MR. LORD'S ELEVENTH ANNUAL DISCOURSE, AFTER THE HALF-CENTURY.
THE AGED MINISTER'S SOLEMN APPEAL TO GOD, AND SERIOUS ADDRESS TO HIS PEOPLE. BEING THE SUBSTANCE OF THE TENTH AND ELEVENTH ANNUAL DISCOURSES, AFTER THE HALF-CENTURY. DELIVERED AT NORWICH, Nov. 29, 1778. WITH A DEDICATORY PREFACE.
BY BENJAMIN LORD, A. M. SENIOR PASTOR OF THE FIRST CHURCH THERE.
NORWICH: PRINTED BY JOHN TRUMBULL. M, DCC, LXXXIII.
ADVERTISEMENT.
IN this discourse, I have used all plainness and simplicity, both of sentiment, and style, agreeable to the nature, solemnity and importance of the subject; as also suitable to the design of the aged Minister's serious address to the People, in the case of life and death in a moral view.
THE publication hereof was desired by some in the time of it, as it is by others since. Several of these annual discourses have taken place since this: but if any one is published, I should choose this, because of its special propriety for my purpose, contained in the solemn words of Moses, from which I have formed this kind of farewell to the people of my charge.
IT is with self diffidence, that I venture it out to public notice, and must ask the readers candour; but, would humbly commit it to the divine blessing and influence, to render it savingly profitable to the fathers, and their children after them.
A PREFACE. DEDICATORY TO THE CHURCH AND CONGREGATION, UNDER MY PASTORAL CARE.
AT the invitation of your fathers, long since departed, I came hither in October, 1716.—After some proper time, with the people on probation; had their unanimous call, to settle with them, in the work of the ministry, and accordingly was ordained thereunto in November, 1717.
AT the expiration of fifty years, from my ordination, I gave you an half century discourse, in November, 1767, from 1 Pet. i. 12, 13. "Wherefore, I will not be negligent to put you always in remembrance of these things, although you know them, and be established in the present truth; yea, I think it must, as long as I am in the tabernacle, to stir you up, by putting you in remembrance; knowing that shortly, I must put off this tabernacle, even as our Lord Jesus Christ hath shewed me. Moreover, I will endeavour, that you may be able after my decease, to have these things always in remembrance."
WHICH discourse, at the desire you have had among you, and at the revolution of every year since that period, I have given you a discourse, on some suitable subject for the occasion: to remind my self, and you, of the riches of God's forbearance towards us: of our increasing obligations to fill up our swiftly passing time, with duty to God, and usefulness to man. And that, with a just and practical regard, and reverence to the invisible, untried state beyond the grave.
At the completion of the last year, I began a discourse, from those solemn affecting words of Moses, Deut. xxx. 19. "I call [Page vi] heaven and earth to record this day against you, that I have set life and death before you; choose ye life," &c.
AND now, at the sixty-first year of my ministry, I reassumed the important subject, with enlargements; if possible, (through grace) to have my own heart and your's, deeply impressed with things so solemn and interesting as are contained therein: for it surely becomes ministers to use all means within the compass of their office and ability, for their own, and people's safety and happiness.
BUT, notwithstanding all the means of grace, here and there; and methods of providence also; even the very "terrible things in righteousness;" of late, there have been a most evident decay of piety, and growing corruption of manners. Yea, more especially since the commencement of the present war, which has spread iniquity more than equal to desolation; replete with all manner of dreadfuls, and still increasing; which aggravates the diseased guilty state of the land, and heightens their danger.
THIS with other reasons, hath induced me to give you these anniversary discourses from the solemn and awakning words of Moses, before recited: in hopes, that by the blessing of God, the same may be of service to excite some proper reflections in the more thoughtless class of mankind, who have exposed themselves to the witness of God and conscience against them, for their great neglect of religion and salvation to this day—and to awaken resolutions in the more serious, to improve better than ever their day, and advantages for these worthy purposes.—As also, to promote the revival of religion, in the best, so much needed in this day of most awful declension.
I have always had a large field of business here; many to minister unto, not only publickly—but also privately, through [Page vii] all their changing scenes of life. While, with as great propriety, (as in any instance) might say, "who is sufficient for these things?" And though I fear, as to many, I have laboured in vain; yet humbly hope, that thro' grace have had some fruit unto God, in this place; as I may observe to the glory of God, that in some of the first years of my ministry, there have been several seasons, whereto appeared marks of a divine work upon the hearts of men, attended with lasting good fruits in the life. And though in later years, there hath not been observed any thing of the like extent, yet hopefully some instances of conversion, and spiritual edification, some tokens of the spirit's influence, at least as the small gleanings of the vintage.
Now the importance of our subject from the words of Moses, when just [...] his life and ministry, together with the probability that this may be the last discourse from me, of this kind; may excuse me in giving them on to you, that they may be with you, [...]hen I can speak to you no more, but in such a form as this. And this by the grace of God, be more effectual to you, and children after you, than the perfect mode of speaking hath been.
You will then take it as a kind of last and dying advice to you and yours in after time—Oh receive in unto the very heart, that "life and death are set before you," and see to it, that you are not witnessed against for refusing life, and rushing on to death a [...] all authority and grace, until the door of hope be shut, and there be no remedy—Agreeable hereunto, suffer me to urge it [...] you in the language of the text, that "ye choose life that both you and your children may live." And for particulars, refer you to the counsel given you and children, in the closing part of the following discourse.
To say no more here, only this—in all your religion, rest not [Page viii] without integrity of heart; for without this, all fails of God's acceptance, and of saving advantage to ourselves, therefore it is of the highest importance that we do not rest in pompous ceremonies, parod [...], and show in religion, not yet in attending the externals of it, even though the whole circle thereof; but realize the necessity of being God's workmanship, created in Christ Jesus unto good works. Can there be a right spirit in our religion, without a new heart at bottom? And 'tis uprightness with God and men that is connected "with the Saviour of God, which is life." Now, as religion is the best thing any have, better than riches, honour, &c. So the corruption of it by errors in doctrine, especially capital ones; or by hypocrisy in practice, is the worst; most odious to the God of truth and purity. It must be fixed in our minds, that a right evangelical temper of the heart, is the soul and life of all religion; the ornament and glory of them that have it; the very dress of the "King's daughters that is all glorious within," and much so without. 'Tis the upright that God beholds with approbation and pleasure now: and who shall have dominion in the morning of the resurrection, when they shall rise to reign and be with Christ forever? Beyond all expression and conception, happy in the everlasting abodes of consummate felicity above.
THE AGED MINISTER'S SOLEMN APPEAL TO GOD, AND SERIOUS ADDRESS TO HIS PEOPLE.
AT this season, I shall resume the subject, introduced on tho last. The subject is important enough to bear taking up a second time. Also to have some recapitulation of what was said the year before—and copeous enough to admit of the designed enlargement at this time. I have before, endeavoured to explain the solemn truths and duties, contained in the words. I shall now briefly go over again with some of the capital articles, and leading sentiments before given out; and then after reciting the last year's introduction to the whole, proceed to what remains on the subject. Truly, my hearers, the words I have read to you, most solemn and affecting, are worthy our attention, and solicitude to share in the good of them.
I have no sooner recited this sacred striking passage, and you have reflected on the occasion of my using it; but your thoughtful minds, with your fixed eyes, do view me as one drawing near to the close of his life and ministry. You will then [Page 10] seriously attend unto me, as a dying minister preaching to dying men, (though now) to a congregation that will mostly survive me, who have survived by far, the most of the congregation I began to preach unto.
WHEN Moses looked upon his work among his people to be near done, inspiration taught him to give them a recapitulation of those things he had delivered to them from God—the great doctrines of religion to guide their faith—and precepts thereof to govern their practice—together with the statutes and ordinances of God, to direct their worship. As also, his promises to encourage their obedience; yea, and his threatnings to deter them from disobedience: and then sums up the whole, under the empharical expressions of life and death, blessing and cursing, which he had plainly set before them in the course of his ministry, humbly appealing to God, that he had so done; then most affectionately addresseth himself to the people of his charge.
"THEREFORE, choose ye life, that both thou and thy seed may live." With respect to all this, Moses saith, "I call heaven and earth to record this day," this day of my very advanced age, when soon, very soon, you will hear me no more. God and your own consciences testify against you, who notwithstanding all that God has done for you, and by me, hath said unto you, have continued in your sin and neglect of duty. And so against all those, who, hereafter are found thus disobedient. All these implying that the same which is witness against the guilty, is witness for the obedient now and hereafter.
So that upon the whole, the solemn words of my text may be thought applicable on the present occasion, both as they look back (in a moral view) upon the like general course of a minister's conduct in his special office, and on the people's behaviour, under [Page 11] the preaching of the word; and also as looking forward unto future duty, and the eternal state, which the moral conduct of ministers and people stand related unto. Whence I observed.
I. THAT the sum of a minister's duty, is to set life and death the blessing and the curse, before the people of his charge. This general phrase includes all the particulars of a minister's duty, as it is designed to speak out the good of religion and salvation, and the evil of sin and destruction: yea, this doth mean that the minister is to set before the people the whole system of religion, with all the doctrines and precepts of it, &c. together with the obligations to faith and practice, according to the divine requisition. In a word, he is to preach the gospel of Christ, which eminently holds up life to the believer, who is careful to maintain good works; and most certainly shuts out from life the unbeliever, and disobedient: and all the preacher has in charge to say to the people, he is to set before them in a plain, intelligible and engaging manner, not hide any part of God's council from them by obscurity of language, or artful representation of scripture, to turn off people's minds from the just sense they have
II. OBSERVE when the minister is drawing near to the close of his life and ministry, there is a special propriety in his reminding them of this, that he has by the grace of God been setting life and death before them in the course of his ministry: often opening the way of life by Jesus Christ, and displaying the terrors of the Lord against the unbelieving and disobedient. Now the ministers declaring this with a solemn appeal to God and their conciences, has a tendency to put people upon solemnly examining how they have heard and improved, under the means of grace and life. And what would likely be their case, if they should now be called hence? This also tends to solemnize the [Page 12] minister's own heart, unto the better finishing his course of ministry and life, and to the giving account of his stewardship, with the joy of the faithful in Christ Jesus.
III. I observed, that of the minister, upon a just examination of himself; is conscious, that by the grace of God, he has plainly and faithfully set life and death before the people of his charge: he may then humbly appeal to God, and their consciences, that he hath so done.— Moses fully satisfied in this point, could and did call heaven and earth to witness hereunto: as also to witness against the disobedient, and for the obedient. And whoever since have obtained mercy of the Lord to be faithful; that in some measure they have been so, may in some imitation of Moses, make the same kind of appeal.
Now, this may add weight to what ministers say in God's name, and people thus hear from God. This also shews 'tis of great importance, that the word be well spoken, and well attended unto. For, that God is witness, and that conscience is witness to the whole, is what demands the attention both of ministers and people, unto their duty—Yes, surely, it must be of great importance, that ministers "do preach only the preaching that God kids them," and that the people do hear the word, as it is indeed the word of God, and not of man: that they hear, as for their lives, for indeed the life of the immortal soul, is intimately concerned herein. Again, I observed,
IV. THAT the solemnity of this appeal, together with the importance of the whole matter, may well put ministers upon exhorting their people to choose life. And this as excited hereunto by the good of it, to themselves and their children, "that both they and their feed may [...]."
[Page 13] SUCH a solemn appeal to God (as Moses doth here make) may well be attended with a serious address to the people; when Moses had set life and death before the people, in this striking contrast, i. e. with the glory of the one, and terror of the other, that they might have the argument in its full force opened to them, to gain their intelligent and free choice of life. Then like a faithful compassionate friend to them, he adds and says, in the language of most pathetic address—"Therefore choose ye life, that both thou and thy seed may live." This was to strike every passion, reach all the feelings of the intelligent conscious heart, and these of the parent, for the dear pieces of themselves. I then went on to the
APPLICATION.
I. USE, from this subject, we learn the high importance of minister's being very faithful in their work, which their commission, character and sacred office, doth loudly speak them obliged unto. No room for their solemn appeal to God, without faithfulness in his service.
II. USE, whatever there was to recommend unto Israel of old, the duty urged in the text, viz. to chuse religion and life connected therewith; taken from the high character and signal history of Moses, which no meer man may pretend to;—Yet there is now and always, enough in the worth of life, and terror of death; as well as argument enough from the author, and nature of religion, to recommend the advice in our text. Therefore choose life, and so enough to recommend religion, to mens attention, and practice, in all ages. Life in the sense of the text is what it is, some permanent good, which is known in scripture as that important something, which connects the soul of man with the Deity, in whose favour is life. So that it may be described and known by the name of [...] to God, nearness to [Page 14] him, as fixed in the favour and friendship of God forever,— [...] [...] the same as unlikness to God, seperation from him, and [...] forever, the same as everlasting distance from God, the only source of life, which must amount to destruction, "for so they that are far from him do of course perish." God is the same, without the least shadow of change, his perfections, authority, and grace do always require religion, the same for substance under all dispensations, and as the nature of true and saving religion, is always the same; so it always hath reference to another state of Being. Therefore it is of eternal consequence to us, that we be found to have chosen life and the way that leads unto it, omitting any mention of several affecting sentiments in the application, the last year, I shall now, go on, to the designed enlargement—and infer from the subject.
III. THAT religion is no vague, uncertain trifling business, very far from this; when it is our conformity to God, and communion with him, our only road to eternel life. 'Tis indeed, too serious, solemn, and interesting a business to be trifled with. Due thoughts of the author, and object of it; as also of the dignity and consequences of it; utterly forbid treating [...], in a loose way, with a licentious mind, that breaks over rule, and rangeth wantonly in the field of wild imagination. It must rather be treated with solid judgment and exactness; for it is a very critical and delicate business, by no means to be trifled with.
RELIGION is a very critical business; just so, and no otherwise, than the word of God describeth it.—Its Principles, truth, and nothing but the truth, so all error is its derect opposition its precepts, "concerning all things perfectly right," opposit to every false way—its motives; simple and free of unhallowed self—its exercises, spiritual, and superior to every thing of nature and art.—its end and design truly sublime, the glory of God and happiness of man.
[Page 15] RELIGION, is also a very delicate thing, and cannot bear any thing to fully its beauty; and darken its glory, it will not bear with heterogeneous things; jaring principles, and especially discordant with the standard of orthodoxy. Nor will it bear with instability, off an on, as if it were a vague business neither certainly this or that, it implys unexampled precession, the very thing, that God hath determined; exactly this, and no other. It is of God, and must be esteemed what he has said, and doth require, and so to remain permanant like his "word which abide, for ever." never to be altered at the will of man, as if he may shew himself weary of truth, and strictness. We must abide by its very principles, and continue steaddy in the practice, for God's honor, and our own happiness, as he has designed it; view, and use it as an institution worthy of God; fitted for us, both dignifying and beautifying to us, so that, God is jealous for the honor due to him, in the way of our faithfullness and steady practice. There must not be any shifting here, to suit the times, no kind of trifling here. In a word, true religion will not bear with fickleness, hypocrisy or sloth; or any such thing that is unfriendly to the power of it.
Now then, if religion be of so fine and delicate a constitution, so susceptible of injury by opposition, and even by mistake, taking that for doctrine and principle, which was no place in religion; and that for its business, which the laws of religion admit not; also considering the noble end which religion is fitted to promote. The glory of the Deity, and our own happy immortality; it must certainly be of the greatest importance, that we have just notions of, and pay a faithful regard thereunto. And this, as ever we would not be found to have affronted the author of its and ourselves suffer accordingly. For religion is stamped with a divine authority, and trifling in it threatens our loss of heaven.
[Page 16] SURELY then the instituting it for the end above said, is not a waste of divine wisdom, goodness, &c. which strongly argues, that it must not be neglected or trifled with. Here the life and death set before us, in the most solemn manner, and will it do, (my hearers) to trifle in the case of life and death.
IV. USE of exhortation to you and your's; "therefore choose life, that you may live, that both you and your children may live." But as life is a personal happiness, and religion a personal thing, how will the parent's religion and choosing life serve the life of the children? Why to be sure it may be so, as here is a fair example, by the wisdom and religion of the parents, for the children to copy after; they beholding their parents strictly religious, and conducting as persons who have chosen the better part, and bound for heaven; may be awakened to a just solicitude about these important things, according to that, "train up a child in the way wherein he should go," &c.
HERE is Moses's address to the people of his charge, that they choose life to the end, that both they and their seed may live. Well explained and urged in the following words, "that thou mightest love the Lord, and that thou mightest cleave unto him, for he is thy life;" which all shews that to choose life, implies the choice and exercise of religion here summed up, in loving the Lord our God, with all our hearts, and cleaving to him in our whole life.
Now then, so far as I may use the words of Moses, which indeed are expressive of the divine council and compassion; let them be duly regarded by us, and this be seen in a practical respect to the one thing needful, in the well proved "choice of that better part, which cannot be taken away."
[Page 17] HOWEVER sensible of my failures in the office of a minister of Christ; yet, I hope I may, in some feeble imitation of Moses, call heaven and earth to record this day; that I have by the grace of God been setting life and death before you, in the course of my ministry among you, which now completes sixty-one years, since my ordination: and may I not hope that through the divine blessing accompanying the word, I have been instrumental of the conversion and edification of some; while yet justly to be lamented, that many have not believed the report of the gospel, may there in future time, be greater numbers believe and turn to the Lord.
I am thankful that you have been sensible that my old age called for stated help, and that you have been disposed to call and settle a colleague with me, in the important service of Christ. May you by him, have a rich supply of ministerial service, attended with the happiest success. And the God of all grace and God of peace, be with you and bless you and yours, in all their generations.
Indeed, the times we are now fallen into, are exceeding difficult and distressing, yet carry in them much argument to keep up the worship of God in public and private, with utmost care to transmit religion to future generations: for if religion fail from among a people, what is there left that is very worthy of their solicitude to hold and enjoy? But however distressing the present times, such as America never knew before, for expence of blood and treasure in our defence: and however great and general the declension from virtue and piety, even unparalleled, you have in the midst of such embarrassments, and well indeed that you have set forward and accomplished the settlement of another minister, to preserve the public worship of God among you in future time. May God have the glory and you and yours, the lasting benefit of it.
[Page 18] THE importance of our subject, and my situation as near done speaking to you, may give me warrant to give, and engage you to take the following as a kind of last and dying advice to you and your children, all agreeable to that of Moses, "therefore choose life, that both thou and thy seed may live." To be more particular in some set form of advice,
I. BE established firmly in the belief of this prime truth, viz. that " God is, and that he is a rewarder of them that diligently seek him," which is the foundation of all religion. In this Athiestical age, very eminently so, when so many, at least practically deny the existence of a God, as supreme law-giver and judge—that "live without God in the world," as if there was no God to give law unto them and judge them; let me solemnly repeat it, and pressingly urge, that you have your hearts assured of this great truth, that certainly there is a God, one all perfect Being, necessarily and unchangeably what he is; the grand basis of all religion. For, if there is no God, it could not with any propriety be said, "if there be any virtue, if there be any praise think on these things," as there could not be any such thing to employ the mind, since virtue and Godliness hath a necessary relation to the certain existence and perfections of deity, to require and reward the same. Therefore if any Athiestical thoughts or desires be ever suggested to you, resist them, with vehement indignation, as infinitely impious and absurd. For it is " the feel that even in his heart, saith there is no God," which is to deny both his Maker and his own existence at one stroke, and at once dislodge all thoughts of religion, virtue and happiness; and what a strange kind of being must man be, without virtue and religion, as his proper exercise and business, and without God as the only true happiness of an intelligent creature.
[Page 19] II. BE established in this, that God (most high, yet conversable with men) hath by his own gracious revelation, opened a converse with fallen man, through his own son Jesus Christ, the great medium of our intercourse with heaven, and only Mediator of our prayers and praises, and all our religion: in a word, God's way to us, and our's to him by faith.
III. BE assured of this, that the scriptures of the old and new Testament, are the word of God: that they naturally prove the divinity of each other, as the former predictions in the old Testament, having their accomplishment by facts of later date related in the new Testament, do prove that all scripture is given by inspiration of God. Thus Christ himself alledgeth that his Messiahship and character, as he, son of God, and Saviour of men, is given out and proved by the writings of Moses; for says he, "they are they, which testify of me; of me as I now appear, and am manifested in the very character foretold of the Messiah." Moreover, as the miracles of Moses proved the divinty of his writings, so the uncontestable miracles of Jesus Christ proved the divinity of his gospel: especially his resurrection from the dead, evident to his disciples, was, and is clear proof of this. Further the divinity of the sacred scriptures, appears from the divine excellency of the matter the inimitable majesty of the style, composed of greatness and simplicity, as no other writings are. So is the power and efficacy of the word of God upon the mind and conscience, strong proof of the point in hand. Yea, this same especial evidence of the divine authority of the word, according to the design of Jer. iii. 28, 29. adduced to this very purpose; "for, what is the chaff to the wheat? Is not my word like fire, and like as a hammer that breaketh the rock in pieces?" Now then, is not the given characters of the word of God, when verified by the work of the divine spirit on the mind and heart, good proof of the divine authority thereof. [Page 20] Take it in these instances out of many. It is said, "by the law is the knowledge of sin. The law of the Lord is perfect [...] the soul. The statutes of the Lord are right rejoicing the heart." And all this effected by the spirit. So it follows, that when persons are convinced of sin, converted to God, and comforted in this way, by this means; and all this evidenced by fruits, which the word marks out as genuine; here is good proof of the divinity of the scriptures; in that God himself, doth hereby set to his seal, in confirmation of the truth of them. By this it appears, that his authority is really stamped upon them; and that they are indeed the word of God, and not of man, and to be taken by us, as "the faithful saying, worthy of all acceptation." Then let it be settled upon your hearts, that the divine Revelation is to apostate man, the only sure and sufficient rule of faith and practice, morally fitted to be the means of our conversion to God, and forming for heaven.
THUS, you see what weight is to be laid upon the word of God, in this its true character, most aptly framed and designed for our best good. And so, of what importance it is, that we receive the sacred scriptures as they are; not to be wrested from their genuine meaning by any artifice of men, by no means to be mangled and divided; some passages rejected, and others only received, which suit some preconceived favourite scheme of principles, agreeable to men's erroneous sentiments, and carnal lusts, by which indeed, denying the authority of the whole.
THEREFORE, very gladly may we receive the friendly caution of our Saviour, "take heed what you hear, how you hear, &c." As a good guard against scepticism and cavil, that tend directly to Deism, which discards the divine Revelation, and so aims by one stroke, to destroy all religion, especially the Christian re [...]gon, and thus shut up the only door to heaven, opened in this way, through Jesus Christ the only Saviour.
[Page 21] IV. BE then very careful to set out right in the theory of religion; for a mistake here, if it be a mistake as to the grand essential doctrines of it; is a fundamental error, and not corrected, will be fatal by erring in vision, we are exposed to stumble in judgment, and practice too. You are also in experience, but to receive and be well established in the truth, as it is in Jesus in his gospel; is the way to be sound in the faith: as also in all practical and experimental religion. Else, why do we read of Christ's doctrine being according to Godliness? And of the truth as being after Godliness? Plainly shewing that every doctrine, not taken from the word of God, and that stands not connected with true piety and religion, and no ways adapted to promote the same, is false doctrine; not fit to be preached; not safe to be heard, and believed. Express is the Apostle upon this subject. "If any man teach otherwise, and consent not to wholesome words of our Lord Jesus Christ, and the doctrine which we preach (that is according to Godliness) he is perverse, and knoweth nothing," therefore, "take heed what you hear, and that no man deceive you," and turn you aside from those wholesome words, and so from the right ways of the Lord; and you wander in the wild maze of ignorance and error, and perish forever. Oh! my brethren, see that you set out right, and keep the road of truth and duty:" be not deceived, God "is not mocked;" the heart is very deceitful; self flattery "but too natural to depraved man." And so there is an imbred proness to yield to the flattering sentiments of those that lie in wait to deceive with their doctrines, pleasing to corrupt nature. Therefore, be on your guard, "not to be carried away with strange doctrines,—with every wind of doctrine, to turn you from the faith once delivered to the saints," and yet continued unto them. Study your bible well, not to have revelation subject to reason; but this guided and governed by that
[Page 22] V. BE well established in the connection of internal religion and salvation; the same as a connection of heart purity with a Christ. For as it is most evident there is salvation in no other, but Christ the one Mediator between God and man; and no interest in Christ without union to him; so no union to him without faith, which is [...]ought in us in our effectual calling. Not some time after, but in it. According to such plain passages of scripture as these. Eph. ii. 10. "We are his workmanship created in Christ Jesus, unto good works." John, i. 12. "As many as received him, to them gave he power to become the sons of God." The regenerate are sons of God, born of him by his spirit: these are his workmanship created in Christ, i. e. renewed in him as united to him. So that it seems not agreeable to the language and spirit of the bible; that we conceive of regeneration in the order of time, before faith in Christ. Doth God by his spirit take a poor creature all in the rough, renew him in the whole man after his image, that he shall love God supremely, love his law as holy, and yet know nothing of Christ, and have no union to him by faith, while yet the scripture speaks of men's being the children of God by faith, Gal. iii. 26. The truth is, that regeneration is prior to faith, only in the order of nature, and of their conception of things. We conceive of God's drawing, and then of our coming; but really they are together. As God draws, we come. So Mr. Polbil describes it, acta, agit. The soul acted upon, doth act. Which appears to answer well to the description of it. John, vi. 44. "No man cometh to the Son, but whom the Father draws." And what is his drawing if we come not? How is it an effectual calling if the extarnal call doth not take with us, and we don't come to Christ as offered in the gospel?
BE well informed in this point, according to the experience of [Page 23] the church in Sol. Song, i. 4. "Draw me, we will run after thee." Is not regeneration the work of God within us, by which we are conformed to the image of his Son? Here is a Christ included in the business. And can this be without any connection with him; without any knowledge of him, or faith in him? In a word, it seems that the renovation of our natures doth not take place, abstract from Christ, any more than the justification of our persons. The Apostle is full here: see I Cor. i. 30. "But of him are ye in Christ Jesus, who of God is made unto us righteousness and sanctification." And is it safe to think we have the qualification for heaven? Heart purity, without a Christ formed in us the hope of glory.
Now, as religion is not any thing saving to us, unless it be a personal powerful principle of obedience to God; so this internal religion is what we have in our union to Christ by faith: the new creature is what it is in him, and cannot exist without him.
VI. BE well established in the connection of God's instituted means, and the end proposed in our use of them. Now the scriptures abundantly shew, that God hath in his infinite wisdom and goodness, appointed external means with respect to our salvation; yea, to our obtaining of saving grace. Means, well adapted to our nature as men, and to our state as sinners: means which he makes use of by his spirit, for this purpose. As the spirit takes of Christ and sheweth it unto us: and means which he requires us diligently and faithfully to attend on for his influence and blessing, to make them effectual unto us. So that to say, "there is no sort of connection between the means and the end;" is an unscriptural assertion. Indeed, there is no causal or meritorious connection, as if the means were thought to rise into the place and character of an Efficant, or that by the best use we can make of them we could merit grace and salvation; yet there is [Page 24] some sort of connection, such as is proper between means and end: and that the encrease or blessing, is God's prerogative to give; yet Paul is to plant, and Apollos water, and we to attend thereon. For "faith comes by hearing the word preached," the means instituted for that end. Therefore, be you faithful in the use of the means left you fall under the censure of those that "frame not their doings (or ways) to turn unto the Lord," and fail of the blessing to be obtained in the way of duty. This the ordinary way of it: to be sure more likely than in the neglect of means. Examples in scripture are full to this purpose. And is not our sanctification by the spirit, through belief of the truth, which is revealed and preached to us, according to that in John, 17. where our Saviour is full in this? Sanctify them through thy truth, thy word is truth. The written word containing the means by which the spirit doth his work. And is the means we are to use to this purpose, evident by that in Rom. 10? How shall they hear without a preacher? Which sheweth there must be preaching the word, and hearing it. And how comes faith ordinarily, but by hearing? Thus internal religion is form'd in us.
VII. SET out early and earnestly in the business of religion, that divine service you were eminently made for, and do owe to God that made you, and who only can make you happy. This advice is especially addressed to the youth, agreeable to that of Solomon's; "Remember now thy Creator in the days of thy youth, before the evil days come," &c. Intimating that the younger part of life is ordinarily most free of evil days. Of such wherein is no pleasure, except it be in religion.
BUT the advice is also proper for those in elder life, delay no longer now, but early and earnestly apply to this serious business: whatever is your age now, delay no longer; for the putting [Page 25] off to a future day, under a notion of a more convenient season, is a meer cheat, and danger enough, that be fatal: for they who put off to a morrow, are apt and want to do just so again, when the morrow comes; and so on, till a morrow be no more delay, will cost you bitter repentance here or hereafter.
AND dont think that a little religion will answer for God's acceptance and your safety: only going on in a circle of external duties (if you were come to that) with an unhallowed heart, will not be enough to please him, "with whom you have to do;" who seeth not as man seeth, but looketh on the heart. Therefore be very solicitous to have the foundation laid in the sanctification of the spirit unto obedience; in faith repentance, with self-dedication to God, devotedness to him without reserve, and beyond revocation.
VIII. BE frequent and faithful in self-examination into your state and wants, &c. which may be awakning to the sinner, and improving to the saint. 'Tis a good guard against every kind of temptation, and friendly to every branch of religion. Yes, to be much at home communing with your own hearts, is a good way to be the more with God, in communion with him.
IX. CONSCIENCIOUSLY attend God's instituted worship. Let not any trifling excuses hinder you from constant attendance on it in public. Be steady in family worship, in reading the word and prayer. (not passing over that of the solitary kind) Let there be no prayerless families among you; and let no family discord have place within your house, lest thereby your prayers be hindered. Let heads of families be faithful in the instruction and government thereof; teach your children and servants sound doctrine, which only is unto Godly edifying. Train them up well, like Abraham, "command your houshold after you, to keep the way of the Lord." Be firm in Joshua's resolution; [Page 26] "as for me and my house, we will serve the Lord." And not a little with this view, that well regulated families, are the nursery of the church and state in their glory; but that the community of every kind is extremely injured by irreligion and disorder in private families. Let children be obedient to their parents, as ever they would hope to share in the promise annexed in the 5th commandment. And servants chearfully obey their masters in the Lord. Let all in early life be far from thinking they are excused in the vanities of children and youth, but rather attend to that advice, "young men and maidens (with old men and children) let them praise the name of the Lord." This a fit business in all ages, and through life. Let the aged be eminently sober, grave, and of good behaviour, bringing forth fruit in old age to the glory of God, and their own comfort.
UNTO one and all ages and characters, let me say, that it should be a settled point with you, to be strictly virtuous and religious: fail not of any breach of duty, in the whole circle thereof. If moral virtue fail in your conduct, Christianity cannot flourish. Therefore, "that which is altogether just, &c. thou shall follow;" or can you think to be followers of Christ, act out the Christian in every way required, &c. in every thing called for, without a strict regard to moral virtue, in all righteousness and charity?
BUT perhaps it will be said, how can such important matters be attended to, against the impetuous current of wickedness? Against all the embarrassments to virtue and religion, that crowd upon us, in times so distracted and distressing as the present? I reply, the state of our affairs, both in a political and moral view, do indeed wear a dark aspect; especially, as our abounding iniquities and impieties do compose the darkest part of the cloud that hangs over us; and must needs strike a thoughtful mind with [Page 27] grief and lamentation; yet, and although Ichabod in some plain characters, is written upon this land; as the glory is awfully departed from us; still, let not the mourners in Zion, who tremble for the ark of God, be discouraged from constant fervent prayers for his return unto us, with his healing saving mercy; nor be discouraged from vigorous attempts of our reformation; for as God hath for his own name's sake, saved his people of old, when on the brink of ruin: so, for his own name's sake (still as dear to him as ever) he may appear for us in our low estate, as many as our sins are, and heavy as his judgments are; see Ezek. 22. where it is said four times over,—"I will pour out my fury," &c. But I wrought for my name's sake. Nevertheless, mine eye pitied and spared them from destroying them. And for this reason, as God himself says, because I am God, and not man. As in Hosea, xi. 9. where, open to view, the most surprising struggle between justice and mercy, and mercy prevailing, "how shall I give thee up Ephraim, &c. mine heart is turned within me, and my repentings are kindled together? I will not return to destroy Ephraim in the fierceness of mine anger, but will surely have mercy on him, for I am God and not man, saith the Lord." A similar surprising passage is that in Isa. lviii. 18. I have seen his ways, and will heal him: yes, the ways of my people, and therefore greatly aggravated. Yet, as bad as they are, I will heal him. So he may for his name's sake heal us of our backslidings, and give us repentence unto life. But "for this he will be enquired of to do it for us." And, as a just reflection on our abominable declension from God, together with his terrible things in righteousness at this day, may awaken us to our duty. So God's compassion (ever the same) may encourage us to strive and pray for a reformation and the removal of his judgments. Shall we dare to indulge our stupidity, till our iniquity complete our ruin; till our all is gone, past recovery? The case is fairly stated thus, if ye [Page 28] live after the flesh, (and continue to do so) ye shall die, and there is no remedy. And how can the short-lived pleasures of sinful gratifications more than ballance the horrors of eternal destruction, as if it could not be wise, to be at the pains of selfmortification to escape it.
To revert for a moment to the first paragraph under this last head of advice, and say, by no means forsake the assembling of yourselves together for public worship; but be faithful and constant in the attendance on the institutions of God's house, especially on the Lord's day; for, as slackness in this, and as to the strict observation of the Sabbath (as at this day) is an awful evidence of great declensions already taking place; so if continued, will be a terrible omen of most threatning declensions to follow. Oh this being weary of Sabbaths, and God's worship, do awfully expose us to God's casting us off, to be no more his people; for though he bear long, he will not bear always. And if [...] be written upon us, wo to us: as said, "wo to them if I depart from them." But I would hope better things of you; and therefore proceed one step further by way of advice.
SPARE no pains in the Christian work, or warfare, be very solicitous for a saving and satisfying connection with Christ, give up yourselves to him by faith, love him supremely, make much of him, more than any other beloved, infinitely more, especially as the Lord your only righteousness: live by the faith of the Son of God, strictly follow him, walk circumspectly, (i. e. looking all around you) to espy danger from every quarter, from your own hearts, the world and Satan, as well as not to let any duty pass unnoticed: lay up your treasure in heaven, and have your hearts there as an evidence of this. Ever account it a prize worth contending for, and the spiritual warfare you must be engaged in to obtain it; as you must list under Christ's banner, so [Page 29] fight the good fight of faith, to lay hold, and keep hold of eternal life. Put on the whole armour of God, especially the shield of faith, and therewith use the sword of the spirit, the word of God, to quench the fiery darts of the wicked one. Resist temptation early, and give no place to the Devil: resist him stedfastly in the faith of Christ's power and merit, yea, in a humble confidence in his grace to be sufficient for you. However arduous the struggle may be, be resolute and courageous in the spiritual battle, with a reliance on Christ to be your support, and to give you the victory. Never give over as to any branch of the Christian work or warfare, however much you may be afflicted with opposition—but continue in well doing, and vigorous fighting. Shrink not back from the most vigorous efforts in so noble a cause: keep a good conscience before, toward God and man: faithfully regard the dictates of a well enlightened conscience in living well, and settling well the grand account for the last judgment. Oh then indulge not any thing that will not bear a look from God's all pervading eye; that will not bear a single cast from his dread tribunal, much less the full glare of eternity.
THROUGH all life keep death and the future world in view, realizing their swift approach. In this view, keep up the important struggle for the prize of the high calling of God in Christ Jesus.
IN the close of these heads of advice, respecting faith and duty, I shall only add, that whatever men believe and do, or feel and suffer, even in the bitter reflections of conscience, it all dont make up a righteousness to justify them before God. No, the true faith, sincere obedience, and rich experience of eminent Christians, in the exercise of love to God and Jesus Christ, in repentance toward God, and faith toward our Lord Jesus Christ, &c. have not any thing in them of the nature of an expiatory sacrifice [Page 30] and payment of our immense debt to divine justice. It is most evident, from the present state of diseased guilty man, from the whole current of the bible, and from every constitution of God; that all his pretences to justification and life, by any thing of his own, are utterly vain; which must not escape our notice, or fail of the strictest attention.
THIS sane is a very important matter to be ever in our view. Yea, a point as clear as any in all the bible, and abundantly confirmed therein. It is observable, that early upon the fall of man, God declares against the vanity and folly of sealing righteousness by the deeds of the law, when once he had transgressed it. Accordingly he soon lets Adam know he may not attempt now to approach the tree of life: but so far from this, God drove him out of the garden; and set cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. But oh! how surprising the divine benevolence, that even before Adam's exclusion from Paradise, and prohibition of using the first covenant, he opens a new and living way by the promise of the seed of the woman to be the Saviour of men; the sane that afterwards, is stiled the Lord our righteousness.
VERY worthy of our remark it is, that God who is wont to speak to us, especially the most important things by way of contrast, setting the one over against the other, that the light may appear the stronger, and have the greater effect; and often sets forth the gloomy part of the contrast first, though immediately after the encouraging part, as it were in the same breath. See the instance in Hoses, xiii. 9. "O Israel, (O man) thou hast destroyed thyself, but in me is thine help." So that in Isaiah, xxvii. 4, 5. "Who would set the briers and thorns against me in the battle? I would go through them and burn them together Or let him take hold of my strength and make peace with me, [Page 31] and he shall make peace." I say it is worthy of remark, here in the case of Adam; he exhibits the bright side of the contrast first: gives out the promise of a Saviour, before he fully opens upon the guilty creature the terrors of the broken law; as if he should be prevented from any dispair, (only in himself) and have immediately ready at hand the most powerful argument, to renounce self, and trust in an all-sufficient Saviour. How thankful should we be for the provision now made for our justification and life, upon a gospel plan, that humbles men, and exalts the Lord.
I have finished the whole, when I have added the appendix, usual on such occasions; the account of baptisms and deaths, in this society, with some proper reflections.
BAPTISMS this year, 40. Deaths, 36. Of these, infants, 5. Children from 2 years, with the youth to 25, are 10. From the age of 25 to 50, are 13. From 50 to 94, are 7. And also died here in a few weeks, of the French prisoners from New-York, 20. In all, 56.
I have thus classed out the dead, that you might have before you a specimen of demonstration, that death spares no age or character, but runs through all ages, from the infant of days, to the eldest mortal: it seizeth on persons of all characters, without distinction; sparing not the most virtuous and useful, within its commission. Very speaking it is, that no age or qualification, secureth from the irresistible stroke. So that none may boast of a morrow; when death in its rapid way to the living, may come to day suddenly, and unsuspected as "a thief in the night."
AND now by this look into the grave, into the congregation of the dead, who number on in all periods of life, and continually filling up that vast collection in the silent abodes below: I say, by this view of what we are all hastening unto, viz. to join [Page 32] the dead, every one in his own order and time. May we thro' grace, be very solicitous to prepare each one for his own approaching change; so as that we may then attend with faith and fortitude to the solemnities of dying, which stand alone by themselves, and never repeated. Indeed the solemnity of living with a just reference to dying, is next to it and connected with it; and this to be carried on through life: but that of dying is but once and alone; and not a little determined what it is by the manner and kind of our life. Then let us not spend our days as a tale that is told; soon out, and to little purpose. But may we hear of every age, capable of reflecting on the importance of living and dying well; most faithfully apply ourselves to our great work "while it is day, for the night cometh wherein no man can work."
IT is an old saying and a true one, delays are dangerous; especially so in the important matters of religion The King's business requires hoste; the King of Kings will not have his postponed, how express his demand, that [...]e [...]elay not to keep his commands. The reason is plain; delay is keeping God out of his due; is a kind of refusal to pay it at all. 'Tis very injurious to ourselves, and threatens to be fatal. 'Tis certain our days hasten fast to a close; and if our work doth not go on in some good proportion thereto, we shall be sadly in the arrears of duty; and if the one thing needful is not done, what then but immersed in the irretrievable state of the slothful? And now having so many arguments to awaken our attention to our duty and interest, may we seasonably and thoroughly attend thereunto; let us see to it that our hearts are right with God; that we make with him an everlasting covenant, and especially learn to live the life of the righteous, and have our last end like his. Oh! let us under the realizing views of death's approach and seizure, beyond any discharge in that war; be acting in the full character of the Godly, and with right Christian perceverance to the end. I conclude with the prayer of Moses, "So teach us to number our days, that we may apply our hearts unto wisdom," that by having through life, a just and practical reference to death, and that final great account, we may commence the wise, that shall inherit glory. AMEN.
ERRATA. In page 5, line 11; for must, read meat. P. 8, l. 9; for Saviour, read favour. P. 15, l. 15; read beatifying; and l. 22; for was, read has. P. 21, l. 5; for you, read yea. P. 22, l. 22; for their, read our.