Topics: Bibles & Religion

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.”

Joseph Lathrop (1731-1820) Biography:

Lathrop was born in Norwich, Connecticut. After graduating from Yale, he took a teaching position at a grammar school in Springfield, Massachusetts, where he also began studying theology. Two years after leaving Yale, he was ordained as the pastor of the Congregational Church in West Springfield, Massachusetts. He remained there until his death in 1820, in the 65^th year of his ministry. During his career, he was awarded a Doctor of Divinity from both Yale and Harvard. He was even offered the Professorship of Divinity at Yale, but he declined the offer. Many of his sermons were published in a seven-volume set over the course of twenty-five years.

Lathorp delivered  this message on January 1, 1800, ushering in the new era.

Dr. Lathrop’s
CENTURY SERMON.

The works of GOD in relation to the church in general, and our own land in particular especially in the last century, considered in
A
SERMON,
Delivered
In West-Springfield, on the 1^st day of the
NINETEENTH CENTURY.

By JOSEPH LATHROP, D. D.

PSALM LXIV. 9
All men shall fear, and shall declare the work of God for they shall wisely consider of his doing.

As God manifests himself to us in his works, it is our wisdom to contemplate them, as far as they come within our view. And we are to consider them wisely; in their connection with one another, and their relation to their end; in the benefits resulting from them to ourselves and to mankind. To consider them piously and devoutly, that our conceptions of the Author may be enlarged, our gratitude to him enlivened, and our faith in him established.

The contemplation of God’s works may be daily exercise, but there are particular seasons which especially invite us to this agreeable employment. The anniversary of great events and the beginning of a new year may, with great propriety, be chosen for this devout purpose. The emancipation of the Jews from Egypt gave them a new epoch, and fixed the month in which their ecclesiastical year should in future begin. This event was ever after to be recognized by a festival celebrated in the same month.

Civilized nations have generally had an era from which they dated their time. The Greeks dated their time. The Greeks dated from the institution of their public games; the Romans from the building of their city; the Turks and Arabians date from the flight of their prophet from Mecca to Medina. Christian nations have a more remarkable epoch, the birth of that wonderful person, who taught their religion, founded their Church, and purchased their salvation. This epoch came not into immediate use among Christians It was first used by Dionysius a Roman abbot, in the beginning of the sixth century; and next by Bede, and English writer, in the beginning of the eights century. After him it soon came into general use. The French that they might wipe away the very remembrance of Christianity, have with the Sabbath, abolished this era, and substituted their own revolution. Other nations retain it, and all Christian nations will doubtless continue to retain it in memory of the great Redeemer.

As this day begins, not only a new year, but a new Century from that memorable era, it is proper that we should employ a part of it in recollecting the works of God, and wisely considering his doings. And as we date our time from the birth of the Savior of men, and the Ruler of the Church, God’s doings in relation to the Church in general, o our own country in particular, and more especially in the last century, will most naturally fall under our contemplation.

In surveying so spacious a field, we can only select some of the most prominent objects.

The though which first meets us is grand and solemn. Eighteen hundred years ago was born in Judea the great Redeemer of our fallen race. After spending about thirty years in private life, he appeared on the public theatre, taught that divinely excellent religion which is conveyed to us, and confirmed the truth of it by his miraculous works, then voluntarily submitted to a death on the cross for the expiation of human guilt and for the father proof of his heavenly mission; soon returned from the dead, and, after spending a few days among his disciples, visibly ascended into heaven in the presence of more than five hundred people. Before his ascent, he founded a Church, or rather enlarged the foundation of the ancient Church, and commissioned a number of his disciples, whom he had educated for the work, to go forth into all the world, and by their preaching and miracles to collect subjects into his kingdom. And he left them a promise, that he would never forsake the faithful ministers of his word, and that his Church founded on the truth, as on a rock, should stand unmoved, and the gates of hell should never prevail against it. His promise we, to this day, see remarkably verified, and hence receive fresh evidence of the truth of his religion.

The religion of Jesus soon made a mighty progress. It subverted the idolatry and polytheism of the heathens, reclaimed them from their abominable vices, introduced among them a traditional worship, and formed them to virtuous manners. Within the age of the Apostles it had spread over the greatest part of the Roman Empire, and found a place even in Cesar’s household. That a religion so holy, so contrary to the opinions and vices, the habits and prejudices of the world, should, in so short a time, so far extend its power, in the hands of such weak instruments, is an undeniable evidence, that a divine energy accompanied it, and that its origin was from Heaven.

In its progress, however, it met with great opposition: but this opposition operated to display its dignity and increase its influence.

Among the Jews arose the first persecutors of the Christian Church. Of the believing Jews many fled into other parts to escape the persecuting rage of their countrymen. The dispersed Christians carried their religion with them, and by their means it became more extensively known.

The Jews, at this time, had only a limited government of their own: their country was a province of the Roman Empire. In about forty years after the crucifixion, they were totally subdued and extirpated by the Romans, whom they had exasperated by repeated insurrections, being excited thereto by a false expectation of a Messiah to deliver them from this foreign government, and to give them dominion over all nations.

Their rejection of the gospel of Christ was the direct cause of their destruction. Had they believed in the Savior already come, they would not have looked for another, nor in this vain expectation have risen in arms against the Romans. In this war, in which they resisted their enemies with an enthusiastic ardor, they were finally conquered, multitudes perished, the rest were captivated and dispersed. The have never since existed in a national form, and never will, till the fullness of the Gentiles shall come in. They fell by their infidelity, we stand by faith. Let us not be high minded, but fear. If a people, who have had the gospel, explode it for the abominable licentiousness of infidelity, misery, and destruction await them.

The first Christian Church was in Judea. It might naturally have been expected, that the conquest of that country would have been the extinction of the Church. But it proved the reverse this conquest was an awful display of God’s wrath against the enemies of truth, and a striking accomplishment of the prophecies delivered by Christ, a few years before, concerning this grand catastrophe. The dissolution of the Jewish state suppressed the most implacable enemies of the Church. The dispersion of the Jews spread the knowledge of the Old Testament, and the flight of Christians disseminated the doctrines of the New, and both concurred to awaken enquiry and excite attention. The present state of the Jews, wholly expatriated, everywhere dispersed, generally despised, often oppressed, and still preserved a distinct people, is so singular, so correspondent to prophecy, and so expressive of God’s design to collect them again into a national capacity, that it must be regarded as a standing proof of the divinity of the gospel.

Christianity, in the second and third centuries, while it was in progress in the empire, suffered repeated persecutions from the pagan powers. But still it increased and grew. Persecution kept the zeal of Christians alive, and directed it to its proper object, their exemplary piety, peaceableness and benevolence confounded the accusations of their enemies; and the power of divine grace remarkably animated them in their dangers, and supported them in their sufferings. Hence many were constrained to confess, that God was among them of a truth.

In the beginning of the fourth century, the Church had a season of rest. Constantine the Great was called to the imperial throne. He, being a friend to Christianity, put an end to her grievous persecutions. In him was in some measure fulfilled the prophet’s prediction concerning the Church that “kings should be her nursing fathers.” This prediction will be more eminently fulfilled in a happy age yet to come. After the government of the empire fell into the hands of Christian princes, the Church enjoyed a season of prosperity. Her increase and happiness in this period, John, in the 7^th chapter of the Revelations, describes by the sealing of 144,000 out of the tribes of Israel, and by the accession of innumerable multitudes from all nations of the earth. The happy alteration in the state of the Church consequent on the transition of the government from Heathen to Christian Princes was a new subject of praise in Heaven. On this occasion the saints and the angels fell down before the throne of God, ascribing to him blessing and glory and thanksgiving for the salvation which he had granted to the Church. If any imagine that civil government in a Christian land may safely be committed to infidels, let them recollect that this is not the opinion of Heaven. Saint Paul, indeed, directs Christians to be subject to, and peaceable under the then existing government, though administered by heathen magistrates : but where Christians have the power of choice, he instructs them to submit their temporal controversies to wise men chosen from among themselves; not to unbelievers, or heathens, who were least esteemed in the Church.

In this state of security, the Church, after some time, degenerated into a lukewarm and worldly spirit. Heresies of various kinds started up, as is common, when the power of religion declines; and Christians, now delivered from their common enemy, fell into warm altercations and violent animosities among themselves. In this period, Arianism, or the denial of the proper divinity of Jesus Christ, first disturbed the peace of the Church. Before this time, Christians had spoken of the Trinity in the God head, and the character of Christ, very much in the language of scripture, and thus had avoided all dangerous controversy on these mysterious subjects. But, Arius a presbyter of Alexandria, hearing, in the assembly of Elders, the divinity of Christ asserted in  terms, which he thought exceptionable, rose in opposition to it, and affirmed, that Christ, though the noblest of creatures, still was but a creature. His opinion was warmly embraced by many, and by many as warmly opposed. The Church was divided; the parties hereticated each other, and by their intemperate zeal produced distraction and violence. Other controversies grew out of this; an immoderate heat attended them; and pure and practical religion was in danger of being consumed in the flame of party zeal. Christians now needed, and soon they experienced new judgments to arrest their attention to, and engage their hearts in the practical concerns of religion.

In the fifth century the northern barbarians in prodigious numbers broke into the western empire, and carried conquest and devastation with them. They plundered and demolished opulent cities, laid waste large tracts of country and took and sacked Rome itself, overturned the ancient government and established their own, and divided the empire into those ten kingdoms, which Daniel and John had foretold under the figure of ten toes on the feet of Nebuchadnezzar’s image, and ten horns on the head of the beast. From the fulfillment of these prophecies there arose a new proof of the divinity of the scriptures. These calamities, for a while threatened the destruction of the empire and the extinction of the Church; but they ultimately proved favorable to mankind, and to the Christian cause. They repressed the exorbitant power of the empire, checked the growing luxury of the age, and called the attention of serious Christians to the solid doctrines and precepts of religion; and they eventually contributed to the spread of the gospel; for these victorious barbarians, instead of imposing their own superstitions, adopted the religion of the countries which they conquered. They, however, mingled with Christianity some of their pagan ceremonies, and thus unhappily prepared the way for a more easy introduction of the papal superstition. But the corruption, now openly appearing, awakened, for the present, the concern of pious Christians, and roused the zeal of the abler and better part of the clergy, to explain the nature, assert the simplicity and vindicate the truth of the religion taught in the gospel. Thus pure religion was maintained amidst gross and threatening corruptions.

When Christianity began to assume a worldly form, avarice and ambition became motives to spiritual offices and ecclesiastical distinctions. The successive pastors of the church in the city of Rome felt and discovered the influence of these motives in a peculiar manner. They contended for a superiority in office above other ministers, and for the preeminence of this Church above other Churches. And in the beginning of the seventh century, the Bishop then in office succeeded I his ambitious project so far as to obtain from the Emperor the title and authority of Pope, or Supreme Head of the Church. In the middle of the next century the Roman pontiff was vested with civil authority. This papal power is supposed to be the beast in the Revelation. This is to continue from the time of its rise, 1260 years. If we date its rise from the former of these periods, it is within about 60 years of its fall; if from the latter, it will stand 200 years longer. Its present condition does not promise so long a duration.

After the papal power began to operate, ignorance and superstition more and more prevailed, and the Church sunk into dismal bondage and darkness. The pontiff claimed a superiority over kings, assumed the power of remitting and indulging sins, pretended to infallible knowledge, took the scriptures out of the hands of the people, and disposed of their property and their souls according to his own sovereign will. The spirit of liberty and enquiry was almost suppressed, and pure, genuine Christianity scarcely to be found.

In this dark period, however, there were some, who had better discernment, maintained the truth, and lamented the general corruption. These were the two witnesses, who, during the reign of the beast, were to prophecy, clothed in sackcloth. Some efforts for a reformation, from time to time, were made; but with little success, until the beginning of t the 16^th century when God remarkably appeared for the support of the sinking Church and the revival of expiring Christianity. Men of eminent ability and invincible fortitude were raised up, who opposed the vices and corruptions of the times with a force of argument which confounded their adversaries, and with boldness of spirit, which astonished the world. Their preaching awakened the drowsy multitude to enquiry, and their writings, aided by the art of Printing, now lately invented, gave the pure doctrines of the gospel a rapid spread. The Pope, feeling his danger, had recourse to arms: many princes, embracing the reformation role in its defense. A war commenced which, continuing for some years with various success, terminated in favor of the reformed religion.

The reformation soon made a public appearance in England, the country of our fathers, where the principles of it had been more privately taught for many years. It met, however, with violent opposition, and suffered severe persecution. In one reign it was conceived and protected, in another it was condemned and execrated by the ruling powers, until about the middle of the sixteenth century, when, in the reign of Elizabeth, it was fully established. Attempts to subvert it were afterward made, but they were providentially defeated.

The reformation, though a glorious, was an imperfect work. Many pious and discerning people wished it might be carried to greater purity: but if this might not be done, they at least, wished for themselves to be excused from a compliance with certain ceremonies retained in the English Church; and on this condition, they would gladly have continued in her bosom. But in this request they could not be indulged. An unqualified conformity to all her established ceremonies was an indispensable term of communion. They were therefore compelled to withdraw. These puritans, as they were now called, suffered great oppressions and cruelties from the bigotry of the Church and the tyranny of the court. They were deprived of the rights of humanity as well as of conscience. They were dragooned from the sanctuaries of worship, hunted in their secret retreats, ferretted from place to place, until wearied out with dangers, and worn down with sufferings, they sought asylum, firs in Holland, and then in the deserts of America.

We are now, in the course of our narrative, come to our own country. Had persecution and tyranny been unknown in Europe, America might long have remained a wilderness. How important are the consequences of those oppressions, which our fathers suffered! What a mighty territory is here cultivated, once a wilderness, the haunt of savage beasts and men more savage! How much has Europe been populated by emigrations to, and enriched by commerce with the American world! She supports millions more than could have been nourished in her bosom, if she had derived no assistance from America. What an increase of human liberty – what a spread of knowledge – what a growth of wealth – what an enlargement of the Church, have followed from events which portended nothing but misery! How unsearchable are the ways of God!

The settlement of New England, which began in the year 1620, was at a time, and in a manner the most favorable that can be imagined, to the introduction of the Gospel in its genuine purity. It was a little after the reformation from Popery, and just before the eruption of infidelity in England. The reformation was there established about sixty years before, and the first deistical book was there published by Lord Herbert about ten years, and the next by Hobbes, about thirty or forty years after the settlement of this country began. Had it begun a little earlier, Popery would have been the prevailing religion: had it been deferred a little longer, the seeds of infidelity, planted with it, would have taken root in the soil, and produced their poisonous fruits with the luxuriance, in which they have appeared in some parts of Europe. The period of the settlement seems to have been providentially chosen for the purpose of preserving the purity of religion. The principal adventurers in this arduous enterprise were men distinguished for their ability and learning their zeal and fortitude. Hence Churches were immediately erected, eminent ministers settled, decent provision made for their support, and a college soon founded and endowed to supply the Churches with learned ministers. Our fathers had too much wisdom to think that illiterate men were capable of performing the ministerial duties; they had too much honesty to pretend that divine inspiration would supersede a learned education; they furnished themselves for the service of the Churches, should perform the service at their own charges.

The settlement of New England was begun by a small number of people. There arrived at Plymouth in 1620 no more than 101 persons; and of these nearly half died in the ensuing winter. In the space of twenty years, there came over from England about 21,000 persons, men, women and children, of whom few settled in Plymouth were the soil was uninviting, but the greater part planted in Massachusetts, Hampshire, Maine, and other places. After the year 1640, there were few emigrations from England, as persecution had then ceased; and many, who had come hither, returned to enjoy the sweets of their native land.

The perils and distresses of these settlers in a dreary wilderness, filled with savages, must have been inconceivable, and their preservation and increase remarkably providential; as it was at any time in the power of savages to have extirpated them, had they not been mercifully restrained. There were times, however, when the natives, apprehensive of danger from these increasing foreigners, attempted a general combination for their destruction. The most distinguishable seasons of danger, were in the conspiracy of 1630, in the Pequot war of 1636, and in Philip’s war of 1675, in which Springfield was burnt, and many other towns; some within 20 miles of Boston. But these combinations were broken and defeated; and the two last with such destruction and terror to the natives as greatly facilitated the progress of the English settlements. These wars, however, were exceedingly calamitous. By a computation made at the close of Philip’s war, the losses sustained by the English amounted to £150,000 besides expenses incurred in their defense. There were 1,200 houses burnt: 8,000 head of cattle of all kinds killed; several thousands of bushels of grain destroyed; and great numbers of the active men and promising youth of the country slain. Of the Indians, it is said, more than 3,000 were destroyed.

About the year 1664, the colonies were alarmed with a danger of a different kind. Their enemies here and in England had been secretly plotting to annihilate or abridge their charter privileges. Commissioners were now sent from the king, vested with powers incompatible with these privileges; and they opened and exercised their powers with a hauteur which indicated no friendly design. By the prudent firmness of the colonial assemblies, especially that of Massachusetts, the commissioners were disappointed and with some disgust embarked for England. Apprehensions still remained, that by their unfavorable report to the king, new displeasure would be raised, and a new attempt made against the colonies. But the commissioners, in their homeward voyage, by storms and capture, lost all their papers, and no report was ever made.

In 1686 the design was renewed with more serious effect. James II a bigoted papist and an arbitrary tyrant being seated on the throne, resolved, as his brother Charles had done before him to establish through his dominions the popish religion and an absolute government. But he proceeded with less cautious steps, than Charles had done. He seized the charters of corporations in England, and demanded the New England charters. These infant colonies, unable to contend with the king, yielded to the imperious mandate. The Connecticut charter was saved by an artifice, and afterward resumed; but for the present it efficacy was lost with the rest. Sir Edmund Andros was appointed governor-general, and vested with absolute powers to rule the colonies. He arrived at Boston in December 1686, and soon began the exercise of his authority. From this time, for about two years, all civil and religious liberty was suspended, and seemed to be lost. Printing presses were restrained; congregational ministers were treated as laymen, and personally insulted; attempts were made to invalidate their marriages; meeting houses were threatened with demolition, and congregational worship with interdiction. The fees of officers were fixed by themselves at an exorbitant rate. The business of probate was conducted by the governor; and widows and orphans from the remote parts of the country were obliged to repair to Boston, and pay an immoderate fee for the probate of a will. Few estates in that early period would bear the expense of a settlement in the probate office. Titles to lands were declared void without a patent from the governor, the cost of which, in many instances was more than the owners could pay; nor was the current money in the country adequate to the purchase of new titles for all the possessors. In this matter the Governor found it necessary to relax. The people were taxed at the pleasure of the Governor and four or five of his Council, without an assembly of their own. No town meeting could be held without special license. In short, ever vestige of former liberty was obliterated. Provoked by intolerable oppression and encouraged by intelligence of a probable revolution in England, the people took the desperate resolution to seize and imprison the Governor and his creatures, and to resume their charter-government. This was a bold and adventurous act: But the abdication of James and the accession of William in 1688, delivered the people from servitude and danger, and restored them to liberty and security. In four years after this, our charter was granted by William and Mary. By this the colonies of Plymouth and Massachusetts were united. This, though less popular than the charter, which was lost, yet placed the people in a tolerable situation, and soon gave general satisfaction. If Britain had not been too exorbitant in her claims, it is probable we should for some time have been happy and contented under it. We have come to the century which is just closed. Here we meet events no less interesting. To trace their connection would be entertaining; but time will permit us only just to detail, them. This country in its dependence on Britain was involved in all her wars, which have occupied one half of the past century. These wars, though calamitous in themselves, have usually terminated favorably for us; and, together with the frequent incursion of the natives, they have obliged us to keep op that military spirit, which displayed itself so successfully in our late conflict with Britain.

The capture of Louisbourg, in 1745, by the New England forces, assisted by a few British ships, was a wonderful event. It raised the respectability of the colonies, gave them an idea of their strength and importance and enabled the British government to conclude a tolerable peace, after an unsuccessful war in Europe, and while it excited in that government a jealousy of our future attempts for independence, and suggested the expedience of bringing us more absolutely under their control, it strengthened our resolution to defend our liberties.

The defeat of the formidable French fleet, which, in the following year, was sent to recapture Louisbourg and destroy our coasts, and which had escaped the vigilance of the British fleet, was a striking instance of the care of providence for this favored country; for this defeat was effected wholly by the hand of Heaven – by unusual storms, sickness and mortality, without any human means.

The war, which began in 1755, and closed in 1763, was still more important in its consequences. It not only delivered us from the incursions of the savages, by which for 130 years we had been frequently alarmed and distressed; but drove the French from their encroachments on the claims of the British government, and put into the hands of that government a territory extending from the Atlantic to the Mississippi. In consequence of this acquisition, we now possess a territory vastly larger than could have been ceded to us in our treaty of peace with Britain, if the French had retained their encroachments. That war prepared the way for us to become a great and might nation. It operated to our independence in another respect. The prodigious expenses of that war put the British ministry on devising new expedients to increase their revenue. Among these the taxation of America was one. Their unbounded claims alarmed the spirit of freedom, which had ever distinguished the people of this country. As the ministry refused to recede from their claims, and we refused to submit to them, a war necessarily ensued, which, after a severe conflict terminated in our independence.

This is one of the most remarkable events recorded in the history of nations. Compared with our enemies we were few in number – without an army or navy – naturally brave, but undisciplined and unarmed – we had few experience officers – possessed little property, except the soil and its appendages – were thinly scattered over a wide country – without an energetic government – without any band of general union, but mere advice and recommendation, and without any coercive method to raise money or levy troops. We were to contend with a nation opulent, numerous, powerful and warlike; furnished with all the apparatus of war, and in a situation to form alliances if necessary. Great was the disparity – we saw it. But we felt the justice and importance of our cause. We were encouraged by able patriots. We entered the lists, trusting in the power and addressing the throne of the Almighty – we were united – we raised armies without compulsion, and we supported them almost without means – they soon were able to face veteran troops on equal ground – they endured hardship and met danger without complaining – we astonished the ocean with ships of force – we from various sources procured arms, ammunition and all the furniture of war. In many encounters we had success; in disastrous seasons we maintained our courage – we captured whole armies of invaders – we formed an advantageous alliance – we reduced our enemies to the necessity of withdrawing their forces and acknowledging our independence – we negotiated peace, which was ultimately established on terms equal to our wishes and superior to our hopes. Through the whole scene the hand of heaven was conspicuous in the production of events by disproportionate means; and in raising up and employing in the great work of men of eminent ability and unshaken fidelity, whose names will naturally occur to your mind. Among these General George Washington and President Adams were distinguished; the former in the field, the latter in the cabinet. The one at the head of his army conducted the war to a successful issue; the other, with his colleagues, negotiated an advantageous peace.

Nor can we overlook the divine influence in directing the people to the formation and adoption of constitutions, which happily combine energy with liberty; and to the choice of men to administer them, whose wisdom and fidelity have in the main preserved peace and respectability abroad, and tranquility and order at home, promoted industry, restored public credit and mutual confidence and rendered the nation prosperous and happy. If we can judge of the goodness of a government from its good effects, and this is certainly the best criterion, we must approve our own in its construction and administration.

The progress of our country in population, wealth, navigation and learning, is beyond example; and this has been most conspicuous since the revolution.

The growth of the Plymouth colony was, at first, but slow. In four years after it began, there were in it but 180 persons and 32 houses. In thirteen years its inhabitants were not more than sufficient to populate a single town. In the space of forty years it had only twelve small towns, on saw mill and a bloomer. The other colonies made greater progress. In 1643 there were in Massachusetts thirty incorporated towns, including four then under its jurisdiction within the limits of New Hampshire. Some other plantations were begun. There are within what is now the State of Massachusetts nearly 300 towns, 500 worshiping assemblies, and 400 settled ministers. The county of Hampshire was erected in 1662. There were then only three towns, Springfield, Hadley and Northampton. Within the same territory, which included Berkshire, there are now more than 90 towns.

In 1665, according to the report of the general court to the king’s commissioners, there were, in Massachusetts, 4,400 militia, exclusive of those excused by age, infirmity and office; and probably from 25 to 30,000 souls. The inhabitants at the present time may amount to 500,000. According to the same report, the shipping belonging to the colony was not far from 5,000 tons. The shipping of Massachusetts, exclusive of Maine, is now more than 200,000 tons. In the beginning of the past century, we may probably suppose, New England contained upwards of 100,000 souls; the other colonies a greater number. Virginia alone in 1671, contained 46,0000 white inhabitants, and 2,000 slaves. In 1760 there were in New England half a million, in 1790 more than a million of inhabitants. At this time there are probably 13 or 1,400,000; and in the united 5 million or more.

Within the last seven years, Pennsylvania has increased in taxable more than one fifth, and is supposed to have increased in inhabitants in equal ration, and to contain 530,000 souls. Her slaves, in this time, have diminished more than half, and are now but about 1500.

Within a century have arisen six new governments, and four within a few years, where before was only an uncultivated wilderness. Husbandry and commerce, by their mutual aid, are rapidly increasing. The shipping of the United States exceeds that of any nation, except the British. The armed ships of all descriptions, public and private, are said to amount to 300. In case of a war, which should offer inducements to the enterprise for private adventurers, the number might soon be doubled. In the Louisbourg expedition, fifty-five years age, it was with difficulty that a squadron of 12 armed ships, the largest mounting 20 guns, could be collected from New England.

In the year 1771, the exports from all the British colonies in America, including Bermuda and the Bahamas, and the shipments from colony to colony, amounted to about 15 millions of dollars. In the year 1790, the exports from the United only, exclusive of the colonies which the British retain, and of the home shipments, amounted 18 million. In 1796 they exceeded 67 million; in 1799 the amounted nearly to 79 million. They have considerably increased in the year past. The value of exports, in the space of nine years, has more than quadrupled. New York alone in 1799 exported as much in value, as all the states nine years before. Our exports in one year amount to more than the national debt. It is owing to our increasing commerce that our husbandry is in so flourishing a state. Our farmers had never less cause of complaint. The revenue arising from all our resources, chiefly from our commerce, was in 1791 short of five millions, in 1799 it was twelve and a half millions of dollars; and in this whole period it has amounted to above seventy-seven millions. This has been sufficient to defray the current expense of government, pay the interest of the national debt, and make some reduction of the principal; and all this at a time when our commerce suffered largely by wanton depredations, and when our expenses were increased by two insurrections, by Indian wars, by the building and arming of ships for the protection of our trade, and by the supposed necessity of assuming a warlike attitude on land. If we should enjoy external peace, internal tranquility and a wise administration of government, our strength and opulence in half a century will almost exceed calculation.

About the commencement of the last century, there was only one college in America, and in that number of students did not rise to seventy. Now there are in New England six colleges some of which contain from 150 to 240 students; and more than double this number of colleges in the other States.

Our country has produced many eminent characters in all the departments of civil and social life

In the late war our military officers soon equaled those of Europe in personal bravery and tactical knowledge. Our commander in chief was an honor to his country and to human nature. His reputation is surrounded with a glory to which no European can approach.

Our public ministers in the treaties which they have negotiated have shown a diplomatic skill not inferior to that of the ablest foreign ministers.

In our legislative assemblies there are speakers whose extensive science and commanding eloquence would do honor to a British parliament. And in our judicial courts, the bench and bar may boast of characters which would fill with dignity a correspondent place in the king’s bench.

Some of our literary writers in theology, history, philosophy, poetry and other sciences, might appear with reputation and acquire celebrity on an European theatre. American publications within twenty years have been multiplied, some of which are read with attention on the other side of the Atlantic. Too many7, however are frivolous some are vile. The increase of printing offices indicates the diffusion of knowledge. Newspapers are circulated through the nation and read by almost every citizen. These, if executed with regard to truth and decency, are useful vehicles of information. But when they are basely prostituted to irreligion, falsehood, slander, sedition, anarchy and party intrigue, they are the greatest curse that a nation can suffer. The moderate price at which they are obtained, and the facility with which they are circulated give them a peculiar advantage speedily to disuse their poison through all the veins of the body. A free and independent press is highly beneficial; but a licentious one is abominable. The former deserves encouragement; the latter will meet the execration of the wise and virtuous. There is no way in which a people can more rapidly accelerate their corruption and misery, than by patronizing newspapers of the latter description.

The American Revolution has been productive of serious consequences to other countries. By means of the French army and navy, which co-operated with us in the latter part of our late war the sentiments of liberty were spread through France; and, concurring with other causes, produced a revolution there. The opposition made to this revolution by the neighboring powers has involved Europe in a war, which has exceedingly deranged her ancient system of politics. Though the immediate effects of this war have been extremely calamitous, and though the French revolution, instead of exalting, has almost extinguished the liberties of the people, yet we doubt not, that the great events, which have taken place in that hemisphere, will, in the hands of providence, be made the means of accomplishing the predictions of scripture concerning the happy state of the Church and the world. The present events wear the complexion which prophecy has impressed on those which are to precede that glorious issue.

We see the prophecies fulfilling. Popery has received a mortal wound and is tending to its exit. According to prophecy, the mahometan and the papal powers will fall nearly together. The same duration is prefixed for both. Mahometanism arose about the time that the bishop of Rome was declared universal head of the Church. These two systems of superstition are equal obstructions to the spread of Christianity. This never can generally prevail, while either of those systems stands in the way.  The Turkish Empire has for some time been tottering. Its government, though despotic, is feeble and inefficient. The French have taken and still keep possession of Egypt. Passawan Oglou makes progress and gives terror to the Turkish government. He is probably assisted by the French and Russians. The Russians, who border upon and are enemies to the Turks, will probably soon make war upon them, and reduce till lower, their declining power. When popery and mahometanism have fallen, the two grand obstacles to the spread of the gospel will be removed. After this perhaps in about forty five years, if we rightly understand Daniel, a glorious reformation will begin to make its appearance. Previously, however there will be a great prevalence of infidelity. This, I fear, has not yet risen to his height, nor spread to its extent. It will be most bold and daring toward the commencement of grand reformation. The devil will come down with great wrath, when he sees that his time is short. Under the seventh vial in the Revelation, Babylon will completely fall. We are now supposed to be under the sixth vial perhaps near the last running of it. Under this we are warned, “Unclean spirits, the spirits of devils will go forth unto the kings of the whole world, and gather them to the battle of the great day of God Almighty.” These spirits of devils are supposed to be the malignant enemies of the gospel, who will apply every artifice to spread their pernicious sentiments and undermine the interest of Christ’s kingdom; and they will probably use force, as well as intrigue. This seems to be imported in the expression, “They will gather the kings to the battle,” Though they deny the right of rulers to support religion, they will call in their power to subvert it. They will, use every stratagem to put the power of the government into the hands of their own partisans, and to corrupt those in whom this power is vested. They will make a kind of open war against God. They will seem, for a while, to prevail against the friends of God and religion. This perhaps will be the slaying of the witnesses mentioned by Saint John. But these witnesses will not long lie dead. They will wonderfully rise up again and stand on their feet, to the terror of their enemies and astonishment of the world. On these enemies of the truth, awful judgments will now be executed thousands of them will be slain, and the remnant will be affrighted and give glory to God. Such a scene as we have described, prophecy instructs us, will precede the happy day.

“Blessed is he that watcheth and keepeth his garments.” Something of the kind seems already to have begun in Europe. Our safety will depend on our maintaining the religion of Christ, and standing firm against the machinations of its enemies. The gospel is a most benevolent and friendly institution: opposition to it must therefore proceed from a settled malignity of heart; and to what lengths this malignity may proceed, none can foretell. Let us not be shaken in mind, but stand fast in the Lord.

The 18^th century has closed – and closed with an event, which, we hope, may be of happy consequence; a treaty of amity with the French. Of the merits of the treaty we pretend not to be judges. The disposal of it we leave to the continued authority. At least we flatter ourselves that it may lead to the termination of an unhappy controversy.

We wish this new century may begin with an event of more general importance, the establishment of a peace in Europe. Negotiations have been opened; but, I fear there is but a faint prospect of a pacific issue. The war has so deranged the ancient relations of the European powers, that an adjustment of their disputes will be extremely difficult; the satisfaction of their interfering aims will be utterly impossible. If necessity should compel them to a peace, it probably will be only a breathing spell to gather strength for war. This, if I mistake not, is that eventful period, in which there must be convulsions and over-turnings to prepare the way for the glory of the Redeemer’s kingdom. A people, among whom virtue and Christianity reign, will need no essential change; for the kingdom of Christ is already with them. O that we may be thus secured from a share in those judgments which will fall on a guilty world.

I will conclude this discourse with some general reflections.

1. In the dispensations of God toward his Church, we have full evidence of the truth of the gospel. From the beginning of the Christian institution; yea, from the beginning of the world, god has taken the Church under his protection. Mighty changes have been made in the world. Nations have risen, conquered, spread, declined and become extinct; others have succeeded them, followed their fortune, and shared their fate. But the Church has sustained and preserved; yea, to prevent its extinction God has often marvelously interposed. When we review God’s dealings toward it for eighteen centuries past, we plainly see that he has exercised over it a most peculiar care, and has directed the methods of his Providence in subservience to its interest. Can we doubt, then, whether the gospel be divine? On this the Church is founded: in this are foretold many of the great events which history records: evidence of its truth is constantly exhibited to our view. If the gospel is so much an object of God’s care, it must be highly important: indifference to it is a contempt of his grace; opposition is an outrage on his government.

2. Our subject gives us a humbling view of human corruption.

In all ages mankind, in a greater or less degree, have been favored with revelation. This, though in fact much confined, has been given under such circumstances, that, if men were as attentive to their eternal, as they are to their temporal interest, it would have prevailed universally. The partiality of it is no real objection against its divinity, but is a mortifying proof of human depravity. Were there the same attention to the concerns of futurity, as to those of the present life, the gospel would as easily and as rapidly spread among men, as discoveries in arts and sciences. It is a humiliating thought that when we need a remedy for our corruption, we are so obstinate in this corruption, as to spurn the remedy provided.

3. We see the importance of an attention to succeeding generations.

If the tendency of human nature is to corruption in sentiments and manners, it concerns us to communicate to our children just notions of religion, and to inculcate on them the virtues which it teaches. Let the generation on the stage faithfully discharge their duty to the next, and this again to the succeeding, and religion will be preserved. But the neglect of one generation opens the door to increasing corruption; and the neglect continued opens the door wider still; and in a succession of such generations the mounds will be broken down, and vice and error, breaking in like a flood, will overwhelm the land.

4. We see that the happiness of a nation depends on the existence of the Church among them.

This is God’s promise to his Church, “I am with thee to save thee: Though’ I make a full end of all nations, I will not make a full end of thee.” As the Church is under the protection of this promise, the nations which have a civil connection with her hence derive a national security. “Beautiful for situation is Mount Zion, the city of the great king; God is known in her palaces for a refuge.” Our security as a nation depends on our maintaining that religion which God, by a wonderful series of dispensations, has brought down to our days and put into our hands. If we neglect and despise it, and from us, our defense will depart with it, and we shall be made to feel, that it is an evil and bitter thing, that we have forsaken our God.

5. The events, which we have detailed, must awaken an expectation of still greater events.

The mighty drama is not closed. The day is coming, when the kingdom of Christ will overspread the world, and God will purge out of it all things that offend. But before this can take place, there is much to be done. God usually employs human agency in effecting the great purposes of his government, so that they seem to be brought forward in a natural way. He is now disposing the affairs of the world to introduce the mighty scene, and removing the obstacles which retard its appearance. Great alterations must be made before the gospel can have a general spread. Ignorant nations must be enlightened and arbitrary governments reformed. The paganism of heathens, the delusion of mahometans, the infidelity of the Jews, the superstition of papists, the corruptions of Protestants, the stupidity and formality of nominal Christians must all be removed. And all this must be a work of time. None of us can expect to see the glorious day foretold. It is our wisdom, however to seek and pray for such a state of religion among ourselves, as that which the world will hereafter enjoy. If we cannot see mankind as happy as we wish, yet let us be solicitous to obtain for ourselves that personal happiness, which religion offers. Let us diligently promote the faith and practice of religion within the circle of our influence – within the families in which we preside – within the societies of which we are members.

Through the goodness of God we have begun a new century. We saw not the beginning of that which is past, nor shall we see on earth the end of that which is begun. Great events have we seen, and great events will our children see. And there is one which we all must see, and which, as it concerns the individual, is more important than all that have passed before us – that within a short time, we must relinquish our earthly interests and connections, and remove, not from one clime, but from one world to another; must enter on a new state of existence; appear in presence of the Almighty Judge; receive our eternal destination to felicity or woe; dwell among spirits, holy or impure, according as our character is assimilated to the one, or the other – Good God! How amazing the thought! – To thine unbounded mercy we resort and here we rest. Compared with such a change, what is the revolution of a kingdom or the dissolution of an empire what multitudes have experienced such a change in the century past? What multitudes will experience the same in the century to come? Countless millions not yet in existence will, within a hundred years, come on the stage, act a part, and pass away to receive their retribution in another world. We have already come on the stage; our part is assigned us; our end will be according to our works. To us the gospel of salvation is given: whether our descendants will enjoy it, depends on our wisdom and fidelity. Let us cordially obey it, and faithfully hand it on to them. Thus we shall ensure our own salvation, and in the best manner contribute to theirs. Though we cannot in this low vale see all the vast events, with which the new century is pregnant, yet we may rise to a superior station, and thence behold them with admiration and joy. Though we shall not see the Church in its glory on earth, yet we may join a more glorious Church above, and thence look down on the wonders of Divine Providence toward the Church below, and join the Heavenly choir in ascribing glory and blessing to God for his great salvation to the faithful, and his righteous judgments on their enemies. Great and marvelous are thy works, Lord God Almighty: Just and true are all thy ways, thou King of Saints

A HYMN

Sung after sermon.

With wonder we survey they ways,
In which our God to men imparts
The blessings of his love; with praise
Our mouths are fill’d with joy our hearts.

From Heaven he sent his glorious son,
To dwell with men; for them to die;
From death he rais’d him to a throne,
With pow’r to rule through earth and sky.

Proud are the kingdoms of the world;
But though of wealth and pow’r they boast,
They all to ruin shall be hurl’d,
Rather than his Redeem’d be lost.

Rear’d by his hand, bought with his blood,
Firm stands his Church, though earth assail;
Through twice nine ages it has stood,
Nor will the gates of hell prevail.

Like Moses’ bush on Midian’s plains,
Oft has it been enwrapt in flame;
But unconsum’d it still remains,
Secur’d by Jesus’ mighty name.

By superstition’s madness driv’n,
To these Columbian wilds it fled;
Here nurtur’d by the care of Heav’n,
It , like a vine has grown and spread.

This vine, Dear Savior, nurture still;
Vile shoots prune off, but spare the root:
Increase it, till the land it fill
And bless the nations with its fruit.

With joy we contemplate the day,
When Christ shall through the earth be known:
Ye lin’ring years, come, roll away,
To speed the glories of his throne.

Benjamin Trumbull (1735-1820) was a historian and minister. He graduated from Yale in 1759 and received a theological education from Rev. Eleazer Wheelock. He served as a minster for almost 60 years. Trumbull also was a chaplain during the Revolutionary War.

A
CENTURY SERMON,
Or
SKETCHES
Of
THE HISTORY OF THE EIGHTEENTH CENTURY.
Interspersed and Closed With
SERIOUS PRACTICAL REMARKS.
Delivered at Norh-Haven,
JANUARY 1, 1801

BY BENJAMIN Trumbull, D.D.
PASTOR
Of the Church of North-Haven.

I. CHRONICLES, XXIX. 29, 30, AND PSALM LXXVII. 11, 12.

Now the acts of David the king, first and last, behold they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer, with all his reign and his might, and the times that went over him, and over Israel, and over all the kingdom of the countries.
I will remember the works of the Lord: surely I will remember thy wonders of old. I will mediate also of all thy work, and talk of thy doings.

THE works of the Lord are great, honorable and glorious. They are sought out of all those who have pleasure in them. His works of providence, in the redemption, preservation, government and final salvation of the church, especially, are great and marvelous. They have employed the thoughts, the tongues and pens of patriarchs and prophets, of apostles and good men, in the various ages of the world. They have been the wonder and joy of saints and angels; and will be celebrated in their united songs forever. They exhibit the glories of God to men, and teach them their duty to him. How important is it therefore, that they should be made known to us: That they may excite out reverence and fear of him; our gratitude and praise, our hope and trust!

For these ends, those excellent men, Samuel, Nathan, and Gad, who were prophets, and teachers in the church, recorded the great events of David’s reign, and the times that went over him, and over Israel, and over all the neighboring kingdoms. – This affords full evidence that it is a pious and honorable work, becoming the character of a teacher in the house of GOD.

In our text, David, the man after God’s own heart, determined piously to recollect and most certainly to keep in his remembrance, the wonders, which, in former generations, the LORD had wrought for his people. He formed a resolution, that they should be the subject of his pious and frequent meditations, and that he would converse upon them, for his own support and comfort, and for the instruction and comfort of others. In how many other psalms does he, in a most sublime and animating manner, celebrate the divine works? How does he wake up his glory, and summon everything which hath life and breath to praise the LORD, for his mighty acts, and for his excellent greatness? How does he teach all men to regard and contemplate the works of GOD, and to praise him, for the wondrous things he hath wrought in all the earth?

Another thing worthy of special notice in the words of the text, is the doctrine of the universal providence of God, superintending all the affairs of men – all the revolutions and events of ancient and modern times. Whatever influence creatures might have in them, the psalmist teaches us that they are the works and wonders of God. In numerous other psalms he gives us the same view. Saith he, the LORD hath prepared his throne in the heavens: and his kingdom ruleth over all.[1] He celebrates the dispensations of providence over the sick, over travelers, captives, mariners, the planters of new countries, princes and nations, as governing them in adversity and in prosperity, and in all the various conditions of life. In this view, he exhorts all men to praise the LORD for his goodness and wonderful works.[2] The Almighty claims it as his sole prerogative, to govern all events. I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.[3] It was the doctrine of our Savior that the divine providence extended to all events, and to all things: That the hapless sparrow falls not on the ground without the notice of our Father who is in heaven: That he gives to the grass of the field, to the tulip and the rose their verdure, fragrance and beauty. Saith the apostle, of him, and through him, and to him are all things: To whom be glory forever.[4]

Having made these general observations, showing the duty of bringing into view and devoutly contemplating the works of God and that we should view the mighty revolutions and events of ages as the operations of the divine hand, I shall now proceed to give you a sketch of the works of God, in the century past, in Europe and other parts of the old world; and especially of his dispensations towards America, the United States, New England and this town.

In this sketch I shall more especially notice those events which respect the church of God, in which prophecies have been fulfilled and the work of redemption advanced.

At the commencement of the last century William and Mary reigned on the throne of Great Britain, and Lewis the XIVth on the throne of France. Poland was a powerful Roman Catholic kingdom. At Rome the pope reigned with great power and magnificence. He was supported by the Lewises, those powerful kings of France, by the emperor of Germany, the kings of Spain, Portugal and Naples, and by numerous petty princes and states. Avignon, that large opulent and capital city of Provence, in France, where seven popes had successively reigned, with the whole province of the Venaissin, was subject to his dominion. – In America, the French and Roman Catholics were powerful. – The Jesuits, who constituted the most deceitful, intriguing and formidable branch of the Romish hierarchy, were in full power. These kings and priests with the whole papal hierarchy, in their respective kingdoms, according to the divine prediction, had one mind to give their power and strength unto this anti-christian beast.[5]

At this period the state of literature and civilization was advanced to a considerable degree of eminence; but its progress since is beyond calculation. The improvements of the last century, in philosophy, astronomy, mathematics, law, physics, the fine arts, navigation, commerce, and manufacturers have exceeded all former precedent.[6] The acquaintance of mankind, with the seas, continents and islands, with the various inhabitants of the earth, with their customs, manners, religion, commodities, manufactures and commerce has exceedingly increased.[7] The progress in history and geography in Europe and America has been very considerable.[8] In both countries there have been great improvements in almost every branch of agriculture. In both the progress of civilization has been rapid. Numerous new and humane establishments have been made, for the relief and assistance of the poor, the infirm, the unfortunate and miserable of the human kind. A vast number and variety o instruments have been invented of great convenience and utility in manufactures, husbandry, and the numerous branches of business which employ mankind.[9]

However it is remarkable that in the midst of all these improvements, light and civilization, the most illuminated and civilized nations upon the globe, have employed one half of the century in fierce and horrid warfare. Between eleven and twelve years, Queen Anne and her allies carried on a powerful and bloody war, to defend themselves against the encroachments, growing powers and influence of Lewis XIV, and to preserve the balance of Europe. The wars of her successors, with France, Spain and America, have employed them nearly forty years more. About forty years of the same period, these American colonies and United States, have been obliged to fight in their own defense, against France, Spain Great Britain, and the American Indians. Other nations in Europe and other parts of the earth, have exhibited the same hostile desolation and death. What a public and striking evidence have all men, that violence is yet in the earth! That their feet are swift to shed blood; and that destruction and misery are in their ways?

In these mighty wars and convulsions, Kingdoms, commonwealths, and cities have been despoiled, overthrown and erased; thrones and royalty have been annihilated; whole countries impoverished and enslaved, and debts contracted which are the astonishment of mankind.[10] In Europe and America great and wonderful revolutions have been effected: and while kingdoms and thrones and cities have disappeared in some places, new and independent states, republics, and cities have sprung up in others.

Another event worthy of special notice is the growth of error, infidelity, atheism, the most filthy and abominable doctrines, immoral obscene, unnatural and wicked practices. Deism, which made its first appearance in France and Italy, about two hundred and forty years ago, and in England little more than a hundred and seventy, in the last century, as might naturally be expected, degenerated into the grossest atheism. The false reasoning and dissolute lives to which infidelity led those who embraced it so blinded and hardened them that they boldly denied authority to be a mere usurpation: That family government which God has enjoined, to be the beginning of all tyranny; AND CIVIL GOVERNMENT A CURSE. They have declared chastity and natural affection to be mere prejudices: and that murder, adultery, the poisoning of their neighbors, and other crimes of the same diabolical nature, , are lawful, and, as circumstances may be, virtuous actions. Their writings and conversation are too obscene to be expressed among people of any modesty. There is no impiety, filthiness, villainy, nor cruelty which they do not vindicate. They have conspired against religion, society, government and God himself. In the latter part of the century they spread their infernal doctrines and manners far and wide, in France and Germany, in several of the principal courts of Europe, and among people in other countries. By this means they have effected the late surprising revolutions, in France, Germany and Italy: and have filled Europe and other parts of the world with such a scene of horror rapine, death and carnage, as has no parallel in modern ages.[11]

In these wars and revolutions, God in his province, has in a conspicuous manner accomplished the predictions of his word, and diminished the resources, wealth, power and influence of the Roman anti-christ. Within the last half century the order of Jesuits has been abolished[12], and other orders of the Romish clergy, in several papal countries, have been suppressed or greatly reduced.[13] In some, their permanent estates have been confiscated. The inquisition in some popish countries has been abolished,[14] and in others greatly ameliorated. Poland, as a distinct kingdom, is no more.[15] Venice, and Sardinian monarchy, and the popish part of Switzerland, as political bodies, have vanished in the late memorable revolutions. Austria and the whole German empire have been greatly impoverished, weakened and deeply wounded. Rome and Naples have been taken, plundered and exceedingly weakened. Italy has been conquered, impoverished and laid waste.

In France, the throne of the Louis’s, those firm and powerful supporters of popery has been overthrown, and royalty and annihilated. The Romish hierarchy has been persecuted and destroyed with the hatred and cruelty which have no example. Thousands of the clergy have been slain or banished, and their estates confiscated. Not only in France, but in Belgium, the influence of the clergy has been in a manner destroyed, and their immense wealth taken from them, and employed for secular purposes. In France, Spain Germany, Italy and Egypt, millions have perished in the revolutionary wars.

At the same time the personal revenues of the pope have been exceedingly diminished, and in a good measure annihilated. Avignon, that ancient and opulent city, and the whole province of which it was the capital, has been taken from him.[16] The late pope was seized, divested of all temporal dominion, restricted to a certain pension, and exiled from his royal city. For a certain time the beast ceased to reign on the seven mountains. A successor, it is true, has been chosen and crowned. But what dominion resources or influence has he? Is not the mystical Euphrates dried up? Is there not a drought upon all its waters?

Can we not in these great events clearly see the accomplishment of several of the divine predictions, especially under the sixth vial! What can more clearly answer to the description of the three unclean spirits, the spirits of devils, working miracles, and going forth unto the king of the earth, and of the whole world, to gather them to the battle of that day of GOD ALMIGHTY, than the teachers of those impious and filthy doctrines of which I have just been speaking? Have they not above all contended against GOD? Have they not, in a very extraordinary manner, gathered the kings, and a great proportion of the inhabitants of the earth to fight against GOD? Are they not still gathering them together? Is not the figurative Euphrates drying up; and the way preparing for the destruction of the mystical Babylon?

It is not remarkable indeed, that the ten kings, the same earthly powers, which for a time, had one mind to give their power and strength unto the beast, should now hate and destroy him? Is it not worthy of special notice, that France, the very power whose king, nearly ten centuries and a half since, raised the pope to temporal power and dominion, should be the first to implacably to hate him, and  with such power and success, to begin the work of his destruction? Is there not something in this rapid decline of popery in the shaking of all the Roman Catholic kingdoms, and the destruction of so many men of eminence and figure among them, which looks like the falling of the tenth part of the city, and the slaying of seven thousand men of name! At least, do we not see the commencement of them? How strongly do these great events witness, that, known unto God, are all his works from the foundation of the world? What new and increasing evidence do they exhibit that the scriptures are a divine word!

America, New England, and the United States, in the same period, have witnessed great events and salvations. At the commencement of the century, they were few in number, poor, and scattered over a vast tract of country, the principal part of which was a vast wilderness. Their wants, enemies, and dangers were great and many. Queen Anne’s long war impoverished, weakened and almost ruined the Northern, and greatly distressed some of the Southern colonies.

In 1707, the French invaded South Carolina, demanded the surrender of Charlestown, landed in several places, and burnt a number of buildings, they were nevertheless, through a variety of providential circumstances, remarkably defeated. Of about eight hundred of the enemy, nearly three hundred were killed and taken. Among the latter was Monsieur Arbuset, commander in chief by land, with a number of naval officers, who offered ten thousand pieces of eight for their ransom.

The massacre of the Palatines, and war with the Tuscaroras in 1712, and the general rising of the Indians in 1715, exceedingly distressed the colony, and threatened its total extirpation. But, in the mount of difficulty, god appeared for the distressed colony and granted a signal victory.

The New England colonies, during the war, made great exertions to defend themselves against the enemy. In 1710 they were successful in an expedition against Port Royal. The next year, they, with the Providence of New York, made extraordinary exertions for the reduction of Canada. But the design failed by reason of the shipwreck of the fleet in the river St. Lawrence.

In 1742, Georgia experienced a memorable deliverance. – About the last of June a Spanish fleet or thirty-two sail, with more than three thousand men on board, under the command of Don Manuel de Monteano, came to anchor near the fort. They soon passed it, and proceeding up the river, out of reach of its cannon, landed the troops erected a battery of twenty eighteen pounders. The enemy had a fine artillery, under a good commander. But General Oglethorpe, with seven hundred men and some friendly Indians, defended himself for a considerable time, and finally by a stratagem, caused them, after sustaining considerable loss, to raise the siege and quit the colony.

The capture of the Louisburg by the New Englanders, assisted by a few of the King’s ships in 1745m, was a truly memorable event. Its consequences to New England to Great Britain and France were prodigious. The prizes taken, during and after the siege, amounted to about a million sterling. The French fishery on the coast was destroyed, the trade of the colonies was preserved, the Newfoundland fishery restored, Nova Scotia and the Eastern Coast protected. What was still more important, it finally purchased a peace for the nation.

The next year New England experienced a deliverance never to be forgotten. The French, fired with resentment at the losses they has sustained in America determined on the recovery of Louisburg, the conquest of Nova Scotia, the destruction of Boston, and the ravaging of the American coasts from Nova Scotia to Georgia. The armament designed for this mighty work of destruction, consisted of eleven ships of the line, and thirty smaller ships of war, from thirty to ten guns. It was accompanied with transports carrying between three and four thousand regular troops. These were to form a junction with fifteen hundred French and Indians, at Nova Scotia. The Duke D’Anville, a nobleman of distinguished abilities, in whose courage and conduct the French had reposed the greatest confidence, was appointed to command the armament. Monsieur Pomeret commanded the land forces. As early as beginning of May, this formidable fleet was ready for sea; but it was so detained by contrary winds, that the Admiral could not leave the coasts of France until the 22d of June. Admiral Martin, with a fleet of observation, waited before the harbor to prevent his sailing, but he got out unnoticed and proceeded without molestation.  The Duke detached Mons. Conflans with three ships of the line and frigate, to convoy the trade to Cape Francois in Hispaniola, with directions to join him at Chebucto, the place of general rendezvous. This powerful fleet and army were now left, without the least molestation from any human being, to carry into execution all their mighty works of destruction against the colonies. It was now left wholly to Him who disappointeth the devices of the crafty, and taketh the prey from the mighty, to save the colonies, and especially New England, from ruin. Let us be bold with grateful astonishment, how he wrought for their salvation.

Beside laying an embargo on them, for more than six weeks before they failed, he caused their passage to be stormy and tedious. Like the chariots of Pharaoh, when the Lord looked upon them, they moved heavily. At more than three hundred leagues from the place of their destination one of their first rate ships became so disabled, that the mariners were obliged to burn her. Soon after, they were overtaken with a storm, which so injured the fleet, that three more ships of the line were obliged either to bear away for the West Indies or return to France. It was not until the 12^th of September, that the Duke D’Anville arrived at Chebucto, accompanied with one ship of the line and four transports only. But one ship had got in before him. Conflans had arrived on the coast some time before; and not finding the fleet, returned to France. This long and disastrous passage had totally deranged his whole plan. He waited until the 16^th, and not one of the ships of war arriving, and but three of his transports, he was so affected with disappointment and chagrin, that it brought on him an apoplectic fit, or he drank poison, and died suddenly the same morning. In the afternoon, after his death, the Vice Admiral, with four ships of the line and some transports, arrived in the port.

By reason of the long passage, the troops arrived in an extremely sick and miserable condition. The admiral was dead Conflans was gone for France, more than half the force designed for the expedition had not arrived, and the season for action was far spent; D’Estounelle was therefor for giving up the expedition, and returning to France. He proposed it in council to his officers; but Monsieur De la Jonquiere, governor of Canada who was the third in command, with a majority of his officers, for nearly eight hours violently opposed him. De la Jonquiere and his party insisted, that the sick, with fresh air and provisions, would soon recover, and that they were able, at least, to reduce Annapolis and Nova Scotia: After which they might safely winter in Casco Bay, or return to France as should best suit their inclinations. The issue of the debate was a rejection of D’Estounelle’s proposition. This threw him into such an extreme agitation that it brought on a fever, and threw him into a delirium. He seemed to be smitten with a divine terror, and put a period to his own life. Jonquiere, who was a man of skill and experience in war, and zealous for the honor and welfare of his country succeeded him, and greatly raised the expectations of the fleet and army.

On the 28^th of September, certain intelligence came to Boston, of the arrival of the fleet at Chebucto. It was reported to be more numerous than it really was when it sailed from France, and there was not the least intimation of the damages it had received. England was not more alarmed with the Spanish Armada, in 1588, than Boston and New England were at the news of this armament of the Chebucto. Every possible measure of defense was immediately adopted. In a few days six thousand and four hundred of the inland militia marched into Boston. Six thousand more were on the march on the first notice, from Connecticut, to the assistance of their brethren. The rest of the militia was to be retained for the defense of the sea coasts. In the meantime, the good people were prostrate seeding the divine aid. The consequences were happy; the enemy never came against a city, a village or a single fortress, or shot an arrow there. Sickness and death, in such an extraordinary manner emptied their ships, thinned their ranks, and wasted all the adjacent country – such storms and disasters constantly attended them that they finally returned with great loss and shame to their own country.[17] Our fathers stood still and saw the salvation of the Lord.

In the French war, which was proclaimed in 1756, the colonies experience d a great salvation. The French for more than half a century had been planning their total extirpation. They had nearly encompassed them, on the land side with a line of fortifications; and their plans were just ripe for execution. But those memorable events, the capture of Louisburg and Quebec, and the conquest of all Canada, in the course of the war, broke up their bloody designs, and threw them into the pit, which they had digged for their neighbours. The cession of all that country to Great Britain at the close of the war, was of high consideration to the then American colonies, and to the churches of Christ it gave then a happy season to rest, populate, increases their settlements, resources, and importance. It exceedingly weakened the papal interest, in America, and enlarged and secured the protestant territories and churches. It was an important part of that great series of events, which prepared the way for the cession of such extensive territories to the United States, at the close of the revolutionary war. Who can but be filled with a reverential and grateful admiration, in view of the immense and gracious designs of providence, in causing that chain of fortresses which had been erected around them to be delivered into their power, and to be the means of their enlargement, convenience and defense.

The repeal of the stamp act was, doubtless, a very essential part of that scheme of providence, which led to the present independence and freedom of the United States. Hag Great Britain persisted in carrying it into execution; it is not improbable that she would have succeeded. America was not then able to resist. Has she submitted to that, it is very doubtful whether the revolution would have ever been effected.

The American Revolution in which these United States assumed the rank of free, sovereign and independent powers; and in consequence of which they have, in so short a period, risen to their present state of strength, opulence, prosperity and respectability, is one of the greatest and most memorable events of the last century. That a people who, at the commencement of the war, had not a regular regiment, nor a forfeited town, nor a ship of war; who had neither money, arms, nor military stores, should maintain a seven years’ war, with one of the most warlike and powerful nations upon earth; that they should capture two complete armies, and finally obtain their independence ought ever to be acknowledged as one of the wonderful works of God.

New England and the American States have not only been wonderfully protected, but increased. At the commencement of this century, the inhabitants of New England, I supposed did not amount to more than forty-five of fifty thousands, and now they probably exceed a million. The whole number of ministers in New England was about one hundred and twenty four within the providence of New Hampshire, one in the providence of Main, eighty-six in Massachusetts, and twenty-eight in Connecticut. Now there are in New England, I suppose, about seven hundred congregational and Presbyterian ministers; about thirty-seven Episcopalian, and nearly one hundred and sixty Baptist ministers. The churches are much more numerous. In Massachusetts there are more than eighty vacant churches exclusive of the countries of Hancock and Washington, in which are more than 40,000 inhabitants, with not more than three or four regular ministers. In New Hampshire there are about forty vacancies in the congregational churches. In Connecticut there are twelve. In the Episcopalian and Baptist churches there are many more vacancies in proportion to their numbers.

The population and settlement of the United States, the increase of their navigation, commerce and husbandry, especially since the revolution, have exceeded all parallel. From an hundred, or an hundred and fifty thousands, they have, in a century, increased, probably to nearly six millions. Their navigation, a century ago, nay, at the pacification with Great Britain, was next to nothing, and now the American flag is displayed in the ports of almost every commercial state and kingdom upon the globe. The United States have now more tons of shipping upon the seas than any other nation upon the earth, except Great Britain. Their fisheries have increased in some happy proportion to that of their numbers and settlements. The old colonies, not states, have exceedingly extended their settlements, and four or five new ones have been added to them.[18]

Connecticut, since the beginning of the last century has increased from about fourteen or fifteen thousands of inhabitants to two hundred and fifty or sixty thousands. Within its limits, at that t period, there were thirty-eight churches illuminated by the same number of ministers. Now there are more than two hundred of each.[19] At that period except just in the center of the towns, it was a wilderness. Now it is covered with beautiful villages, towns and cities, and appears like a well in closed and cultivated garden.

Just after the commencement of the century Yale College was founded, which, considering its small endowments, for many years at first, has prospered beyond all parallel. It has been a source of blessings to the church and commonwealth. More than two thousand and five hundred have received its public honors. Of these, two hundred and thirty-five have been exalted to the feat of magistracy. Nearly eight hundred have shone as luminaries in the American churches. Others have been eminent in the profession of law, physic, and natural philosophy, of ecclesiastical history and the learned languages. The State abounds with academies and schools, and with respect to the degree of natural and moral instruction, with respect to the degree of natural and moral instruction, with which it is everywhere illuminated, it has no rival. Connecticut has not only settled and cultivated its own territories, but has borne a large share in planting, peopling, and forming churches, in all other States. – Her inhabitants settled Minas in Nova Scotia, Wyoming in Pennsylvania, large and numerous tracts in Massachusetts, New Hampshire, Vermont, New York, New Jersey, and even at Muskingum. Her sons have been envoys to foreign kingdoms, governors members of congress chief judges and general in this and other states. They have been presidents in their colleges, heads of their academies, teachers in their schools, and ministers in their churches. The have been missionaries in the new settlements, and to the heathen.

Indeed, literature, civilization, and everything which can ameliorate the state of man, hath been rapidly increasing in the United States in general. At the commencement of the last century, there was built one college completely founded in New England. Now there are six.[20]  In all the colonies, now States, south of Connecticut, there was then but one, how there are fifteen or sixteen.[21]

God hath not only wonderfully enlarged and protected the American church, but granted her happy days of spiritual reviving and refreshment. Besides the ordinary blessing of God on the churches and colleges in this country, from the beginning, there have been extraordinary seasons of seriousness and attention to religion. In 1733, there was a very great awakening, in many towns in New England, which continued for several years. – Happy additions were made to the churches; and those who had been good people before, experienced the fresh anointing’s of the spirit and was filled with new zeal and joy.[22] The great revival in 1741 was much more general and powerful. It pervaded New England and New Jersey, especially Yale college, and the college at Princetown, have experienced, several times of refreshing. Dartmouth College, has once, experienced a most happy visitation. By these seasons of salvation, a number of young men, from time to time have been raised up, whom, in their day, have been experimental, powerful preachers, and signal blessings to the churches.

At the time of the general awakening in Dartmouth College, the towns in the vicinity participated in the heavenly shower. In 1783, a considerable number of towns in the county of Litchfield, and in the county of Berkshire, in Massachusetts, enjoyed a precious harvest, in which many souls appeared to be gathered unto Christ. Besides these more general revivals, particular in towns and parishes, in this State, and in the other States, have been graciously visited, when there has been nothing special in the churches round bout them. God hath dispensed his mercies in a sovereign manner. It hath rained upon one city, and upon another it hath not rained: One hath been taken and another left.

The late awakening and gathering, which so many churches and congregations have experienced, for two or three years past, and which some are still experiencing ought particularly and thankfully to be acknowledged. Christ hath appeared, walking in the midst of the golden candlesticks, with greater power and glory than the churches have, at any former period, experienced. The work has been more powerful and genuine, and the fruits of love, union, self-loathing, humility, prayerfulness, righteousness, and peace have been more abundant.

Within the last century, have been formed all the religious constitutions, which unite the American churches, one with another, and which harmonize and regulate their ecclesiastical proceedings. The churches of Connecticut, associated and consisted in the beginning of the century, and their religious constitution was approbated and established by the legislature.[23] The formation of presbyteries, synods, and the United States, is of a more modern date. The formation of the general assembly was not effected till sometime after the American Revolution.[24] – Within a few years, a general union hath been formed between the general assembly of the Presbyterian churches, in the United States, and a general association of the State of Connecticut. A similar union hath been effected, the last year, between the general association of the State of Connecticut, and the convention of ministers in the State of Vermont. By these unions, the pastors and churches are brought into a more general and intimate acquaintance with each other, and with the general state of the churches and of religion; are under better advantages to give advice, guard against vice and error, against erroneous and immoral ministers and mere impostors; to act with more united and harmonious exertion and influence in promoting divine knowledge, unity of sentiment, piety, righteousness, and genuine Christianity among themselves, and in their respective congregations; and also diffusing Christian knowledge in the numerous new and vacant settlements, and in communicating the blessings of the gospel to the heathen.

Since the American Revolution, the Episcopalian church in the United States has been completely organized. The churches of that denomination, in each State, have their own Bishop. Dr. Seabury was the first bishop in the United States. He was consecrated to his office in Scotland, November 14, 1794. The Episcopalian churches in Connecticut, were the first in the United States, who enjoyed the privilege of a bishop. The episcopal clergy and churches meet in a general convention, or in particular conventions in each State, as they judge most convenient and necessary. They have agreed on forms of prayer and mode of worship adapted to the United States, and given themselves the name of the Episcopal Protestant Church in America.

Perfect toleration and liberty of confidence is enjoyed in all the United States, and various denominations of Christians are forming, or have formed themselves into such associations, classes, synods and conventions, as they judge most subservient to the great interests of religion.[25]

The abolition of the slave trade in Great Britain, in New England, New York, New Jersey, Pennsylvania, and in other parts of the United States; and the total abolition of slavery in some of them, ought to be noticed as a happy event of the past century. The amelioration of the condition of the slaves in the southern States, and in some other parts of the world’ the Christianizing of great numbers of them, with the pleasing prospect of the total abolition of that horrid trade, in the human species is matter of inexpressible joy. May the Great Parent of all creatures hasten the day, when all human beings shall enjoy natural and moral freedom.

Another occurrence which strongly characterizes the close of the eighteenth century, and shall still a more happy aspect on mankind, and the church of God, is that uncommon exertion, and charity, exhibited in Europe and American, for the spreading of the gospel among the heathen. The formation of numerous societies for that truly apostolical and glorious purpose is a new and peculiarly auspicious event. That holy ardor and union in prayer, among pious people, in both countries, for the conversion of the Jews and calling of the gentiles; the uncommon exertions which have been made, and are still making, fir the promulgation of the gospel, to the continents in the four quarters of the earth, and to the most distant islands in the seas, portend great good to the church. They afforded the highest encouragement to pray for the prosperity of Jerusalem to exert ourselves, and spare no pains for the furtherance of the gospel. When the people of God take pleasure in the stones and favor of the dust of Zion, will he not arise and build her up? Is not the set time to favor her then commencing?

Having given this general view of the principal events of the last century, suffer me to present you with a sketch of the history of this society and town.

The lands in the town were purchased by the Rev. John Davenport and Theophilus Eaton, Esq. in behalf of the first planters of New Haven, of Momaugin sachem of Quinepiack, and Montowese, son of an Indian sachem at Mattabeseck, now Middletown. The agreement with the first of these, was made on the 24^th of November, 1638; in which he concedes all his right to all the lands rivers, ponds, and trees within the utmost limits of the said Quinepiack, with all the liberties and appurtenances thereof, to the said Davenport and Eaton, and the other English planters of New Haven, their heirs and assigns, forever. The other agreement and purchase was made December 11, 1638, in which Montowese confirms, in the same ample manner, a tract, principally north of the other, thirteen miles in breadth, extending eight miles east, toward Connecticut River, from the river Quinnipiac, and five miles west, towards Hudson’s river, and ten miles in length, north and south. These two deeds conveyed a tract of country about eighteen miles in length, and thirteen in breadth, covering the whole tract within the towns of New Haven, Woodbridge, Hamden, East Haven and North Haven; the principal part of the towns of Wallingford and Cheshire, and of the parish of North ford. By the terms of the agreements and purchases, the Indians were to enjoy lands to plant on, upon the east side of the river, upon the tract since called East Haven, they had also the right of hunting, fowling and fishing upon the lands and rivers secured to them. On their part, they bound themselves not to injure nor affright the English, nor to enter into any combinations against them.

The lands having been thus purchased, and Governor Eaton owning a large tract on the west side of the river, it seems put one William Bradley, who had been an officer in Cromwell’s army, upon it, nearly an hundred and fifty years ago. He, I suppose, was the first person who came into the town. Next to him, were Thomas and Nathaniel Yale, who, it seems, came on to the land about the year 1660. In a deed of said land, given by Theophilus and Hannah Eaton, heirs of Governor Eaton, to Thomas Yale, executed March 9, 1659, it appears that Thomas was then upon the land. About the year 1670, a considerable number of inhabitants of New Haven moved to Wallingford, and began the settlement of that town, formerly called New Haven village. This encouraged the settlement of North Haven, and Jonathan Tuttle, about the same time, began a settlement near the river on the farm formerly owned by Deacon Isaiah Tuttle, who was his grandson. Nathaniel Thorpe, Ebenezer Blakslee, and John Humaston, soon after settled on the eastern bank of the river near the center of the town. Daniel and Thomas Barns, Thomas Jacobs, and Moses Brockett, made settlements near the river, on the east side of it, about a mile north of the fourth line of the town. These appear to have been some of the first settlers; and they began the settlement in this scattering manner. Next to these families, were Stephen and Moses Clarke, Michael Todd, Ebenezer and Thomas Ives, James Bishop, John Cooper, John Grannis, John Brockett, and Joseph Ives. The two last of these went from first from New Haven. Joseph Ives built on the road, about twenty rods north of the house erected, at the corner, by Isaac Thorpe. In this the people met for public worship, until they were able to build them a meeting house. These were generally descendants from the first planters of New Haven. The names of a considerable number of their ancestors are among the first freemen and church members, who entered into the remarkable agreement and subscribed in the fundamental articles of government, adopted at Quinnipiac, June 4, 1639.[26]

The settlement was very slow, and it seems, that for nearly forty years, come of the first planters attended public worship, and buried their dead at New Haven. The woman usually went on foot to New Haven, on the Lord’s Day, attended two long exercises, and returned. In some instances they did this with a child in their arms.[27] The inhabitants were not made a distinct ecclesiastical society, until the session of the general assembly, in October 1716, when they were vested with all the privileges of such a society. The honorable Nathan gold, Esq. Deputy governor, and the Rev. Samuel Andrews, then pastor of the church, at Milford, were appointed a committee to repair to North Haven, and to assist the parish in appointing a place in which to erect their meeting house, and to advise them with respect to the settlement of an orthodox and worthy minister. The Rev. Mr. James Pierpont had given them the plat of ground, on which the meeting house now stands, upon condition, that the people would erect their house of worship upon it. This was thankfully accepted. – A house for public worship was erected about 1718; 38 or 40 by 28. The posts were of a proper height for good galleries.

While the parish was transacting those affairs, they had invited Mr. James Wetmore to settle with them in the work of the gospel ministry. At the session of the general assembly in May 1718, the assembly gave the inhabitants liberty to form into a church. And the November following Mr. Wetmore was ordained.

At the time when the parish was formed, the limits of it extended considerably north and west of the ground on which the meeting house in Mount Carmel has since been erected, and comprehended twelve families, which before 1716, were settled upon that tract. The whole number of families, at the time when they were made a parish, was about forty. Mr. Wetmore was greatly esteemed and beloved by his people; but after he had labored with them for nearly four years he altered his sentiments, and in September 1722, declared for episcopacy.[28] The consequence was a dismission, soon after, from his pastoral relation. He went to England and took orders, in 1723. He was rector of the church at Rye, where he finished his course, May 14, 1760. He was educated at the collegiate school at Saybrook, where he received the degree of Bachelor of Arts, in September, 1714.

After a vacancy of a little more than two years, the Rev. Isaac Stiles succeeded him in the pastoral office. He was ordained on the 11^th of November, 1724. He was graduated at Yale College, 1722, and died May 14, 1760, on the same day and nearly at the same hour, in which his predecessor, Mr. Wetmore, died. He was well versed in the scriptures, had a natural gift of elocution, and was a zealous, engaging preacher.

The bereaved congregation, after they had heard several gentlemen, by the advice of the association, made application to me. Upon their invitation, I paid them a visit and preached to them, the first time, on Lord’s Day, August 31, 1760. After preaching with them a little more than two months, the church and society, with great unanimity, gave me a call to settle with them in the work of the ministry. I appeared my duty to accept their invitation, and I was ordained to the pastoral office, by the consociation of the pastors and churches of the whole county, December 24, 1760. Through help obtained from God, I continue to this time. I am now just entering on the forty-first year of my ministry. My locks have whitened and my eyes grown dim in your service; but during this long period, through the wonderful patience and goodness of the Great Father of mercies, I have never been unable to perform the public worship, on both parts of the day, but in one single instance. I have been able to meet you at every lecture, at every funeral, and upon all occasions in which my ministerial service has been required. Within a little less than a century you have had three ministers, two of whom have served you about seventy-six years.

There have been in the church, ten deacons; David Yale and Samuel Ives, chosen 1718. Deacon Ives died November 25, 1726. Samuel Todd succeeded him, chosen about 1727. – Moses Blakslee, about 1728, succeeded Deacon Yale.[29] Deacon Blakslee removed to Northbury, now Plymouth, 1739, and Deacon Thomas Cooper succeeded him chosen 1740. Upon the decease of Deacon Todd, Isiah Tuttle was chosen Deacon, about the year 1741.[30] The Deacons by reason of their advanced age, desiring assistance, Jesse Todd was chosen Deacon, December 24, 1772, and James Humaston, November 24, 1773. Upon the resignation of Humaston, Solomon Tuttle was chosen November 2, 1780. Deacon Titus Todd was chosen, March 1, 1787, to supply the vacancy made by the removal of his brother Jesse Todd, to Springfield, in Massachusetts.

The first military officers chosen and commissioned in North Haven were Capt. Joseph Ives, Lieut. John Granis, and Ensign Samuel Ives. They received their commissions at the session of the general assembly, October, 1718.

Your ancestors were few in number, but you are now increased to about fourteen hundred souls. They were clothed and fed coarsely, and fared hardly; but you are generally dressed with elegance, and have not only the conveniences, but many of the delicacies of life. They were compassed with a wilderness, with wild beasts and savage men.[31] But you dwell amidst cultivated and pleasant fields, orchards and gardens, and have nothing to fear from either. In their times, the ways were unoccupied. A solitary path through a dreary swamp or wood led to their humble cottages. But your roads are broad and smooth, and your houses are large and elegant. They had everything to do, but their means were small. You have houses built, wells dug, gardens planted, orchards and trees of various fruit, prepared to your hands. They were under great disadvantages for schooling their children, not only on account of their low circumstances, but their distance from each other, and of the danger of children’s travelling so far through groves and swamps; but you have distinguishing advantages to get wisdom yourselves, and to school your children. Your advantages, I these respects, are much greater now, than they were at the time of my settlement with you. There was then but one school house within the limits of the parish: Now you have eight school districts and the same number of school houses, general commodious and well built. –Your progress in knowledge, civilization, agriculture, and manufactures, has been very considerable. You have experienced no such distressing season of general sickness and morality, as the inhabitants have been visited with in former years. Your population has been very great, though on the account of the numerous emigrations and the setting off of a large number of families, to the parish of Mount Carmel, you are not, perhaps more numerous than you were in 1759.[32] In October, 1786, you were made a distinct town, and vested with all the immunities of such a free corporation. You have a large and convenient house for the public worship[33], an elegant steeple, a large and excellent bell. You enjoy peace among yourselves, and the blessings of uncommon health pervade your habitations. Are not the lines fallen to us in pleasant places? Have we not a goodly heritage? What more is necessary to complete our happiness, than thankful and obedient hearts, rendering unto the Lord according to his benefits?

I have now only one great and solemn event more, of the last century and year, to lay before you; that is the progress of death. A view of this is necessary, that we may close the last and begin the new year with proper views and exercises, and that we may form just conceptions with respect to the century before us.

Ever year is productive of events, solemn, vast and wonderful. A century increaseth them an hundred fold. From the Most accurate bills of morality, it appears, that half the human race, even in this healthful climate, die under twenty years of age: And it is computed, that, taking the world at large, on half die under seventeen. Once in about twenty-seven years, it is supposed that a number dies equal to the whole number of inhabitants upon the globe. Some estimate this number at a thousand millions – and that there die annually, about thirty-seven millions – seven hundred and twelve thousands every week – one hundred and one thousand seven hundred and fifty daily – four thousand two hundred and thirty-nine every hour – and about seventy every minute. . Nine hundred and fifty thousand millions is the lowest computation of the inhabitants of the earth. According to this estimate, thirty-five millions one hundred and eight-five thousands one hundred and eight-five die every year – six hundred seventy-six thousands six hundred and thirty-eight each week – every day, ninety-six thousand six hundred and sixty two- every hour, four thousands and twenty-seven – and sixty seven each passing minute. Wonder tremendous morality!!! What an astonishing current of souls is rapidly borne on the tide of time, incessantly shooting into the ocean of eternity, and appearing before God, in judgment!

If this representation be just, the earth changes the whole number of its inhabitants, at least three times and half each century. Three thousand three hundred and twenty-five millions have exchanged worlds the last century. During this period four kings and one queen have reigned on the throne of Great Britain. William and Mary, queen Anne, George the first and second, with all their courtiers, admirals, generals, and mighty men, rest together in the dust. The Louis’s, their courts and mighty men are no more. Royalty has been abolished, constitutions and tyrants in quick succession, have followed each other, and vanished away. Kingdoms and republics have been shaken and demolished, in the face of Europe, and of the whole world hath been changed.

If we come nearer home and review America, New England, Connecticut, and our respective towns, will not the retrospect be solemn, instructive and affecting? All the venerable fathers, who, at the commencement of the last hundred years, conducted the affairs of church and state, with their children, and most of their grandchildren, are gone down to the sides of the pit. Their wisdom, beauty, influence, and lives, have all been lost in the ravages of time. In this State, which was so small at that period, there have died ten governors, with their councils and officers, nine presidents or chief instructors of college. The fellows who were their contemporaries, and the tutors who assisted them, generally are gone down to the congregation of the dead. About three hundred ministers, who shone as lights in this part of the firmament of the church, have been extinguished and new stars and constellations have arisen, to illuminate her children, and guide them in their successive generations, to virtue and glory. – The numerous hearers, who once assembled with those preachers of righteousness, and hung upon their lips, have closed their eyes with them in death, and spread their graves around them. The pastors and the flocks have gone to judgment, and are reaping in different worlds, according to what they have sown. Your former pastors, their churches and congregations rest together in the places of burial.

During the forty years of my ministry, there have died out of the town 570 persons; 484from among the people of my pastoral charge; about 75 out of the Episcopalian society[34], and ten or twelve from among the separates and Baptists. I suppose, that the inhabitants of the whole town, upon an average, during the term of forty years, have been about 1300, a little more than a thousand have been under my pastoral care. The deaths and ages, among these, have been accurately kept. The deaths, upon an average, have been about twelve and one tenth annually, a little more than one to an hundred. Of the 484, 79 have lived to 70 years and upwards. Thirty-seven lived to between 70 and 80; thirty-five to between 80 and 90; and seven of the 484 have lived to be 90; and between 90 and one hundred years of age. Of the seven last mentioned, one was 91, one 92, one 93, one 95, and the oldest 99 and 8 months. This is the greatest degree of health and longevity, which, in modern times, I have known for so long a period. Nevertheless, how has the face of this assembly been changed! The fathers where are they? And how are the heads of their children whitening with years! One generation passeth away and another generation cometh.

What profitable reflections shall we now make, on the view we have taken of our subject, and of the year and century past? – With what feelings and prospect should we begin the New Year, and the nineteenth century? The doctrine of divine providence, that the Lord governs universally, uncontrollably, perfectly, and forever, exhibits HIM as a proper and glorious object of our e tire trust, of our prayers and praises. What encouragement is there to trust in, and pray to Him, who governs all worlds, creatures and events, and performeth all things for his people? – What support and comfort must it give to Zion and to all who fear the Lord, when the earth is removed, and the mountains carried into the midst of the sea, when the waters of it roar, and the mountains tremble at the swelling of it, that he sits king forever, and presides in every storm? How calming and consolatory to hear him speaking, in the dark day, and amidst the raging tempest, as he did to the affrightened disciples upon the sea of Galilee. It is I, be not afraid.

This, at the same time, should beget in us entire acquiescence and submission, with respect to all present and future circumstances, relating to ourselves, the church of God, and all creatures and things. In view of the universal and perfect government of the Most High; this should be the language of our hearts, it is the Lord, let him do what seemeth him good.

The universal dominion of God, teacheth us to acknowledge him in all the judgments and fearful desolations which have been, or are made in the earth, and in all the riches of goodness and mercy with which it is filled. It leads us to communion with him in all his providences, as well as ordinances: To know him by the judgments which he 4executeth, and to learn righteousness, while they are in the earth: – To see him in all his goodness, and to be led by it to repentance and thanksgiving.

While we behold his mighty works, and consider the operation of his hands, how should we adore his greatness, wisdom, and power, and learn to fear him forever? While we behold how he bringeth the princes to nothing, and maketh the judges of the earth as vanity; how he maketh cities a ruinous heap, and plucketh up and planteth the nations at his pleasure; how should we tremble before him, and fly to his mercy in Christ Jesus?

While we see him, in his inflexible justice and veracity, in all places and generations, executing that awful sentence, DUST THOU ART, AND UNTO DUST SHALT THOU RETURN, how should we learn, in this tremendous testimony which he bears against sin, how his soul abhors it? How inexpressibly should we and all men loathe and fear it? How should God’s inflexibility in the execution of this sentence, establish us, in the persuasion, that he will execute all his threatnings; and, that though hand join in hand, the wicked shall not be unpunished.

As we see in him all past ages, and in the present age executing his threatnings and fulfilling the promises and predictions of his word, how should it confirm our faith in the scriptures our confidence in him, and assurance that he will accomplish all the good which he hath spoken concerning Zion.

How does our subject teach us to give all glory to God, for the signal deliverances which he hath granted to our fathers and to us their posterity? For his complicated and mighty works in giving us this great and good land, in protecting his church here in every emergency, and in the admirable increase of it, the century past? With what venerable and exalted ideas, should we adore his providence in the American Revolution, in the establishment of our independence, and in our present peace, distinguished privileges and growing prosperity? How gracious has he been to us, that this war hath hunt out its bloody flag, and raged beyond all former example, in almost every part of the world, we have enjoyed peace? While the cities, kingdoms, wealth, commerce and resources of other countries, are in a manner annihilated, their inhabitants slain, by millions, and their habitations, and pleasant tracts made desolate, we have not only rebuilt the towns and cities repeopled and fertilized the tracts which war had ruined and repopulated, but we have extended our settlements, increased our numbers, navigation, commerce fisheries, wealth, and resources beyond all parallel. The tracts where war raged, where the clashing and roar of arms, the thunder of cannon and noise of battle shook all the adjacent country, where the wounded groaned, and the mighty fell, are now covered with pleasant villages, walks, and gardens, and fields wave with plenteous harvests. There freemen lie down in quiet, and mothers hush their numerous babes to rest in safety. Extensive regions, which for ages past had been a dreary wilderness, filled with the hideous howling’s of savage beasts and men are not peopled with Christians, and prayers and praises are constantly addressed to the throne of heaven. Are there my brethren, the works of the Lord, and shall not all America awake to praise him? Can we contemplate, that according to the common rate of morality, three or four ministers, and three or four thousands of people, upon the lowest computation, die annually in this State[35], and yet, that not one governor nor magistrate, not one member of congress, nor judge of our courts, has died the year past, and but one minister of the gospel[36], and not be deeply affected with the divine patience and goodness? – Are we alive amidst all the ravages of time and death, to celebrate the commencement of a New Year, and Century; and is the voice of health and peace heard in our habitations, and shall we not serve the Lord with gladness? Shall we not enter into his gates with thanksgiving, and into his courts with praise? – Should not every heart expand with gratitude, and every tongue sing hallelujah? Shall we not, like the psalmist, remember God’s wonders of old, meditate of all his works, and talk of his doings? Shall not this be the universal study, what shall I render unto the Lord for all his benefits?

While we weep over the graves of our ancestors and contemplate the revolutions of time and ravages of death, shall we not seriously think of our own dissolution? How soon time may be with us no more? Shall we not learn how frail we are? How precious is every moment of time? And how necessary to prepare for death without delay? Dow we see kings, counselors and judges of the earth, the wise, the strong, the young and beautiful covered with dust and worms? Do we know that we shall soon be like them, and shall we not be clothed with humility?

Now we have closed another year and century with what seriousness should we reflect, that such an important portion of time, all its Sabbaths and opportunities are past never to be recalled? That time has borne us on so much nearer to death, judgment, and our final doom! How seriously should everyone enquire, am I prepared for these great events? Do my preparations bear any proportion to the rapid advances I am making towards them? What if this year should be my last? What would be my condition? What my company where should I make my everlasting abode?

We are now advanced to a New Year and century.  The events of it will be vast and momentous. Old kingdoms and states will sink, and new ones rise. Millions will die, and millions be born, and the whole earth be peopled with new inhabitants. – States which are now small, may, by the close of the present century, outnumber the greatest kingdoms in Europe. The inhabitants of the United States, at their usual rate of population, will in an hundred years, amount to ninety-six millions.[37] In the same period, more than twice the number of mankind now upon the face of the earth will be swept awa7y by the hand of death. – Solemn thought! All the intelligence, literature, wisdom, life and beauty, now upon the earth will be no more!!! If Xerxes, when he took a view of his army of seventeen hundred thousand men, from a lofty eminence, wept at the reflection, that in one age they would all be dead; how should our hearts melt and our ryes run down with tears at the prospect before us? In this we see our own funerals, the deaths of our children, and of all our friends.

From past and present appearances, and from a general view of the prophecies the present century will be one of the most eventful and interesting periods, in which God, in rapid succession, will be carrying into execution his judgments against his enemies, and effecting the great events preparatory to the commencement of a new, more pure, peaceful and glorious state of the church.

With respect to ourselves, we know that we shall never see another century; we may not see another year. We know not what a day, much less what a year may bring forth. From the prospect which has been exhibited, you perceive that thousands will die in this State, before another year, and numbers among ourselves. Some of us – who, and how many, God only knows, must exchange worlds and go to judgment. With respect to such as shall survive, they may be called to lay their dearest enjoyments in the grave, or wounds, sickness, or misfortunes, wearisome nights, and days and months of vanity may be appointed unto them. How highly therefore, does it concern us all to begin the year with God; with an immediate preparation for the events of it, whatever they may be? With what an entire submission to the divine will, with respect to all the occurrences of the year, and of time itself, should we enter upon such a period? While we behold the rage of the wicked, the tumult and confusion of the nations, how the floods have lifted up themselves, their voice and their waves, how should we rejoice, that the Lord on high, is mightier than the noise of many waters; yea than the mighty waves of the sea? That he reigneth and will reign forever? That all the vast concerns of the universe are in his hands, and that he will govern them for his own glory, and the good of his holy kingdom?

As our conduct may have great influence on the countless millions of those who shall be born, lie and die after us, and on the present and future happiness of our country, how piously, righteously, and circumspectly should we live? What great and united exertions should be made for the instruction, pious and good education of young people, and to make the generations to come, wise, useful and good? With what pains, prayerfulness and perseverance should all Christians exert themselves to diffuse Christian knowledge, and as far as possible, to spread the gospel to the ends of the earth? The honor of God, his love to men, the salvations he hath granted unto us and our fathers, the distinguishing privileges, and countless blessings we now enjoy, love to God, to our country, and to such an innumerable multitude of human beings, combine all their energies, and press us to those duties.

We are now, probably, under the pouring out of the last part of the sixth vial. The spirit of devils is, doubtless, gone forth, and is still going forth unto the kings of the earth, and to the whole world, to gather them unto the battle of the great day of God Almighty. The battle is probably began, and will still be fought with greater fury and wider destruction. The ten kings will destroy the Romish anti-Christ, burn her with fire, and then, according to the prophecies, go into perdition themselves. The Turkish Empire the other great oppose of God, and persecutor of the saints, will fall with the harlot of Babylon. The judgments of God in the century past, and at present, are remarkably upon it, and it is not less rapidly declining than the papal interest. Constantinople has been eighteen times on fire, the last century, in which, more than 120,000 thousand houses besides other buildings, were burnt, with 8000 inhabitants. In 1750, it was visited with the plague, in which it lost 7000 people. The next year it was almost destroyed by an earthquake, in which 3000 more perished. Other principal cities and extensive countries have been overthrown, and in a manner ruined, by earthquakes.[38] The plague at several times, in various parts of the empire, hath swept away vast numbers of the inhabitants. Russia has made important conquests within it, and greatly impoverished and weakened the Turks. The French, in their invasion and conquest of Egypt and the adjacent countries, have slain a prodigious number of people, and seduced many others to rebel and take arms against the empire. They are progressing in their conquests, and threaten with destruction. At the same time, the rebellion and victories of Passawan Oglou are of an aspect no less menacing. – In this tumult of the nations and wreck of empires, it is reasonable to expect that the church will experience days of perplexity and danger. Fortitude, circumspection, patience, zeal, prayerfulness and self-denial, will therefore, be of the highest necessity. The language of the Savior to his church, at this period is Behold I come as a thief: Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame.

To conclude, while I ask your acceptance of my grateful acknowledgements, for all the respect, kindness, and support which I have received from you, in the course of my ministry, with great pastoral affection, and desire for your welfare, I wish you a happy New Year. May it indeed, be a year of the richest blessings to you and your families. Especially, may it be a year of spiritual quickening, peace and salvation to all his flock, to this town and State, to the United States, and the whole Israel of God. That we may enjoy the smiles, and abide under the shadow of the Almighty, let us remember his wonders of old. Let us meditate also of all his works, and talk of his doings. Let the end of years and centuries remind us of the end of time, and of all things; of the judgment of the great day, and of the ineffable scenes of eternity: and let us all be prepared for them. Whoso is wise, and will observe those things, even they shall understand the loving kindness of the Lord.

AMEN

ERRATA

Page 3, last line in the text, for work read works.

Page 7, marginal note, fourth line from the bottom, for 38 miles read 38^th mile.
Page 16 marginal note, fifth line from the bottom, for 90 read 190.

APPENDIX

The reason that the churches of several denominations of Christians have not been more particularly noticed in the preceding discourse has been the want of accurate information respecting them. Some general account, however, may be of service to give the reader a fuller view of the American churches. As there happens to be a vacant page it shall be employed for that purpose. The Dutch reformed churches in America are ancient and respectable. There were in the State of New York and New Jersey, about ten or twelve years since, 90 congregations of this denomination, 66 in New York, and 24 in New Jersey. – These were divided into five classes, three in New York, and two in New Jersey, the three in the State of New York, are that of New York, containing 18 churches; that of Kingston, containing 23; that of Albany, containing 23; and there are four ministers and congregations in the State of New York which are annexed to the Hackensack class in New Jersey. In that State there are two classes, the classis of Hackensack comprising nine congregations, exclusive of the four in the State of New York; and the classis of New Brunswick, in which were fifteen congregations. These are, probably now increased to more than an hundred congregations. These churches were formed exactly upon the plan of the churches in North Holland, and were under the direction of the classis of Amsterdam, until after the American Revolution. There are Calvinistic, and differ in nothing essential from the Presbyterians.

Since about the middle of the last century, a considerable number of Germans, Lutherans and Calvinists, have made settlements in Pennsylvania. The number of their ministers and churches, probably, is nearly 80. There are twelve or more churches of German Lutherans in New York.

There are in New York and Pennsylvania, a number of churches denominated Seceders, who maintain a separate ecclesiastical jurisdiction, but they are Calvinists, and differ in nothing materially from the Presbyterians.

In New York, New Jersey and Pennsylvania, there are 80, or 92 Baptist churches. In the southern States there are many Baptists and Methodists, but their numbers cannot be ascertained. In Pennsylvania, the Friends, or Quakers, are the most numerous denominations. There are about 20 congregations of Friends in the State of New York; and between 40 and 50 in New Jersey.

In Rhode Island there are a number of congregations, but in other parts of New England there are few of this denomination.

FINIS.

This sermon was preached by Reverend William Harris in 1799 at the Convention of the Protestant Episcopal Church.

S E R M O N

DELIVERED AT

TRINITY CHURCH

IN

B O S T O N,

BEFORE THE

ANNUAL CONVENTION

OF THE

PROTESTANT EPISCOPAL CHURCH

IN

M A S S A C H U S E T T S,

On Tuesday the 28th of May, 1799.

By WILLIAM HARRIS,
RECTOR OF ST. MICHAEL’S CHURCH, MARBLEHEAD.

A Prayer compiled from the Liturgy of the Church,
Used before the Sermon.

ALMIGHTY GOD, the Giver of all good Gifts, who by thy divine providence hast appointed divers Orders in thy Church; Give thy grace, we humbly beseech thee, to all who are called to any Office and administration in the same; and so replenish them with the truth of thy doctrine, and endue them with innocency of life, that they may faithfully serve before thee, to the glory of thy great name, and the benefit of thy Holy Church—And humbly we beseech thee, most Gracious God, to bless those who are in authority over us. Direct and prosper all their consultations to the advancement of thy Glory, the good of thy Church, the safety, honor, and welfare of thy People; that all things may be so ordered and settled by their endeavours, upon the best and surest foundations, that peace and happiness, truth and justice, religion and piety, may be established among us for all Generations—These and all other necessaries for them, for us, and thy whole Church, we humbly beg in the name and mediation of Jesus Christ our most Blessed LORD and SAVIOUR.

St. Matthew’s Gospel xxviii, 20th.
And lo, I am with you always even unto the end of the World.

THESE words were spoken by our Blessed Saviour, to comfort and encourage his Disciples just before He was taken from them into Heaven. He had previously assured them, that all power was committed to him, both in Heaven, and Earth, and he engaged to be with them even unto the end of the world. Amidst the many and great discouragements which the faithful Minister of Christ is sure to meet with, these words of his divine Master, cannot but afford him consolation and encouragement. It is not, I conceive, to be doubted, that the promise here made was to be extended, not only to the Apostles, but to their Successors and to every succeeding faithful Minister of Christ, “Lo I am with you always,” &c. That is, I am and will be with you and your Successors, I will strengthen you by my power and authority, I will encourage you by the blessing and assistance of my Holy Spirit, I will be with you to uphold my Ordinances, to protect, encourage and reward you, and all your Successors in the faithful discharge of your trust. This promise, my Brethren, has been most remarkably fulfilled. God has never at any period been wanting to this Church. He has often rescued it from impending ruin. He has raised up, successively, able defenders of it, and has carried them through the greatest troubles, distresses and persecutions. Even in the present degenerate age, he still upholds his faithful Ministers, and by his mighty power will continue so to do till the end of the world. He has engaged to defend them, not only against all the subtleties, the craft and cunning of evil and malicious Men, but even against the enmity and malice of Satan himself, so that the Gates of Hell shall never prevail against his Church.

This gracious promise of protection and support is, my Brethren, at the present day, a great encouragement to us in the faithful discharge of our duty. It is our lot to live in a degenerate age; an open and professed disregard to religion is become, through a variety of unhappy causes, the distinguishing character of the present times. And the evil, far from receiving any check or opposition, is fast increasing. When did Infidelity and the contempt of everything serious and sacred, when did strife and division, envy and malice, when did the profanation of God’s holy name and Sabbaths, and the utter contempt of all laws civil and sacred, so shamefully abound? Where is that sense of the divine presence, that regard to the divine Authority, that hope of the favour and approbation of Heaven, which once directed the views, and influenced the actions, of our pious Forefathers?

When did we ever stand in more need of the aid and support of religion; and when was there ever such wicked arts employed, secretly to undermine its foundation, to destroy its influence and weaken its hold on the publick mind?

How is our holy religion treated with every possible mark of ignominy and insult by the Scorner? How have they endeavoured to hold up its divine Author, his laws, his ordinances, his institutions, his Ministers and his Altars, to universal abhorrence and contempt?

How often do we hear them affirming that Christianity is only a cunningly devised fable, when it is in truth a Revelation from Heaven—a Revelation supported by such a body of evidence as is sufficient to convince every unprejudiced mind; by a long train of prophecies, most undeniably completed, “by the most astonishing and well attested “miracles, by the strongest internal marks of truth, by the purity of its precepts, the sublimity of its doctrines, the perfect and unspotted character of its divine Author, by an innumerable company of Confessors, Saints and Martyrs, who have sealed their testimony to it with their blood,” and lastly by its wonderful prevalence and success, against all the combined efforts, of the wit, malice and power, of men and Devils. If to these arguments of its truth, we add the visible good effects it has had in promoting the welfare, comfort and happiness of mankind, where shall we find a religion so worthy of our belief, so deserving of our veneration, gratitude and love.—A Religion so holy and so pure, we every day hear the Infidel proclaiming to be no other, than the contrivance of Statesmen and Priests to rule and deceive the people.

Would to God, the people could see the hearts of these their pretended friends—They would then no longer glory in that, which ought to be their shame, nor be ashamed of that, which ought to be their glory!

But Mankind, lest they should be thought over zealous, have not become indifferent to all religion. Hence the cause of the rapid progress of infidelity. Hence it is that a plan has been laid to subvert our holy religion. A Plan dark and subtle as the Agents who have been, and still are, employed in its execution. It has for its object, the renovation of Society—an entire alteration in the religious, moral and civil principles of Mankind.

As Religion is the basis of all order and virtue, it was necessary to accomplish their scheme, to make that, the first object of attack. They well knew that it would be in vain to attempt so thorough a change, while religion and the fear of God, had any hold upon the minds of men—but if they could only succeed in removing this principal obstacle; they conceived that their plan might be executed, not only without difficulty, but with the greatest ease and dispatch. Accordingly, they first begun by undermining the foundations of the Gospel. If some of them extolled one part of Christianity, it was in order to subvert the rest. If they approved of the moral precepts, they denied the miracles, and all the characteristic doctrines of the Gospel. It was their first object to reduce the Gospel simply to a moral system, and if we believe the Philosophers, or rather the Philosophists of the present age, we are under no more obligation to receive and practice the precepts of Christianity, than we are to receive and practice the rules contained in any other moral tract. Volney’s treatise of the Law of Nature, is with them of equal authority with the precepts of the Gospel. These were their first attempts, and it is greatly to be lamented, that they were so fortunate in their beginning—their success has encouraged them to proceed to greater lengths; and for many years they have been indefatigable in spreading their licentious and irreligious tenets. Societies have been established in almost every Christian Country, for the express purpose of disseminating their poisonous principles, and now it is evident, that the subversion of Christianity, is only a part, and the beginning of their diabolical plan. Their horrid designs, could not be accomplished, while any fear of God or dread of futurity existed in the minds of men. In order therefore, to extirpate every religious sentiment, and to introduce the true principles of modern infidelity, one of their Champions has entirely thrown off the mask, and without disguise speaks the sentiments, and discovers the principles of the whole sect. “We want (says he) no other sermon but the rights of man—no other doctrine but the constitutional precepts—no other Church than where the Section of the Club hold their meeting. Man when free wants no other Divinity than Himself. This God will not cost us a single farthing,–not a single tear—nor a drop of blood. Reason dethrones both the Kings of earth and the Kings of Heaven—no Monarchy above, if you wish to preserve a Republick below. Volumes have been written to determine whether a Republick of Atheists could exist. I maintain that every other Republick is a Chimera. If you admit the existence of a heavenly Sovereign, at that instant you introduce the wooden Horse within your walls, and your Republick is no more.”¹

These my Brethren, are the principles which the Philosophists of the present age, are so industrious in propagating. If they are successful in their endeavours, it needs little foresight to predict the consequences. It is an indisputable fact, that nine tenths of Mankind have been governed more or less by religious principle; take off this restraint—persuade the multitude that there is no future state—no God, to whom they are accountable, and you open a door to every kind of wickedness. The most horrid crimes would then be committed without shame or remorse. In vain would the rich have recourse to Bolts and Bars to secure their property, neither would they find any better security in the Laws of the Land; the unjust Steward in the parable, characterizes the great body of Mankind, if they fear not God, neither will they regard Man. “Human Laws, says an elegant writer, will be of little avail without a sense of divine Legislation, and the sanctions of Men have little force, unless they are supported by the Authority of God. Thus without religious principle, there would be no security for the public peace—the mutual confidence between man and man would be destroyed. The bond which keeps Society together would be broken—Oaths would become mere words of course, and an appeal to the great God of Heaven no more regarded, than if he were an Image of Stone. Human life would be thrown into the utmost confusion—the safety of Mankind would be endangered, and the moral World totter to its ruin, if such a Pillar as Religion were to fall. We ought, says Bourdaloue, to consider the principle of Religion in Individuals and Societies, as we do the first moving power of the Universe—this first moving power hath an influence so great, that is not only maintains all the Heavenly Bodies in their order and motion, but extends itself also to the bosom of the Earth, and is the cause of all the beauty, harmony and usefulness, of this lower would; were this first moving power, to suspend its operations, all nature must be destroyed; all must be trouble, confusion and ruin; so if you take away the principle of Religion from Individuals, especially from the leading Members of Society, you destroy all principle of obligation, you are no longer to look for charity, regularity or order among Individuals, or in human Societies; so true it is, that the tie which binds us as Brethren to each other, is our common obligation to God.

It is against this religious principle, the foundation of all order and happiness in Society, that the Infidels of the present age are contending. In France they have obtained a temporary victory, but not satisfied with that, they strive with unwearied industry, to obtain a similar triumph over morals and religion in every Country upon Earth. Nor will they be diverted from their purpose, unless their own pernicious principles should prove their destruction, until they have effected an entire change in the face of Society—all religion, morals and Government, shall fall before them, and Mankind will be brought back once more, to a state of ignorance, darkness and barbarity.

How justly has St. Paul, in his description of the Romans, delineated the Character of these modern Heathen. They were, says he, filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness full of envy, MURDER, debate, DECEIT, malignity, whisperers, backbiters, HATERS of GOD, DESPITEFUL, PROUD, BOASTERS, INVENTORS OF EVIL THINGS, disobedient to Parents, without understanding, COVENANT BREAKERS, WITHOUT NATURAL AFFECTION, IMPLACABLE, UNMERCIFUL. Such a race of MONSTERS, we could scarcely have believed that the Earth ever bore, were not the fact asserted by an Apostle; and did not the present day afford us an example of their equals, if not of their SUPERIORS, in every species of wickedness and vice.

In short the French have not only an Army of Veterans, but what is worse, and more dangerous to the World, a Satanic Host of Principles, and where the former cannot reach, they make their boast, that the latter will penetrate to accomplish their horrid work of Revolution, anarchy and ruin. To effect this, their Philosophers have been most wickedly industrious in printing and disseminating their licentious Pamphlets. In these publications they address the multitude, and in order the more effectually to dupe them, they bring down their reasoning to a level with their comprehensions. “The whole poison of Infidelity is compressed into the narrow compass of an essence, or an extract, to render irreligion easy to the meanest capacity. It was by such small tracts disseminated among the lower Orders in every part of France, that the People there were prepared for that most astonishing event, the public renunciation of the Christian Faith.” ² From these artful snares of their Philosophers, we are more in their power, than they can accomplish by their Arms—here lies our greatest danger. It is their Army of Principles which we have to oppose—and he must be blind indeed, who does not see that the present contest, is a War of Principles—its baneful effects are not confined to the European Powers now at variance—but in every Country, it is a war of vice against virtue, of Infidelity against Religion—of the Savage and brutal part of Mankind, against the refined and civilized.

Against such Men, and such principles, it is the duty of every pious Pastor to guard and defend his Flock.—And, my Reverend Brethren, at this eventful period, how can we be silent, consistently, with the solemn engagements we have made? At the peril of our Souls we have undertaken the Office of the Ministry. As the Messengers, the Watchmen and Stewards of the Lord, it is our duty to teach and admonish, to use all faithful diligence to oppose every error, either in faith or practice, nor are we to cease our labour, our care or diligence, until we have done all that lieth in us, according to our bounden duty, to bring all that are committed to our charge, to a due faith and knowledge of God, to a ripeness and perfection in Christ, so that no place be left among us, either for error in Religion, or viciousness of life. ³

It is therefore our duty, and becomes an important part of our sacred trust, publickly to bear testimony against those impious and destructive principles; which have proved so ruinous in other Countries, and which, unless they are speedily and successfully opposed, will prove no less ruinous and destructive in our own.—And in order that we may oppose them with success, it should be our first and principal care, to revive a spirit of Religion and Virtue, both among Rulers and People.

It is truly an alarming symptom, when there prevails in any Country, a cold indifference towards Religion—A greater calamity cannot befall a Nation—The Pestilence, the Famine, and the Sword, are often commissioned by Heaven to waste and destroy a negligent and careless People.—After every other method has been tried to awaken them from their slumbers, here remains but one expedient: The divine Judgments will then be poured out, effectually to rouse them to a sense of their duty and danger. That this is true of us, that, as a Nation, we deeply partake of this Character, is too evident to require any proof, or admit of any doubt.—Indifference in matters of Religion, is become an epidemic, which few, if any, have escaped.

I know that the degeneracy of the times has been a common complaint in all ages; but nevertheless, some periods have been more sunk in dissoluteness and irreligion, than others,–never surely was there juster foundation for complaint than at the present day. The great prevalence of infidelity, the profligacy of multitudes—the utter neglect of their eternal interests—the shameful profanation of God’s holy Name and Sabbaths—the wonderful increase of false philosophy, together with an unbounded love of pleasure and dissipation—these, to say nothing of other things,–are truly characteristic of the present age, and exhibit a most distressing and discouraging prospect, to the sincere friends of Religion and Virtue.

At this alarming period, my Reverend Brethren, all our zeal, our utmost diligence, our most fervent prayers, together with the most exemplary patience, prudence, fortitude and compassion are required.—It concerns us to be more active and faithful, than ever we have been, in discharging the duties of our functions; and above all, to be careful, at all times and in all circumstances, to cause our light so to shine before men, that by our example, credit and honor may redound to the Holy Religion we profess, and to the sacred doctrines that we teach.

To revive a true spirit of piety and virtue among the People, much will undoubtedly depend on our exertions; for no class of Men, are capable of doing greater service, or greater prejudice, to the interests of Religion; but our endeavours however earnest, though we should redouble our care and diligence, will not be sufficient.—If we are left alone in the arduous task of reformation, to what purpose are our most zealous exertions? Would those who are in the higher stations of life, vouchsafe to add their countenance and example, it would be of the greatest efficacy, not only to revive our spirits, but also to enkindle a true spirit of piety and virtue, and to diffuse it through every class of men. Their example would soon bring the study and practice of Religion into repute. Acts of impiety and profaneness would then become matter of shame and reproach, in the eyes of men, as they always are in the sight of God.

And believe me, my hearers, at this alarming crisis, good men ought not to forsake their Ministers; it is a time when the united efforts of virtuous and religious Men of every description should be exerted, in order to oppose those pernicious principles which threaten, like a deluge, to overwhelm our Country, and to subvert the fair fabric of our Government, Laws, and Religion.—It is not now a question, whether this or that Church shall prevail; whether this or that mode of worship is best; but the question is, whether there shall be any Church—whether there shall be any such thing as Christianity? We have not now to contend with Christian Brethren who hold to the essentials of Religion, and differ from us only in points that are immaterial. But our contest is with the bold unbelieving Infidel, “who is against the Gospel, because the Gospel is against him.” We have those for our adversaries who will not be satisfied with correcting errors, and reforming abuses:–Nothing less than the total subversion, and utter extermination of Christianity can content them.

Let it not be said that these are idle conjectures, and vain apprehensions—that there is no danger—that we “fear where no fear is.” Other Nations have flattered themselves that they were equally secure, and never could be persuaded to suspect, that either their Religion or their liberties were in danger, till sudden desolation and destruction came upon them. Let their fate be a warning to us. We had better be despised for too anxious apprehensions, than ruined, as they have been, by too confident a security.

It therefore becomes Christians of every rank and description to stand forth in defence of their holy faith, and to use their most zealous endeavours to enkindle, if possible, the almost “expiring lamp of Piety.”

To this end, let all who are in authority have the fear of God before their eyes, and the good of their Country at heart.—Let them remember that their success will depend not only on their political, but on their moral, and religious conduct, for except the Lord keep the city the watchman waketh but in vain.—Let them no presume to leave the Supreme Governour of the World out of their Councils, neither form Plans independent of him and his Providence, lest he should blast all their councils, and defeat their most vigorous exertions.

Let the Ministers of Religion, by an exalted piety, and exemplary virtue, add dignity and efficacy to their religious instructions; carefully preserving themselves, not only from the guilt, but even from the suspicion, of impiety and wickedness.

Finally, Let all who are any ways distinguished either by their education, wealth, or wisdom, add the weight of their example, and manifest their regard for Religion, and their love of their Country, by a serious and constant attendance on Public Worship, and by becoming models of everything that is great and good.

If we are thus sincere in our exertions, the restitution of religious principle, and virtuous practice, will not be so difficult a task as is imagined. We may then confidently expect the aid of our divine Master, who has promised to be “with us even to the end of the world.”—While we value the Christian Religion according to its real worth—while we are prudently zealous for its honor, and strive to recommend it to the world by an exemplary piety and virtue, we have no reason to fear the loss of this best of blessings, but if we are careless and indifferent—if we can patiently hear its holy Author—its divine precepts and heavenly doctrines ridiculed, despised and trampled upon, then surely we are unworthy of so great a benefit, and shall have reason to fear that the kingdom of God will be taken from us, and given to those who will duly value and improve the inestimable gift.

But thanks be to God, we are not so degenerate a People, but that there may be found, even in this age of Infidelity and Indifference, some eminent examples of real piety and virtue.—We have still those among us “who are not ashamed of the Gospel of Christ, and whose praise is not of Men only, but of God.” Who knows how far the influence of their example may extend. That it may become universal, is most devoutly to be wished. Then our holy Religion and invaluable privileges would be safe and secure. While we are with him, the Lord hath promised to be with us, and if He be for us, who can be against us. What though “the Heathen rage, and the People imagine a vain thing, He that sitteth in the Heavens shall laugh them to scorn.” If we have either secret or open enemies, their hearts are in his hand, their designs are always under his eye, and he can change them as he pleases. He can humble their pride—assuage their malice and confound their devices—He can prevent the mischief they contrive, or cause what they design for our destruction, to prove the means of our happiness and salvation—“He who stilleth the raging of the sea and the noise of his waves, an also at his pleasure restrain the madness of the People.”—The righteous Lord loveth righteousness, and to favour a righteous and religious nation, he will, should there be occasion, bring light out of darkness, good out of evil, and order out of confusion.

Wherefore, dearly beloved, let us hold fast the profession of our faith without wavering, since we are assured that he is faithful who hath promised to be with us always, even unto the end of the World.

May this gracious promise of Christ’s spiritual and perpetual presence with his Ministers excite us, my Brethren, to greater diligence, zeal and fervor in the cause of piety and virtue,–may we account no labour too great, no services too painful, and no sufferings too severe, so that we may finish our course with joy, and fulfill the rust committed to our charge. And since we all profess to believe in Christ; and are well assured that our faith is not founded on the cunningly devised fables of Men—since as Christians, we cannot but be interested in the honor of his Gospel, and are bound by the most sacred and solemn engagements to advance its reputation and success—since as protestant Episcopalians, we still hold fast to the form of sound words, and continue steadfastly in the Apostles doctrine and fellowship; Let us, therefore labour, more and more, that the “word of Christ like a fountain of living water may dwell richly in us in all wisdom, and flow liberally from us, in all holy conversation and Godliness.”

Now to the Father, to the Son, and to the Holy Ghost, the One Eternal and ever blessed GOD, be ascribed by us and by all Men, all possible adoration and praise, might, majesty and dominion, world without end.

Endnotes

¹ See the speech of Anacharsis Cloots, published by Order of the National Convention in France.

² Vide Bishop Porteus’s last Charge to his Clergy.

³ See the form and manner of ordaining Priests.

John Mitchell Mason (1770-1829) was a minister from New York. He received a doctor of divinity degree from Princeton University in 1794 and was a pastor of two churches in New York City during his lifetime. Mason founded the first seminary of the Associate Reformed Church, in New York City (1804), was president of Dickinson College (1821-1824), and was a trustee (1795-1811) and provost of Columbia College (1811-1816). This sermon was preached by him in 1801.

A

SERMON;

Preached Before The Society

For The Relief Of

THE DESTITUTE SICK,

On the Evening of Sabbath, the 1st of November, 1801.

IN BRISTO-STREET MEETING HOUSE, EDINBURGH.

By JOHN M. MASON, A.M.
Pastor of the Associate-Reformed Church in the City of New-York.

ACTS XV. 9 compared with GAL. V. 6.
PURIFYING THEIR HEARTS BY FAITH, — FAITH WHICH WORKETH BY LOVE.

The church of Christ, chosen out of the world to bear his cross and to partake of his holiness, has, from the very nature of her vocation, many obstacles to surmount, and many foes to vanquish. A warfare, on the issue of which are staked her privileges, her consolations, her everlasting hope, opens an ample field for exertion, and ought to concentrate her strength and wisdom. Unhappily, however, controversies about things which do not involve her substantial interests, have, at all times, interrupted her peace and married her beauty. Weakness, prejudice, and passion found their way into the little family of the Master himself; and, even after the descent of the Spirit of truth, invaded and violated his sanctuary. Disputes concerning the Mosaic ritual had arisen among Christians to so great a height, and were conducted with so much ardour and so little love, that the power of godliness was in danger of being stifled in a contest about the form, and the Head of the church deemed it necessary to interpose his rebuke. “Whether ye are called Jews or Gentiles; whether ye observe or neglect some formulas of the typical law, are not questions which should kindle your animosities and exhaust your vigours. A more awful subject claims your enquiries. While you are occupied in vain jangling, the winged moments are hurrying your should to their eternal state. Are you ready to depart? Is your title to the kingdom clear? Pause, listen, examine. In Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but a new creature; but a faith of the operation of God; but a faith which purifies the heart and the works by love.”

To us, my brethren, not less than to those early professors of the cross, is the heavenly oracle addressed. We, too, have our weakness, our prejudices, our passions, which often embark us in foolish and frivolous litigation. We, too, have immortal souls of which the whole world cannot repay the loss, and which are hastening to the bar of God’s righteousness. Come then, let us endeavour to collect our wandering thoughts; to shut out the illusions of external habit; to put a negative on the importunities of sense, and try whether our religion will endure the ordeal of God’s word. If our faith is genuine, it purifies the heart, and works by love. Precious faith, therefore, in its effects upon spiritual character; that faith which draws the line of immutable distinction between a believer and an unbeliever, and without which no man has a right to call himself a Christian, is the subject of our present considerations. And while the treasure is in an earthen vessel, may the excellency of the power be of God!

Before we attempt to analyse the operations of faith, we must obtain correct views of his nature.

Some imagine it to be a general procession of Christianity, and a decent compliance with his ceremonial. They accordingly compliment each other’s religion and are astonished and displeased if we demur at conceding that all are good Christians who have not ranged themselves under the banners of open infidelity.

Others advancing a step farther, suppose that faith is an assent to the truth of the gospel found on the investigation of its rational evidence. — without asking what proportion of the multitudes who profess Christianity have either leisure, or means, or talents for such an investigation, let us test this dogma by plain fact. Among those legions of accursed spirits whom God has delivered into chains of darkness to be reserved unto judgment, and their miserable associates of the human race, who have already perished from his presence, there is not one who doubts the truth of revelation. Men may be skeptics in this world, but they carry no skepticism with them into the bottomless pit. They have their rational evidence which is impossible to resist; evidence shining in the blaze of everlasting burnings, that every word of God is pure. That faith, then, by which we are saved, must be altogether different from a conviction however rational, which is yet compatible with a state of perdition. If any incline to set light by this representation, as taking the advantage of our ignorance, and retreating into obscurity which we cannot explore, let him open his eyes on the common occurrences of life. He may see, for there is not even the shadow of concealment, he may see both these good Christians of fashion, and these good Christians of argument, without God in the world — He may see them betraying those very tempers and pursuing those very courses by which the bible describes the workers of iniquity— He may see them despising, reproaching, persecuting that profession and practice, which, if the Scriptures are true, must belong to such as live godly in Christ Jesus. Of both these classes of pretended Christians the faith is found to be spurious, and at an infinite remove from the faith of God’s elect; for in neither of them does it purify the heart, or work by love. The Scriptures teach us better.

As faith, in general, is reliance upon testimony, and respects solely the veracity of the testifier; so that faith which constitutes a man a believer before God, is a simple and absolute reliance upon his testimony, exhibited in his word, on this solid and SINGLE ground, that he is the God who cannot lie. It was not a process of reasoning, which riveted in Abraham’s mind the persuasion that in his seed all the nations of the earth should be blessed, and procured him the appellation of the father of the faithful. It was an act of NAKED TRUST in the Veracity of his covenant-God, not only without but above, and against the consultations of the flesh and blood. Abraham BELIEVED GOD, believed him in hope, against hope; and it was counted to him for righteousness. It is the same at this hour. The mouth of the Lord hath spoken it — must silence every objection, and cut short every debate. And they who do not thus receive the Scriptures, cannot give another proof that they believe in God, as a promising God, at all.

The testimony of God which faith respects, comprising the whole revelation of his will, centers, particularly, in the free grant which he has made of his Son, the Lord Jesus Christ, to sinners of the human race; assuring them, that whosoever believeth on him shall not perish, but shall have everlasting life; that he will be a father unto them and they shall be his sons and his daughters; that he will dwell in them, and walk in them, and be their God, blessing them, and walk in them, and be their God, blessing them, in their precious Redeemer, with all spiritual and heavenly blessings. Now that faith after which we are inquiring, consists precisely in “receiving and resting upon Christ Jesus for salvation, as he is offered to us in the gospel,” that is, in the testimony of his Father.

This faith is not the creature of human power. It is a contradiction to suppose that men can argue themselves, or be argued by others, into a reliance upon the testimony of God. Because this implies a spiritual perception of his eternal veracity ¨whereas the reason of man is corrupted by sin, and the natural tendency of corrupted reason is to change the truth of God into a lie. Nothing can rise above its own level, nor pass the limits of its being. It were more rational to expect that men should be born of beasts, or angels of men, than that a principle of life and purity should be engendered by death in a mass of corruption: and carnal men are DEAD in trespasses and sins. Cast it, therefore, into the fairest mould; polish, and adorn it with your most exquisite skill, that which is born of the flesh will still be flesh; weak, corrupt, abominable: enmity against the law of God, and, if possible, more rank enmity against the gospel of Jesus Christ. From this source it is vain to look for faith in his blood. We must seek it higher.

It is of divine original. A gift which cometh down from the Father of lights: By grace are ye saved, through faith, and that not of yourselves; it is the gift of God.

It is of grace — For it is one of those covenant mercies which were purchased by the Saviour’s merit, and are freely bestowed for his sake. It is given us, on the behalf of Christ, to believe on his name.

Of grace — Because it is a fruit of the gracious Spirit. As Jehovah the Sanctifier, he creates and preserves in the soul. For this reason he is called the Spirit of faith, which is, therefore of the operation of God.

I. It purifies the heart.

Human depravity is a first principle in the oracles of God. From within, out of the heart, proceed those evil thoughts, and evil word and evil deeds, which defile, disgrace, and destroy the man. And he who refuses to admit the severe application of this doctrine to himself has not yet arrived at the point from which he must set out in a course of real and consistent piety. He may, indeed, flatter himself in his own eyes until his iniquity be found to be hateful, but who shall ascend into the hill of God? or who shall stand in his holy place? He and he only, who has clean hands, and a pure heart. Now, as it is the grace of faith by which a sinner obtains that purity which qualifies him for the fellowship and kingdom of God, we are to inquire, In what the purity of the heart consists? and what is the influence of faith in producing it?

The heart is a term by which the Scriptures frequently express the faculties and affections of man. As the pollutions of sin have pervaded them all, they all need the purification of grace.

At the head of the perverted tribe stands a guilty confidence. Stern, gloomy, suspicious it cannot abide the presence of a righteous God; and yet lashes the offender with a whip of scorpions. To render the conscience pure, pardon must intervene and shelter it from that curse which rouses both its resentments and its terrors. This is effected by the blood of the covenant, which, speaking better things than the blood of Abel, sprinkles the heart from an evil conscience.

The will is purified, when it is delivered from its rebellion against the authority of God, and cordially submits to his good pleasure. This, too, is from above: For his people are made willing in the day of his power.

The understanding is purified, when its errors are corrected, and the mists of delusion dissipated. When its estimate of sin and holiness; of things carnal and things spiritual; of time and of eternity, corresponds with the sentence of the divine word. This also is from above. The eyes of our understanding are enlightened, that we may know what is the hope of his calling, and what is the riches of the glory of his inheritance in the saints; and what is the exceeding greatness of his power to us-ward who believe.

In fine, the affections are purified when they are diverted from objects trifling and base, to objects great and dignified. When they cease to be at the command of every hellish suggestion, and every vagrant lust — When they add to the crucifixion of those profligate appetites in the gratification of which the ungodly man places his honour, his profit, and his paradise, their delight in a reconciled god, as the infinite good — When they aspire to things above, where Jesus Christ sitteth at God’s right hand; breathe after his communion; and are disciplined and chastened as becometh the affections of a breast which the Holy Ghost condescends to make his temple. —Such affections are surely from heavenly inspiration: for thus faith God, I will sprinkle clean water upon you, and you shall be clean; from all your filthiness and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; I will take away the stony heart out of your flesh, and I will give you a heart of flesh.

While the purification of the heart, thus explained from the Scriptures, is the work of the divine Spirit, it is accomplished by the instrumentality of faith. For he purifies the heart by faith. Under his blessed direction, the grace of faith possesses a double influence.

1. As a principle of moral suasion, ¹ it presents to the mind considerations the most forcible and tender for breaking the power of sin, and promoting the reign of holiness. The presence, the majesty, the holiness of god — the sanctity of his law — his everlasting love in the Lord Jesus — the affecting expression of the love in setting him forth to be propitiation for sin — The wonders of his pardoning mercy — The grace of Christ Jesus himself in becoming sin for them, that they might be made the righteous of God in him— The condescension of the Holy Ghost, who designs to well in them as their Sanctifier — The genius of their own peace , their brethren’s comfort, and their Masters glory — These, and similar motives which arise from the exercise of precious faith, operate mightily in causing believers to walk humbly with their God. The love of Christ constraineth us, even as a rational inducement, to live henceforth not unto ourselves, but unto him that died for us and rose again. And while a graceless man is deterred from the commission of crime, not by a regard to God’s authority, or by gratitude for his loving-kindness, but by calculations of prudence, or fear of penalty, a Christian acting like himself, repels temptation with a more generous and filial remonstrance, How can I do this great wickedness and sin against God!

But, brethren, I should wrong the Redeemer’s truth and enfeeble the consolations of his people, were I to confine the efficacy of faith in purifying the heart to the influence of motive. I have not mentioned its chief prerogative; for,

2. Faith is that invaluable grace by which we have both union and communion with our Lord Jesus Christ. In the moment of believing, I become, though naturally an accursed branch, a tree of righteousness, the planting of Jehovah that he may be glorified: I am no longer a root in a dry ground, but am planted by the rivers of water, even the water of life, which proceedeth out of the throne of God, and of the Lamb. — I am engrafted into the true vine, and bring forth fruit in participating of its sap and fatness. — I am made a member of the body of Christ, of his flesh, and of his bones; so that the Spirit which animates his body pervades every fibre of my frame as one of its living members. His vital influence warms my heart. Because he lives, I live: Because he is holy, I am holy: Because he hath died unto sin, I reckon myself dead unto sin. This is the fruit of union.

Communion with him is properly speaking, a common interest with him in his covenant-perfection. The benefits of his communion flow into the would in the exercise of faith. Whatever Jesus has done for his people, (and their sanctification is the best part of his work,) he conveys to them in the promise of the gospel, and that promise is enjoyed in believing. It is by faith that I live upon the Great God my Saviour, and make use of him as Jehovah my strength. By faith I am privileged to go with boldness into the holiest of all, and, be it reverently spoken, to press my Father in heaven with reasons as strong why he should sanctify me, as he can address to me why I should endeavour to sanctify myself. Lord, am I not thine? the called of thy grace? redeemed by the blood of thy dear Son? Hast thou not pledged thy being, that none who come to thee in his name shall be rejected? Is it not for thy praise that my heart be purified, and I made meet for walking in the light of thy countenance among the nations of the saved. Wilt thou leave me to conflict alone unaided, unfriended, with my furious corruptions, and my implacable foes? Wilt thou, though entreated for thy servant David’s sake, refuse to work in me all the good pleasure of thy goodness and the work of faith with power? I cannot, will not let thee go except thou bless me. Such faith is strong; it is omnipotent; it lays hold on the very attributes of the Godhead, and brings prompt and effectual succor into the laboring spirit. This is the reason why it purifies the heart. I know, that to such as have never been brought under the bond of God’s covenant, I am speaking unintelligible things. Blessed be his name, that continuing carnal, ye cannot understand them. If ye could, our hope would be no better than your own. But I speak to some whose burning souls say Amen to the doctrine, and rejoice in the consolation; who, in the struggle with corruption and temptation, have cried unto God with their voice, even unto god with their voice, and he heard their cry; and bowed his heavens and came down; gave them deliverance and victory; and shed abroad in their bosoms the serenity of his grace. — these are precious demonstrations of his purifying their hearts by faith.

It is obvious, that the fruits of faith, which have been now enumerated, cannot be exposed to the eye of the worldling. Deposited in the hidden man of the heart, they are privileges and joys with which no stranger intermeddles. Shall we thence conclude, that the faith from which they spring is unsusceptible of external proof, and never extends its benign influence beyond the happy individual who possesses it? By no means. This would be and Error too gross for any but the theoretical religionist. The text ascribes it to a social effect: For,

II. It does not more certainly purify the heart, than it worketh by love.

Love is the master-principle of al good society. It is the holy bond which connects man, the angel with angel, and angels with men, and all with God. It is itself an emanation from his own purity. For God is love : and he that dwelleth in love, dwelleth in God, and God in him. Consequently the new man, whom regenerating grace creates in elected sinners, and whose activities are maintained by faith, must be governed by love. Its first and most natural exercise is toward that God who hath loved them with an everlasting love, and therefore with loving –kindness hath drawn them. It is the apprehensinon by faith of Jehovah’s love to them in Christ, anticipating them with mercy, forgiving them all trespasses, loading them with covenant-favour, which softens their obduracy, melts them into tenderness, and excites the gracious re-action of love toward their reconciled Father. We love him, says an apostle who had drunk deeply into the spirit of his Master, we love him, because he first loved us.

As an enemy to God is, by the very nature of his temper, an enemy to himself and to all other creatures, so one in whose heart the love of God is shed abroad by the Holy Ghost, not only consults his own true happiness, but is led to consult the happiness of others. Charity, faith the apostle Paul, suffereth long and is kind; charity envieth not; charity vauneth not itself; is not puffed up; doth not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things; believeth all things; hopeth all things; endureth all things. The Scriptures, indeed mark love to the brethren as the great practical proof of our Christianity. Nothing can be more peremptory than the language of the beloved disciple — If a man say, “I love God,” and hateth his brother, he is a LIAR: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? On this point however, there will be little dispute. Men are instinctively led, to measure, by their social effects, all pretensions of love to God. The question before us, and of which the scriptural decision will be far from uniting the mass of suffrage, is how faith works by love?

The apostle asserts, that the faith of a Christian, instead of being a merely speculative assent to the abstract truth of the gospel, is an active moral principle, which cannot have its just course without embodying itself in deeds of goodness. The reasons are many and manifest — By faith in Christ Jesus, we are justified before God, our natural enmity against him is slain, and his love finds access to our hearts. By faith we embrace the exceeding great and precious promises, and, in embracing them, are made partakers of the divine nature; so that we are filled with all of the fullness of God; and out of the abundance of the heart, not only does the mouth speak but the man act : By faith we converse with our Lord Jesus Christ; and are conformed to him; follow him in the regeneration; and learn to imitate that great example which he left us when he went about doing good. By faith we obtain the promised Spirit who sanctifies our powers both of mind and body, so that we yield our members instruments of righteousness unto God. By faith in Christ’s blood, which redeems us from the curse of the law, we are also liberated from the vassalage of sin: for the strength of sin is the law; and receiving the law is fulfilled and satisfied by his righteousness, come under its obligation in his covenant, and are enabled to keep it by his grace. Now the fulfilling of the law, is love; love and kindness to God and our neighbor, in all our social relations : It is, therefore, impossible that faith should not work by love.

All the directions of the book of God, for the practice of the moral virtues, consider them as the evolution of the principle of love residing in a heart which has been purified by faith. Our Lord’s sermon on the mount, by the perversion of which many have seduced themselves and others into a lying confidence in their own fancied merits, was preached not to the promiscuous multitude, but to his disciples, who professed faith in his name. And the scriptures of the apostles, especially the apostle of the Gentiles, follow the same order. They address their instructions to the church of God — to the saints — to such as have obtained like precious faith with themselves. Not a moral precept escapes from their pen, till they have displayed the riches of redeeming love. But when, like wise master-builders, they have laid a broad and stable foundation in the doctrines f faith, they rear, without delay, the fair fabric of practical holiness. — It is after they have conducted their pupils to the holiest of all, through the new and living way which Jesus hath opened, that you hear their exhorting voice, Mortify, therefore, your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is idolatry. — Put off also all these, anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another, seeing ye have put of the old man with his deeds, and have put on the new man which is renewed in knowledge after the image of him that created him; where there is neither Greek nor Jew, circumcision nor uncircumcision; barbarian, Scythian, bond nor free; but Christ is all and in all, put on therefore, as the elect of God, (for this very reason ye are his elect,) holy and beloved put on the bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another if any man have a quarrel against any, even as Christ forgave you, so also do ye. And above all these things, above bowels of mercies, above kindness, above humbleness of mind, above meekness, above long-suffering, above forbearance, above forgiveness, above all these things, put on CHARITY which is the bond of perfectness. If the apostles, then understood their own doctrine; or rather, if the spirit, by whom they spake knows what is in man, we are not to look for real love, i.e. for true morality, from any who are not the children of God by faith in Christ Jesus. And, on the contrary, this faith is the most prolific source of good actions; because it purges the fountain of all action, and sends forth its vigorous and healthful streams, purifying the heart and working by love.

I should be unfaithful, my brethren, to truth you, were I to dismiss this subject without employing its aid for repelling an attack which is often made upon the Christian religion — for refuting the calumny which pretended friends have thrown upon its peculiar glory, the doctrine of faith — for correcting the error of those who, separating faith from holiness, have a name to live, and are dead—and for stimulating believers to evidence, by their example, both the truth of their profession, and power of their faith.

The enemies of the gospel have invented various excuses for their infidelity. At one time there is a defect of historical document: at another, they cannot surrender their reason to inexplicable mystery. Now, they are stumbled at a mission sanctioned by miracle: then, the proofs of revelation are too abstracted and metaphysical: and presently they discover, that no proof whatever can verify a revelation to a third person. But when they are driven from all these subterfuges: when the Christian apologist has demonstrated that it is not the want of evidence, but of honesty; that it is not an enlightened understanding, but a corrupted heart, which impels them to reject the religion of Jesus, they turn hardily round and impeach its moral influence!! They will make it responsible for all the mischiefs and crimes; for all the sorrows, and convulsions, and ruins which have scourged the world since its first propagation.

Before such a charge can be substantiated, the structure of the human mind must be altered; the nature of things reversed; the doctrine of principle and motive abandoned forever. It is only for the forlorn hope of impiety to engage in an enterprise so mad and desperate. Say, Can a religion which commands me to love my neighbor as myself, generate or foster malignant and murderous passions? Can a religion which assures me, that all liars shall have their part in the lake which burneth with fire and brimstone, encourage a spirit of dissimulation and fraud? Can a religion which requires me to possess my vessel in sanctification and honour, indulge me in violating the laws of sexual purity? in breaking up the sanctuary of my neighbours peace? in throwing upon the mercy of Scandal’s clarion the fair fame of female virtue? Can a religion which forbids me to be conformed to this world, cherish that infuriate ambition which hurls desolation over the earth, and fertilizes her fields with the blood of men? Can a religion —— But I For bear —— From whence come wars and fightings among you? Come they not hence, even from your lusts? Those very lusts from which it is the province of faith to purify the heart. The infidel pleads for his unholy propensions on the pretext that they are innocent, because they are natural: And when a thousand curses to himself and to society follow their indulgence, he charges the consequence upon a religion which enjoins their crucifixion, and which to give them their career, he trampled under foot. But stop, vain man! Was it the religion of Jesus Christ, which, on its first promulgation, breathed out threatenings and slaughter? Shut up the saints in prison? Punished them oft in every synagogue? Compelled them to blaspheme? And, being exceedingly mad against them, persecuted them even unto strange cities? Was it the religion of Jesus Christ which in its subsequent progress, illuminated the city of Rome with the conflagration of a thousand stakes, consuming by the most excruciating of deaths, a thousand guiltless victims? ² Was it the religion of Jesus Christ which, at a later period, when the Tiber overflowed, or the Nile did not overflow; when the earth quaked, or the heavens withheld their rain; when famine or pestilence smote the nations ordered its opposers to the lions? ³ Was it in obedience to the religion of Jesus Christ, after the expulsion of pagan idolatry, at the mother of harlots and abominations of the earth became drunk with the blood of the saints and with the blood of the martyrs? Was it the religion of Jesus Christ which, after being rejected with marks of unexampled insult, suggested to the knights-errant of blasphemy, the project of regenerating the world by the power of atheistical philosophy? Was it this religion which taught them to blot out the great moral institute of society, the Sabbath of the Lord? To extinguish the best affections of the human heart, to break asunder the strongest ties of human life, and to subvert the basis of human relations, by exploding the marriage-covenant. This, which instigated them to offer up hecatombs of human sacrifices to every rising and every setting sun? to hew down, with equal indifference, the venerable matron and her hoardy lord; the vigorous youth the blooming maid, the sportive boy, and the prattling babe? And while they were thus writing the history of their philosophical experiments in the blood of the dead and the tears of the living, to boast the victories of their virtue? But my soul sickens —Ah no! the wisdom which cometh from above, that wisdom which the gospel teaches, is first pure, the peaceable, gentle, and easy to be entreated; full of compassion and of good fruits; without partiality, and without hypocrisy. Such was its imposing aspect in the primitive ages. “Give me a man,” said a celebrated father of the church, the eloquent Lactantius, “give me a man passionate, slanderous, ungovernable: with very few words of God I will render him as placid as a lamb. Give me a man greedy, avaricious, penurious: I will give him back to you liberal, and lavishing his gold with a munificent hand. Give me a man who shrinks fro pain and death; and he shall presently contemn the sake, the gibbet, the wild beast. Give me one who is libidinous, an adulterer, a debauchee; and you shall see him sober, chaste, temperate. Give me one cruel and blood-thirsty; and that fury of his shall be converted into clemency itself. Give me on addicted to injustice, to folly, to crime; and he shall, without delay become just, and prudent, and harmless.” ⁴

Similar, in proportion to its reception by faith, are still the effects of this blessed gospel. What has exploded those vices which though once practiced even by philosophers, cannot now be so much as named? What has softened the manners, and refined the intercourse of men? What is it which turns any of them from sin to God, and makes them conscientious, humble, pure, though at the expence of ridicule and scorn from the licentious and the gay? What has espoused the cause of suffering humanity? Who explores the hospital, the dungeon, the darksome retreat of unknown, unpitied anguish? The infidel philosopher? Alas, he amuses himself with dreams of universal benevolence, while the wretch perishes unheeded at his feet : and scruples not to murder the species in detail, that he may promote its happiness in the gross! On his proud lift of general benefactors, you will look in fain for the name of a Howard; and in their system of conduct your search will be equally fruitless for the traces of his spirit. Christianity claims, as her own, both the man and his principles. She formed his character, sketched his plans, and inspired his zeal. And might the modesty of goodness be overcome; might the sympathies of the heart assume visible form; might secret and silent philanthropy be called into view, ten thousand Howards would issue, at this moment from her temples; from the habitations of her sons; from the dreary abodes of sickness and of death. Tell me not of those foul deeds which have been perpetrated in her name. Tell me not that her annals are filled with the exploits of imposture and fanaticism : that her priests and her princes have been ambitious, profligate, and cruel : that they have bared the arm of persecution, and shed innocent blood upon the rack and the scaffold; at the stake and in the field : that they have converted whole nations into hordes of banditti, and led them, under the auspices of the cross, to pillage and massacre their brethren who boasted only the “simple virtues” of pagans and infidels. The question is not what actions her name has been abused to sanctify, but what have accorded with her principles, and are prompted by her spirit? It is no discovery of yesterday, that Satan is transformed into an angel of light; and therefore no great thing if his ministers also be transformed into ministers of righteousness. Ignorance and dishonesty have borrowed a Christian guise for the more successful practice of knavery and rapine. But when they have violated all the maxims of the Christian religion; when they have contemned her remonstrances, and stifled her cries; shall they be permitted to plead her authority? Or shall the scoffer insult her with the charge of being their accomplice and adviser? No! In so far as men do not study whatsoever things are true, honest, just, pure, lovely, and of good report, they evince not the power of faith, but the power of unbelief; in other words, not the spirit of the gospel, but a spirit directly opposed to it; i. e. the spirit of infidelity. If, then, you think to justify you incredulity by shewing a man, who to a profession of Christianity adds a life of crime, the indignant gospel tears the mask from his face, and exposes to your view the features of a brother. Whatever be his profession, we disown his kindred; he acts wickedly, not because he is a Christian, but because he is not a Christian. His crimes conspire with his hypocrisy to prove him and infidel.

Here we must part with some who have cheerfully accompanied us in the detection and reproof of avowed unbelievers. For I am to employ the doctrine of the text for refuting the calumny which pretended friends have thrown upon the peculiar glory of Christianity, the doctrine of faith.

Multitudes, and would to God that none of them were found among the teachers of religion, multitudes who profess warm zeal for revelation, are yet hostile to all those cardinal truths which alone render it worthy of a struggle. Omitting the mockery of such as call Christ Lord, Lord, while they rob him of every perfection which qualifies him to be the Saviour of sinners, let me call your attention to those whose enmity is particularly directed against the doctrine that has been preached to you this evening. Nothing, to use their own stile, can exceed their veneration for religion in general; but if you venture to speak of the righteousness of the Son of God “imputed to us, and received by faith alone;” if you insist on the desperate wickedness of the heart, and the necessity of Almighty Power to regenerate and cleanse it; if you rejoice in the blessedness of that union with the Lord Jesus which places you beyond the reach of condemnation; so that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shalt be able to separate you from his love, or shut you out of his kingdom, you must expect to pass, with rational Christians, for a weak though perhaps well-meaning enthusiast; nay, you must expect to hear those blessed truths which are the life of your soul, stigmatized as relaxing the obligations of the moral law; as withdrawing the most cogent motives to obey its precepts : as ministering incentives to all ungodliness. Impossible! Nothing but ignorance of the grace of God in its saving energy, could give birth or aliment to such a slander. It proceeds on the supposition that a sinner may be pardoned, and not sanctified; that he may be delivered from his penalty, and yet retain an unabated affection for his lusts. Were this the fact; did faith in Christ’s blood set him free from the condemning authority of God’s law, and yet leave him under the tyranny of sinful habits, there is no doubt, that it would encourage him to work all uncleanness with greediness. But the reverse is true. The blood of Jesus Christ, applied by faith, does not more certainly abolish guilt, than it paralyzes lust. He is made of God unto us, in a connection which nothing can dissolve, wisdom, and righteousness, and SANCTIFICATION. Our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. The grace of faith is the leading faculty of that new man, which after God is created in righteousness and true holiness. Holiness is the proper element of a believer, as sin is the proper element of an unbeliever. And, therefore, although the notion of grace may be abused to licentiousness, the principle never can; for it is that principle from which we learn to deny ungodliness, and worldly lusts, and live soberly, righteously, and godly, in this present world. To insinuate, then, that the doctrine of free and plenary justification by faith in Christ Jesus, tends to licentiousness, is to give the lie direct to the testimony of the Holy Ghost, and to the uniform experience of his people. Whoever cherishes such an opinion however highly esteemed by himself or by others is not a Christian : he is in the gall of bitterness and in the bond of iniquity. But there is no cause of wonder. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him. It has been so from the beginning; and will continue so to the end. The objection which he makes, at this hour to the doctrine of grace, is as stale as it is unfounded. It is the very objection which was combated by the apostle Paul. What shall we say then? exclaimed his adversaries, when he preached justification by faith through the imputed righteousness of the Lord Jesus, and the absolute certainty of being saved from wrath through him in virtue of believing, what shall we say then? shall we continue in sin that grace may abound? Or, in modern language, Does not this doctrine of your tempt men to throw the rein upon the neck of their passions, by removing the fear of condemnation and especially by furnishing them with the pretext, that the more they sin, the more is grace exalted in their pardon, seeing that where sin hath abounded, grace doth much more abound? The apostle admits, that the depraved heart is prone to draw such a conclusion, and that it was actually drawn by his enemies : who took occasion from it to represent him as making void the law. But he repels it with the most indignant reprobation. God forbid! the inference is absurd. How shall we that are DEAD to sin, LIVE any longer therein? That doctrine, therefore, which wicked men never accused of leading to licentiousness, is NOT the doctrine of God’s word. That doctrine, on the contrary, against which, by misrepresenting it, they bring this accusation, is the very doctrine of the apostle. But is true and only effect, which we maintain, which the Scriptures teach, and which all believers experience and exemplify, is, that sin shall not reign in their mortal body, that they should fulfill it in the lusts thereof.

Of the same nature and from the same source with the calumny which I have endeavoured to refute, is the practical error4 of many who, separating faith from holiness, have a name to live, and are dead. The error must be rectified, for it is fatal. Some console themselves with their doctrinal accuracy, while their hearts and conduct are estranged from moral rectitude. They hope that their faith, however inactive shall save them at last. Others, in the opposite extreme, disregarding faith in our Lord Jesus Christ, trust in their upright intentions and actions. They know little of what Christians call believing, but they are good moral men. Their Gospel is the trite and delusive aphorism,

“He can’t be wrong, whose life is in the right;”

not considering that

He can’t be right, whose faith is in the wrong.

They talk, indeed, on both sides, with much familiarity, of “our holy religion,” as if its best influences had descended upon themselves. Holy religion it is: But what made it yours? One of you does not pretend to have RECEIVED Christ Jesus the Lord; the other, notwithstanding his profession, has no solicitude to WALK in him: and both are equally far from the salvation of God. Jesus Christ is the way, the truth, and the life; no man cometh unto the Father but by him: No man entertains good thoughts, or performs good works, without being a partaker of his holiness. Every plant which his heavenly Father hath not planted, shall be rooted up. At the great day of his appearance to judge the world in righteousness, no virtue will be approved which did not grow upon his cross, was not consecrated by his blood, and nourished by his Spirit. Such virtues, however they may be applauded here, are only brilliant acts of rebellion against him, and will not, for one moment reprieve the rebels from the damnation of hell. Nor let those whose belief does not purify the heart, nor work by love flatter themselves that their condition is better, or that their doom shall be more tolerable. Whatever judgment shall be measured to others, they who know their Lord’s will, and do it not shall be beaten with many stripes. Be not deceived. The threatening bears directly upon you. You possess to know God, but in works you deny him. Your inconsistency reproaches his truth, and causes his enemies to blaspheme. You lay stumbling-blocks in the way of the unwary. You multiply the victims of that very infidelity against which you declaim: and in as far as they have been seduced by your example, their blood shall be required at your hands. For yourselves, if you die without being renewed in the spirit of your minds, your faith will not save you. The farce of a mock profession will terminate in the tragedy of real and everlasting woe. Oh, then while it is called TO-DAY harden not your hearts! To sinners of every class and character, the forgiveness of God is preached. From his throne in heaven the Saviour speaks this evening. Unto you, O men, do I call and my voice is to the sons of men! Hearken unto me, ye stouthearted, that are far from righteousness: behold I bring near my righteousness. In him is grace, and peace, and life. Now therefore, choose life that ye may live. And may his blessed Spirit visit you with his salvation, creating in you that faith which purifies the heart, and works by love!

Finally, Let Christians be admonished by the doctrine of my text to evince, in their behavior both the truth of their profession and the power of their faith.

They cannot too often nor too solemnly repeat the question of their Lord, What do ye MORE than others? It is not enough for them to equal, they must excel, their neighbours. They have mercies, motives, means, peculiar to themselves. They have a living principle of righteousness in their own hearts; and, in their great Redeemer, they have, as the fountain of their supply, all the fullness of the Godhead. It is but reasonable that much should be required of them to whom much is given. Let your whole persons, O believers, be temples of God. Set your affections on things above, where Jesus Christ sitteth at his right hand. Remember, that every one who hath the hope of seeing Jesus as he is, purifieth himself even as he is pure. Walk in love as he hath loved you. Let this amiable grace shed her radiance over your character, and breathe her sweetness into your actions. Compel, by her charms, the homage of the profane. Cleave not to earth, because your treasure is in heaven. Make use of it to exercise the benevolence of the Gospel, to glorify your Father who is in heaven, to diffuse comfort and joy among the suffering and disconsolate. To do good and to communicate forget not : for with such sacrifices God is well pleased. This evening presents you with an opportunity of shewing that faith worketh by love. The society, on whose account I address you, carry, in their very name, a resistless appeal to the sentiments of men and of Christians. Devoting their labours to “the relief of the DESTITUTE SICK,” they have sought out and succoured, not here and there a solitary individual; but scores and hundreds, and thousands of them that were ready to perish. Sickness, thought softened by the aids of the healing art, by the sympathy of friends, and by every external accommodation, is no small trial of patience and religion. But to be both SICK and DESTITUTE is one of the bitterest draughts in the cup of human misery. Far from me be the attempt to harrow your feelings with images of fictitious woe. Recital must draw a vail over a large portion of the truth itself. I barely mention that the mass of sorrow which you are called to alleviate, appears in as many forms as there are affinities among men.

Is there in this assembly a father, the sons of whose youth are stay of his age, and the hope of his family? In yonder cell lies a man of gray hairs, crushed by poverty, and tortured by disease. His children scattered abroad, or have long since descended into the tomb. The sound of “Father,” never salutes his ears : He is a stranger in his own country : His only companions are want and anguish.

Is there a wife of youth encircled with domestic joys? or is there one whose heart, though solaced with a thousand outward blessings, calls back the aching remembrance of the loved relation? Behold that daughter of grief. The fever rankles in her veins. She has no partner, darer than her own soul, on whose bosom she may recline her throbbing head. Her name is Widow. Desolate, forsaken, helpless, she is stretched on the ground. The wintry blast howls through her habitation and famine keeps the door.

Is there a mother here whose eyes fill in the tenderness of bliss, while health paints the cheeks of her little offspring, and they play around her in all the gaiety of infantine simplicity? I plead for a mother, the toil whose hands was the bread of her children. The bed of languishing destroys her strength and their sustenance. “The son of her “womb” turns pale in her feeble arms; her heart is wrung with double anguish while, unconscious of the source of his pain, he cries for bread and there is none to give it.

Is there here a man of public spirit who exults in the return of Plenty and of Peace? Let him think of those who suffer under the stern arrest of hunger and disease. Ah! Let him think that this wretchedness belongs to the wife and family of the soldier who has fought the battles of his country. The messenger of peace arrives: The murmur of the crowd swells into ecstasy: Their shout echoes through the hills. She raises her drooping head and hears, not that her friend and helper is at hand, but that herself is a widow, and her children fatherless. The blood of her husband and of their father has flowed for the common safety — He shall never return.

Is there a Christian here, who knows how to do good unto all, but especially to them that are of the household of faith? Among these afflicted who are sinking under their infirmities, and have not where to lay their heads, are some whom the celestials minister, and who are fellow-heirs with Christ in glory. I state these facts: I use no arguments: I leave the result with your consciences, your hearts, and your God.

This institution was formed in the year 1785, for the special purpose of relieving those who are disabled by sickness from following the occupations by which they provide for themselves and their families — who are without friends to support them— and who have no acknowledged claim on any public charity.

The business of the Society is conducted by a Committee of twelve, who are annually chosen, and who meet once a week. It is an established rule that previously to granting any supply, a sub-committee of two, on which all the members of the general committee, are placed in weekly rotation, visit the applicants personally, to inquire into their situation, assist them in the mean time if proper objects, and give in their report at the next meeting of the Committee, when it is determined who shall be put on the list for weekly supply, and what shall be their allowance. To prevent abuse or confusion each of the twelve members of the Committee has particular bounds assigned to him, within which he must personally visit the Society’s pensioners at least once a week; give them their pittance; and make such inquiry into their condition, as shall enable the Committee to judge at the subsequent meeting whether the charity should be continued or withdrawn.

The funds arise from small quarterly payments by the members — from private Donations by the affluent and generous — from occasional Legacies; — and from public Collections.

Contributors wishing to be satisfied as to the application of their money, may have full information by calling at the Society-Hall, Warriston’s Close — where regular accounts of all transactions are kept; and where the books are always open for inspection.

From the commencement of the Society to November 1800, being a period of fifteen years and about three months, they have distributed £3460 : 1 : 5 ½ among 7234 families, consisting of 16, 679 persons. And during the last twelve months, they have distributed £319 : 19 : 6 among 719 families consisting of 1789 persons, many of whom, it is to be presumed have been prevented from experiencing all the wretchedness inseparable from united penury and sickness.

Endnotes

1 By moral suasion is here meant not that king of reasoning which one graceless man may address to the understanding of another : but those persuasive to holiness which the Spirit of God in his word addresses to his grace in the heart. These faith applies and improves.

2 Tacit. Annal. Lib. xv. cap. 44.

3 Tertull. Apolg. cap. 40.

4 Lact. De falsa Sapientia, lib. iii. cap. 25.

Lyman Beecher (1775-1863) graduated from Yale in 1797, having studied theology with Timothy Dwight (the president of Yale). He was ordained in 1798. He preached at: the Presbyterian Church in East Hampton (1799-1810), the Congregational Church in Litchfield, CN (1810-1826), the Hanover Street Church in Boston (1826-1832), and the Second Presbyterian Church in Cincinnati (1832-1842). Beecher also served as president of Lane Seminary in Cincinnati (1832-1852).

DELIVERED AT PLYMOUTH

ON THE TWENTY-SECOND OF DECEMBER

1827

BY LYMAN BEECHER D.D.

DISTRICT OF MASSACHUSETTS………TO WIT:

District Clerk’s Office

Be it remembered , that on the twenty fourth day of January, A.D. 1828, in the fifty second Year of the Independence of the United States of America, Theophilus R. Marvin, of the said District, has deposited in this Office the Title of A Book, the Right thereof he claims as Proprietor, in the words following, to wit:

The Memory of our Fathers. A Sermon delivered at Plymouth, on the twenty-second of December, 1827. By Lyman Beecher D.D.

In conformity to the Act of the congress of the United States, entitled “An Act for the encouragement of learning, by securing a copies of maps, charts and books, to the authors and proprietors of such copies, during the times therein mentioned:” and also to an Act supplementary to an Act, entitled, An Act for the encouragement of learning, by securing the copies of maps, charts and books to the authors and proprietors of such copies during the times therein mentioned; and explaining the benefit’s thereof to the arts of designing , engraving and etching historical and other prints.”

JNO. W. DAVIS, Clerk of the District of Massachusetts

PLYMOUTH, DEC. 25, 1827

Rev. and dear Sir, —-

At a meeting of the Third Church in this place, on the last evening, it was

“Unanimously Resolved,

That our Pastor be requested to thank the Rev. Dr. Beecher, in the name of this Church, for the Discourse delivered at their request, on the anniversary of the 22nd December, in commemoration of the Landing of the Fathers; and to request a copy of the Discourse for the Press.”

In communicating the above extract from the minutes of the Church, permit me to add,–we feel assured that the Discourse is well calculated to be of extensive utility to the cause of true patriotism and Christianity; and therefore hope that you will not hesitate to gratify our request.

With great respect and consideration,
yours, in the Gospel of Christ,
Frederick Freeman,
Pastor of 3rd Ch. Plymouth.

Rev. Dr. Beecher.

This Discourse was first delivered before the Legislature of Connecticut, and printed at their request. It was re-written and delivered at the Anniversary of the Landing of the Pilgrims, as the only tribute which at that time the writer could pay to the Memory of our Fathers. This departure from the ordinary course, was known and approved by the Committee who made the application, and was the more readily acquiesced by the writer, as the Discourse contains a discussion of just those topics which he regarded as most appropriate, and which he preferred to have associated with that most interesting anniversary.

AND HE THAT SAT UPON THE THRONE SAID, BEHOLD, I MAKE ALL THINGS NEW.

The history of the world is the history of human nature in ruins. No state of society, which corresponds with the capacity of enjoyment possessed by man, or with his conceptions and desires, has been permanent and universal. Small portions only of the human family have, at the same time, enjoyed a state of society in any considerable degree desirable; while much the greatest part of mankind have, in all ages, endured the evils of barbarism and despotism.

It is equally manifest, that his unhappy condition of our race has not been the result of physical necessity, but of moral causes. The earth cis as capable of sustaining a happy, as a miserable population; and it is the perversion of her resources and of the human faculties, which has made the misery of man so great. The human intellect has given proof of vigor and ingenuity sufficient to bless the world; and powerful efforts have been made in every age, by afflicted humanity, to surmount this downward bias, and rise to permanent enjoyment. Egypt, in her monumental ruins, affords evidence of a high state of the arts. In Greece, a vigorous intellect and favoring clime thrust up from the dead level around her, a state of society comparatively cultivated and happy; but the sun of her prosperity blazed upon surrounding darkness, to set in a night of ages. Rome fought her way to dominion and civilization, and furnished specimens of mental vigor and finished culture; but the superstructure of her greatness was reared by the plunder of a devastated world. Commerce, which gave to cities a temporary eminence, elevated but a little the moral condition of the multitude; and science, which was restored to modern Europe at the Reformation, and commerce and the arts, which have followed in her train, have not, to this day, disenthralled the nations.

From these experiments so long and so hopelessly made, it appears, that, in the conflict between the heart and the intellect of man, victory has always been declared on the side of the heart; which has led many to conclude, that the condition of man, in respect to any universal abiding melioration, is hopeless. The text throws light upon this dark destiny of our race. It is a voice from heaven announcing the approach of help from above. “He that sitteth upon the throne saith, Behold, I make all things new.”

The renovation here announced, is a moral renovation which shall change the character and condition of men. It will be partial in its influence, like the sun shining through on clouds on favorite spots; but co-extensive with the ruin. Nor shall its results be national glory which gilds only the palace, and cheers only the dwellings of the noble. It shall bring down the mountains, and exalt the valleys; it shall send liberty and equality to all the dwellings of men. Nor shall it stop at the fire-side, or exhaust its blessings in temporal mercies; it shall enter the hidden man of the heart, and there destroy the power which has blasted human hopes, and baffled human efforts. Nor will the change be transient; it is the last dispensation of heaven for the relief of this miserable world, and shall bring glory to God in the highest, and upon earth peace, and good will to men. Many have doubted whether such a renovation pf the world will ever be accomplished; but, He that sat upon the throne, said, ‘it is done;’—i.e. it is certain as if it had come to pass.

I shall submit to your consideration, at this time, some of the reasons which justify the hope, that this nation has been raised up by providence to exert an efficient instrumentality in this work of moral renovation.

I observe then, that, for the accomplishment of this renovation, great changes are required in the civil and religious conditions of nations.

1. The monopoly of the soil must be abolished. Hitherto the majority of mankind, who have tilled the earth, have been slaves or tenants. The soil has been owned by kings, and military chieftains, and nobles, and by them rented to landlords, and, by these, to still smaller dealers, and by these again, it has been divided and subdivided, until the majority, who paid the rent, have sustained in the sweat of their brow, not only their own families, but three or four orders of society above them; while they themselves have been crushed beneath the weight, and have lifted on the borders of starvation; the sickness of a week, and often of a single day, rendering them paupers.

This same monopoly of the soil has sent another large class of the community into manufacturing establishments, to wear out their days in ignorance and hopeless poverty; and another to the camp and navy, where honor and wealth await the few, and ignorance and an early grave, the many.

The consequence of excluding such numbers from the possession and healthful cultivation of the soil has been ignorance, improvidence, reckless indifference, turbulence, and crime. Tortured by their oppressions, and unrestrained by moral principal, they have been prepared for desperate deeds. Such a state of society cannot be made happy: the evil is radical, and can only be remedied by giving a new direction to the physical, moral, and intellectual energies of men. We might as well as well band with iron the trees of the forest, and expect their expansion; or throw upon them in stinted measure, the light and the rain of heaven, and expect their luxuriant growth, as to cramp the human mind by unequal institutions, and expect the development of its resources, in a happy state of society. Room for action must be afforded, and light must be poured upon the understanding, and motive pressed upon the heart. Man must be unshackled and stimulated. But to accomplish this, the earth must be owned by those who till it. This will give action to industry, vigor to the body, and tone to the mind; and, by the attendant blessing of heaven, religion to the heart. From agriculture stimulated by personal rights, will result commerce, science, arts, liberty, and independence.

The attraction of gravity is the great principle of motion in the material world; and the possession of the earth in fee simple by the cultivator, is the great principle of action in the moral world. Nearly all the political evils which have afflicted mankind, have resulted from the unrighteous monopoly of the earth; and the predicted renovation can never be accomplished, until, to some extent, this monopoly has passed away, and the earth is extensively tilled by the independent owners of the soil.

2. To effect the moral renovation of the world, a change is required in the prevailing forms of government.

The monopoly of power must be superseded by the suffrages of freemen. While the great body of the people are excluded from all voice and influence in legislation, it is impossible to constitute a state of society such as the faculties of man allow, and the word of God predicts. While the few govern without responsibility, they will seek their own elevation and depress the multitude. To elevate society, and bring out the human energies in a well ordered state of things, the mass of mankind must be enlightened and qualified for self-government, and must yield obedience to delegated power.

3. Before the moral renovation of the world can be achieved, the rights of conscience must, also, be restored to man.

Few of the millions that have peopled the earth have been qualified by knowledge, or permitted by the governments under which they lived, to read the Bible and judge for themselves. The nominal religions of this world have been supported by governments, who, of course, have prescribed the creed, and modelled the worship, and controlled the priesthood. From such a state of things, what better results could be expected, than that ambitious men should be exalted to the sacred office, while religion itself was despised and persecuted? Governments and ecclesiastics, then, must cease to dictate what men shall believe, and in what manner they shall worship God. The church must be emancipated from worldly dominion, and enjoy that liberty wherewith Jesus Christ has made her free.

Is it to be expected the kingly governments shall cease, and the republican form become universal? I shall not stop now to discuss this question. I would only suggest the inquiry, whether monarchial governments can be sustained without a nobility and an established religion; and whether these privileged orders can exist without that monopoly of the soil, and of political influence, and of the rights of conscience, which are destructive to a religious and happy state of society. That governments will change their name, or their ancient forms, become so popular in their spirit, as that the political power shall be in the hands of the people, cannot be doubted.

It has been contended, that Christianity cannot exist in this world without the aid of religious establishments. But, with more truth it might be said, that, from the beginning of this day, it has existed in spite of them. It took possession of the Roman Empire in the face of a formidable establishment of false religion, and has survived the deadly embrace of establishments nominally Christian, and now, bursting from their alliance, finds in them the most bitter opposition in evangelical doctrine and vital godliness.

To accomplish these changes in the civil and religious condition of the world, revolutions and convulsions are doubtless indispensable. The usurpation of the soil will not be relinquished spontaneously, nor the chains knocked off from the body and the mind of man, by the hands which for ages have been employed to river them. He that sitteth upon the throne must overturn and overturn, before his rights and the rights of man will be restored. Revolutions of course are predicted, such as shall veil the sun, and turn the moon into blood, and shake the earth with the violence of nation dashing against nation; —until every despotic government shall be thrown down, and chaos resume its pristine reign; until the spirit of God shall move again upon the face of the deep, and bring out a new creation. The day of vengeance is no doubt begun, and will no doubt continue, until He that sitteth upon the throne shall have made all things new.

But to the perfection of this work a great example is required, of which the world may take knowledge; and which shall inspire hope, and rouse and concentrate the energies of man. But where would such an experiment be made? Africa required for herself the commiseration of the world, and in Europe and Asia, it would have required ages to dig up the foundations of despotism, and remove the rubbish, to prepare the way for such a state of society as we have described: this too must have been done in opposition to proscription and organized resistance. There was also such a mass of uninformed mind, accustomed to crouch under burdens, and so much was required to prepare it for civil liberty, that little hope remained that he old world, undirected, and unstimulated by example, would ever disenthrall itself. Some nation, itself free, was indeed, to blow the trumpet and hold up the light. But in England, though she enjoyed to some extent the blessings of civil liberty, there was so great a monopoly of the soil and of power, and so much overturning feared and needed, which should with a fearless heart and powerful hand, push on the work. But where could such a nation be found? It must be created, for it had no existence upon the earth. Look now at the history of our Fathers and behold what God hath wrought. They were such a race of men as never before laid the foundation s of an empire; athletic, intelligent and pious. But how should this portion of a nation’s population be uprooted and driven into exile? They were not permitted to remain at home. In that age of darkness, and land of bondage, they had formed some just conceptions of civil and religious liberty; and would fain have modified the civil government and the church of God according to the Gospel. But the reformation from popery, superintended by government, and regulated by policy, stopped short of what the pious expected and desired. The Puritans could not in all things conform, and were not permitted to dissent; and thus they were driven into exile, and compelled to lay as a foundation of a new empire. And now, behold their institutions; such as the world needs, and, attended as they have been by the power of God, able to enlighten and renovate the world. They recognize the equal rights of man—they give the soil to the cultivator, and self-government and the rights of conscience to the people. they enlighten the intellect, and form the conscience, and bring the entire influence of the divine government to bear upon the heart. It was the great object of our Fathers to govern men by the fear of the Lord; to exhibit the precepts, apply the motives, and realize the dispositions, which the word of God inculcates and his Spirit inspires; to imbue families, and schools, and towns, and states, with the wisdom from above. They had no projects of human device—no theories of untried efficacy. They hung all their hopes of civil and religious prosperity on the word of God, and the efficacy of his Spirit. Nor was theirs the presumptuous of grace without works. It was by training men for self-government that expected to make free men; and by becoming fellow workers with God, that they expected his aid in forming Christians; while by intellectual culture, and moral influence, and divine power, they prepared men to enjoy and perpetuate civil liberty.

The law, with sleepless vigilance, watched over the family, the church, the state; and a vigorous and united public opinion rendered its execution certain and efficacious. Every family was required to possess a Bible, every district a school, and every town a pastor. The law protected the Sabbath, and sustained the public worship of God, and punished immorality; and with mild but effectual energy, ruled over all. The great excellence of these institutions is, that they are practical and powerful; the people are not free in name and form merely, but indeed and in truth. Were all these forms blotted out this day, the people would be free, and other forms of civil freedom would arise. The governments are free governments from the foundation to the top stone, and of such practical efficacy as to make free men. The family, embodying instruction and government, was itself an embryo empire. In the school district, the people were called upon to exercise their own discretion and rights, and in the ecclesiastical society, to rear their place of worship, elect their pastor and provide for his support; and all under the protection and guidance of law. The towns, in their popular assemblies, discussed their local interests and administered their own concerns. In these, originated the legislature, and from the legislature emanated the courts of justice. In the states, as they are now recognizes in our nation, all which is local and peculiar, is superintended with a minuteness and efficacy, which no consolidated government could possibly accomplish. The people have only to ascertain from experience what their convenience or interests demands, and their wish becomes a law; and still, in the national government, there is all the comprehension of plan, and power of resource, and unity of action, which are required for the highest degree of national energy and prosperity.

It has been doubted, whether a republic so extensive as ours, can be held together and efficiently governed. But where there is this intellectual and moral influence, and the habitual exercise of civil and religious liberty from the family upward; we see not why a republic may not be extended indefinitely, and still be the strongest, and most effective government in the world.

The history of our nation is indicative of some great design to be accomplished by it. It is history of perils and deliverances, and of strength out of weakness. The wars with the savage tribes, and with the French, and at last with the English, protracted expense, and toil, and blood, through a period of one hundred and fifty years. No nation, out of such weakness, ever became so strong; or was guided through such perils to such safety. “If it had not been the Lord who was on our side, now may Israel say; if it had not been the Lord who was on our side, when men rose up against us: then they had swallowed us up quick, when their wrath was kindled against us: then the waters had overwhelmed us, the stream had gone over our soul: then the proud waters had gone over our soul.” These deliverances, the enemy beheld with wonder, and our Fathers with thanksgiving and praise. But, in the whole history of the world, God has not been accustomed to grant signal interpositions, without ends of corresponding magnitude to be answered by them. Indeed, if it had been the design of heaven to establish a powerful nation, in the full enjoyment of civil and religious liberty, where all the energies of man might find scope and excitement, on purpose to show the world by experiment, of what man is capable; and to shed light on the darkness which should awake the slumbering eye, and rouse the torpid mind, and nerve the palsied arm of millions; where could such an experiment have been made but in this country, and by whom so auspiciously as by our Fathers, and by what means so well adapted to that end, as by their institutions? The course which is now adopted by Christians of all denominations, to support and extend, at home and abroad, religious and moral influence; would seem to indicate the purpose of God to render this nation, extensively, the almoners of his mercy to this world.

For two hundred years, the religious institutions of our land were instituted by law. But as our numbers increased, and liberty of conscience resulted in many denominations of Christians, it became impossible to secure by law the universal application of religious and moral influence. And yet, without this mighty energy the whole system must fail; for physical power, without religious and moral influence, will not avail to sustain the institutions of civil liberty. We might as well rely on the harvests which our Fathers reared for bread, as to rely on the external forms of liberty which they established, without the application of that vital energy, by which the body politic was animated and moved. But, at the very time when the civil law had become impotent for the support of religion and the prevention of immoralities, God began to pour out his Spirit upon the churches; and voluntary associations of Christians were raised up to apply and extend that influence, which the law could no longer apply. And now we are blessed with societies to aid in the support of the Gospel at home, to extend it to the new settlements, and through the earth. We have Bible societies, and Tract societies, and associations of individuals, who make it their business to see that every family has a Bible, and every church a pastor, and every child a catechism. And to these have succeeded Education societies, that our nation may not outgrow the means of religious instruction. And while these means of culture are supplied, this great nation from her eminence begins to look abroad with compassion upon a world siting in darkness; and to put forth her mighty arm to disenthral the nations, and elevate the family of man. Let it be remembered also, that the means now relied upon, and precisely those which our Fathers applied, and which have secured our prosperity. And when we contemplate the unexampled resources of this country in men, soil, climate, seacoasts, rivers, lakes, canals, agriculture, commerce, arts and wealth, and all in connexion with the influence of republican and religious institutions; is it too much to be hoped that God will accept our powerful instrumentality, and make it effectual for the renovation of the world?

The revivals of religion which prevail in our land among Christians of all denominations, furnish cheering evidence of the presence of evangelical doctrine, and of the power of that Spirit by which the truth is to be made efficacious in the salvation of mankind. These revivals are distinguished by their continuance through a period of thirty years; by their extent, , pervading the nation; by their increasing frequency in the same places; by their rapidity and power , often changing, in a few weeks, the character of towns and cities, and even of large districts of country. An earnest of that glorious of that glorious time when a nation shall be born in a day, they purify our literary institutions, and multiply pastors and missionaries to cheer our own land, and enlighten distant nations.

They are without a parallel in the history of the world, and are constituting an era of moral power entirely new. Already the churches look chiefly to them for their members and pastors, and for that power upon public opinion, which retards declension, and gives energy to law and voluntary support to religious institutions.

These revivals then, falling in with these antecedent indications, seem to declare the purpose of God to employ this nation in the glorious work of renovating the earth.

If we look at our missionaries abroad, and witness the smiles of heaven upon their efforts, our confidence, that is the purpose of God to render our nation a blessing to the world, will be increased. In talents, and piety, and learning, and doctrine, and civil policy, they are the legitimate descendants of the Puritans. Everywhere they command high respect, and have been distinguished by their judicious and successful efforts. In Ceylon, and Hawaii, and among the natives of this country, they are fast supplanting idolatry by Christian institutions. Revivals of religion cheer and bless them; and churches, and all the elements of Christian civilization are multiplying around them.

Let this nation go on, then, and multiply its millions and its resources, and bring the whole under the influence of our civil and religious institutions, and with the energies of its concentrated benevolence send out evangelical instruction; and who can calculate what our blessed instrumentality shall have accomplished, when He who sitteth upon the throne shall have made all things new.

If Swartz, and Buchanan, and Vanderkemp, and Carey, and Martyn, and Brainerd, could, each alone, accomplish so much; what may not be expected from the energies of such a nation as this? Fifty such men as Paul the Apostle, unaided by the resources of systematic benevolence, might evangelize the world. What then might not be accomplished by a nation of freemen, destined in little more than half a century to number its fifty million?

If we consider also our friendly relations with the South American States, and the close imitation they are disposed to make of our civil and literary institutions, who can doubt that the spark which our Forefathers struck will yet enlighten this entire continent? But when the light of such a hemisphere shall go up to heaven, it will throw its beams beyond the waves—it will shine into the darkness there, and be comprehended; it will awaken desire, and hope, and effort, and produce revolutions and overturnings, until the world is free.

From our revolutionary struggle, proceeded the revolution in France, and all which has followed in Naples, Portugal, Spain, and Greece; and though the bolt of every chain has been again driven, they can no more hold the Hellespont vexed with storms. Floods have been poured upon the rising flame, but they can no more extinguish the fires of Etna. Still it burns, and still the mountain heaves and murmurs; and soon it will explode with voices, and thunderings, and great earthquakes. Then will the trumpet of jubilee sound, and earth’s debased millions will leap from the dust, and shake off their chains, and cry, “Hosanna to the Son of David.”

Before we conclude this discourse, let us attend to some of the duties to which we are called by our high providential destiny.

1. To cherish with high veneration and grateful recollections the memory of our Fathers. Both the ties of nature and the dictates of policy demand this. And surely no nation ever had less occasion to be ashamed of its ancestry, or more occasion for gratulation in that respect; for while most nations trace their origin to barbarians, the foundations of our nation were laid by civilized men—by Christians. Many of them were men of distinguished families, of powerful talents, of great learning, of pre-eminent wisdom, of decision of character, and of most inflexible integrity. And yet, not unfrequently, they have been treated as if they had no virtues; while their sins and follies have been sedulously immortalized in satirical anecdote. The influence of such treatment of the Fathers is too manifest. It creates and lets loose their invaluable institutions the Vandal spirit of innovation and overthrow; for after the memory of our Fathers shall have been rendered contemptible, who will appreciate and sustain their institutions? ‘The Memory of Our Fathers,’ should be the watchword of liberty throughout the land;–for, imperfect as they were, the world before, had not seen their like, nor will it soon, we fear, behold their like again. Such models of moral excellence, such apostles of civil and religious liberty, such shades of the illustrious dead, looking down upon their descendants with approbation or reproof, according as they follow or depart from the good way, constitute a censorship inferior only to the eye of God;–and to ridicule them is national suicide.

The doctrines of our Fathers have been represented as gloomy, superstitious, severe, irrational, and of a licentious tendency. But when other systems shall have produced a piety as devoted, a morality as pure, a patriotism as disinterested, and a state of society as happy, as have prevailed where their doctrines have been most prevalent; it may be in season to seek an answer to this objection. The same doctrines have been charged with inspiring a spirit of dogmatism and religious domination. But in all the struggles of man with despotic power for civil liberty, the doctrines of our Fathers have been found, usually, if not always, on the side of liberty, as their opposite have been usually found in the ranks of arbitrary power.

The persecutions instituted by our Fathers, have been the occasion of ceaseless obloquy upon their fair fame. And truly it was a fault of no ordinary magnitude that—sometimes, they did persecute. But let him, whose ancestors were not ten times more guilty, cast the first stone, and the ashes of our Fathers will no more be disturbed. Theirs was the fault of the age. And it will be easy to show, that no class of men had at that time approximated so nearly to just apprehensions of religious liberty; and that it is to them that the world is now indebted for the more just and definite views which prevail. More exclamation and invective has been called forth by the few instances of persecution by the Fathers of New England, than by all the fires which lighted the realm of Old England for centuries, and drove into exile, thousands of her most valuable subjects.

The superstition and bigotry of our Fathers are themes, on which come of their descendants, themselves far enough from superstition, if not from bigotry, have delighted to dwell. But when we look abroad, and behold the condition of the world compared with the condition of New England, we may just exclaim, ‘Were to God that the ancestors of all the nations had been not almost, but altogether such bigots as our Fathers were!’

Their strictness in the family, and in church and state, has been complained of as too rigid. But they were laying the foundations of a nation, and applying a moral power, whose impulse should extend through ages; and who that beholds the rapid and appalling moral relaxation of the present day, can believe that they put the system in motion with too much rigor? In proportion as their discipline had been less strict, our present condition had been more alarming, and our future prospects more desperate.

Our Fathers have been ridiculed as an uncouth uncourtly generation. And it must be admitted, that they were not as expert in the graces of dress, and the etiquette of the drawing room, as some of their descendants. But neither could these have felled the trees, nor guided the plough, nor spread the sail which they did; nor braved the dangers of Indian warfare, nor displayed the wisdom in counsel which our Fathers displayed. And, had none stepped upon the Plymouth rock but such effeminate critics as these, the poor natives never would have mourned their wilderness lost, but would have brushed them from the land, as they would brush the puny insect from their face; the Pequods would have slept in safety that night which was their last; and no intrepid Mason had hung upon their rear, and driven into exile the panic-struck fugitives.

2. We are called upon to cherish and extend our religious institutions.

Religion was the power on which our Fathers relied—the power which has made us what we are, and which must guarantee the perpetuity of our blessings. Every other influence has been tried and has failed, while this has been tried with ample promise of success. The application of religious and moral influence id, therefore the great duty to which, as a nation, we are called. On this influence depends our rise or fall—our glorious immortality or our hasty dissolution. Everything but this may be safely left to the operation of existing causes. Ambition will secure the interests of education and science; the love of gold will push agriculture and commerce and arts; and the pride of liberty will arm the nation and render it invincible. All these things, the nations who have preceded us have been able to do. but there was a sickness of the heart which they could neither endure nor heal;—and with this same disease this nation is sick, and intellectual culture, and civil liberty,, and national wealth will not heal it. There is but one remedy; and that is the preaching of the Gospel, with the Holy Ghost sent down from on high. But to render the Gospel effectual , the religious education of the family, and the moral culture of our schools and colleges must be secured; and the Sabbath must be rescued from profanation . The Sabbath is the great organ of the divine administration—the only means provided by God to give ubiquity and power to his moral government. The intellectual culture of a nation requires schools and literary institutions; and that the subjects of instruction shall be brought under their influence. Let the fascinations of pleasure, or the demands of labor withdraw the children and youth from the power of intellectual culture, and ignorance will ensue; in like manner, let the stream of pleasure and of worldly cares bear away the population of the land from the house of God, and from the duties of devotion on the Sabbath; and ignorance of God and of his laws will with equal certainty ensue; irreligion will prevail, and immorality and dissoluteness, to an extent utterly inconsistent with the permanence of republican institutions. Europe can never enjoy civil liberty until she shall do more homage to the Sabbath of God; and we shall enjoy it but a short space after we have ceased to render to God his right in that sacred day: for, all the millions who violate the Sabbath will draw themselves from the moral power of the divine government, deprive their families of a religious education, and abandon them to the power of their evil hearts and their own bad example. In the meantime, the secular interests of men are so indissolubly connected, that the stream of business, put in motion by the wicked on the Sabbath day, not only pains the eye of the virtuous, but, as it deepens, and roars, and rolls onward its turbid waters, it draws into itself by the associations of business, a large, and still larger portion of the community; until it spreads unresisted over the land, obliterates the government of God, and substitutes covetousness and pleasure and dissoluteness, instead of godliness and the morality of the Gospel.

The present undoubtedly, is the generation which is to decide the fate of this great empire, by deciding whether the Sabbath of God shall be preserved or blotted out; for the temptations of the seaboard and of canals are immense, and are increasing most fearfully; and, unless public sentiment and law shall make a stand soon, we may as well attempt to stop the rolling of the ocean, or the current of our mighty rivers.

The universal extension of our religious institutions is the only means of reconciling our unparalleled prosperity with national purity and immortality. Without the preserving power of religious and moral influence, our rapid increase in wealth will be the occasion of our swift destruction. The rank vegetation of unsanctified enterprise, thrown into one vast reservoir of putrefaction, will send up over the land desolation and death. No nation will be so short lived as ours, unless we can balance the temptations of our prosperity by moral power. Our sun has moved onward from his morning to his meridian, with a rapidity and glory which has amazed the world. But, unless we can extend the power of religious institutions through the land, dark clouds will soon obscure his glory, and his descent to a night of ages will be more rapid than his rising.

When we were colonists, or unallied states, the law could make provision for the creation and application of moral power. The law could compel men to desist from secular employments and vain amusements on the Sabbath. The law could compel men to support the Gospel, and attend the public worship of God—and civil officers could see ti it, that every town should in due time settle a minister, and that every family should possess a Bible and a catechism. But these means of moral influence the law can no longer apply; and there is no substitute but the voluntary energies of the nation itself, exerted by associations for charitable contributions and efforts, patronized by all denominations of Christians, and by all classes of the community who love their country, We may boast of of our civil and religious liberty, but they are the fruit of other men’s labors into which we have entered; and the effect of institutions, whose impulse has been felt long after the hands that reared them have moldered in the grave. This impulse too, is fast failing, and becoming yearly, more and more disproportioned to the mass that is to be moved by it. Our religious institutions must be invigorated, or we are undone. They must move onward with our flowing emigration to the Mississippi—must pass the Rocky mountains, and pour their waters of life into the ocean beyond; and from the north to the south, they must bear salvation their waves. In this way the nation can save itself; but unless it can be roused to this mighty work , it will ,like the man among the tombs, become exceedingly fierce, and turn upon itself its infuriated energies, and pour out its own life blood by its self-inflicted wounds. ¹

3. We are called upon to give a quickened and extended impulse to our charitable institutions.

These are the providential substitutes for those legal provisions of our Fathers, which are now inapplicable by change or circumstances. In these the nation must enroll itself spontaneously, and the spirit of the Puritans be revived, for the preservation of their institutions. And now is the time. With our growing prosperity, the fascinations of pleasure increase, and the means and temptations to voluptuousness. Now, unless the salt of the earth contained in Christian institutions can be diffused through the land, the mass will putrify. The tide of business and pleasure, bursting from our cities, rolling on our seacoast, and flowing in our canals, will soon sweep away the Sabbath, unless a vigorous public sentiment, by the preaching of the Gospel, and the power of the Spirit, can be arrayed for its preservation; while Bibles, and Pastors, and teachers are multiplied, till the knowledge of the Lord covers the land, and his saving health id extended to all the people.

4. All Christian denominations are called upon to co-operate for the preservation of religion.

It is idle to expect, and folly to desire the amalgamation of all denominations into one. The papal effort at universal comprehension has shown , what a vast, unstimulated, stagnant uniformity will accomplish ; and God, no doubt, has permitted some varying winds of opinion to move upon the face of the deep, to maintain motion, purity and life. We may say however, that jealousies and ambitious collisions between religious denominations should give place to Christian courtesy, and the magnanimity of an hearty co-operation for the glory of God, and the salvation of the world. It is in vain to expect, and it would be sinful to desire the extinction of any one denomination of real Christians. There is room for all—and work for all; and there is ample reason why each should hail the other as an auxiliary in the work of the Lord. Religious principle must be applied throughout the nation, and no one denomination can do it. The work demands the ceaseless action of each in its own peculiar way, and the magnanimous co-operation of all, for the preservation of the great principles of our common Christianity. Nor will such concert of action be in vain. It will form, extensively, a public opinion which shall accord with the morality of the Gospel—whose sanctions, expressed in the votes of virtuous freemen , shall elevate to influence and power, men of pure morality, , and consign the irreligious , immoral, and dissolute, to merited contempt:–a law which the wicked cannot repeal, and whose penalty they cannot evade. All denominations, united, and directing their suffrages to that end, can check the violation of the Sabbath; can arrest the contagion of intemperance ; can punish duelists in high places, who with shameless notoriety, set at defiance the laws of God and their country, bringing upon us the contempt of the world, and the just judgments of heaven.

5. In this great work of national preservation and universal good will, our civil rulers are, particularly, called upon to co-operate; not, as once, in convoking synods, and approving and recommending creeds; and not in coercing by law, attendance upon public worship, or the support of religious institutions. The day is gone by, in which such interposition is required, or can avail. The God of our Fathers, having giving to us a practical illustration of the efficacy of religious institutions, sustained by law during our minority;—now, in our manhood, puts the price into our hands to be preserved or abandoned spontaneously on our own responsibility. Nor are the church and the state to be so identified, as that the qualifications for civil office must be the same as for membership in that kingdom which is not of this world. Our civil rulers owe to God and their country now, the same illustrious piety, the same estimation of the doctrines of God’s Word, the same attendance upon the ordinances of the Gospel and co-operation for their support, and the same strict and pure morality, which rendered the civil Fathers of our land so illustrious in their character, and so benign in the power of their example upon their own and upon other generations. The example of men in official stations is among the most powerful moral caused which afflict or bless a community. If it be good, it descends with cheering power, like the gentle rain upon the earth; but if it be evil, from its “bad eminence,” it comes down upon the community like the mountain torrent, sweeping away landmarks. The righteous mourn under their sway, and the wicked creep from their hiding places, and walk on every side, setting their mouth against the heavens, and their foot upon all that is sacred and holy. The time has come, when the experiment is to be made, whether the world is to be emancipated and rendered happy, or whether the whole creation shall groan and travail together in pain until the final consummation: and the example of the rulers of our nation will throw decisive weights into the scales, for or against the world’s last hope. If they pour contempt upon the Bible, its doctrines and institutions—if they take in vain the name of God, or profane wantonly his holy day—if they concentrate in the capitol, and spread abroad through the land, the infection of their bad example; the whole nation will feel it, and die under it, unless the indignant virtue of an insulted community shall throw off the body of death, and , by a well-directed suffrage , call to its aid men of talents and of pure morality.

6. To perpetuate our national prosperity and hold up our light to the world, our citizens must ban party spirit, and regulates the suffrage of the nation with reference to the preservation of its moral purity.

The temporary collisions of local interest and of ambition can never be excluded from such a nation as this, and are not to be feared. It is those deep-rooted and permanent divisions, extending through the land, arousing the feelings and arraying the energies of one part of the nation in keen collision with the other, and perpetuating prejudice and strife from generation to generation, which threaten the existence of our republican institutions . Through one such fiery trial we have passed undestroyed though by no means uninjured; and no patriot of the present generation would willingly, I trust, behold our country placed in such jeopardy again. Despotic governments may pass in safety through popular commotions such as would shake down the pillars of a republic. The mobs of England, which, in the presence of a military power, are but the gambols of a kid within the scope of the lion’s paw, would be, in this country, as the letting out of waters. There is no possibility of freedom in this bad world, without so much intelligence and moral principle among the people, as shall create an efficient people sentiment in favor of law and good order. But party spirit prostrates everything within the sphere of its commotion, which is venerable and scared. It directs the attention of the people from their own common interests, to the means of gaining objects to which prejudice and passion may direct them; and the attention of the government from the public good, to the means of its own perpetuity and ascendancy. It renders a wise and comprehensive policy impossible; for party spirit has no magnanimity, no conscience, no consistency, to withhold it from resisting a steadily what is wise as what is unwise, and its victories are too transient to admit of much prospective wisdom. It is eminently hostile to the laws which watch over the morals of the nation;–for who will execute them, when patrizans on both sides fear that they may feel the consequences of fidelity at the next election. Too often, from the nearly balanced state of parties, the most worthless portion of the community actually hold the sway in the elections, even in a state of society comparatively virtuous,–occasioning impunity in the violation of law, and clothing with political consequence, and too often surrounding with adulation, men whom our Fathers would have expelled from good society. It tends to destroy in society, all distinctions of moral character, talent, and learning ,as qualifications for office; while it reconciles the people, upon the plea of necessity, to such preposterous sacrifices of conscience, and common sense, as they would never consent to, unstimulated by its madness. Indeed, in all but the name, it rears beneath the forms of freedom, a real and most horrific despotism. For every party has a soul,–some master spirit, who, without a crown and a scepter, governs with absolute sway. He is surrounded by a nobility, each of whom is commissioned to govern the public opinion within his sphere, and bring his retainers to the polls, to subserve implicitly the interests of the king and of the aristocracy. It needs only to kindle the watch-fire, and every clansman is at his post; and argument might as well avail against bullets in the day of battle, as in these determined contests of parties. There is no remedy for this state of things, but that intelligence which qualifies the people to understand their rights, interests and duties; and that calmness of feeling to which the mind, undisturbed by patrizan efforts, will not fail to come; and that deep conviction of the importance of moral purity, which shall turn the expectations of the people from party men and party measures, to the application of moral power, by the institutions of religion, and the interposition of the Holy Spirit.

Multitudes of Christians and patriots have long since abandoned party politics, and, not knowing what to do, have almost abandoned the exercise of suffrage. This is wrong. An enlightened and virtuous suffrage may, by system and concentration, become one of the most powerful means of promoting national purity and morality;–as the suffrage from which the influence of conscience is withdrawn, cannot fail to be disastrous. While then, as freemen, we remove one temptation to hypocrisy, by dispensing with a profession of religion as a qualification for office , and exclude all occasions of jealousy, by bestowing our votes without reference to Christian denomination; let all Christians and all patriots exercise their rights as electors, with an inflexible regard to moral character; and let the duelist, and the Sabbath-breaker, and the drunkard, and the licentious, find the doors of honor barred, and the heights of ambition defended against them by hosts of determined freemen, and the moral effect will be great. The discrimination by suffrage will exert upon the youth of our country a more salutary restraint and upon dissolute and ambitious men a powerful reforming influence. Let every freeman, then, who would perpetuate the liberty and happiness of his country, and transmit to his descendants of distant generations the precious legacy which our Fathers have sent down to us, inquire concerning the candidate for whom he has solicited to vote,–is he an enemy to the Bible, or to the doctrines and institutions of the Gospel;—is he a duelist, or an intemperate man, or a Sabbath-breaker, or dissolute, or dishonest?—and if, in any of these respects, he be disqualified, let him withhold his vote, and give it to a better man—and it will go far to retrieve the declensions which have taken place, and to render righteousness and peace the stability of our times.

And now, what shall we say to these things? Are they the dreams of a fervid imagination, or are they the words of truth and soberness? Will our blessings be perpetuated, or shall ours be added to the ruined republics that have been? Are we assembled today to bestow funeral honors upon our departed glory, or with united counsels and hearts to strengthen the things that remain? Weak indeed must be the faith that wavers now, and sinks and waves less terrific, and prospects more cheering, than any which our Fathers ever saw. Were it dark even as midnight, and did the waves run high, and dash loud and angry around us, still our faith would not be dismayed: still with our Fathers we would believe, “Qui transtulit sustinet;” and still would we rejoice in the annunciation of Him that sitteth upon the throne, “Behold I create all things new.” Our anchor will not fail –our bark will not flounder; for the means of preservation will be used, and the God of our Fathers will make them effectual. The memory of our Fathers is becoming more precious. Their institutions are commanding a higher estimation. Deeper convictions are felt of the importance of religion ; and more extended and vigorous exertions are made to balance the temptations of prosperity by moral power. Christians are ceasing from their jealousies, and concentrating their energies. The nation is moved, and beginning to enroll itself in various forms of charitable association, for the extension of religion at home and abroad. Philosophers and patriots, statesmen and men of wealth, are beginning to feel that it is righteousness only which exalteth a nation; and to give to the work of moral renovation their arguments, the power of their example, and the impulse of their charity. And the people, weary of political collision, are disposed at length to build again those institutions, which, in times of contention, they had either neglected or trodden down. Such an array of moral influence as is now comprehended in the great plan of charitable operations, were never before brought to bear upon the nation. It moves onward, attended by fervent supplications, and followed by glorious, and unceasing effusions of the Holy Spirit. The god of this world feels the shock of the onset, and has commenced his retreat; and Jesus Christ is pressing onward from conquering to conquer: nor will he turn from his purpose, or cease from his work, until he hath made all things new.

1. In many of the discourses and orations which commemorate the deeds of our Fathers, their character, as the apostles of civil liberty, is especially eulogized; while their doctrines, their piety, and the other peculiarities of their religious institutions, are passed off with cold commendations, or perhaps palliated and excused as the defects of the age. But no historical fact is more completely established, and that their peculiar doctrines and views of experimental religion and church order were dearer to them than life; and that it is these, which, for more than one hundred and fifty years, applied the religious and moral influence under which New England was formed, and which has made her what she is. Let the children of the Pilgrims never forget this; and let the eulogists of their patriotism cease to spread before our eyes such a glitter of style and eloquence, as shall place their civil exploits in the fore-ground, and throw their doctrines, and church order, and eminent piety in the back-ground. The religious and moral causes which have blessed New England, and are now rolling the tide of salvation to the West, can never be concealed; and can never be successfully, misrepresented. As well may the Newtonian philosophy be concealed, as the system of our Fathers—it is out, and known, and read of all men. We are the more called upon to regard this subject with deep interest, from the fact that the attempt is now openly made to destroy the religious and moral energy of the churches which our Fathers planted, by perverting their doctrines, changing the qualifications for membership, and taking from them their immemorial and sacred rights in the election of their own pastors, in the enjoyment of which, their moral power must fail. We have no apprehension that the children of the Pilgrims, when the subject shall be fairly understood, will, by adding injustice to ingratitude, sanctions such innovations.