not all men have been led by divine grace to repentance, and perfect subsequent obedience, and in that way been saved from the curse of the law? Doubtless they might: nor was there originally, nor is there now, without any consideration of the atonement of Christ, any other necessity of the punishment of any of mankind according to the law, than that which results from mere sovereign wisdom: in which sense indeed it was necessary that Christ should be given to be the savior of sinners, that Paul should be saved, and that every other event should take place, just as it does take place.

From our doctrine we also learn the great gain which accrues to the universe by the death of Christ.—It hath been objected to the idea of atonement now exhibited, that if the death of Christ be an equivalent to the curse of the law, which was to have been inflicted on all his people; then there is on the whole no gain, no advantage to the universe: that all that punishment from which Christians are saved, hath been suffered by Christ, and therefore that there is just as much misery and no more happiness, than there would have been, had Christ not died.—To this I answer,

1. That is not true, that Christ endured an equal quantity of misery, to that which would have been endured by all his people, had they suffered the curse of the law. This was not necessary on account of the infinite dignity of his person. If a king were to condemn his son to lose an ear or a hand, it would doubtless be esteemed by all his subjects, a proof of far greater displeasure in the king, than if he should order some mean criminal to the gallows: and it would tend more effectually to support the authority of the law, for the violation of which, this punishment should be inflicted on the prince.

2. That if it were true, that Christ endured the very same quantity of misery, which was due to all his people; still by his death an infinite gain accrues to the universe. For though the misery, on this supposition, is in both cases the same, and balances itself; yet the positive happiness obtained by the death of Christ, infinitely exceeds that which was lost by Christ. As the eternal Logos was capable of neither enduring misery, nor losing happiness, all the happiness is lost by the substitution of Christ, was barely that of the man Christ Jesus, during only thirty-three years; or rather during the three last years of his life: because it does not appear, but that during the rest of his life he was as happy, as men in general, and enjoyed as much or more good, than he suffered evil. But the happiness gained by the substitution of Christ, is that of a great multitude, which no man can number, of all nations, kindreds, and people and tongues; Rev. VII. 9. Now if the happiness of one man for three years, or at most for thirty-three years, be equal to that of an innumerable multitude throughout eternity, with the addition of the greater happiness, which Christ himself must enjoy now that he has brought so many sons to glory, beyond what he would have enjoyed, if all these had been plunged in inconceivable and endless misery: then it may be justly said, on the present hypothesis, that by the substitution of Christ, no advantage is gained to the universe. But if the latter infinitely exceed the former, the gain to the universe, even on the supposition, that the sufferings of Christ were equal to those, to which all his people were exposed, is infinite.

I may also hence take occasion to oppose an opinion which appears to me erroneous; which is, that the perfect obedience of Christ was in a great measure designed, to show us, that the divine law may be obeyed by men. It shows indeed, that it may be obeyed by a man in personal union with the divine nature. But how does this show, that it may be obeyed by a mere man? If we should also allow, that it shows, that a man born into the world in perfect innocence, and who is not a fallen creature, may obey the law: yet how does this prove, that it may be obeyed by a fallen creature, dead in trespasses and sins?—It is an undoubted truth, that there is no inability in men to obey the law, except that which is of a moral nature, consisting in the disinclination or disaffection of their own hearts; which does not in the least excuse them in their disobedience. But this is manifest by other considerations, than the perfect obedience of Christ: if it were not, it would not be manifest at all.

Another remark which naturally offers itself in discoursing on this subject is, that Christ’s obedience of the precepts of the law, without submitting to the curse, would by no means prove the justice of that curse. This is the idea of some: That God sent his son into the world, to obey the precepts of the law, & that her mere obedience of these, proves the justice both of the precepts and of the penalty of the law. I have already given the reasons by which I am made to believe, that the obedience of Christ does not prove the precepts of the law to be just. But if it did prove the precepts to be just, it would not therefore prove the penalty too to be just. As the precept of any law may be just and reasonable, yet may be enforced by a penalty which is unjust and cruel; so the proof that the precept is just, does not at all prove, but that the penalty may be unjust and cruel. Indeed as the penalty of any law is designed to support and enforce the precept of that law, so to prove the justice of the penalty, proves the justice of the precept: because not the slightest penalty can be just, when applied to enforce an unjust precept. But this rule when inverted, doth not hold good. To prove the justice of a precept, does by no means prove the justice of the penalty by which that precept is enforced. So that if Christ have proved he precepts of the divine law to be just, this by no means infers the justice of its penalty.—On the other hand; if Christ came to prove the justice of the law, and all that he has done to this effect, have an immediate reference to the precepts only; and if he have done nothing to establish the justice of the penal art, considered by itself; the aspect of the whole will be, that the penal part is unjustifiable, and that for this reason he did not pretend to justify it.

The subject which hath been under our consideration, also shews us, in what sense the sufferings of Christ were agreeable to God, it has been said, that it is incredible, that mere pain should be agreeable to a God of infinite goodness; that therefore the sufferings of Christ were agreeable to God only as a proof of the strength of the virtue of Christ, or of his disposition to obey the divine law.—If by mere pain be meant pain abstracted from the obedience of Christ, I cannot see why it may not be agreeable to God. It certainly is, in the damned: and for the same reason might have been, and doubtless was, in the case of our Lord. The father was pleased with the pains of his son, as they were necessary to support the authority of his law and government, in the salvation of sinners.

Another reflection naturally suggested by this subject is, that in punishing some sinners according to the curse of the law, and in requiring an adequate atonement, in order to the salvation of others; God acts, not from any contracted, selfish motives, but from the most noble benevolence and regard to the public good.—It hath often and long since been made a matter of objection to the doctrines of the future punishment of the wicked, and of the atonement of Christ; that they represent the deity as having regard merely to his own honour and dignity, and not to the good of his creatures, and therefore represent him as deficient in goodness. But can it be pretended to be a proof of goodness in God, to suffer his own law, which is the perfect rule of virtue, to fall into contempt? However it might afford relief to some individuals, if God were to suffer his moral kingdom to be dissolved; can it be for the general good of the system of his creatures? Is it not manifestly necessary to the general good of the created system, that God’s moral kingdom be upholden? And that therefore the authority of the divine law, and vigour of the divine government be maintained? If so, then it is also necessary to the general good, that punishments be inflicted on the disobedient and lawless; or that they be pardoned in consequence only of a proper satisfaction or atonement.

So that those very doctrines which of all others are made matter of the most objection to the divine goodness or benevolence, are clear proofs of goodness, and are absolutely necessary to it.—If a prince should either make no laws for the government of his subjects, or should never execute them: but should suffer all crimes to pas with impunity: you would by no means esteem him a good prince, aiming at the good of his subjects: you would not hesitate to pronounce him either very weak or very wicked.

In reflecting on this subject, we may notice the reason, why so many, who profess to be advocates for that doctrine of atonement, yet place the atonement in that, in which it does by no means consist. The principal reason seems to be, that they have conceived, that the idea of Christ’s having suffered an equivalent to the punishment, to which all his people were exposed, is inconsistent with grace in their pardon. But if I have been so happy as properly to state the ideas of justice and grace, it appears that there is as much grace in the pardon of sinners on account of such an atonement as that just mentioned, as there would be on account of an atonement consisting in mere obedience; or as there would be in pardon without any atonement at all.

Hence also we see, that the death of Christ in our stead, is not useless or in vain. The oppressors of Christ’s substitution and atonement, assert, that no good end is answered by the sufferings of an innocent, amiable and virtuous person, in the stead of the guilty. But surely to support the authority of the law and of the moral government of God, is not a vain or unimportant end. It was not in vain that Zaleucus, having made a law, that all adulterers should have both their eyes put out, and his own son being the first who transgressed, put out one of his own eyes and one of his son’s. Hereby he spared his son in part, and yet as effectually supported the authority of his law, as if it had been literally executed.—Nor was it in vain, that during the late war, a soldier in the American army of a robust constitution, pitying his fellow-soldier of a slender constitution, who was condemned to receive a certain number of stripes, petitioned to be put in the place of the criminal, and actually received the stripes. ⁵ For the authority of the martial law was effectually supported, and perhaps by this mean, the life or future health and service of the criminal were preserved, and would otherwise have been lost.

Neither was the death of Christ in the stead of sinners, any injury done to an innocent person. As well may we say, that Zaleucus, or the soldier just mentioned, were injured: Or that a man is injured, when another man receives the money of him, which he voluntarily tenders in payment of the debt of a third person: Or that a man is injured by the surgeon, who takes off his leg to preserve his life, the man himself consenting, and desiring him so to do.

Again; we may observe in what sense justice and the divine law are satisfied by the death of Christ; and in what sense the atonement of Christ is properly called a satisfaction. It is only the third kind of justice before mentioned, that is satisfied by Christ. No man for the reasons already given, will pretend that commutative justice is satisfied by Christ; for the controversy between God and the sinner is not concerning property.—Nor is distributive justice satisfied. If it were, there would indeed be no more grace in the discharge of the sinner, than there is in the discharge of a criminal, when he hath endured the full punishment, to which according to law, he hath been condemned. If distributive justice were satisfied, it would have no further claim on the sinner. And to punish him, when this kind of justice has no claim on him, is to treat him more unfavourably or severely than his personal character deserves. If so, the penitent believer, considered in his own person, deserves even according to the strictness of the divine law, no punishment; and that merely because he repents and believes: and if so, repentance and faith satisfy the law, or are the curse of it, as I have already shown. If distributive justice be satisfied, it admits of no further punishment, and to punish him further, would be as positively unjust, as to continue a man’s punishment, after he hath endured the full penalty of any law.—If distributive justice be satisfied by Christ, in the behalf of sinners, then the rule of distributive justice is not the personal character of a man, but the character of his friend, his advocate, or representative; any man has a right, on the footing of distributive justice, is not the personal character of a man, but the character of his friend, his advocate, or representative; any man has a right, on the footing of distributive justice, to be treated according to the character of his representative; and if he be not thus treated, he suffers an injury; he is abused. On this principle, no prince or magistrate will have a right to punish, for any crime, a subject who can procure a man of a virtuous life, to represent him and plead his cause.

But perhaps it will be said, that distributive justice is satisfied by the death of Christ, because he placed himself in our stead, and suffered in our room; and that whenever a person thus substitutes himself for another, and suffers the punishment due to that other, that other hath a right to a discharge, as distributive justice is then satisfied.—Now according to this objection, the true idea of distributive justice is, to treat a man either according to his own sufferings, or according to the sufferings of his representative. And if according to the sufferings of his representative, why not according to the obedience of his representative. And this brings us just where we were; that every man may in justice demand, to be treated according to the character of his representative; which is absurd.

Distributive justice therefore is not at all satisfied by the death of Christ. But general justice to the deity and to the universe is satisfied. That is done by the death of Christ which supports the authority of the law, and renders it consistent with the glory of God and the good of the whole system, to pardon the sinner.

In the same sense of the law of God is satisfied by the death of Christ: I mean as the divine glory and the general good, which are the great ends of the law, are secured.—In this sense only is the atonement of Christ, properly called a satisfaction; God is satisfied, as by it his glory and the good of his system are secured and promoted.

Objection. But is not distributive justice displayed in the death of Christ?—Answer. The question is ambiguous: If the meaning be, Is not distributive justice satisfied? I answer, for the reasons already given, in the negative. If the meaning be, Is there not an exhibition made in the death and sufferings of Christ, of the punishment to which the sinner is justly liable? I answer in the affirmative; distributive justice is, in this sense, displayed in the death of Christ. But it is no more displayed, than the punishment of the sinner is displayed, in the death of Christ.

It may be proper here to notice the sense, in which justice admits of several things which it does not demand: That it admits of the salvation of Paul, but does not demand it. And it would admit also of the damnation of Paul, but does not demand that.—But in these instances the word justice is used in two very different senses, which ought to be carefully distinguished. When it is said, justice admits of the salvation of Paul, the third kind of justice before described, must be intended. The general good admits it: neither the glory of God nor the good of the system, opposes it.

But distributive justice, which requires every man to e treated according to his personal character, does not admit that Paul should be saved: So far as this kind of justice says anything concerning this matter, it demands that Paul be punished according to law: And if this justice be made the rule of proceeding in the case, Paul will inevitably be cast off. This kind of justice no more admits of the salvation of Paul than it admits of the salvation of Judas. But it is said, that “justice admits of the salvation of Paul, but does not demand it.” Justice to the universe does demand it, as fully as admit of it, and the universe would suffer an injury, if he were not to be saved: but justice to the universe, neither demands nor admits of the salvation of Judas. Whereas distributive justice to Paul personally, as much demands that he be not saved, as that Judas be not saved.

But if we will make a distinction between what justice admits and what it demands, the true and only distinction seems to be this: Justice admits of anything which is not positively unjust; of any favour however great or manifold: But it demands nothing, but barely what is just, without the least favour, and which being refused, positive injustice would be done. Distributive justice then admits of the salvation of Judas or of any other sinner; as surely no injustice would be done Judas in his salvation; but it demands not this, as it is a mere favour, or something beyond the bounds of mere justice; or it is no injury to Judas, that he is not saved. Neither does distributive justice demand the salvation of Paul. But public justice both admits and demands both the salvation of Paul and the damnation of Judas. On the other hand, it neither admits nor demands the damnation of Paul, nor the salvation of Judas.—But distributive justice, according to the present distinction between the meaning of the words admit, and demand, though it admits both of the salvation and damnation, of the one or the other: Or, to express the same thing in other words; no injustice would be done either to Paul or Judas personally, if they were both saved or both damned. Distributive justice never demands the punishment of any criminal, in any instance; because no injury would be done him, if he were graciously pardoned. It demands only that a man be not punished being innocent: or be not punished beyond his demerit; and that he b rewarded according his positive merit.

These observations may help us to understand a distinction, which to many hath appeared groundless or perplexing; I mean the distinction of the merit of condignity and merit of congruity. Merit of both these kinds refers to rewards only, and has no reference to punishments: and that is deserved by a merit of condignity which cannot be withholden without positive injury. That is deserved by a merit of congruity which is a proper expression of the sense which the person rewarding, has of the moral excellency of the person rewarded; which however may be withholden without positive injury. Of the former kind is the merit, which every good and faithful citizen has, of protection in his person, liberty and property, and the merit of a labourer who has earned his wages. These cannot be withholden without positive injury. Of the latter kind is the merit, which some eminently wise and virtuous citizens have, of distinguishing honours or marks of esteem. If these be withholden, the proper objects of them, may indeed be said to be neglected, but not positively injured.

This subject teaches also, in what sense God was under obligation to accept, on the behalf of the sinner, the mediation and atonement of Christ. It hath been said, that when Christ offered to make atonement for sinners, God was under the same obligation to accept the offer, as a creditor is to accept the proposal of any man, who offers to pay the debt of another. This is not true: because in matters of property, all that the creditor hath a right to, is his property. This being offered him, by whomsoever the offer be made, he hast the offer of his right; and if he demand more, he exceeds his right; and he has no more right to refuse to give up the obligation, on the offer of a third person to pay the debt, than to refuse the same, when the same offer is made by the debtor himself. All will own, that if a creditor were to refuse to receive payment, and give up the obligation, when the debtor offers payment; it would be abusive and unjust: and let any man assign a reason why it is not equally abusive and unjust, not to receive the payment, and to give up the obligation, when payment is offered by a third person.

But it is quite otherwise in atoning for crimes, in which distributive, not commutative justice is concerned. As the rule of distributive justice is the personal character of the person to be rewarded or punished, and not property; if a magistrate refuse to accept any substitute, and insist on punishing the criminal himself, he treats him no otherwise, than according to his personal character, and the criminal suffers no injustice or abuse. Nor is the magistrate under any obligation of distributive justice, or justice to the criminal himself, to accept a substitute.

It is true, that the circumstances of the case may be such, that it may be most conducive to the public good, that the offered substitute be accepted: in this case wisdom and goodness or public justice will require that it be accepted, and the criminal discharged.

This leads me to observe, that it hath also been said that when Christ offered to become a substitute, and to make atonement for sinners, God was under no obligation to accept the proposal.—This, I conceive, is as wide of the truth, as that he was under the same obligation to accept the proposal, as a creditor is to accept the proposal of a third person to pay the debt of his friend.—The truth is, the glory God and the greatest good of the moral system, did require, that Christ should become a substitute for sinners; and that his offered substitution should be accepted by God. This was dictated and recommended by both wisdom and goodness. So far therefore as wisdom and goodness could infer an obligation on the father, to accept the substitution of his son, he was under obligation to accept it. But this obligation was only that of the third kind of justice before explained, a regard to the general good.

This subject further teaches us, that that constitution which requires an atonement, in order to the pardon of the sinner, is nothing arbitrary. That divine constitution which is wise and good, as being necessary to the good of the moral system, is not arbitrary. But if an atonement was necessary, in order to support the authority of the divine law, and the honor, vigour and even existence of the divine moral government, while sinners are pardoned; undoubtedly that constitution which requires an atonement, in order to the pardon of the sinner, is the dictate of wisdom and goodness, and by no means, of an arbitrary spirit.

Hence we also learn in what sense the death of Christ renders God propitious to sinners. It does so only as it supports the authority of his law and government, and renders the pardon of sinners consistent with the good of the system, and the glory of God.

Finally; this subject teaches the groundlessness of that objection to the doctrine of atonement, that it represents the deity as inexorable. If to refuse to pardon sinners unless it be in a way which is inconsistent with the authority of his law, and with the authority and even existence of his moral government; is indeed a proof, that God is inexorable; then that God will not pardon sinners without atonement, or in a way which is inconsistent with the authority of his law, and with the authority and even existence of his moral government; is indeed a proof, that God is inexorable. But unless it be an instance of inexorability, that God will not pardon sinners, unless it be in a way which is consistent with the good of the moral system, there is no ground to object to the doctrine of atonement, that it represents the deity as inexorable. On the other hand; that God requires an atonement in order to pardon, is an instance and proof of truly divine goodness: and if he were to pardon without an atonement, it would prove, that he is destitute of goodness and regardless, not only of his own glory, but of the true happiness of the system of his moral creatures.

1. “It is certainly the doctrine of reason, as well as of the Old Testament, that God is merciful to the penitent, and nothing is requisite to make men, in all situations, the objects of his favour, but such moral conduct as he has made them capable of.” [Priestly, Corruptions of Christianity page 279.]

2. That law in which Paul delighted after the inward man; which he declares to be holy, and just, and good; to be glorious too, nay, in the abstract, glory. (Rom. VII, and 2 Cor. III.) and which David pronounces to be perfect, and more desirable than gold, yea, than much fine gold: sweeter also than honey and the honey comb. Psalm XIX.

3. “Arguments drawn from such considerations as those of the moral government of God, the nature of things, and the general plan of revelation, will not be put off to a future time. The whole compass and force of them is within our reach, and if the mind be unbiased, they must, I think, determine our assent.” Corruptions of Christianity, Vol. I. p. 278.

4. The impropriety of expression, in speaking of pardon without grace, would need an apology, were not it common in treatises on this subject. No more is intended, than that the sinner is acquitted or released, without grace.

5. This I am informed was real fact.

Chandler Robbins was born in Branford, Connecticut in 1738, and he graduated from Yale in 1756. He studied theology and was ordained pastor of the Congregational church in Plymouth, Massachusetts.

SERMON
PREACHED AT

PLYMOUTH,
DECEMBER 22, 1793;

BEING THE ANNIVERSARY OF THE LANDING OF OUR ANCESTORS IN THAT PLACE, IN 1620.

Published at the request of those who heard it, and others; with some enlargements, and particular anecdotes relating to their sufferings before they left England; never before published.

BY CHANDLER ROBBINS, D. D.

“…..He commanded our Fathers, that they should make them known to their children—who should arise and declare them to their children, that they might set their hope in God, and not forget the works of God, but keep his commandments.”

Psa. Lxxviii. 5, 6, 7.

Printed by JOSEPH BUMSTEAD, Union-Street.

1794.

AN

ANNIVERSARY SERMON.

PSALM lxxvii. II

I will remember the works of the Lord; surely I will remember thy wonders of old.

To contemplate the being and the works of god, is an employment at once the most noble, the most satisfying and delightful, that can possibly engage the minds of intelligent creatures. Indeed this is the great end of their being. This is the employment of angels, and of all the heavenly hosts. Their distinguished powers, are constantly engaged in “looking into,” and admiring “the manifold wisdom,” order the beauty, which shine with peculiar glory in the works of their Maker. And after all the discoveries they have made, still new, and increasing wonders arise, which add fresh ardor to their desires, and growing delight and happiness to their minds. And thus it will continue to be, to all eternity.—And the nearer we resemble these heavenly intelligences, the greater pleasure shall we take in viewing and contemplating these objects: until, lost in wonder, we shall be ready to exclaim, “Great and marvelous are thy works, Lord God Almighty, just and true are thy ways, thou King of saints!”

That which principally engages the pious mind in this delightful employment, is, that in the discovery of the glory of the divine character, displayed in his works, he is led to more high and exalted ideas of the blessed God, and is thence excited to praise and adore him, to love and trust in him as the alone SUPREME Good—the only soul-satisfying Object, “in whom is all his salvation and all his desire.”

It was on this ground, the Psalmist uttered the pious resolution in the text, “I will remember he works of the Lord—surely I will remember thy wonders of old.” No object afforded him so much delight—no hours were so agreeably employed, as those spent in mediating upon, and recalling to his mind, the great things God had done for the children of men; and particularly, the mighty acts of his power and grace, in favour of his ancient chosen people, in times of old.—He refers here, doubtless, to the wonders which were wrought by the almighty hand, in the emancipation of Israel from their cruel bondage in Egypt, and the great salvation they experienced afterwards.

The passage before us would lead us into a wide and delightful field for serious and useful meditation. But the time allotted me, and the present season, will only permit me to consider some of them, which I shall endeavor, under this general Doctrine—

That it is a duty incumbent on ALL, and it will be the delight of the truly pious mind, frequently to recollect the works of God, and to acknowledge with gratitude his ancient WONDERS to our FATHERS.

Since, by the providence of God, my brethren, this day falls out on the anniversary of the landing of our FOREFATHERS in this place, this subject seems well calculated to afford us some agreeable and profitable improvement of that great and astonishing event—an event, which has been followed with such great and important consequences to this land; which has laid the foundation of this NEW WORLD; and all those surprising scenes which have already taken place in it—as well as those still greater ones which are now in action, and others which will succeed them, to the end of time.

We who are now on the stage, have seen so much in our day, that, it is hoped, we shall never forget “the works of the Lord;” besides those ancient “wonders” which “we have heard with our ears, and of which our fathers have told us.”

It will be proper for us to consider
I. First, what these works of the Lord are, which we should remember.
II. What is implied in the remembrance of them.
III. The benefits which result from a due remembrance of the works of the Lord.
I. We are first to consider what those works of the Lord are, which demand our devout recollection.

The WORKS of God are great and manifold, and none of them are to be forgotten, or excluded from pious observance. For “ALL his works praise him.” They are all wonderful, and loudly proclaim the glory of their divine Author.—But when we speak of the works of the Lord, they are usually distributed under these three heads—the work of creation—the works of providence—and his works of grace. All these bear the most evident and glorious signatures of God.

The work of CREATION exhibits such a display of the divine perfections of its Author, as demands the most explicit acknowledgement and praise of all rational intelligences. How astonishing must be the power of that Being, who, by a single act of his will, could cause this glorious fabric of the UNIVERSE, in a moment, to spring from nothing into existence; and in such beautiful order, grandeur and harmony! How striking and how solemn are those words, God said, “Let there be light, and there was light!” “He spake and it was done—he commanded, and it stood fast.” How is the serious, reflecting mind struck with amazement, likewise, at the vast number, and almost infinite variety of created existences, in every part of the universe! “The heavens” above us, with all their shining train, “declare” in the most expressive language, “the glory of their Creator.” “The firmament sheweth his handy work.” Wherever we turn our eyes, divine power, wisdom and goodness meet them. All creatures, animate and inanimate are full of glowing evidences of Deity. Our own bodies—“how fearfully and wonderfully are they made!” Our immortal souls bear a still nearer resemblance to, and more clearly display the wisdom and glory of their great Original.—Thus, by the work of creation, and “by the things that are made, are to be seen and understood his ETERNAL POWER and Godhead.”

The works of PROVIDENCE are no less remarkable, than those of creation. Indeed, so necessary is a DIVINE power for the preservation of the world in existence and order, that this has been, and not improperly, called a continued act of creation. None but the same omnipotent hand, which made the world, and could uphold it, a moment, in being. The constant preservation of created existence, is therefore, as strong an argument for the being of a God, as the first production of them from nothing. It is as much “in HIM” and from him, that “we live and move,” as that we “have our being.”—But the providence of God, is not only concerned in upholding creation, and continuing all things in being, but in the special ordering and directing all creatures and things, so as to answer the great and wise ends for which they were made. And this extends to all things in the moral, as well as the natural world: and comprehends all events which take place in both. Accordingly God is said to “work all things according to the counsel of his will.” And that he hath not only “the sparrow,” and the hairs of our heads, and all material things, but even “the hearts of all in his hand, and turneth them whithersoever he pleaseth, as the rivers of water are turned.” And that he “worketh in men, both to will and to do, of his own good pleasure.

David justly received it as a most joyful consideration (and so do all good men) that every thing was under God’s direction and controul. That all creatures and all events were entirely and absolutely at his disposal. “The Lord reineth, let the earth rejoice.” The government of the universe is in safe hands, because in the hands of a Being who is infinitely just and wise—who cannot err, and who will direct all to the best ends possible. “The Judge of all the earth will do right”—however dark many things in providence, may now appear to us. For he is as wise as he is powerful, and as good as he is wise.

In considering this part of the subject, he works of providence, a very large field opens to our view; in which, it is my purpose principally to walk, at this time; and to endeavor to aid our mutual contemplations, on so pleasing a theme. And I have no doubt, that before we shall have finished our mental walk, we shall see what abundant reason we have, to unite with the Psalmist in the text, and say, “we will remember the works of the Lord; surely we will remember his wonders of old.”

If the divine PROVIDENCE extend to the smallest, and most minute events, as we have heard; how much more to those great revolutions and those important affairs, which have, and which are continually, taking place in the world, in all ages: and especially to those which more immediately respect MAN, as the subject of moral government. But we will pursue this path a little further.—

In “remembering the works of the Lord,” in the government of providence, our minds are carried back to the commencement of ages—to the earliest dawn of time. For no sooner had JEHOVAH spoke creation into existence, but he began to exhibit his own glorious character on its theatre; and to give the most clear evidences of his wisdom, goodness and power, in his conduct towards his new world; and particularly, his noble creature MAN—the brightest image of himself, among all the creatures of this lower world. Here we are led to take a view of the original covenant, which God made with the first father of our race—His holy and happy condition, at his first formation—the delightful situation assigned him in the garden of paradise—and the more delightful communion he enjoyed with his Maker, God—in full possession of his love, and of all the joys of innocence—a stranger to want and sorrow, because a stranger to sin.

But, alas! From this pleasing scene, this state of primitive happiness and moral rectitude, we are led, by the history of providence, soon to behold a melancholy reverse of things—in that awful catastrophe, presented to us, in the guilty apostacy of man from his God, by a transgression of his law.—Thence to the deplorable state of the whole human race, in consequence of his sin—the death and ruin which have overwhelmed the world, “by one man’s disobedience,” by which, “many were made sinners.”

But in the midst of this scene of darkness, and woe, we are led to behold he first beam of hope, which shone upon this ruined world, in the gracious promise of a SAVIOUR, under the character of “the seed of the woman.”—In further looking into the records of providence, we are carried on to view the sad effects of the apostacy of man, in the dreadful destruction of the old world, by a universal flood of water, for their daring wickedness, and their awful defection from God.—After this, to the divine kindness to NOAH, in preserving him and his household from the common desolation, by means of an ark; precious emblem of that glorious sanctuary—that ark of safety, Jesus Christ—the only “hiding-place” for guilty sinners, from a more terrible flood of divine indignation, coming upon all the finally impenitent.—Thence we are led to see the exemplary vengeance which fell on the devoted cities of Sodom and Gomorrah, which were “turned into ashes, and condemned with an “overthrow, for an example to those, who, after, should live ungodly.”—With pleasing wonder, we then contemplate God’s gracious calling of Abraham, and his distinguished regard to this Father of the faithful, and to his seed after him—The miraculous preservation of Moses; and his call and commission to be the messenger of God’s mercy to his afflicted people, and the instrument of their deliverance from bondage.—Thence we come to the amazing story of the hardened monarch of Egypt who “knew not the Lord, nor would he” though at Heaven’s order, “let Israel go:” And whose signal obduracy would not be overcome by all the plagues of Egypt.—From thence to the final rescue of the armies of Israel, from his oppressive hands—The institution of the Passover, an instructive rite, to be observed in grateful commemoration of their deliverance—Their distress, soon after at the Red sea—Their miraculous escape from their enraged enemies—the song of praise, they then sung, and their seeming gratitude to their God, for this signal salvation—but—their speedy revolt, and awful “murmuring against the Lord and his servant Moses.”—The anger of God against their ingratitude, and yet his astonishing patience towards them, under all their rebellion—Their long wanderings a 40 years journey, in the wilderness—where thousands of their carcases fell, for their unbelief—Their safe arrival at last, and their happy settlement in the land of Canaan, the Lord “driving out, by little and little, the Heathen nations, and thus fulfilling his promise made 400 years before, to Abraham their FOREFATHER.—

These, which I have but briefly hinted at, are some of those “works of the Lord” which belong to his providential government of men—and these are “the wonders of old,” which ought to be remembered with devout acknowledgment and praise to God.

But besides these, the Lord, “whose hand is not shortened,” hath wrought great and marvelous works in PROVIDENCE towards other nations and people; and that, in every successive generation, down to the present eventful period. And we may justly view, as none of the least of these, the great and astonishing events, which have taken place in our own land, within eighteen years past—and which have been attended with consequences, so important not only to this country, but to others, and most probably, will be in the event, to all the nations of the world. To the revolution in America, as a mean, in the hand of providence, may probably, be ascribed, the surprising scenes which are acting on the European Continent at the present day; where “the nations, like a “potters vessel, are dashing to pieces,” one against another. The present period appears to be big with as important events, as ever the world has witnessed, as it respects the political state of mankind; and I believe, ultimately, the moral state too.—The grand contest between freedom and tyranny—liberty and slavery, is carried on with amazing ardour—with the most obstinate resolution. And the event must be, soon, either glorious or dreadful.—But it is a sweet and quieting consolation to the friends of religion, that the “the Lord God omnipotent reigns”—that events are entirely in his hands—That he sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers—that he bringeth the PRINCES to nothing, he maketh the Judges of the earth as vanity. And it is a matter of unspeakable thankfulness and satisfaction that God is the unalterable friend of righteousness, and “abhorreth the oppressor and evil doer.” And that, “wherein any deal proudly, the Lord is above them.”

It was observed just now, that these great revolutions in providence, will, most likely, produce great changes in the moral as well as political state of the world.—It seems to have been, for a number of years past, my brethren, the evident design of Heaven, by these convulsions and overturnings in the world, to bring on, or at least, to prepare the way for ushering in those glorious and important events, which are so frequently foretold in scripture, respecting the advancement of the cause of truth and righteousness—the more universal spread of the gospel, and the enlargement of the kingdom of our divine Redeemer on earth—when “the kingdom of this world shall be given to Christ—and all the ends of the earth shall see and rejoice in his salvation.—And when the Lord shall build up Zion, he will appear in his Glory.”—

But to return—among other various “works of the Lord” in providence, let us, on this occasion, more particularly look into the history of our own country, and this day call to “remembrance, those wonders of old” which the Lord wrought for our pious progenitors, whose bodies lie mingled with the dust, in THIS PLACE, where we heir children dwell—but whose souls, have long time no doubt been at rest with God.

As, in the first discovery of America, the hand of God was most visibly seen, and ought forever to be remembered with gratitude—so, it has evidently been the object of the peculiar care of Heaven, through every successive period of time, to the present day. It seems to have been, from the beginning, a remarkable Theatre of great and astonishing “works of the Lord.” Our history, from the first landing of our FATHERS in this town, has been a history of wonders; and will furnish, to every generation, perhaps, as much matter for pious reflection and gratitude, as that of any nation or people that ever existed on earth. That of the children of Israel seems the nearest to resemble it: as any one may observe, who is acquainted with them both.

I propose here, agreeably to the words of our text, to give a brief narration of some of “the wonderful works of God, towards our ancestors, which we, their posterity, ought to remember,” and which, it is peculiarly proper, we should call to mind, on this anniversary. In doing this, although the accounts chiefly must be derived necessarily from historical facts, the substance of which some of you, perhaps, may have been already acquainted with—yet, I shall bring to your view, some circumstances—some ancient anecdotes, which, I presume, have never yet been made public, at least, which I have never seen. I shall take them from the first book of the very ancient records of this church, now in my hands. And I hope some useful entertainment, may be afforded at least to the rising generation among us; and on the present occasion, it will not be improper to have the minds of all, even of those who “once knew them, to be stirred up by way of remembrance.”

I would begin, by observing to you, that the moving cause of our fathers leaving England, their native land, and transplanting themselves, finally, in these then “dark corners of the earth,” was, the cruel persecution and religious oppression, they met with in their own land: originating in a spirit of intolerance which then prevailed, especially in the Episcopal hierarchy; a spirit, now abhorred, as much by the enlightened and pious members of that communion, as perhaps by any others whatever; and which is viewed as a miserable relick of ancient popish superstition and bigotry. Our fathers were not indulged the reasonable liberty of worshipping their God agreeably to their own consciences. And though they made no disturbance in the State, but were peaceable members of society, yet because they could not, in conscience, submit to unscriptural impositions, nor bow their necks to the yoke of human inventions, they were loaded with heavy fines and forfeitures—nay, hunted about like “partridges on the mountains,” and persecuted as pests to society. And merely for exercising that Christian liberty, which Christ hath given them, they were seized and many of them imprisoned—others had their houses beset, and watched night and day, and with difficulty escaped their hands; and most of them were obliged to fly and leave their habitations, and all means of subsistence.

Under these burdens they groaned for a considerable time, but still continued, as they had done, to meet as often as they could for the worship of God, (though privately for fear of their enemies) under the pastoral care of that famous and learned divine, Mr. John Robinson, the FIRST Pastor of this ANCIENT CHURCH: until at length, their burdens became intolerable; and they, by joint consent, resole to fly their natie country, and seek an asylum in Holland, where they had heard, was a general toleration given to all denominations of Christians; and where some of their own countrymen had gone before, under like troubles. The undertaking, they knew, was hazardous, and likely to be attended with great expence and difficulty. For their enemies watched them continually, and would do every thing in their power to prevent their escape. What a dreadful situation! They can neither be suffered to lie at home, in peace, nor to go abroad for it. The ports and harbours are watched: strict orders given by authority, not to suffer them to escape. They are obliged to use the most private methods possible, and give extravagant fees to the sailors—and yet were often betrayed by them. Twice hey attempted to remove, and though with the utmost possible privacy, yet they were discovered before they could get away.—One instance of this, I find, which is very affecting, and which I shall here mention, in the words of the records.

“There was a large companie of them purposed to gett passage at Boston in Lincolnshire,, for Holland; and for that end, had hiered a ship wholly to themselves, and made agreement with the master, to be ready att a certaine day, and take them and theire goods in at a convenient place appointed; where they all, accordingly, attended in reddiness. After longe waiting, and large expences, the master, tho he kept not his word as to the day, yett came at last, and tooke them in, in the night—and when hee had got them and theire goods aboard, h betrayed them; having before-hand, complotted with the searchers and other offices foe to doe, whoe took them and putt them into open boates, and there rifled and ransacked them, searching them to theire shirts for money–” offering the most brutal violence to the women, such as is not fit to be named: “and they carrye’d them backe into the towne, marching them aboute the streets, and making them a spectacle and wonderment to the multitude, who came fflockinge on all sides to behold them.”

Thus their design is broken up, and they come off with loss, indignity and shame.

The next year, however, they made another attempt, though with little better success than the former. There are some circumstances attending this also, which are so very peculiar and affecting, that it may not be amiss to give a particular account of them, which I shall do likewise, nearly in the words of the records.

“These adventurers, not willing to trust their own countrymen the second time, after they had met with such base treatment from them, heard of a Dutch shipmaster at Hull, having a ship of his own, belonging to Zealand. They made an agreement with him, and acquainted him with their condition and design, hoping to find more friendship in him, than in those of their own nation. He bad them not fear, for he would do well enough. He was, by appointment, to take them in between Grimsley and Hull, where was a large common, a good way distant from any town. Now against the time prefixed, that they might be in less danger of being discovered, they divide their company, and send on the women and children, with the goods, to the place first, in a small barque, which they had hired for that purpose. And the men were to go by land and meet them there, at the day appointed. But it so fell out, that they were all at the place, a day or two before the ship came. When she arrived, they found he barque, with the women, &c. aground, near the shore, it being low water. The shipmaster perceiving this, in order to lose no time, sent is boat to take the men aboard, whom he saw walking along the shore. But after the first boatful was got aboard, and she was ready to go for more, they lift up their eyes, and behold a large company of horse and footmen coming with full speed upon them. For by some treachery, their enemies had got notice of it, and the whole country thereabout was raised to take them. The men on the shore, had just time, by flight, to escape their pursuers.—But think, reader, of the sorrowful fate of the poor, piteous mothers and children in the barque, who fall a prey into their merciless hands! Canst thou think of this scene of heart-felt distress, without a tear of sympathy for them!

But what becomes of the few that had just been carry’d aboard the ship? Here is presented another scene, courteous reader, almost too much for the writer to narrate.—The Dutchman, seeing they were detected by the English, swore his country’s oath (sacrament!) he would not wait a minute longer. And having a fair wind, he gave orders to weigh anchor, hoist sail, and away for Holland.—Our men on board, in vain represent to him, their own, and the distress of their wives and children left behind in the barque. And with their parting eyes, they saw them taken by their enemies, and could give them no relief. Themselves also, were in the most destitute condition, not having a shift of clothes, more than they had on their backs, and some of them scarce a penny to help themselves withal—All they had being put aboard the barque. O what would we give, said they, to be on shore again! But all in vain—there is no remedy. They must sadly part, rent from their families and friends, and going to a strange country, where they know neither people nor language.—Yet this is but, in a sense, the beginning of sorrows to this desolate few. A terrible storm comes on, in their passage, which continued for seven days and nights together, in which they saw neither sun, moon nor stars, and were driven to the coast of Norway. At length it increased to such violence, that all hopes of life seemed gone—the mariners themselves despairing of ever seeing land. After some time, a doleful shriek is heard—“the founders—she sinks—she sinks!”—But behold, “in the mount the Lord is seen!” when man’s hope and help wholly faileth, then the Lord’s power and mercy appeared. And while the poor sailors, with trembling, yield to despair, our pious company on board are plying the oar of prayer. And with great faith and fervency, but calm and “without distraction,” even while the water ran into their mouths and ears, are heard to cry, “Yet Lord thou canst save!—yet Lord thou canst save!” When, to the astonishment of the whole crew, the ship rises—the wind lessens, and the storm abates; and the mariners get courage to manage the ship. Their spirits revive, and the Lord fills the afflicted hearts of our brethren, with such comforts, as every one cannot understand, or conceive of. And now, in a short time, they arrive at their desired haven, where the people come flocking about them, being amazed at their deliverance.” And while their hearts overflow with gratitude, their mouths repeat the words of David, “O that men would praise the Lord for his goodness, for his wonderful works to the children of men!”

Let us now return to the scattered company that were left on the English shore. The most of them, as we have observed before, made shift to escape and hide themselves from their pursuers—a few only tarrying in order to afford, if possible, some little comfort to the women and children. But pitiful it was, indeed, to see the condition of these poor creatures. What weeping and crying on every side—some for their husbands, who were carried away in the ship—others melted in tears to see their poor little ones hanging about them, crying for fear, and quaking with the cold. Being thus apprehended, hey are hurried away from one place to another, and from one justice to another; until, in the end, they know not what to do with them. To imprison so many women and innocent children for no other crime or cause than their being obliged to go with their husbands, seemed to be unreasonable, and they knew, all would cry out against them. And to send them home again, was as difficult; for, as the truth was, they alledged, they had no homes to go to; for they had sold, and otherwise disposed of their houses and livings. In short, after they had been thus ‘turmoiled’ and harassed a long time, and conveyed from one constable to another, the officers being weary’d out, were glad, in the end, to get rid of them on any terms.

A pious remark is made here, in our records, worthy of notice, which I give, as there recorded.—The writer says,

“I may not omit the fruite that came heerby; for by these soe publicke troubles, in soe many eminent places, theire cause became famous, and occationed many to looke into the same. And theire godlye carryage and Christian behaviour was such as left a deep impression in the minds of many. And altho some few shrunke att those first conflicts and sharp beginninges, (as it was noe marvell,) yet many more came on with ffreshe corrage, and greatly anymated others. And in the end, notwithstanding all these stormes of position, they all got over to Hollande at length, some att one time, and some att another, and mett together againe according to theire hearts desires, with noe small rejoiceing.”

They, having thus arrived, minister and people, to a land, though of strangers, yet, of peace and liberty, stayed the first year at Amsterdam, a large city, full of trade and people. But on account of some unhappy disputes and contentions of a religious nature, that prevailed there at that time, which had well nigh ruined Mr. Smith’s church, who had gone over thither from England before them, they prudently resolved, in season, to remove, lest the contagion should spread among them also. They accordingly, did remove to Leyden , a city about 20 miles south of Amsterdam, where they were kindly received, and here they settle themselves, and live, in the greatest harmony, as brethren, for about eleven years; where they enjoyed much comfort, under the ministry of their beloved and faithful pastor, Mr. Robinson. It seemed like a kind of heavenly rest to them, after the storms and troubles they had passed through. For here they “walked in the fear of the Lord, and in the comfort of the Holy Ghost, and were edified.” And here many more were added to them. For the flames of religious tyranny and persecution continued so to increase in England, hat many more fled over to them, for the sake of enjoying liberty and the rights of conscience. So that they became a very large congregation.

But time and changes render every thing uncertain, even our most precious enjoyments, in this world. And they found, at length, that this place was not to be their “continuing city.” There were a number of things concurred as reasons for their removal to some other place or country—the hardness of the land—the difficulty of getting a living from it, and the dearness of provisions—These were very discouraging to them, and caused many of their children to leave them and become soldiers or sailors, to the great grief of their parents. Besides, the immorality and loose way of living among that people, especially the prophanation of the Sabbath, setting a bad example to their children—was very grievous. But above all, the desired hope they had of spreading the gospel of Christ, and laying a foundation for the advancement of religion and the kingdom of Christ in this remote part of the world.—These, were some of the chief reasons which induced our ancestors to determine on a removal from Holland.

Accordingly, previous to so great an undertaking, and agreeably to their pious character, they first of all, set apart a day for prayer, to seek direction from God, in the important affair now under consideration. That scriptural direction being always their maxim, “In all thy ways acknowledge God, and he will direct thy paths.” And after due deliberation, they come to a resolution of removing to America; and accordingly set about the necessary preparations for it. They make application to the king, for permission to go under the royal sanction, but are refused. They renew their request, and endeavor to engage some of the great men of the nation, to aid their cause. Sometimes they meet with encouragement, and again are disappointed. Some speak well of them, others misrepresent and vilify them; and thus they are tossed between hope and fear—spend a great deal of time, are at vast expence and labour, until, at last, they gained heir point so far, as that they are encouraged to make preparations for their voyage.

Hey hired two ships for the purpose, concluded upon the number who should go over first; for all could not go at this time. And as the major part of the company tarried behind, their pastor stayed with them. While the others, with their pious elder, Mr. Brewster, prepare to embark. And now comes on another most trying scene, viz. their parting. This is almost too affecting to think of, when we consider the cordial love and unanimity which bound them together, as with the tenderest cord. This, still more strengthened by the mutual sorrows and distresses they had gone through—considering also what dangers on the sea they were going to encounter—and that, like Abraham of old, they were “going they know not whither,” into a new world—and especially, as this would probably be, as it was, a final parting, with many of them. These considerations served to make this a most affecting occasion to them all.

But before they separate, they conclude to spend one day more together in religious devotion, as a day of humiliation and prayer. On this occasion, besides pouring out their souls to the Lord in fervent prayer, supplications and tears, Mr. Robinson preached to them, from those words in Ezra viii. 21. “Then I proclaimed a fast there, at the river Ahava, that we might afflict ourselves there before God to seek of him a right way for US, and for our LITTLE ONES, and for all our substance.”—“And now, the trying time being come, that they must depart, (say the records) they were accompany’d by most of their brethren out of the city, into a town called Half-Haven, where the ship lay readye to receive hem. So they left that goodlye and pleasant city, which had been theire resting-place, near twelve yeeres. But they knew they were pilgrims, and looked not much on those things, but lifted up theire eyes to Heaven, theire dearest country, and quieted their spirits. When they came to the place, they found the ship, and all thinges readye. That night was spent with little sleep by most, but with Christian discourse and other like real expressions of true Christian love. The next day, the wind being faire, they went aboard, their friends accompanying them—but truly doleful was the sight of that sad partinge—to see what sythes and sobbes, and prayers did found among them, what teares did gush from every eye, and expressions which soe pierced each others harte, that sundrye of the Dutch strangers that stood on the Kees as spectators, could not refraine from teares. Yett comfortable and sweeete it was, to see such livelye and true expressions of deare and unfeigned love.—But the tyde calling them to departe, theire Rev. Passtor falling downe on his knees, and they all with him, with watery cheeks commended them, with most fervent prayers to the Lord, and his blessing, and then with mutual embraces, and many teares, they took their leave, with manye of them. Then hoysinge sayle, with a prosperous wind, they came, in a short time to Southampton, where the other ship lay, and the rest of the companye waiting for them.”

They now put to sea—but had not proceeded far, before one of the ships proved so leaky, that they found it was, by no means safe to proceed on the voyage; and finally they are obliged to leave her behind, with a number of their companions who had embarked in her. But they had been inured to disappointments, and bore it with gret patience, and concluded that as many as could, should take passage in the other larger ship, and on Sept. 6th, they sailed the last time from England for America.—It reminds us of Noah and his little family, housed in the ark, secure in the arms of divine protection and love, while storms and billows roar around them. The same God protected our fathers, while they cheerfully commit themselves, under his care, to the boisterous element, in search of an unknown land. He had, in his providence, raised up a number of men of singular piety and superior wisdom and fortitude, to go before them in this great undertaking; among whom, the names of Carver—Bradford—Winslow—Prince—Standish—Brewster—Morton,and others, are never to be forgotten by the inhabitants of Plymouth, or by the sons of New-England. These were raised up by divine providence to encourage and lead hem, in this important enterprize and “on they come, all alone, a small and feeble band, through contrary storms and boisterous seas, which they were never used to; late in the year—a terrible winter approaching, their wives and poor piteous children with them—going to a strange land.—But the Lord is with them, and is their guide—he divides the seas before them, and leads them through in safety.”—And thus they are brought, after a tedious passage of more than nine weeks to this long-expected shore.

“But Oh! How horrid and dismal, do these newfound regions appear! On the rivers and shores, nothing but fights of wretched, naked and barbarous savages, adorers of devils—the earth covered with hideous thickets, which will require infinite toil to subdue—a cold winter for a third part of the year—no friends to welcome them—no inns to entertain or refresh them, no houses, much less towns to repair unto, to seek for succor.—It is recorded in scripture, as a great mercy to the apostle Paul and his shipwrecked companions, that “the Barbarians when they met them, (as after will appear) were readier to fill their sides with arrows, than otherwise to comfort them.”

What could be more terrible to human appearance, than their situation and prospects at this time! Surely had not “the everlasting arm” supported them, they must have sunk in despair, amidst this gloom, at their first arrival. But ‘tis evident the whole design was of God, and he was determined to compleat it—for, “as for God, his way is perfect.”

They arrived at Cape-Cod, Nov. 10th. 1620, where, on their bended knees, they, first of all, give thanks to their guardian God, for his kind protection over them through a long and dangerous voyage. In the next place, they wisely formed a sett of laws and regulations, for the well ordering of the company, and enter into, and sign a solemn contract before they went ashore; and this was the foundation of their civil government.—The whole number belonging to their company, great and small, was 101 souls. One, indeed, had died on their passage, but they had another born at sea, so that the same number arrived, that embarked in England.

And now they enter upon a new scene. Though past the dangers of the seas, yet there are other, and greater difficulties to surmount, before they can gain a peaceable settlement. They are wholly unacquainted with the country. They find the place where they first landed, by no means suitable for them. They travel with their arms in their hands, from place to place, through wet and cold, in this late season of the year—often, for days and nights, lying exposed, in the wilderness, to the open air and inclement sky. And to add to their affliction, the master of the ship grows impatient and fretful—threatens that if they do not speedily find a place for settlement, he will turn their families, goods and effects upon the naked shore. The Indians, several times, surprise and fall upon them with their bows and arrows, which pierce their clothes—but their God suffered them not to touch their lives.—After many days spent in a fruitless search for a convenient place, they at length, conclude, by the advice of one of their company, to come in quest of this harbor. And he engages, (having touched here once before, in a voyage of discovery) to be their Pilot. They accordingly man their boat for the enterprize, with some of their principal men, and set out.

The particular circumstances of this affair, having so immediate a connexion with this anniversary occasion, although minute, yet may be deemed worthy of recital—which I shall give in the words of the writer.

“They are now in the Bay, in a small shallop. After some hours failing, it begins to snow and rain. It is now Friday afternoon. The wind rises, and blows with great violence. The sea grows rough—they brake their rudder. It is as much as two men an do to steer her with oars. The storm increases, and night coming on, they carrying what sail they can, to get into the harbor, broke their mast in three pieces—their sails fall overboard, in a very grown sea, and they are like to founder suddenly. Yet, by the mercy of Heaven, they recover, and the flood being with them, they strike into the supposed harbor. But the pilot was deceived—and cries out, “Lord be merciful, my eyes never saw this place before.”—“They, with some difficulty, get her about soon as possible, and providence shewing a fair sound before them, though very dark and rainy, they get under the lee of a small island, in our harbor, but are still divided about going ashore, lest they fall into the midst of savages. Some keep the boat—but others, worn out with wet, cold and fatigue, venture ashore, and with great difficulty kindle a fire. After midnight, the wind shifting, and the weather growing very cold, the rest are glad to get to them; and here they stay that night. In the morning they discovered it to be an island, secure from Indians; and it being the last day of the week, here hey dry their clothes, rest themselves, and give thanks to God for their many deliverances.”

And here, I find, the next day, they kept the Christian Sabbath, being about 20 in number. The first Sabbath ever observed in a religious manner, in this town, and in this part of the world.

The next day, they proceeded to sound out the harbor, find it commodious for their purpose, came ashore at this place—found several running brooks and old cornfields, but no inhabitants: a dreadful plague, as they were afterwards informed, having broke out among the Indians in this place, a little before, which carried off the inhabitants. Thus divine providence, in a signal manner seemed to go before them, to prepare a place for them.

Upon the whole, they judge this a suitable spot for settlement; and return to the ship at the Cape, with the news of their discovery, to the rest of their companions. Upon which, the ship sails for this harbor; where our worthy and pious ANCESTORS, in this month December, and on this day of the month, as our history dates it, just 173 years ago, here, on this very spot which we ow inhabit, began their settlement.

It would take up more time than is allotted for the present discourse, to attempt a further enumeration of the many hardships they endured the following winter, and afterwards; by hunger and cold, by open enemies, and false friends, here and abroad; as well as by wasting sickness; by which, more than half their number were carry’d off, within a year after their landing.

It may suffice to have comply’d with the particular design of this discourse; which was, to give a brief account of some of the principal occurrences, relating to our forefathers, until their landing in this place. I will only observe in general, that as the first settlers of this country, evidently, were actuated, not by worldly motives, but by those of religion and conscience, by an ardent zeal for the glory of God—the pure worship and unadulterated doctrines of the gospel; and an earnest desire, themselves of enjoying, and leaving to their children the enjoyment of those rights and liberties which God had given them; so it has remarkably appeared that a peculiar blessing of heaven has followed them and their posterity, in that this land has been the special care of God’s kind and gracious providence, from generation to generation down to our day. And although their descendants have been called to witness some scenes of distress and trouble; and enemies of various descriptions, and in various ways, have risen up against us; and at certain periods, we have seemed to be threatened with destruction; yet the Lord God of our fathers hath from time to time appeared in a most wonderful manner, for our deliverance. He hath “saved us by his right hand, and his holy arm hath gotten us the victory.” So that we have had occasion to “stand still and see the salvation of God–” and may, with the utmost propriety this day, asset up our “Ebenezer,” and say, with thankfulness “hitherto the Lord hath helped us.”

As it is not to the purpose of the present occasion, so I shall not proceed to mention particularly, at this time, the many “wonderful works” which “our fathers’ God” hath wrought for us of later years; which ought ever to be remembered with equal gratitude and admiration. And our admiration may well be increased when we contemplate the moral state and character of this people—our manifold provoking abominations—our ingratitude-our abuse of peculiar privileges—and our great degeneracy and defection from the pious ways of our forefathers.—Yet God hath not dealt with us according to our deserts, but he has saved us; “not for our righteousness sake, but for his own name’s sake.” So that we are now become a great and independent NATION; enjoying the happiest constitution and the freest government in the world. A government, the farthest removed from civil and religious imposition and tyranny, of any people under Heaven.

And now brethren, can we reflect upon this series of remarkable events in the government of PROVIDENCE, and not say, with the deepest gratitude, in the language of the text, “we will remember the works of the Lord; surely we will remember his wonders of old.”

We now proceed, as was proposed, briefly to consider.

III. Thirdly, his works of GRACE. And these ‘demand a noble song.’ Here we shall see such glorious displays of the divine perfections, as are far more astonishing than, either the work of creation, or those of providence. In this view of our text, we are led to contemplate those stupendous works of love and power, of wisdom and grace, which employ the inquisitive minds of holy angels, who “desire to look into them,” and are filled with heavenly admiration when they behold them. These are the works which will employ the praises of unnumbered myriads of the “redeemed from among men,” to all eternity. Here the whole mystery of redemption by Jesus Christ, opens to our view, and exhibits the united splendor of all the perfections of Deity. In this work, we behold “Christ crucified,” the only ground of the hope of guilty man. In this work, are included, all the means of grace which we enjoy. In a special manner, to this belongs the gift of the Holt Spirit, which is the SUM of the Redeemer’s purchase, and of all spiritual blessings—his gracious operations and saving influences upon the hearts of men—awakening the secure, convincing and converting sinners—opening the eyes of the blind—sanctifying and comforting his own people. To the same work also, belong, Christ’s erecting a visible Church and kingdom in the world—making continual additions to it—guarding and defending it from its powerful enemies, so that “the gates of hell, have not, nor ever will prevail against it.”

Moreover, this branch of the subject comprehends all those merciful restraints which God lays upon the lusts of men; whereby they are prevented from running to the greatest excess, and committing the most open daring, constant acts of wickedness—but for which restraint, this world would become a mere hell—as there is no act of impiety and wickedness too bad for the depraved heart of man, to be guilty of.

God’s works of grace, also include all those remarkable reformations and revivals of religion, which take place at any time, through the wonderful pouring out of the Holy Spirit; whereby Satan’s kingdom is weakened, and the interest of our blessed Lord Jesus gloriously advanced—the souls of men delivered from the awful bondage of sin, and from that dreadful state of guilt and condemnation, in which all unrenewed sinners are involved—and are brought into the glorious “liberty of the sons of God.”

And I may add, this branch of the subject also includes all those works of grace which WILL take place in future times, before the end of the world—all those astonishing things which shall come to pass in that remarkable period called the MILLENIUM—a period so much, and so frequently spoken of in the holy scriptures; when the Holy Spirit will be poured out in such copious effusions, and in so glorious a manner, that this present wicked world will, in a great measure, resemble Heaven.—No wars nor contentions—all will be love and peace and brotherly harmony—“The wolf shall dwell with the lamb, and the leopard shall lie down with the kid—the calf and the young lion and the fatling together, and a little child shall lead them; and there shall be none to hurt or destroy—“ and when holiness to the Lord shall be written upon all our enjoyments. What a glorious day will this be! The Lord hasten it in its time!

Thus I have considered the first which was the principal head intended to be insisted on, upon the present occasion.

II. With respect to the manner in which we are to “remember the works of the Lord,” it should be by a serious attentive observance of them—by a firm belief of God’s universal government, and that all these works are the effects of his wisdom, his power and goodness—together with a disposition to given him the glory due to his name, by a humble, devout, grateful acknowledgement of God in them, and a studious desire and care to live in some measure answerable to such discoveries and manifestations of his perfections.

III. As to the benefits resulting from a due remembrance of the works of God, which was the last thing proposed—they are very many and great. It will excite us to a humble and joyful adoration of him—to supreme love to him, as the fountain of all excellence and goodness—a reverential fear of him as being a great and holy, a just and powerful God; also, to lively gratitude, for such astonishing displays of his love, wisdom and benevolence, for which, we shall feel our immense obligations to him—likewise to a humble resignation to his government, and a quit submission to his will; as he is a Being on whom we, and all creatures are absolutely dependent, and to whom, it is our highest happiness to be intirely and for ever devoted.—In a word, it will excite in us an ardent desire for the ENJOYMENT of him, both here and hereafter, as the only supreme felicity—the only satisfying portion. And thus, as the result of all, we shall be ready to adopt the language of David, as the true expression of our hearts, “Whom have in heaven but THEE, and there is nothing on earth, which I desire besides THEE.” I proceed to the

2dly. It must be an evidence of deep depravity in man—of amazing stupidity and hardness of heart, not to be affected with gratitude and love, at the consideration of the wonderful works of God. Especially his works of grace. And yet, alas! How common are the instances of this depravity! How many are there, who enjoy the gospel, in which are displayed the brightest evidences of divine wisdom—of infinite love and grace; and yet they treat it as an idle tale—although it reveals to them, the only possible way of salvation for them. Oh! How great must be the guilt—and how aggravated the condemnation of such sinners, finally remaining in this condition! The Barbarians of Africa will rise up in judgment against them. For, if the Heathen, who have only the volume of creation to read, by which to discover the being and will of their Maker; if these will “be found guilty before God, for not glorifying him as God,” where shall the gospel-sinner appear; and what must be his guilt and punishment!

3d. We may infer from our subject, the peculiar obligations which we, the inhabitants of this ANCIENT TOWN are under to reflect, with adoring gratitude, upon those “wonders of old,” which the Almighty wrought for our forefathers, of blessed memory—his tender care and goodness to them, through all their singular dangers, and distresses, both before—at, and after their landing in this place. Perhaps there never was a dispensation of providence towards any body of people under heaven (except the Israelitish nation) so full of wonders as this, towards our ancestors. They are first persecuted in their own land; by this, they are driven to take refuge in a neighbouring state; but not able to continue there, they are, at length, directed and encouraged to seek an asylum in this, then howling, wilderness. And all this, to lay a foundation for those sacred and inestimable blessings, civil and religious, which we their children this day enjoy. What dangers, yea, what “deaths oft,” did they undergo, that they might leave us in the quiet and peaceful enjoyment of the rights of conscience, and of that liberty wherewith the Lord of nature hath made us free. No hazards could discourage them—no difficulties were too great to endure—no obstacles or enemies were powerful enough to damp the ardour of their resolution, or cause them to give over the design. They began it with God: and heaven, all along, smiled on the great undertaking.

It is worthy of particular remembrance, that this country had been discovered a hundred and ten years before their arrival here, and before any effectual settlements were made in it. Several attempts had, indeed, been formed with this view, but they were by persons who appear to have been actuated merely from worldly motives, and mercenary views; and their designs were all blasted by the hand of providence—They met with a series of crosses of one kind and another, till they gave over the attempt. Until at length, this pious people, forced by cruel oppression, from their own land, are spirited to attempt a settlement in this country. “To this end,” says a pious remarker, “how did the Lord bear them as on eagle’s wings—He made the depths of the sea a way for the ransomed of the Lord to pass over,” and brings them with joy, to the place of their desire. And having cast out multitudes of the heathen before their arrival, he gives them favour in the eyes of the rest, so that they dwell in peace, in the midst of many powerful nations, who could otherwise, have swallowed them up for a great many years together. He builds them houses to dwell in, and prepares them fields for planting—he greatly increases their substance, and multiplies their households, so that “the wilderness soon became a fruitful field, and the desart rejoices and blossoms as the rose.”

We are now enjoying the fruit of their labors. And how should our hearts glow with gratitude to heaven, when we reflect upon the amazing difference between our circumstances and theirs! While they were persecuted for righteousness sake, we enjoy the worship and ordinances of God without molestation or danger. While they were obliged to wander about, in a great measure friendless and destitute—we are surrounded with friends and have comfortable habitations. While they were often pinched with hunger and want, WE have even a luxuriant affluence of all the comforts of life. In a word, while they were in perpetual fear from savage enemies, and often waked out of sleep, by the noise and terror of them, we may rest on our beds in safety, enjoy peace, and quietness, and have none to make us afraid.

4thly. In reflecting on the foregoing subject, we may infer, that no length of time should efface from our memory, or cause us to forget the noble principles, both civil and religious which actuated our Fathers in their glorious and arduous undertaking.

As to their civil principles, an ardent love of liberty—an unshaken attachment to the rights of men, with a desire to transmit them to their unborn race—were those which governed them. And they were willing to hazard every thing dear to them, that they might secure these blessings for them and us.

And with regard to their religious principles, these are well known by all, who have any tolerable acquaintance with their history. It is known, with what sacred zeal, and unwavering perseverance they believed, professed, taught and defended the glorious truths of God’s word—the great, fundamental doctrines of the gospel. Such as the apostacy and total depravity of human nature by sin. Man’s utter inability to deliver himself from that state of guilt and ruin, in which he is involved by transgression—or to satisfy the divine law—work out righteousness, or make atonement for sin.—The absolute necessity of regeneration, by the supernatural agency of the Holy Spirit—the sovereignty of divine grace in the conversion of sinners—the true and proper Deity of the Lord Jesus Christ—the necessity of faith in Christ, as the only condition of an interest in him, and in all the benefits of his purchase—the righteousness of Christ the only meritorious ground of our justification before God—obedience and good works as absolutely necessary, and the never-failing fruits and evidence of a true faith—holiness of heart and life, without which no man can see the Lord”—and the final and unfrustrable perseverance of true Christians in grace and holiness, to eternal life, through the promise and power of God, and the all-prevalent intercession of Jesus Christ.

A person must be a great stranger to the character and history of our fathers, who does not know these were their avowed sentiments and principles, as to the doctrines of religion. These were truths, dearer to them than their estates—yea, than life itself. And they are but the same doctrines which have been held and preached by the most famous PROTESTANT DIVINES in England, Scotland and America, since the REFORMATION from popery. Divines as eminent for learning and piety, perhaps, as ever adorned the Christian world.

And, in this connexion, I may observe farther, without impropriety—That it is not a little remarkable, that through the singular goodness and watchful care of divine providence towards the children of our forefathers, these same doctrines have, invariably, from generation to generation, been preached in this town, the seat of our ancestors, with becoming boldness, zeal and affection, by all my predecessors in office, who now “rest from their labors, and their works follow them.”—And if I may take the liberty, I will humbly add—that these great and infinitely important truths, I have endeavoured, according to my capacity, to preach and declare, with all plainness, to you—to your fathers and to your children. For the truth of this, I hope I have a witness in your own breasts.—And as I am bound to “watch for your souls, as one that must give an account,” so I am determined, by the grace of Christ enabling me, still to declare them to you. And, as I hope to live and die in the belief and comfort of them, myself—as I am satisfied they have been a sweet support to many of your and my departed friends, in a dying hour, and their only ground of hope—so I am fully persuaded they are the only foundation, on which we can leave the world in peace. I may therefore, under these views, with great propriety, adopt the words of the apostle—“Necessity is laid upon me, and woe unto me, if I preach not this gospel.”

5thly. Our subject naturally reminds us of the peculiar obligations we are under to “remember” with highest praise and gratitude the works of grace, which God hath wrought—the wonderful work of redemption by Jesus Christ—the application of it by the Holy Spirit, in the conversion of sinners from age to age; bringing them out of the dark, miserable and wretched kingdom of Satan, into the kingdom of the Lord Jesus-subduing the enmity of their minds, and bringing them to a cordial reconciliation to God. Thankfully should we “remember, likewise, all those gracious seasons of revival of religion, by the out-pouring of the spirit of God, whereby poor sinners are delivered from the cruel bondage of the Devil, and vindicated into the glorious liberty of the children of God.” And while speaking on this subject, I might justly be chargeable with criminal ingratitude, should I neglect to mention, with deep humility and thankfulness, the wonderful work of God’s grace and power which we in this place have witnessed the year past. We humbly hope and trust, that through the infinite mercy of God, many have experienced that divine, renewing work of grace upon their hearts, which they will “remember” with grateful praises to all eternity. May their hope “purify them, even as Christ is pure.” To conclude, let us ever retain a thankful “remembrance of the works of the Lord, and wonders” he has wrought both for our fathers of old, and for us their children, in later times—and consider the amazing ingratitude we shall be guilty of, should we either forget, or not live answerable to our obligations. Let us set a high value upon those privileges, civil and sacred, which we now enjoy, as we would avoid the guilt of the blackest ingratitude to Heaven—and of casting a sacrilegious contempt upon the memory and blood of our ancestors. We are bound by the most sacred ties of duty to God—of esteem and gratitude to our fathers—and of affection and concern for our children, to maintain a religious and inviolable regard for those invaluable blessings, which have been handed down to us, through such a channel of sufferings, labour and danger.

May the Lord God of our fathers still delight to dwell with us, and to do us good as he did to them! May the divine Spirit be poured out more and more upon us, for the revival of pure and primitive Christianity! May his loving kindness never depart from us or from our children. And may we strive to be “followers of them who through faith and patience are now inheriting the promises.” And O! may we and ours, at last, with them, in a world of perfect love, see and adore, with wonder and delight, the mysteries of providence, and grace, which shall then be opened up, to our everlasting joy and satisfaction; and with them, and all the heavenly hosts, may we join in anthems of praise and hallelujahs to the Father, to the Son and to the Holy Ghost, one God over all, blessed for ever-more.—AMEN.

“Nov. 9th. 1793. After the example of my venerable and pious predecessor, the Rev. Mr. Leonard, (on an occasion, in some respects, similar) I think it may be for the glory of God, the honour of the Redeemer, the comfort of his children, and the benefit of posterity, to mention here, and leave upon record, the wonderful displays of God’s rich and sovereign grace towards this people, in a remarkable revival of religion, through the blessed out-pouring of the Spirit of God, this year—which first began to appear, the latter part of Dec. and beginning of Jan. last. No uncommon dispensation of providence—no public calamity, or any thing of that nature, had taken place, which might be assigned as an awakening cause of it. It seemed, apparently, to be by the “still, small voice” of the Spirit of God, the Author of all true religion—by his secret, but powerful operation upon the minds of one and another; until, from small beginnings, it became more and more extensive; and at length, a general solemnity and serious concern seemed visibly to prevail through the town. The minds and attention of the greater part of the people appeared to be, in a greater or less degree, arrested on the subject of religion and the great concerns of another world. Besides the stated worship on the Lord’s days, we had frequent lectures in public and in private, on week days; and religious meetings for conference and social worship in private houses, several evenings in the week, in different parts of the town. Among which, it was remarkable, that the young children, from seven or eight, to fifteen years old, voluntarily agreed to meet once or twice a week under the patronage, and by the consent of their parents and guardians; at which times they prayed, sang, read and conversed upon the great things of another world; and behaved with great decency, order and unusual solemnity; commonly to the number of 30 and 40—oftentimes more, even to 70 and 80—several times to upwards of 90—and yet, surprising it was to observe, with what silence, they behaved, in coming to, and going from, as well as at their meetings. Most certainly, for a considerable time—even for several months, there was a visible and happy alteration among the youth and children—and there is reason to hope, some have been made partakers of a saving change.—Besides these, great numbers, of different ages, in the town, have been seriously engaged and deeply impressed with the infinitely important concerns of their souls and of eternity. And we have abundant reason humbly to hope, that a goodly number have really been made the happy subjects of the infinitely rich, free and sovereign reign grace of God—who have ‘witnessed a good confession before men,’ and who hitherto, all have appeared to be of blameless life, and to walk agreeably to their profession—O that they may continue, and endure to the end! More than 50 have, within a few months, been added to our communion, and many more, it is expected, will join, who have expressed their desires, and who entertain a hope of their being the subjects of real religion, at this time.

It is also to be remarked, with gratitude and satisfaction, that during this wonderful season of divine power and goodness here, the work has been remarkably free from those irregularities, disorders, enthusiastic reveries, and those corrupt mixtures, which, in times past, have been the unhappy occasion of great stumbling to many serious minds, and of biter opposition from others, and which have brought great and indeliable reproach upon religion.—And although it is not to be expected, while the world stands, and while the church of Christ is in its militant state, but that there will be every where, some, who disregard religion wholly, “caring for none of these things–” others who are enemies to Christ and his kingdom, and will be opposed to the truths and cause of God—and others again, who profess to be friendly to religion, but have different conceptions of some things relating to it, from others; towards whom, we would be very far from feeling an uncharitable disposition—yet, I say, we have reason to speak of it with thankfulness, there hath been less visible opposition to this work, than has been usual, at such times: which may probably (under a divine influence, and the restraining grace of God) be, in some measure the effect of that Spirit of liberty, of toleration and free inquiry, more prevalent at this day, than in former times.

It is very pleasant to behold many, who formerly led vicious, careless and ungodly lives, and who appeared to live without God in the world; nor had any thought or concern about their souls and an another life, now become serious and reformed, delighting themselves in religion, and of a holy, heavenly deportment and conversation. And ‘tis beautiful to see many who are quite young, publickly owning Christ before the world, and engaged in practical religion, devoting themselves to the service of God in the days of their youth—thus crying “Hosanna to the Son of David.” That passage has been truly verified amongst us, “Out of the mouths of babes, and children, the Lord hath ordained praise.”

It is likewise a pleasing consideration to observe that fervent, Christian love and unity, and that sweet communion, which subsists among the professed friends of Christ; who frequently meet together, and “speak often one to another,” of the great things of Christ’s kingdom, and his glorious power and grace, to their mutual edification, comfort and quickening. And we have found unspeakable benefit from such private conferences; and have reason to believe, they have been remarkably owned of God, as a means of keeping alive a sense of God, and a favour of religion and eternal things, in our own souls; agreeable to that word “As iron sharpeneth iron, so doth the countenance of a man his friend.” We have often been, on these occasions, constrained to believe and say, “Surely God is in this place–” and with the disciples, “It is good for us to be here.” And blessed be the name of God, that we still have the gracious and evident tokens of the divine preference among us, and the influences of his Holy Spirit; when it is now more than ten months, since the awakening and attention began. And with regard to myself (if I may be allowed to speak so personally) I am sure I have the utmost reason to remark, with lively and humble gratitude, the goodness of God, to an unworthy creature, in strengthening, and supporting him (naturally of a very feeble constitution) under arduous labours, in preaching more abundantly—visiting—conversing with persons under spiritual trouble—conference-meetings, &c. for so long a time together. It is to be ascribed alone to the goodness and power of God, whose “strength has been made perfect in weakness.” And to him be all, all the praise and glory for ever; and may his name be magnified more and more-and his work be still carried on here and throughout the land! And may these drops of mercy be a happy prelude of a more glorious and plentiful shower of divine grace, and may the world be filled with the glory of the Lord!—This record is here made, as a grateful memorial, to the honour of the blessed Redeemer: and may the generations which shall come after us, see it and praise his name.—Let them “remember the works of the Lord; surely let them remember his wonders of old.”

CHANDLER ROBBINS.

David Osgood (1747-1822) graduated from college in 1771 and spent a year studying theology in Cambridge. He preached in many different places (including Boxford, Charlestown, and Medford – all in Massachusetts) throughout his life. The following sermon was preached by Osgood at the ordination of Nathaniel Thayer in 1793.

A

S E R M O N

DELIVERED AT THE

O R D I N A T I O N

OF THE

Rev. N A T H A N I E L T H A Y E R;

AS

COLLEAGUE PASTOR

WITH THE

REVEREND AND AGED

T I M O T H Y H A R R I N G T O N;

TO THE

CHURCH AND CONGREGATION

IN LANCASTER,

ON THE 9TH OF OCTOBER, 1793.

BY D A V I D O S G O O D, A. M.
PASTOR OF THE CHURCH IN MEDFORD.

AN
ORDINATION SERMON.

ACTS XX. 27.
I HAVE NOT SHUNNED TO DECLARE UNTO YOU
ALL THE COUNSEL OF GOD.

The discourse with which these words are connected, is most pathetic and affecting. As addressed to Christian ministers, it furnishes directions highly suitable for them in fulfilling their ministry. What the apostles and first preachers of the gospel were, exclusive of their supernatural call and qualifications, all who still succeed them in teaching the religion of Jesus, ought undoubtedly to be. In their example we have a model for the right discharge of the duties of the ministry. Their doctrines, manner of preaching, temper and conduct through the various scenes of their ministry, are recorded, as for the instruction of Christians in general, so for the imitation of ministers in special. And as the labours of Paul abounded beyond those of the other apostles, so his example is exhibited in scripture with a distinguished lustre. After the evangelists, his epistles and the history of his ministry, form the principal part of the writings in the new testament. But in no other single passage, have we so full an account of his ministry, and of the manner of his fulfilling it, as that which he himself gives, in the context, to the elders of Ephesus.

With unwearied pains, and amidst many fears and dangers, he had planted the church of Christ in that city. And being now called away, and obliged to leave the work in other hands, he was anxious for its success, and that it might still flourish, under the fostering care of those to whom it was committed. He therefore called for their attendance, that he might, with his own lips, renew the solemn charge and say, “Take heed unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.” To quicken them in keeping this charge, he sets his own example before them in some of its more signal instances during his ministry among them; bringing to their recollection both his preaching and his practice. And having apprized them, that he was now taking his leave of them, and that they would see him no more; on this solemn occasion, he testifies to them, that whatever the issue of his preaching might be with respect to some, whatever melancholy consequences might ensue after his departure, if any of them, or of the people of their charge, should finally miscarry, yet for himself, he was clear from the blood of all men having fully and faithfully delivered the gospel message. For I have not shunned to declare unto you all the counsel of God.

In holding up the apostle’s example as a model for us, we may consider both the subject and the manner of his preaching.

In the first place, the subject, viz. the counsel of God, or the Gospel of his grace, concerted by the divine wisdom, and now, in its most full and complete dispensation, published to the world for the obedience of faith. The whole Christian system is included in that counsel of God which Paul preached. To its peculiar and distinguishing doctrines, however, he did not, upon every occasion, confine his discourses. In addressing the idolatrous Gentiles, he began with asserting the great principles of natural religion, ¹ the unity of God, his perfections and universal providence; our relation to him as his creatures, dependence upon him, and consequent obligations to serve him with our mental faculties, in distinction from those bodily exercises which cannot profit. These primary truths of religion, together with those equally obvious ones of morality, of doing justly and loving mercy in our dealings with one another, and walking humbly in the government of ourselves, are that good which God hath shewed unto men in furnishing them with the gift of reason. They are the great law of our nature, coeval with our existence, written upon the hearts of all men, and binding at all times.

Yea, God has so constituted our nature and the frame of things around us, that while reason discerns these fundamentals of religion and morality, experie4nce teaches us how essential to happiness is our conformity to them. Our self-love, the principle of self-preservation, so strong in every one, is made to sanction these dictates of reason, and to urge our compliance with them. And were our reason clear and perfect, unclouded by passion, unbiased by prejudice, unimpaired by disease or intemperance; did it retain its original strength and supremacy over the propensities of nature, it might prove a sufficient guide to virtue and happiness. If it hath totally failed of these ends, the cause lies in its perversion and abuse through the strength of prevailing corruption.

After the apostacy, men became vain in their imaginations; and while they retained some knowledge of God, yet glorified him not as God; but rebelling against reason, gave themselves up to vile affections. These darkened their understandings more and more, and gradually sunk them into deplorable ignorance, superstition and idolatry. Under this mass of rubbish, the light of reason was nearly extinguished, and many ages elapsed, while the moral world lay buried in darkness, gross and heavy, like that which overspread this earth in its chaotic state.

And when, at length, the divine mercy introduced the gospel dispensation for the general benefit of the world, the first object of this revelation was, to recover reason from its degradation, and re-establish the principles of natural religion. This voice from heaven confirms the dictates of reason, restores those which had been lost, enlightens those which had been obscured, strengthens those which had been weakened, and clothes them all with a divine authority; giving to the voice of reason and conscience the commanding energy of the voice of God.

But, were this all that is effected by revelation, (so great is the change made in the condition of man by sin) this which was ordained to life, would be found to be unto death—serving only to show us the extent of our misery. It would be like the appearance of God to our first parents after their transgression, arraigning, convicting and condemning, and then leaving them without the hope which he actually gave in his sentence upon their seducer. By clarifying our reason, and setting before us in its purity and perfection the great law of our nature, revelation enables us to behold the number and aggravations of our sins. “By the law is the knowledge of sin.”

Astonished at the view of his guilt, and alarmed with the apprehension of the divine displeasure, the awakened convinced sinner is anxious to find some mercy to pardon, some kind power to save. He earnestly inquires, by what sacrifices and offerings, or in what way, he may appease an offended Deity, and make satisfaction for breach of his law. Reason cannot answer the inquiry. All nature is silent, and affords no certain ground of hope. The more we think and reason upon our condition, the more helpless and desperate it appears.

These are the real circumstances of all men as under sin and guilty before God. And thus circumstanced, the gospel, in its literal import, as glad tidings of great joy, comes in to our relief. Its glorious peculiarities, the scheme of mediation, the person, character and offices of the Mediator, his propitiation for the sins of the world, and ability to save all who come to God through him, these are our only grounds of hope.

To the inquiry upon what terms this hope may be ours, St. Paul answers when he testifies both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ: A return from iniquity, and cordial submission to him who is made King in Zion, obedience to his precepts, and conformity to his example; these are the requisitions of the gospel; these form the distinguishing character of real Christians.

In attempting these things, however, we find a new difficulty arising. All our moral powers have been weakened in the service of sin, and evil habits have gained such dominion over us, that it is no easy matter to turn the current of our affections from earthly to heavenly things, to mortify the deeds of the body, get free from the bondage of corruption, and recover the lost rectitude of our nature. After some unsuccessful efforts, we should be in danger of giving over the attempt, were we not encouraged to expect aid from above. But so complete is the provision made in the divine counsels for our salvation, that the gospel is the ministration of the Holy Spirit. This divine agent is tendered as the guide of our feeble steps in our return to virtue. We are directed to seek, and encouraged to hope for his assistance on our first honest attempts to reform. “Turn ye at my reproof: Behold, I will pour out my spirit unto you. Ask, and it shall be given; seek and ye shall find; if e being evil, know how to give good gifts unto your children: How much more shall your heavenly Father give the Holy Spirit to them that ask him?”

And that nothing proper to quicken our exertions, may be wanting, the sanctions with which the gospel is enforced, are as full and perfect as can be imagined. Its promises and threatenings addressed to our hopes and fears, are so great, solemn and awful, that, when duly considered, they seem sufficient, to overwhelm the mind, and seizing upon all our faculties, to bear us away by an irresistible influence from all other objects of attachment and pursuit, to the great and momentous concerns of eternity.

These things, in their connection with various other particulars in the inspired writings, were those divine counsels which Paul, with such unremitting diligence, declared. Not this account of them however, but the scriptures themselves are to be regarded as the law and the testimony, the oracles of God, in conformity to which every discourse upon religion and Christian morality is to be composed. By the study of these inspired writings, every Christian, and especially every Christian minister is to satisfy himself what are indeed the counsels of God. The studies of a minister principally consist in searching the scriptures. From these he must derive the things new and old with which he is to entertain and edify his hearers. That he may “rightly divine the word of truth,” and approve himself “a workman who needeth not to be ashamed,” it is necessary, that he have a thorough and intimate acquaintance with every part of divine revelation. Its doctrines and duties should be so familiar to this thoughts, that on every occasion his lips may preserve knowledge, drop as the rain and distil as the dew. As set for the defence of the gospel, it is also necessary, that he be so versed in the various and abundant evidence of its truth both internal and external, that he may be ready at all times, to remove the scruples of the yet wavering and unsettled inquirer, answer the objections of infidels, and stop the mouths of gainsayers.

In searching out the meaning of the scriptures, and determining what doctrines they really contain, a knowledge of ancient manners, customs and languages, especially of those languages in which the scriptures were originally written, is highly requisite. Much useful information may be derived from those profane authors who were cotemporary with the inspired writers. With as many of these, as have reached modern times, the interpreter of scripture should be acquainted. He should know what allowance to make for the difference between ancient and modern languages; and for the peculiar phrases, idioms and proverbial sayings of the people for whose use the scriptures were at first designed. In construing those passages which are hard to be understood, he must keep in view the general aim and scope of the writer, and by comparing spiritual things with spiritual, make what is clear and plain to reflect light upon that which is doubtful and obscure.

To the disgrace of all Christendom, it has been the too general practice, to adopt, with little or no inquiry, a set of doctrines as the standard of orthodoxy from some celebrated Father, Reformer, established Church, Synod or Council. And having thus embraced our scheme of divinity, all our studies have been to weave these doctrines into our interpretations of scripture; and detached texts, sentences and phrases have been turned and twisted in every direction to the support and defence of pre-conceived opinions. “Instead of impartially examining the sacred writings with a view of discovering the truth, in whatever shape it may appear, we enter on the inquiry with a system already adopted, and have erected the edifice, even before the ground has been explored, on which it must be reared. It is from this cause, that the Greek and Latin churches have discovered in the new testament their different tenets, and that the most opposite parties, which have arisen in the Christian world, have made the same divine oracles the basis of their respective creeds. It is from this source that the church of Rome derives her seven sacraments, the Divine of the church of England his thirty nine articles, the Lutheran his symbolic books, and the Calvinist his confession of faith.”

To the honour of the present age, a more rational method of treating the scriptures seems to be gaining ground. These shackles upon the minds of men are evidently loosened, and we may hope, will gradually fall off. It begins to be generally acknowledged that “as an historian should be of no party, an interpreter of scripture should be of no sect. His only business is to inquire what the apostles and evangelists themselves intended to express; he must transplant himself, if possible, into their situation, and in the investigation of each controverted point, must examine, whether the sacred writers, circumstanced as they were, could entertain or deliver this or that particular doctrine. This is a piece of justice that we refuse not to profane authors, and no reason can be assigned, why we should refuse it to those who have a still higher title to our regard.”

Having, by diligent and impartial inquiry, settled in his mind what are the doctrines of scripture, the preacher, who would regard Paul as his model, will make these the constant theme of his discourses: And his great concern and study will be, to teach them in their purity and simplicity, and with such persuasive force and energy as if possible to impress a just sense of them upon the minds of his hearers. This he will be most likely to effect, if in the discharge of his ministry, he sets before him,

Secondly, the manner of the apostle; his faithfulness, earnestless, constancy, and sincerity in practicing himself what he inculcated upon others. These virtues are highly important, are indispensably requisite in the character of a gospel minister, and they were all eminently illustrated in the example of Paul. Each of them is strongly implied in what he says of himself to the Ephesian elders. His faithfulness is the direct import of the text. “I have not shunned to declare unto you all the counsel of God.” Nor was it more obvious in the unreservedness of his communications than in his manner of making them. As he kept back nothing that might be profitable, his constant study was, how to be most profitable, and accomplish the great end of his ministry in persuading men. Every faithful minister will copy after him in this respect, and will propose to himself the same object as his grand and ultimate aim. To promote this end, all his studies and endeavours will be steadily directed. In the choice of his subjects, and in his manner of handling them, he will be guided by what in his conscience he thinks will be most useful to his hearers. Merely to amuse and entertain them with the pop of language, or the charms of eloquence; or to gain their applause by gratifying their curiosity, or feeding their passions and prejudices, he will always esteem unbecoming the solemnity of a religious assembly, and below the dignity of a Christian minister. St. Paul preached not himself, but Christ Jesus the Lord. That desire of fame to himself, that ambition of being known and distinguished, which fired the ancient orators of Greece and Rome, was far below the sublime views by which the apostle was actuated. Had he been capable of seeking praise with men, his knowledge as an apostle might have been no impediment. The man who had been admitted within the veil, caught up into heaven, and initiated into the secrets of the invisible world, had it undoubtedly in his power to have gratified human curiosity on a number of questions concerning which it eagerly inquires. Should not his silence upon such questions, correct the vanity of those preachers who are always studying to surprise their hearers with some new discovery in divinity?

If such pretended discoveries have no conceivable relation to practical godliness; if curious disquisitions upon subjects of little consequence, uninteresting speculations, or dry criticisms even upon the scriptures themselves, form the bulk of a preacher’s discourses; or if he confounds his hearers with controversial divinity, and is always endeavouring to reestablish some favourite system of human construction, and under the impression of its peculiarities, gives to every discourse, be the text what it may, the same general complexion; if his preaching be destitute of that variety of different views and illustrations which the rich treasure of scripture affords; or if in treating on the important doctrines of the gospel, he introduces a train of intricate and perplexed reasoning; or if in teaching the moral virtues, he recommends them by no other arguments than a Plato or a Socrates would have used; if he forgets to assign them their proper place in the Christian system, or to enforce them by those peculiar motives which the gospel furnishes; if he adopts either of these defective modes of preaching, though he should be ever so laborious in his studies, yet must he not fall short of that profit to his hearers which is essential to faithfulness?

As the arts of persuasion are the only ones by which success in preaching is to be attempted, with what diligence should they be studied? How solicitous will the faithful minister be in acquainting himself with the most engaging methods of address? How careful and circumspect, left in little things, he stir up prejudices which may lessen his influence in matters of greater moment. In this respect, few of us, perhaps are sufficiently wary. Some, indeed, when they have once settled in their own minds, what is right, seem to make it a point of conscience, to pay no respect to the opinions or prejudices of others. Rigid and inflexible, they push their sentiments with a zeal often subversive both of peace and charity.

How very different was the conduct of the apostle? To gain upon believers, to edify the faithful and strengthen the weak in faith, with what ease did he accommodate himself to their known prepossessions? With what condescending tenderness, in matters not essential, did he become all things to all men, that by all means he might save some. With those under the law, or who looked upon themselves as bound by its ceremonial rites, he readily complied with those rites, though he knew them to have been abolished: Whilst with those who had obtained the same knowledge with himself, he as constantly used his Christian liberty. “To the weak he became, as weak, and would eat no meat, whilst the world standeth, rather than make the weakest brother to offend.” Had the same temper continued universally to prevail in the church, the bonds of charity would never have been broken. From the beginning, all the different sects and denominations of Christians would have dwelt together in unity like brethren.

The faithful minister will consider, not only the prevailing prejudices of his people, but their capacities, characters and religious circumstances; and to these adapt his discourses, his method of reasoning and address. Thus he will distinguish the precious from the vile, warn the unruly, and comfort the feeble indeed, and give to every one his portion in due season. With admirable wisdom and a nice discernment of circumstances and characters, this was done by the apostle on every occasion. To the heathen worshipping dumb idols, he set forth the absurdity of idolatry. Their objection against him was, his saying, that, they be no Gods, which are made with hands. To the Jews who had received by Moses and the prophets the shadow of the gospel, the hope of the Messiah, he immediately testified, that Jesus was the Messiah whom they expected. To the awakened jailor inquiring, What he should do to be saved, “he immediately answers, believe on the Lord Jesus Christ: Whilst with the hardened unprincipled Felix, he reasons of righteousness, temperance and a judgment to come. Knowing himself the terror of the Lord, he fought to persuade men, to alarm the vicious, and arouse the thoughtless, by a faithful denunciation of that wrath, “which is revealed from heaven against all ungodliness, and unrighteousness of men.” Many there are in every congregation, to whom these warnings are still necessary. ² And whether they will hear, or whether they will forbear, the watchman cannot, with safety, shun to declare them. For he is himself warned, “If thou speak not to warn the wicked from his way, he shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked and he turn not, he shall die in his iniquity; but thou hast delivered thy soul.”

In dispensing these warnings, and indeed all the other truths of the gospel, the fervor and earnestness of the apostle, as well as his faithfulness, are to be our model. Upon his mind the gospel took full hold, and knowing its truth, he felt its importance “counting all things to be loss for the excellency of the knowledge of Christ,” he felt no other interest or concern here below but in its spread and success. Of course his preaching, was not with the enticing words of man’s wisdom, or the studied forms of human eloquence, but in the words of truth and soberness warm from his heart. With an air of deep and awful concern he persuaded men. In his addresses to them, his soul melted, (if we may so speak) and like his divine Master weeping over Jerusalem, flowed forth in streams of tenderness and compassion. To those addressed in the text he says, remember that by the space of three years I ceased not to warn every one night and day with tears.

This appearance of earnestness cannot be tolerably imitated without the reality. The affectation of it in feigned tears and a melancholy tone, or by vociferation and unusual gestures, succeeds with a very few only of the most ignorant and undiscerning: To a judicious audience these hypocritical arts are always disgusting. A degree of St. Paul’s faith, charity and piety is essential to that earnestness which he expressed. If the great principles of religion warm the heart of the preacher, they will influence him in the composition as well as in the delivery of his discourses. Despising frivolous ostentations harangues, he will study to place divine truth in a light the most advantageous for conviction and persuasion, that it may at once enlighten the understanding and touch the heart. In order to this it is necessary, that the composition be solid, cogent and animated, free from dull explanations of what is already sufficiently obvious, and uninteresting paraphrases on passages of scripture needing no illustration. The plain simple language of the Bible is always more lively and striking, than the circumlocution of a paraphrase. ³

When due care has been taken in the composition of a discourse to render it worthy of attention, the consciousness of this in the preacher will animate his delivery. And if he enters into the spirit of his subject, and feels it upon his own heart; his earnestness being real, will prove affecting to the hearers: The piety which glows in his bosom will be in a measure communicated to theirs.

With this earnestness is to be united the most persevering diligence in fulfilling the private as well public duties of the ministry. In the example of Paul we behold an unremitting attention to his work. He taught not in public only, but from house to house, and by night as well as by day. And he charges Timothy to be instant in season and out of season, “watching for souls as one that must give an account.” The Christian minister should be always ready to deliver those who are drawn unto death; pulling them out of the fire, giving to every one that asketh a reason for the gospel hope, reproving, rebuking, exhorting families and individuals as there may be occasion from day to day. In the course of providence favourable opportunities frequently occur for rendering in a private way, important services to the souls of men. Among the sons and daughters of affliction, in the chambers of sickness and houses of mourning the visits of a sympathizing minister are always welcome, and his counsels and exhortations are heard with more than ordinary attention. In this way it is expected of him, that he go about doing good.

Yea, it is expected, not only in those kind offices which belong immediately to his profession, but in his whole conversation and deportment, and that he exhibit the benevolent spirit of the gospel and exemplify its precepts. It is essential to the right discharge of their office, that ministers consider themselves, “not as Lords over God’s heritage, but as ensamples to the flock; in a word, in conversation, in charity, in faith, in purity.” Having the same interest with their hearers in the gospel which they preach, it will not be believed, that they are earnest in pointing out the way of salvation to others, unless they themselves visibly walk in this way. Their exemplary deportment as Christians will add weight to their instructions as ministers of Christ; and have an happy influence in recommending his religion. No arguments have a more persuasive force with the world in general to the practice of religion, than the beholding of it illustrated and shining in the lives of its teachers. Every minister should so live, as to be able thus to address his people, Be ye followers of me as I also am of Christ.

In Paul we behold a disinterestedness, fortitude and sincerity in practicing himself what he inculcated upon others, worthy of universal imitation. To the Ephesian elders he appeals as having witnessed the display of these virtues through the whole period of his continuance among them. “Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears and temptations; shewing you all things, how that so laboring ye ought to support the weak; coveting no man’s silver, or gold or apparel. Yourselves know, that these hands have ministered to my necessities, and to them that were with me.” While he strongly asserted the right of those who preach the gospel, to live of the gospel; for special reasons he waved this right in his own case. Straights and difficulties he frequently experienced, and in every city had the certain prospect of bonds and afflictions; yet no distresses, however heavy, no dangers, however formidable, did in the least dishearten him, or shake his resolution.

“None of these things move me, says he, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received.” And so well did he finish, so complete was his fulfillment of this ministry among the Ephesians, that he adds, “I take you to record this day, that I am pure from the blood of all men.” Happy Paul! Who had managed so high a trust with such fidelity as to enjoy the comfort of this reflection.

To us, my fathers and brethren, the same trust, though in an inferior sense, is committed. With the office of declaring the counsels of God for the salvation of men we are honoured. To ourselves, as well as to our respective charges, it is of no small moment, that we form ourselves after the model of Paul and the other apostles; that the principles and views from which they acted, have a governing influence over us, that like them we approve our fidelity by keeping back nothing that may be profitable, and enforcing the whole by our own example. Moderate desires with respect to the good things of this life, and patience and fortitude in bearing its evil things, are highly becoming the ministers of a crucified Saviour. Some evil things are to be expected. From men of corrupt minds opposition is scarcely avoidable. Faithfulness, when it fails of reclaiming them, often provokes their angry passions and draws upon itself a torrent of abuse. Let none of these things move us from the steady discharge of our duty. Knowing that it is but a small thing to be judged of man’s judgment, let our great concern be to stand approved at an higher tribunal. Behold, our witness is in heaven our record is on high. Stewards of the mysteries of God let it satisfy us, if our faithfulness be known to him. The period will soon arrive when his judgment will be manifested. Let the serious thought of this, under every discouragement, animate our diligence and fidelity. The expected summons, give an account of thy stewardship; for thou mayest be no longer steward, may well arouse our utmost exertions.

In the mean while, changes are continually taking place. Paul is constrained to bid adieu to his Ephesian friends: The period of separation arrives, and they can see his face no more. Thus all earthly friendships, relations and connections are dissolved. While we ourselves are suffered to continue, the flight of time, of days, months and years bears away from under our care the fouls at first committed to our charge, and transmits them into that state where they try the reality of those discoveries which we announce to them from the word of God. How many who once sat under our ministry, are gone already! What their condition is in the world on which they have entered, we know not. But to ourselves it may be of importance, seriously to inquire, whether if any of them have miscarried, it has been in no degree owing to our negligence? Are we indeed pure from the blood of all men?

Under a consciousness of our defects, it becomes us to humble our souls before God, and while we implore his pardon for the past, to renew our resolutions, by his grace assisting, of greater diligence for the future. And may his mercy grant, that when our day shall end, we may be able to look back upon its labours with comfort, and forward to their reward in the world of glory with hope and joyful expectation!

To you, my brother, in particular, at the close of that scene of labour on which you are now entering, I most ardently with this felicity. To point out the way leading to it, has been the design of the preceding discourse. From my acquaintance with you I have just grounds to believe that your heart is steadily inclined towards what has been now recommended, and that you wish to excel in all the qualifications of an able and faithful minister of Christ. Descended from one of this character, ⁴ an ornament to his profession, and trained up with every advantage from his instruction and example; you now come forward with the raised hopes of your friends, and the good wishes of all your acquaintance. Providence is casting your lot in a pleasant part of the vineyard, and many circumstances concur in rendering the prospect before you agreeable and pleasing.

But you are not insensible of the arduous nature of the work in which you are engaging, nor of the trials to be expected in its prosecution. Oft have you contemplated the charge which you are now to receive, and under the apprehension of its weight and solemnity, have breathed forth the sigh, who is sufficient for these things! Had your father’s life been still spared, what a tide of paternal affection would have swollen his bosom in addressing you on this solemn occasion! How would he have poured forth his soul in tenderness for you; in soothing your spirit; in encouraging, directing and animating you! A sovereign God has ordered it otherwise, and one stands in his place who can only say, “Look to thy Father in heaven whose grace is sufficient for thee.” A lively spirit of devotion, my brother, is not more suitable to the character of a Christian minister, than necessary to fit him for the right discharge of every part of his duty. It raises the mind to an elevation proper either for studying the great mysteries of godliness, or performing its sacred offices. It invigorates all the faculties, and renders that a pleasure which would otherwise be gone through as a burden. It even leads to the hope of communication and assistance from above. If under a sense of our lack of wisdom, we humbly ask it of God, we are encouraged to expect, that he will give liberally.

Of every advantage from devotion, reading, conversation and study you will endeavour to avail yourself. With your aged and venerable colleague you will frequently consult, and by a respectful tenderness and sympathy with him under his growing infirmities, console the evening of his life. From his experience and knowledge of the state of this people you may receive much useful information. By adapting your discourses to their spiritual circumstances and giving to every one their portion in due season, you will, in the course of your ministry, declare all the counsel of God. May he prolong your life, give eminence to your character, success to your labours, and in the end, accept you with a well done good and faithful servant!

It is with pleasure, my brethren of this church and society, that we witness your zeal for the institutions of the gospel, and desire of hearing those divine counsels which concern the common salvation. The decays of nature having withdrawn your aged pastor from those labours, which, through the course of many years, he performed with honour to himself and profit to his people; you early sought, and this day happily obtain another to be set over you in the Lord. We rejoice in your peace and unanimity; and honour you for the wisdom and judgment, which, in our esteem, you have shown in this election. We are persuaded of the good abilities and good dispositions of our friend, who is now to be inducted into office.

With you it remains, to give an hearty welcome to him who thus cometh in the name of the Lord. Know him in his office as a minister of Christ. Esteem him highly in love for his work’s sake. Assist him with your prayers, and encourage him by a regular and general attendance on his ministrations. Look with candour on his public performances and private conduct. Forbear to notice those failings which are inseparable from human weakness. Guard his reputation with the vigilance of true friendship, and protect it from every rude assault. Clear his way before him of all difficulties and obstacles so far as you are able. Study to extend his influence, and promote his usefulness to the utmost. And let him see, that you profit by his labours; that you improve in knowledge and virtue, and in a conversation becoming the Gospel of Christ. Thus he will prove an helper of your joys, and you will become his in the day of the Lord Jesus.

My respected hearers of this great assembly, we find ourselves lately brought into existence, and rapidly hurrying through life. We are anxious to know what is to be done with us hereafter, and what are the intensions of our Creator concerning us. But who hath known the mind of the Lord? Or who can penetrate the secrets of his will? The things of God knoweth no man; but the spirit of God searcheth all the depths of his counsels, and is conscious of all his designs; and by his spirit they are revealed unto us in the gospel of his son. This divine revelation removes the veil, and lays open to human view his eternal counsels with respect to the present and future destinations of men. On these subjects your ministers from time to time address you. They declare to you the counsel of God—the gospel of his grace. Your recovery from sin and ruin, and final salvation are the object of this high dispensation. For the obtaining of this end, it makes the most ample provision, and furnishes every necessary mean. Suffer it to have its due effect upon your hearts and lives, and it will guide you to life eternal. Let me entreat you, therefore, not to receive the grace of God in vain. For how shall we escape, if we neglect so great salvation? To day if ye will hear his voice, harden not your hearts. The wages of sin is death; but the gift of God is eternal life, through Jesus Christ our Lord; to whom be glory for ever,

To imagine the Deity, therefore, to be deficient in love towards any of his creatures is criminally to mistake his true character. It is, without doubt, less wrong to deny the existence of a God, than to suppose the God, whom we adore, is not infinitely good.

Hence, Christianity seems principally concerned to display the benignity of the divine nature. Christ has, indeed, taught us truths, which we could not have known, except by preternatural revelation. It is, however, a distinguishing excellence in his religion, that it ripens the hope, which nature, from the first, produced, that the original of all things is full of placability [forgiveness] and good will. I say, it is the glory of the gospel to confirm to us the truth, which, since time began, was imprinted, as with a sunbeam, on the face of the world, that God is love.

It is remarkable, as this divine dispensation had its origin in love, and is the most illustrious instance of love, that the history of man can furnish, so it must be perfected by the same heavenly quality.

Accordingly, its professors and teachers are happy to embrace every fit opportunity sensibly to manifest to each other and to mankind, that they are in truth governed by the spirit of their religion.

Wherefore, reverend and dear Sir, perceiving the grace that is given to you, and ardent to love you, not in word only and in tongue, we thus express to you the joy we derive from the late solemn transaction.

In observing, on the present occasion, this significant and apostolic custom, the elders and messengers from many branches of the Christian church, now convened, acknowledge you a disciple of Jesus Christ, and duly commissioned to preach his religion. We hereby welcome you to a place in our fellowship and affections. We rejoice, that God has qualified you for the office of a Christian minister, and that he has inclined your heart to devote yourself to so useful and pleasurable an employment. It also gladdens us, that the bounds of your habitation are fixed in this part of Christendom, that the lines have fallen to you so pleasantly, and that you have so goodly an heritage. As long, as you continue to feed this heritage with knowledge, and to sustain the function, you have assumed, with true dignity, it will form one of our most exalted pleasures to be auxiliary and kindly affectioned towards you, as well in the private scenes, as in public labours of your life.

At the same moment, Sir, we are filled with the joyful persuasion, that you will ever readily meet us in the exercise of the friendly dispositions. Yes, my friend, this hand, which I have long been used to receive as the faithful representative of a sound heart, is to me, and, I presume, to my reverend fathers and brethren, a sure evidence of your purpose to live with us in the charity of our holy faith, and in the cordial reciprocation of benevolent offices.

Now fare thou well, brother, whom I love in the truth! May the God of thy fathers bless thee, and make thee happy through the course of a long and successful ministry. Let the dictates of an enlightened understanding, the love of humanity, the shade of a pious parent, the honour of Christ, and the desire of God’s approbation uniformly incite thee to fidelity in thy sacred character, and to deeds of honest glory in the various relations, thou mayest hold, in the brotherhood of man. And, at the last, mayest thou be crowned with consummate and eternal felicity!

We congratulate you, brethren of this religious society, on the joyous solemnities of this day. Surely this is the day, which the Lord hath made. Well may your hearts rejoice and be glad in it. For it is the day, to which ye have long anxiously looked, and which confers upon you the minister of your early choice, whom ye justly consider as an Israelite indeed in whom there is no guile. Behold, now, the man Blessed be he, that cometh to you in the name of the Lord! Be entreated to own him as a gift of our ascended Redeemer, and to know him in his station Yea, beloved in the Lord, we beseech you, by ministering to his necessities, by fair construction of his conduct, courteous behavior to his person, and chiefly, by giving heed to the words of his mouth confirm your love towards this our brother.

Amid the important concernments of the hour your aged and worthy pastor has a dear interest in our memory and feelings. We have blessed him this day out of the house of the Lord. We trust, ye will solace the evening of his days by the continuance of those amiable kindnesses, which have so long endeared you to his heart, and whose commendation gives such an unction to the precepts of our Lord and yours.

Finally, brethren, seeing that ye walk in the truth, and in love one with another, we do recognize you, as the church of God and of Christ. So, then, ye are the temple of the living God. As God hath said, I will dwell in them, and will walk in them; and I will be their God, and they shall be my people.

Arise now, therefore, O Lord God, into thy resting place, thou and the ark of thy strength! Let thy priests be clothed with salvation, cause thy saints to rejoice in goodness, and let all the people say—Amen

Endnotes

¹ See Acts xvii. 22.

² It is matter of regret, that any should object to this part of ministerial faithfulness. No excuse indeed is to be offered for those preachers who endeavour to supply the want of sensible composition and of a serious and rational method of address by overbearing noise and terror: Censure upon them is just. Yet it is a melancholy fact, that the refinement of modern times has produced some occasional hearers, (for they are not in general, very constant in attending public worship) whose delicacy seems to be shocked at the least mention of the threatenings in scripture. “Let us, say they, be drawn by the beauties of virtue and the hopes of heaven, and not driven by the terrours of hell. We chuse not to be frightened into our duty.” Upon this principle, they openly avow their disapprobation of all discourses upon the terrours of the world to come and the doom of the ungodly at the last day. They affect to despise the preacher, who, by these motives would persuade men to holiness. In their opinion he not only exposes his ignorance of human nature, but his want of sensibility and benevolence of heart, by thus endeavouring to alarm his hearers. Pronouncing him to be both ignorant and unfeeling, they glory in their contempt of all his admonitions. But, before men suffer themselves to receive the prejudice which such sentiments and language are adapted to convey, they ought seriously to consider, whether the danger of which they are warned, be real or not. From ignorance or ill design false alarms do indeed proceed. With these we are justly displeased. But no man is offended at being apprized of a danger which he believes to be real, especially when the warning tends to facilitate his escape, and is given solely for this purpose. Were you walking in the dark till your feet approached an unsuspected precipice? Were you sitting secure in your house, or sleeping in your bed, while your habitation was kindling into flames? Or in any other circumstance of real danger to your person, family or interest; previous warning of it would be so far from being deemed unkind, that he would be accounted a wretch indeed unfit to live in society, who should willfully withhold it from his neighbor or friend. The only reason why men are offended at being warned of the danger to which their souls are exposed, is because they believe not this danger to be real. Lot seemed as one that mocked unto his sons in law. In the same light every monitor appears whose warnings are not believed. And hence it will come to pass, that, as it was in the days of Lot; even thus will it be in the day when the son of man is revealed.

³ “By a multiplicity of words the sentiment is not set off and accommodated, but like David equipt in Saul’s armour, it is encumbered and oppressed. Yet this is not the only, or perhaps the worst consequence resulting from this manner of treating sacred writ. We are told of the Torpedo, that it has the wonderful quality of numbing every thing it touches. A paraphrase is a Torpedo. By its influence the most vivid sentiments become lifeless, the most sublime are flattened, the most served chilled, the most vigorous enervated. In the very best compositions of this kind that can be expected, the gospel may be compared to a rich wine of a high flavor, diluted in such a quantity of water as renders it extremely vapid.” Campbell.

⁴ The Rev. Ebenezer Thayer, late of Hampton, in New-Hampshire, who died Sept. 6, 1792, Et. 59.

Devereux Jarratt (1733-1801) worked as a schoolmaster and lay minister for a time. He was ordained in the Church of England in 1762. He took part in a revival that happened in America just before the American Revolution, often preaching with Methodist ministers. The following sermon was preached by Jarratt in Virginia in 1792.

S E R M O N

PREACHED BEFORE THE

C O N V E N T I O N

Of The PROTESTANT EPISCOPAL CHURCH,

In V I R G I N I A.

At R I C H M O N D, May 3, 1792.

By DEVEREUX JARRATT,
Rector of Bath Parrish, Dinwiddie County.

To the Right Reverend the Bishop, the Rev. the Clergy, and the Lay-Members of the Protestant Episcopal Church, in the State of Virginia.

My Brethren,

If we consider the Gospel of our LORD JESUS CHRIST, as a complete system of religion, devised by infinite wisdom and goodness, for the recovery of lost mankind to the favor and image of God, we shall discover a fitness therein, every way adapted to answer the end designed; and that, in this view, the gospel is consistent with the highest reason.

But if we consider it merely as a system of morals, the Gospel becomes a riddle of absurdities, and leaves us in the dark how to account for the thousandth part of its sacred contents.

Whoever adverts to the tenor of the holy scriptures, will find that they uniformly represent mankind, by nature, as fallen from God;–fallen into sin, and under guilt and condemnation;–as having lost the divine favor and their own innocency, and all that original rectitude and primitive purity, which they possessed, when they first came out of the plastic hand of their CREATOR. On this foundation the whole scheme of salvation, through the mediation of Jesus Christ, standeth. Accordingly the gospel takes into consideration the nature of God, as a Being, holy, just and pure, as well as good, merciful and compassionate; and the nature and circumstances of man, as fallen, guilty and depraved; and makes adequate provisions for reconciling God to man, by the propitiatory sacrifice of the Redeemer; and man to God, by renovating and refining degenerate nature, by divine grace. And thus it is, that sinners, guilty and defiled, are restored both to the favor and image of God; not only made fit subjects for GOD to take pleasure in. The glorious gospel, when viewed in this light, must certainly appear to accord with the eternal reason and nature of things, and most justly to challenge universal veneration and esteem.

It must also be observed, by every attentive reader, that the blessings or benefits of the gospel are held forth and offered to men, not in a jumbled or promiscuous manner, but in such certain order and connection, that one benefit precedes, or goes before another, with the utmost propriety and regularity. This, if duly observed, would naturally point out to a considerate mind the order and connection, in which the doctrines of Christianity ought to be preached.

But tho’ this is a matter of very great consequence to the proper discharge of the ministry, and the success of our labours, yet it is greatly to be feared, that it too seldom enters into the heads or hearts of many ministers. They may take care that their sermons shall be adorned with fine language, and contain nothing but what is true in itself; but whether the matter be truly evangelical, and suitable to the present stage of religion, in the congregation, to which they preach, perhaps, may make no part of the inquiry.

I may be told, that they preach up the purest morality, and bear their “testimony against all the reining vices of the times.” I acknowledge morality to be a lovely, precious and ornamental jewel; and hat vice is odious, abominable and destructive. But true morality can never spring forth from an unrenewed heart, whatever specious appearances there may be; nor can vice be rooted out, by inveighing against it, in the most severe and pointed terms; or by satirizing it, with the utmost keenness and asperity.

If my historical knowledge does not fail me, I can venture to affirm, that the vices of the Roman empire never grew faster, or more rank, than after Perseus, Juvenal and Horace adopted the satirical method of reformation. And he must have little knowledge of the human heart, who can suppose that its vices can be removed by such methods. They have struck their vile roots too deep to be eradicated by anything less, than the power and grace of God, which the gospel supplies. If we wish or expect to do anything less, than the power and grace of God, which the gospel supplies. If we wish or expect to do anything effectual to their extirpation, let us strike at the root of the disease; for all our labours will be to no purpose, while we direct our strokes merely at the branches.

But after all that can be said, I am fully convinced, that no man is likely to make an able and useful minister of the new testament, who has not had a proper introduction to the gospel ministry. I mean, that he, who would preach with order, propriety and success to others, must be experimentally acquainted with the order, in which he himself has actually received the blessings of the gospel to the saving conviction of his own soul.

Such an introduction to the ministry will let a man in at the right door, and the sheep will hear his voice. For that minister who has himself been truly awakened to a just sight and sense of his own lost and helpless state—has been deeply conscious of his absolute need of a savior—has been enabled, by divine aid, to come to God, as a poor miserable sinner; and has obtained pardon and peace with his offended Sovereign, by faith in the blood of Christ—that minister, I say, will be best qualified, caeteris paribus, to teach others, not only the right way, but the right order, in which the benefits of the new covenant are to be looked for and expected. He will also speak feelingly, because he himself has felt, and does feel: he will speak alarmingly, because he has been alarmed, and he will speak comfortably to such as stand in need, or are duly prepared for the reception of comfort, because he himself has been comforted, by the consolation of Jesus Christ.

O that it may please the eternal God to furnish our church with a rich supply of such experienced Pastors. Then may we expect to see the present gloomy aspect of our religious affairs wonderfully changed for the better: vital piety will then spring up and flourish among us, and our church become the glory of the land. But till this shall be the case I cannot entertain the least hope or expectation of ever seeing any other change, but from bad to worse.

In the following discourse I have endeavored to lay down some of the leading truths of the gospel, and to point out the order and connection in which they should be preached. At the request of the clerical and lay deputies, in Convention yesterday, I have sent it to the press, without any apology for its being destitute of the flowers of rhetoric and the ornaments of speech. “My one design was to speak plain truth,” in such terms as might be easily comprehended, by every class of my hearers, then present, and which, I trust, will be understood by all my readers.

That the Lord may accompany with his abundant blessing, what is here laid before the public, is the sincere prayer of,

GENTLEMEN,
Your real Friend and humble Servant,
In the pure Gospel of Christ,
DEVEREUX JARRATT.

Richmond, May 5, 1792.

Take heed unto thyself, and unto thy doctrine; continue in them; for in doing this, thou shalt both save thyself and them that hear thee.

The office of a gospel Minister is, of all others, the most sacred, weighty, and important; and the condition on which it is held, very awful and tremendous. It is therefore the duty and interest of all those who are invested with it, seriously to reflect on, and frequently to revolve in their minds, the greatness of the trust, in them reposed; and also to consider, with the utmost solemnity and concern, in what manner they ought to conduct themselves in their vocation and ministry, so as to deliver their own souls from death, and be a Savor of life unto life, to as many of their hearers as possible. To effect these salutatory purposes, the Apostle Paul gave this solemn charge and pertinent advice contained in my text. Take heed unto thyself; have a particular regard to thine own temper and conduct; let this by thy first and greatest care; and to thy doctrine, not only to the matter, but also to the manner of thy preaching; and continue in them, give up thyself wholly to this business and persevere therein to the end of thy days: and to animate and support thee under all the fatigues, trials, and sufferings, which thou mayest meet with, in the faithful discharge of thy office, still keep the prize in view, the happy consequences of such a conduct; for in doing this thou shalt both save thyself and them that hear thee.

As these words are equally applicable to us, as they were to Timothy, I shall, without any farther exposition, proceed to consider the several particulars contained in them. These are the four following:

I. That it is the primary duty of gospel Ministers to take heed to themselves.

II. To their doctrine.

III. That they must continue in them, and persevere to the end: and

IV. The happy consequences resulting from so doing: for in doing this, thou shalt both save thyself and them that hear thee.

As the province of addressing you, on this occasion, was assigned me, by the last convention, I shall not take up any of your time in making the customary apologies, about slenderness of abilities for addressing such a respectable and learned audience, or unfitness to assume the province of your instructor. I consider myself as a debtor both to the wise, and to the unwise: and while I address myself, both to clergy and laity, in the name, and by the authority of my adorable Lord and Master, my one concern is, not to please the taste or tickle the fancy, but to speak plain truth, in such a manner, as may be most acceptable in his sight.—And may the eternal God enable me so to preach, and you to hear, that his name may be glorified, and you edified, for Christ’s sake.

I. Take heed to yourselves. This is the first particular in the text; and it is truly the first and most essential qualification in a gospel Minister. He that does not take good heed to himself, is not likely to take good heed to the souls of others; or indeed to do anything else, belonging to his sacred office, in a becoming manner.

Many things are supposed to be implied, in this injunction. But I am verily persuaded, that the main thing intended by the Apostle, is personal religion. Ministers are as intimately concerned, in the weighty truths, they deliver, as any of their hearers. And when their own hearts are duly impressed with them, it is reasonable to suppose, that this impression, as by a happy contagion, will, more or less, diffuse and spread itself from them to the people. By personal religion I mean not a blameless life and conversation only; but an experimental acquaintance with the transforming power of the gospel, on the inward man of the heart; whence all true religion takes its rise. This, I say, is the first, the most essential qualification of a gospel Minister; the want of which, all other acquisitions of Greek, Latin, Philosophy, Rhetoric, and such like, can never supply; though they are useful in their own places. ¹

The study of pulpit eloquence has been warmly recommended to us; and to deny its utility, would argue both want of taste and judgment. But as art can never vie with nature, so all the cold rules laid down in books, though learned and conn’d by rote, and digested in the most perfect manner, can never, in reality, make a pulpit orator, without the saving, vivifying grace of God ruling and inspiring the heart and soul of the speaker. All would appear but as the bold strokes and nice touches of the pencil, on canvas, when compared to the active warmth and glowing features of the living man. Art can smooth our periods and add lustre to our sentiments: but all the art in the world can never reach that natural, spontaneous force and pathos, which is the genuine offspring of ital piety, and the love of God shed abroad in the heart, by the Holy Ghost. For my part, I see not how it is possible for any man to inculcate the great truths of the gospel, and distinguishing doctrine of Christianity, with any suitable degree of ardor and propriety, who has never known their saving power on his own soul. For instance, how can a preacher enforce, with spirit and confidence, the necessity of spiritual regeneration on others, who has no experimental knowledge of that great, that heaven born change on his own heart? My brethren, let us take heed to ourselves that we rest not in any outward form of godliness, without the inward power thereof; and that we never deal “in the false commerce of a truth unfelt.”

‘T is absolutely necessary to salvation, for the Laity, as well as for the Clergy, to be possessed of the life and power of religion, for without holiness no man shall see the Lord. But there is an additional obligation on us, who are Ministers, because the honor of God and the prosperity of the Church depend more on us than other men.—The rapid declension of the Church, to which we belong, and the decadence of religion among us, have been mentioned on former occasions. This indeed has been matter of grief and complaint to all her real friends. A number of things may have contributed towards it; but, as has been hinted before today, I am verily persuaded, nothing has been more prejudicial than the misconduct of some, and lukewarmness of others belonging to our own body. Can it be doubted, but the house of God may and will be deserted; and that men will abhor the offerings of the Lord, now, as well as in the days of Eli, if similar causes abound?—Tis not a secret sentiment, or a mere conjecture, but the avowed profession of multitudes, that the main reason why numbers have fallen away from our church, is not only the “cold, inanimated method of reading sermons” there, “and the want of preaching in a manner sufficiently evangelical,” but also the want of that gravity and sobriety, fervency of spirit and holiness of life and conversation in her ministers, which they know to be absolutely necessary, not only to distinguish the Clergyman, but every real Christian. I doubt not but our church is founded on principles as pure and apostolic as any church in Christendom. But the laity, in general, are not so capable of judging, in those points of controversy, which respect the different modes and constitutions of different churches, but they are very capable of judging and distinguishing between those Ministers who are grave in their deportment, strict and holy in their lives, warm and animated in their preaching, and diligent and laborious in their ocations; and those, who are cold and languid, slothful and vicious. And on this distinction they often decide, in favor of this or that community.

My brethren, tis in vain to dissemble the matter, the greatest share of that which has reduced our Church to her truly mortifying and humiliating state, is justly chargeable on our selves: and we may flatter ourselves as much as we please; yet, be assured of this, till the Altar be purged, the sacrifice will be contemptible.—I speak this, with the more assurance, from my long and extensive acquaintance, with the language and sentiments of the people, in many parts of the state.—And I must confess, with the aspiring youth mentioned by the Poet, I have often been put to silence by their observations and reflections; because, as he said,

______pudet haec opprobria nobis
Et dici potuisse, et non potuisse reselli.

But as this is a subject which may require to be touched with a more tender and delicate hand, than falls to my share, I shall not enlarge upon it, lest, by attempting to heal, I should exasperate the sore. However, I have said enough to show how absolutely necessary it is, that Ministers should take heed to themselves.—I pass on to the

II. Particular. Take heed doctrine.

This injunction comprehends these two things—

I. Take heed to the matter; and,
2. Take heed to the manner, of teaching.

I. The matter.

I am sensible that this subject is too comprehensive to have justice done it, within the limits of one Sermon. I shall therefore say, in a word, “the subject-matter and substance of all gospel doctrine is Christ.” This may be easily evinced from the writings of St. Paul. In his epistles to the Corinthians, he says, we preach not ourselves, but Christ Jesus the Lord. I determined not to know any thing among you, but Jesus Christ, and him crucified. And writing to the Colossians, concerning the glorious mystery, which had been hid from ages, but was then made known to the Gentiles; he informs them, that it is Christ in you, the hope of glory; whom we preach. This endearing object occupied his whole time, and drew all his attention and studies after it. This was his joy, his treasure, and his boast: God forbid, says he, that I should glory, save in the cross of our Lord Jesus Christ. No consideration could divert him from this favorite and important theme. When the Jews sought after signs and the Greeks for wisdom, he would gratify neither the one nor the other; who’ it might cost him his reputation for Philosophy and other arts and sciences. Instead of this, he persisted to preach a crucified Saviour, as being of more value than all the fine arts in the world. We preach Christ crucified, though a stumbling block to the Jews, and to the Greeks foolishness. To preach Christ crucified comprehends the whole credenda and agenda of Christianity; all things necessary to faith and practice.

Were we the disciples of some of the renowned sages of Pagan antiquity, we might think it sufficient to amuse our hearers with some spruce subjects of morality. But as we profess to be the disciples of a crucified Jesus, and to receive our lessons from him, and those Apostles who were immediately commissioned by him, What have we to do with your Plato’s Seneca’s, Socrates, and such like, who were utter strangers to that glorious gospel which we are commissioned to preach? At proper times, I grant, it is our indispensable duty to explain and enforce the great duties of morality. But to dwell on moral duties, before we have laid a proper foundation for the due and acceptable discharge of them, on evangelical principles, is not proper; because this is to begin at the wrong end of our work, and, of consequence, we are not likely to effect any good purpose.

Now, in preaching Christ crucified, we shall observe certain evangelical truths, which immediately break forth from him, in that capacity, as their source and centre, just as the rays of light break forth from the meridian Sun.—These truths are such as follow. To wit. The fallen and miserable state of man, on which the whole gospel scheme of Salvation is founded; the necessity of an atonement, thro’ a mediator; the sufferings of Christ, for that purpose; the dignity of his person and the infinite merit of his death and passion; the free forgiveness of sins, through his blood and righteousness; the necessity of regeneration, and the influence of the Holy Ghost, to enlighten our understanding, renew our will, sanctify our affections, shed abroad the love of God in our hearts, comfort our souls, and support us, in all our trials, temptations, and difficulties. These are the doctrines, which are most intimately connected with a dying Saviour, and the whole scheme of redemption thro’ him. They are of such importance, that we should never lose sight of them, let the subject of our discourse be what it will; and when we preach these, we preach Christ. And as these are the doctrines, which ever have been, so they ever will be, the most effectual and successful means of converting sinners from the error of their ways, and saving souls from death. They ought, therefore, to be clearly explained, frequently repeated, and strongly enforced.—I come,

2. To treat of the manner, in which the doctrines of the gospel ought to be preached.

And, I. They should be preached in their proper order and connection.

2. With ardor, zeal, and affection: and,

3. With a close application.

I. The doctrines of the gospel ought to be preached in their proper order and connection; and not in a jumbled and promiscuous manner.

Now, as the whole scheme of redemption, thro’ Christ, is founded on the fallen and ruined state of mankind, then the first thing necessary to effect their recovery from ruin, is to make our hearers sensible, deeply sensible, that this is their state, in particular. Till this is done, we may preach against this vice and that vice, to no purpose; and we may preach morality till we preach it all out of the world. I firmly believe there never was, and never will be, one soul brought to take one right step, in the way to heaven, by merely preaching Morality. ² Christ is the way, and the only way pointed out in the Gospel. And if ever we bring sinners to Christ, as the way, and to clothe with him, on gospel terms, we must so preach as to make them feel extreme need of him. For, they that are whole, need not the Physician, but they that are sick.

We must, therefore, labor, by all means, to expose, in the most alarming colours, the entire depravity and universal corruption of human nature; and place before the eyes of our hearers their guilt, and danger of perishing, as being under the wrath and curse of God, and liable every moment, to the strokes of vindictive justice.

However unwelcome, or unpleasing such a conviction might be to any of you, my hearers, yet it cannot be dispensed with. Tis of the utmost necessity, that you should not only hear, but feel that you are wretched and miserable, and poor, and blind, and naked: and that there is indeed; “no health in you.” The very meaning of the Greek word, which is translated Gospel, signifies “good news, or glad tidings.”—But you will never be able to apprehend the propriety and significancy of this word, or rightly understand why it is so called, till you feel the deadly wounds which sin has given you, and are painfully sensible of the woeful destruction it hath wrought on your precious souls.

Should any of our hearers deny the doctrine of original sin, or that human nature is so degenerate and corrupt, we can easily prove that it is so, both from scripture, and matters of fact. The Scriptures assure us, That we are shapen in wickedness and conceived in sin: that we are dead in trespasses and sins; and are, by nature, children of wrath:–that in our flesh dwelleth no good thing; and that by the offence of one, judgment came upon all men to condemnation.—And if we look round us, and survey the conduct of the generality, evidences of this universal degeneracy and depravity of mankind, from matters of fact, will glare upon us from every quarter. See! Whole families! See thousands, of all ranks and degrees, living in the neglect of God and his reasonable service.—See every species of wickedness and profaneness abounding and overspreading the land, like a rapid torrent, or a sweeping inundation. And whence do all these foul streams originate, but from the polluted fountain of a corrupted heart?

But men should not only be convicted or original, but of their actual sins against God; and the imminent dangers to which they are exposed, on account of their multiplied transgressions of his holy law. And, as by the law is the knowledge of sin, this renders it necessary for Ministers to preach the law, in all its spirituality and broad extent: and that so pointedly, that the hearers may duly apprehend their own particular concern, in what is delivered. Impenitent sinners must be faithfully warned that the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men: that tribulation and wrath, indignation and anguish is the certain doom of the Christless and unconverted sinner; whether high or low, rich or poor.

These, and such like alarming declarations, when pronounced in their proper place, and pointed at the conscience, with a solemnity becoming their dread importance, and divine authority, will not fail, by the blessing of Heaven, of having their salutary effects, upon some of the most secure and careless. Sinners in Zion will be afraid, and fearfulness will surprise the hypocrites. They start alarmed from their carnal slumbers, and behold the gloomy clouds of divine vengeance, hanging over their guilty and defenseless heads, big with thunder, fire and storm; while, far beneath, the flaming gulf gapes wide to receive them at their coming.

By such just views of their guilt and danger, sinners begin, in good earnest, to strive to flee the wrath to come.—Now they quit their jovial companions: the ball room and the card table are no longer frequented: they break off every species of vice, and betake themselves to reading, hearing, and praying, with a solemnity unknown before.—They now plainly see that life, their eternal life, is at stake, and there is no time left for trifling and delay. Their anxious hearts, wounded by the pungent terrors of the divine law, and opprest with loads of guilt, vent themselves, in many a sigh and groan, in sorrowful retirement. In a word, as their duty is, so they now make use of all the means of grace, with constancy, vigor, and exertion.

By this time, a very great reformation and visible change have taken place in such, and they may begin to flatter themselves, that they are out of danger now, and all is well.—But this is a fatal mistake; for there is still greater danger, though of a different kind than before. Before, they were in danger of perishing, from their out-breaking sins and criminal neglect of religious duties: but now, they are in danger of resting in an outward reformation, and of making a Saviour of their duties. Thus like the Jews, in St. Paul’s day, being ignorant of God’s righteousness, and going about to establish their own righteousness, they may never submit themselves to the righteousness of Christ, by which alone they can be justified in the sight of God.

Therefore, when sinners are ready to sing a requiem to their souls, reposing themselves, on their external change, and resting in the works of their own hands, the ministers of Christ must alarm them, with fresh discoveries of their danger; chafe them out of all their safe hiding-places; dislodge them from all their refuges of lies; and make use of the heaviest artillery of law, to demolish the flattering entrenchment of their own self-righteousness. In short, they must be closely pursued, till, from a full conviction of their own inability to relieve themselves, by any thing they can either do, or suffer, they are made heartily willing to submit themselves to the righteousness of Christ, and, in humble self-despair, cheerfully accept of pardon and salvation, as they are freely offered in the gospel. Now, when we have so successfully convicted sinners of their guilt and danger, and reduced them to despair of any help in themselves, then, and not till then, is the way properly opened for the proclamation of deliverance, through the riches of free, gospel grace.

Here it is, that we are called forth to the most sweet and pleasing part of our work: I mean, that now is the time for us to exhibit the Lord Jesus, in all his mediatorial glories, and in all the offices which he, as the great Redeemer of a fallen race, sustains and executes. Now we must open and display the plan of salvation through him: how, as our substitute and surety, he fulfilled the precept of the law or covenant of works, and bore the curse for us, or in our stead. That having magnified the law and made it honourable, by his active obedience, and satisfied the rigid demands of justice by his passive obedience; God may now be just and the justifier of him, who believeth in Jesus. We may therefore invite the weary and heavy laden, with a burden of guilt, to come to him for rest.—We may give them the strongest assurance of his willingness to receive all repenting and returning prodigals, from his kind invitations, indefinite calls, and gracious promises.

We must also point out and explain the method by which sinners obtain a saving interest, in the justifying righteousness of Christ. And this, I apprehend, must be by imputation. This important truth we are taught, by St. Paul, in several places; but no where more clearly and explicitly than in his second epistle to the Corinthians, V. chap. 21st verse, For he was made sin for us, who knew no sin, that we might be made the righteousness of God in him. As if he had said—Christ Jesus, who had no sin, but by imputation, was made sin, or a sin offering for us; that we who have no righteousness of our own, might be made the righteousness of God in him. Or in other words; as our sins were so charged to his account, as our surety, that he suffered for them; so must his righteousness, consisting in his active and passive obedience, be imputed to us, or placed to our account, that by this righteousness, we may be justified in the sight of God, and saved from wrath through him. But the condition, on our part, whereby we become entitled to the benefits, procured by our Redeemer’s righteousness, is Faith. Faith is the grand condition of the gospel. This is exceedingly evident from the writings of the Apostle Paul, especially his epistles to the Romans and Galatians. And we also find, that when the trembling jailor asked that important question, Sirs, what must I do to be saved?—The answer is, Believe in the Lord Jesus Christ and thou shalt be saved. But we read so frequently of being justified by Faith in Christ, by believing in Christ, and by faith in his blood, that it is needless to enlarge. To mention only one instance; you will observe (in Acts 20) that St. Paul, in his solemn and affectionate farewell to the churches of Ephesus, reminds hem of his own fidelity, in declaring to them the whole counsel of God, and that he had kept back nothing that was profitable to them, or to their salvation; and, in the 21st verse, he sums up the substance of what he had taught them publicly, and from house to house; namely, Testifying to the Jews and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. This was the sum of his preaching; and, indeed, it is the sum and substance of all gospel doctrine. And how exactly this accords, with the order of preaching I have just now laid before you, must strike every attentive mind.—We are first to preach Repentance toward God. But this cannot so effectually be done, in any other way, as by exposing the degeneracy and corruption of mankind; and pointing out the horrid deformity, dangerous nature, and destructive consequences of sin. And when this has produced the designed effects, then we naturally proceed to exhibit the Lord Jesus, as the all-sufficient Saviour, and to preach faith, in him, as the only condition of justification through him. ³

From the same source, the corruption of human nature, we likewise proceed to evince the absolute necessity of regeneration, of the New-Birth. Marvel not, says our Lord, that I said unto thee, ye must be born again. If we only consider our Saviour’s reason, for this declaration, mentioned in the preceding verse, that which is born of the Flesh is Flesh, i.e. carnal and corrupt, there can be no cause to marvel at it. But on the other hand, there would be great cause for wonder and amazement, should any assert, that an internal change was unnecessary. If mankind be justly depicted, in Rom. iii. 10 verse and downward—if we are shapen in wickedness and conceived in sin—if, by nature, we are earthly, sensual, and devilish, and have no relish for the refined pleasures of devotion. Would it not shock all common sense, to affirm, that such creatures, without an entire change of heart and affections, are capable of the enjoyment of God, the company of Saints and Angels, and all that ecstatic bliss of Heaven, consisting in the worship and praises of God, and the perfection of Holiness?

The absolute necessity of regeneration, must be strenuously insisted on, and its nature and author held forth, in a clear light. By doing this, our hearers will be convinced, not only that they cannot be happy without it, but also, that no work, good and acceptable, in the sight of God, can be done, by them, till they are renewed in the spirit of their mind, and have put on the new man, which, after the image of God, is created in righteousness and true Holiness.

Should any object to this, as if it were a new fangled doctrine, we may readily prove to the contrary, by showing how consonant these sentiments are to the Liturgy and Articles of the old Church. The 13th article expressly declares, that “works done before the grace of Christ and “the inspiration of his Spirit are not pleasing to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace.—Yea, rather for that they are not done, as God hath willed and required them to be done, we doubt not but they have the nature of sin.” And let all my hearers be assured, that no external reformation of life or manners, nor a submission to baptism, or any other outward rites of the Church, will amount to this change.—Nothing less than a renovation of the whole man is the change intended. The Apostle calls it a new creation. If any man be in Christ, savingly, he is a new creature; or, here is a new creation;” (as the Greek word ktisis might more properly be rendered).—And again, for in Christ Jesus, neither circumcision availeth anything, nor uncircumcision, but a new creation; kainee ktisis.

And be it known unto you all, that it is not enough to acknowledge the necessity of such a change, but you yourselves must be the subjects of it; you must be acquainted with the transforming power of it, on your own hearts; or where God is, there you can never come.

You must also be deeply conscious, that a change so great, so noble and divine, cannot be effected by any human power or ability. It is God alone, the fountain of divine influence, who is able to repair the ruins of degenerate nature. Hence it is said, that we must be born of the Spirit—born of God. To God, therefore, must you look¨ to him must you frequently and fervently pray, that, according to his great and precious promises, you may be made partakers of the divine nature.

Oh Sirs, were we all but truly sensible how excellent and indispensible this renovation is, and how insufficient we are of ourselves to effect it, we should discover a beauty and propriety, in our truly excellent and comprehensive Liturgy, we never saw before. And, O, with what fervor should we join in praying, that Almighty God “would cleanse the thoughts of our hearts, by the inspiration of his holy Spirit, that we may perfectly love him, and worthily magnify his holy name.” A subject of greater importance than this, never engaged the attention and concern of mankind; but, as time will not admit of enlargement at present, I shall conclude, with reminding the Laity, that it is the Spirit of God alone, that can work in you this spiritual and internal change, which is so absolutely necessary to prepare you for the mansions above, and inspire you with that Heaven-born religion which will grow and thrive and ripen for eternal glory: and with cautioning the Clergy to take heed, that you never intimate that any man can enter into the kingdom of Heaven without this change, or pass through it, and yet remain insensible of it. A mere hint of this nature, from a Minister, may be attended with very pernicious consequences to many souls.

And now, my brethren, on supposition that any of our dear hearers, in our respective congregations, have been brought to see and lament their lost and wretched state—have repented and fought the Lord, with all their hearts, and have obtained pardon for all their sins, by faith in the righteousness of Christ; and have been regenerated and made alive to God, by the cleansing and quickening powers of the eternal Spirit, the way is now opened for inculcating all moral duties; all the good works of piety and mercy, enjoined in the moral law of liberty.

In preaching morality, in this order and connection, we tread on safe ground; because herein we follow the best patterns and examples. Saint Paul, in his letter to Titus, having reminded him of the free grace of God, in the salvation of men: that they were saved, not by any works which they had done, but merely through the mercy of the Lord, by the washing of regeneration and renewing of the Holy Ghost: being justified by his grace, and made heirs of eternal life, through Jesus Christ—proceeds to admonish Titus of the necessity of inculcating the practice of good works, on believers. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, may be careful to maintain good works.—The doctrine of justification, by faith only, is so far from discharging us from the necessity of good works, that, as it lays a proper foundation for the due and acceptable performance of them, so it strongly enforces them, from considerations and motives, the most cogent, weighty, and powerful. Indeed it is the only doctrine that is likely to produce the strictest morals and the holiest practice. The love of Christ, says the Apostle, constraineth us; while we thus judge, that if one died for all, then were all dead: and that he died for all, that they who live, in consequence of his death, should not henceforth live unto themselves, but to him, who died and rose again.

But though it be our duty to enforce the purest morals, yet, at the same time, let us take heed to do this, not as Heathen moralists, but as Ministers of the Gospel. As such, be our subject what it will, we must always place Jesus Christ in the centre of the plan, so that we may point our hearers continually to him, from whom all ability, both to will and to do, is derived; and through whom alone all our works, as well as our persons, can find acceptance with God. In vain do we attempt to make men active, lively, and uniform Christians, in any other way, than by teaching them, “to live a life of faith, in the Son of God, who has so loved them, as to give himself for them.” This consideration, that Christ hath loved me, and given himself for me, is the main spring of all Chritian virtues, and most powerful stimulus to obedience.

Talk they of morals! O thou bleeding love!
Thou maker of new morals to mankind:
The grand morality, is love to thee.

But the tree must be made good, before the fruit can be so, in reality. Good works, says the 12th article, are the fruits of faith, and follow after “justification.” Observe, they follow after justification, as the fruit of that faith by which we are justified. But notwithstanding it is impossible for our good works, at any time, to merit the pardon of sin, or a title to Heaven; yet such as do spring from a lively faith, are pleasing to God, and answer many valuable purposes.—They are a debt of gratitude to our Redeemer; the brightest evidence of the truth of our faith, and the reality of an inward change of heart: they perfect our faith, and through their instrumentality, we grow in grace and meekness for the celestial kingdom. In short, professing Christians not only ought to be holy, but they must be holy in heart and life. For let a man profess ever so great a regard for Christ, and faith in the Gospel, yet, if he live in the practice of any known sin, or in the omission of any known duty, his profession is vain, his faith is dead, and Christ will profit him nothing.

Having pointed out the order and connection in which the truths of the Gospel ought to be preached, I come,

II. To speak of that ardor, zeal, and affection, with which they should be preached.

It is neither commendable nor becoming, in a Minister, who is to speak the words of truth and soberness, to put on the wild airs of fanaticism, or the extravagant rage and fury of a frantic reveree.—And it is equally unbecoming to speak of the Lord Christ, and the weighty truths of the Bible, with coldness, langor, and air of unconcern. If Ministers are to be burning and shining lights, then it should be our endeavor, not only to speak truth with clearness and propriety of diction, but with such fervency of spirit, and ardent zeal, as may at once convey light and heat to the souls of our hearers. Thus shall we both inform the judgment, and engage the passions on the side of truth.

When we ascend the sacred desk, and cast our eyes round on the audience, we often behold multitudes of souls, on the very brink of everlasting ruin. Multitudes of impenitent and unconverted sinners, who must repent and fly to the arms of Jesus, and that soon, or be forever miserable. And yet perhaps, they are as full of pride, levity, and unconcern, as if they were in no danger; or as if they had no God to obey, no soul to save, no heaven to gain, no hell to shun. Now we know, or ought to know, the deplorable, dangerous state that such poor, thoughtless and wretched mortals are in. That there is but a step between them and death; and should they die in their present state, they must suffer the vengeance of eternal fire. In such circumstances, what a betraying of our own trust, and of the souls of men, would it be in us, if, instead of exerting ourselves to the utmost of our power, and using every motive to awaken them to an awful sense of their extreme danger, or rousing them with a voice of thunder to flee the wrath to come, we should entertain them with some languid harangue on the beauties of virtue; or amuse them with an affected display of our own abilities, to catch their applause?—Or, suppose the preacher should treat on a subject more evangelical, yet, if this be done in a spiritless manner, no good effects can reasonably be expected from it; because the speaker does not appear to be in earnest in what he says. Almost every body is so well acquainted with the constitution of human nature, as to know, that a man cannot but speak in earnest, when he is in earnest.

My brethren, if our hearts were suitably warmed with the generous love of God and the souls of men; if we feel the power of divine truth in our own breasts, we cannot but speak with some suitable degree of animation and pathos: devout passions will enliven and adorn our periods, and apparent indications of affectionate concern for the salvation of immortal souls, will command attention and solemnity, and bear home the truth, with mighty force and energy, on the minds and consciences of our hearers.—I have to add, on this head,

III. That we should close our discourses with a pointed application.

Many a good sermon has proved abortive, for want of a proper application. I have intimated already, that men must be brought to know themselves, or they will never suitably prize the Saviour. But we are not very likely to help them to this self-knowledge by merely dealing in generals, or speaking in a distant, abstract manner, as if we were talking of some third persons, and not speaking to those who are present. We must apply our doctrines to the particular cases and circumstances of the souls present. And then shall we be workmen, who need not be ashamed, when we separate the precious from the vile, rightly dividing the word of truth, and give to everyone, whether saint or sinner, his proper portion in due season. This interesting particular would admit of great enlargement—but I am hurried on to the

III. Particular, contained in the text.

Here I am lead to speak of ministerial assiduity and perseverance. Continue in them.

If there was any necessity for St. Paul, to charge his son Timothy, who, from a child had known the holy scriptures, to give attendance to reading and meditation; and to devote himself wholly to the work of the ministry, that his profiting, his increasing proficiency, might appear unto all his hearers; there is certainly as much necessity for this charge to be enforced upon and strictly observed by the Ministers in our age and time. If we duly consider the importance of our office, and the awful account we must render to the Lord of our stewardship, and the souls committed to our care, we shall easily discover that we have no time to waste in idle visits and trifling conversation; much less to encourage, by our presence, if not by example, those vain, time-wasting and soul-destroying pleasures and amusements, so much in vogue among the gay, the giddy, the thoughtless and irreligious majority of mankind. Might not a Minister, if seen in the ball-room, at the card-table, or in the race-field, justly meet with, at least, that mild, but pertinent rebuke, which the Lord gave the timorous Prophet, when out of his place of duty and usefulness—What dost thou here, Elijah? Let a Domitian descend from his imperial throne to the childish employment of catching flies—let a Nero drop the reins of government, and turn all his attention to a fiddle; but, as one immortal soul is of more value than the vast Roman Empire, in all its height of grandeur and extent of territory, let not those, who have the awful charge of souls, act a still more shocking and incongruous part, by giving themselves up to an over eager pursuit of this world; to trifling levities, or wasting their time in vanity, idleness, and unprofitable conversation. All the time we have to spare, from our public labors and those avocations, which are connected with our office, is little enough to spend in useful studies to furnish ourselves with divine knowledge, and wrestling with God, in prayer and supplication, for the growth of grace, in our own hearts, for a blessing on our labors, and for the salvation of the people.

But it is not enough to make a good beginning, or to flourish and blaze for a while: we must continue steadfast and unmovable, always abounding in the work of the Lord.—When we read, Say to Archippus, take heed to the ministry which thou hast received in the Lord, that thou fulfill it, we should make the application to ourselves. The dying charge of Paul the aged to his son Timothy, we should also frequently call to mind—Watch thou in all things; endure afflictions; do the work of an evangelist; make full proof of thy ministry.—Be instant in season, out of season; reprove, rebuke, exhort, with all long suffering and doctrine. Perseverance must crown our labors: Fidelity unto death ensures the crown of life. Difficulties and fore trials we may expect to meet with; but the happy consequences of fidelity and perseverance, if duly reflected on, may abundantly support us under all. For in doing this, thou shalt both save thyself and them that hear thee, and this leads me to the

IV. And last particular contained in the text.

Is it possible for us to conceive of, or wish for anything greater, and more desirable, than the salvation of our own souls, and the souls of others?—Blessed be God, his faithful servants are not doomed to drudge in this world forever. Death is fast approaching, as a friendly messenger, to put a period to all their toils and labors, in the Church militant here on earth. And, O what strong consolation must it afford a faithful Minister, in his last moments, to be conscious to himself that he is pure from the blood of all men. That, with zeal and unwearied diligence, he has declared the whole counsel of God; and approved himself as the Minister of Christ, in much patience, in necessities, in distress, in labors, in watchings, in fastings: by pureness, by knowledge, by love unfeigned, by the word of truth, and by the armor of righteousness on the right hand and on the left.—That he has spent his life and exhausted his strength, in striving to save immortal souls from death. See, how serene and placid he lies on the confines of the grave; and with what fortitude he faces the King of Terrors, with all his ghastly train.—How does he triumph in the prospect of a happy immortality, while he expires under the smiles of Heaven, and transporting expectations of being immediately admitted to the bosom of his beloved Lord and Saviour—And surely it must greatly augment his comfort and happiness, that he has not labored in vain, nor spent his strength for nought. That his condescending master has so honored him as to make him an instrument, in his hand, of turning many to righteousness, who will be his crown of rejoicing, in the day of the Lord: that God has made him the father of many spiritual children, dearer than sons and daughters; and who, as they have joined with him, in sweet communion and fellowship, in the humbler forms of worship here below, will shortly meet him again in the glorious realms of light, and join together, in the nobler services of the celestial temple above. O, transporting thought!—Enough to fire our souls, and inspire the most timorous breast to encounter difficulties, brave dangers, and break through all oppositions.

These, my brethren, are not matters of doubtful import: they are not merely ideal.—They are substantial realities, of which we have the most indubitable assurance. For what says my test—“Take heed unto thyself and unto thy doctrine; continue in them: for in doing this, thou shalt both save thyself and them that hear thee.”

Having dispatched the doctrine, I cannot conclude, consistently with my own plan, without some application.

I. You will recollect, that I have mentioned something of the fall and ruin of mankind, and the great necessity that men should be sensible of this, that they may suitably prize the Saviour. The question then, which I solemnly put to your consciences, is—Have you ever been so deeply conscious that this case was your own, as to be alarmed with such a sense of your danger, by reason of sin, that you have betaken yourselves to constant and fervent prayer to God, for mercy and deliverance. You could not rest as you had done, because you saw your soul lying under the corruption and guilt of sin, and every moment exposed to the sentence of the broken law, and the strokes of incensed justice. My hearers, Clergy and Laity, do you know anything of these matters, by your own heart-felt experience? Do you—or do you not? If not, you are certainly strangers to vital religion; and have never taken one right step in the way to Heaven, in all your life, though you may have attended constantly, on all the outward forms of religion, ever since you can remember. To know ourselves, and to be feelingly sensible of our ruined, helpless state, is, undoubtedly, the first step towards our recovery by Christ, and consequently the first step heavenward. And if we have never taken this first step, it is not probable that we have taken a second. You have, therefore, great reason to conclude, that you are yet in your sins, and stand exposed to all the maledictions denounced against them. O that you would admit the conviction now, lest you see the truth of these things, when it is too late.

II. I observed, that when sinners are properly awakened to a sense of their danger, they reform their lives, and diligently attend on all the duties of religion and means of grace.—But yet there was danger, lest they should take up with the means instead of the end; and stop short of an interest in Christ’s righteousness, by making a Saviour of, or trusting in, their reformation, and performance of moral and religious duties. Then it was necessary to drive them out of all dependence in their own righteousness, and bring them to despair of meriting the pardon of one sin, or the favor of God, by anything they could either do or suffer. This is the second step toward closing with Christ on gospel terms. And have you, my dear hearers, ever been brought to this?—When—and where?—Let conscience answer. If you are ignorant of this, your cause is very unpromising indeed. You do not appear ever to have seen, as you ought, your need of the Physician, or of that Saviour, who came to seek and to save the lost, the helpless, and the desperate.

III. I observed further, that when souls are happily reduced to the state last mentioned, that is, to despair of all help in themselves, then was the time for displaying the free grace of the gospel, and pointing the guilty and the helpless to the Lord Jesus Christ as an all-sufficient and willing Saviour. Dying souls are called to look unto him, by faith, and live; and the weary and heavy laden are invited to come to him for rest, with a promise that they should find it.—And have you ever, in such circumstances, actually obeyed these calls and invitations?—Do you know what it is to find rest for your souls, in Jesus Christ?—Rest from a burden of sin and guilt?—Perhaps these close interrogatories may pinch some of my audience, and you might be ready to ask—“What sort of preaching is this?” I answer—this is preaching with an application, that every one of you may examine yourselves, and know what your present state is; whether a Saint or a sinner. But you might ask further—“Does not this talk about feeling the burthen of guilt, and feeling the need of a Saviour,” and such like, favor too much of enthusiasm, and the wild notions of Fanatics?—No, sirs; this the very language of our own mother Church. You can’t be unacquainted with the confession she puts into the mouths of all who come to her solemn feasts. “The remembrance of our sins is grievous unto us; the burthen of them is intolerable.” And she directs the Minister, when he visits the sick, to pray, that the sick person may not know, but “feel that there is no other name, through whom he may receive salvation, but only the name of our Lord Jesus Christ.”—Have you been made to feel this? And have you been enabled, by divine assistance, to cast your souls with all their load of guilt on the righteousness of the Redeemer? Have you, by faith, suspended your eternal all on his merits, expecting pardon of sin, the love and favor of God, and a title to Heaven, as the free gift of God, through Jesus Christ our Lord?—If so, then are ye true believers, and must know what it is to have joy and peace, in believing. Being justified by faith, we have peace with God, through Jesus Christ our Lord. But if you have not the happy experience of such a faith, and its blessed effects, you are not Believers, in a Gospel sense, but are still liable to all the miseries of a sinner out of Christ.

IV. I was led to mention the necessity of regeneration, and that this change was not merely external, but internal. Have you been the subjects of this change?—I do not ask you, Whether you believe this change to be necessary?—The necessity of it is demonstrable, both from reason and scripture. Nor do I ask the Clergy, Whether you sometimes preach up the necessity of it? This we may do, and yet know nothing of it by experience. We may preach a truth unfelt. But I ask you all, Whether you have indeed experienced this great, this radical, this universal change on your hearts, so as to be renewed in the spirit of your minds, in righteousness and true holiness?—If you have not good reason to conclude, that his change has been wrought in you, how can you enjoy any rest or peace till it be effected?—Do you not remember the solemn, the reiterated declaration of our blessed Lord, except a man be born again, he cannot see the Kingdom of God.

Finally. If those who have believed, must be careful to maintain good works: if good works are the fruits of a saving faith, and the brightest evidence of our being in a state of grace; then I ask, in the presence of God, Is your conversation such as becometh he Gospel of Christ? Do you live a life of self-denial, and take up the cross daily? Have you abandoned every known sin? Are there no swearers, drunkards, liars, and such like, within the sound of my voice? Do you conscientiously discharge the several duties you owe to God, your neighbor, and yourselves? Do you gladly attend all the ordinances of religion? Do you, at all opportunities, partake of the supper of the Lord? Do you pray in your families, morning and evening? Do you instruct your children in the principles of our holy religion, and endeavor to bring them up in the nurture and admonition of the Lord? Can you answer these questions, in a manner satisfactory to yourselves?—If not—what shall I say to you? To call you Christians, would be a cruel deception.—And can you hope you are in the favor of God, and that you should be happy, if you die in your present case? Alas! sirs, where is your warrant for such a hope? I beg and intreat you not to deceive yourselves: God is not mocked; for whatever a man soweth, that shall he also reap.

Let me then beseech you all to lay these solemn truths to heart.—Don’t let them flow out of your mind. You must have discovered, by this time, what your present condition is; and whether you belong to the class of Saints, or sinners. If to the former, then rejoice in your happy lot: let your mouths be full of the praises of God, and ever abound in the works of faith, and the labors of love.—But if to the latter, then for God’s sake, and your own souls sake, rest not in such an awfully dangerous condition. Be up and doing. Seek the Lord with your whole heart. Break off every sin, without delay. Quit the company of the vain, the giddy, and the profligate; and cease not to watch, and pray, and seek and strive, till you have experienced, in your own souls, what it is to be born of the Spirit: and have obtained pardon of sin and peace with God, by faith in Jesus Christ.

Now to God the Father, God the Son, and God the Holy Ghost, be ascribed, as is most due, all Praise, Power, Majesty and Dominion, both now and ever. AMEN.

Endnotes

¹ It is far from my intention to depreciate human learning; or to insinuate that the knowledge of Greek and Latin, and of the arts and sciences, is of little or no account. I am fully persuaded that the knowledge of these is of great service to a preacher of the gospel; as it tends to adorn the mind, enlarge the faculties, improve the understanding, and habituate a man to close thinking and just reasoning. Nay, I may venture to say, that, when under proper direction, it may prepare the heart for higher attainments even in religion. But the knowledge of these, of themselves, would be very insufficient to qualify a man for the gospel ministry, “For (to use the words of a fine writer) a priest that is not cloathed with righteousness, tho’ otherwise richly adorned with all the ornaments of human and divine literature, and those gilded over with the rays of seraphic prudence and sagacity, is yet but a naked, despicable creature, of no authority, no interest, no use or services in the church of God.” Stackhouse’ body of divinity—Page 752.

² I speak of such as are under the gospel. The Heathens I leave in the hands of their Creator: For what have I to do with those that are without? They that are without God judgeth.

³ How clearly do the articles of our old church point out to us this order and manner of preaching? After laying down what her sons are to believe respecting God, and the Three Persons, in Trinity and Unity, the canonical Scriptures, and the Creeds, she proceeds, in article the ninth, to speak of original sin and the depravity of human nature: in the tenth, she sets forth the helpless state of man; and in the eleventh, she teaches how we are to be justified, or made righteous and restored to the favor of God. Her words are, “We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings. Wherefore that we are justified by faith only, is a most wholesome doctrine and very full of comfort.”