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SUBJECT: 26a
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A FAREWELL SERMON,
PREACHED AT THE
FIRST PRECINCT AT NORTHAMPTON
AFTER THE PEOPLE'S PUBLIC REJECTION OF THEIR MINISTER, AND RENOUNCING
THEIR RELATION TO HIM AS PASTOR OF THE CHURCH THERE.
ON JUNE 32, 1750;
OCCASIONED BY DIFFERENCE OF SENTIMENTS, CONCERNING THE REQUISITE
QUALIFICATIONS OF MEMBERS OF THE CHURCH IN COMPLETE STANDING.
Acts. xx. 18.Ye know, from the first day that I came into Asia, after
what manner I have been with you at all seasons Acts. xx. 20.And how I
kept back nothing that was profitable unto you, but have showed you,
and have taught you publicly, and from house to house. Acts. xx. 26,
27.Wherefore I take you to record this day, that I am pure from the
blood of all men. For I have not shunned to declare unto you all the
counsel of God. Gal. iv. 15, 16.Where is then the blessedness ye speak
of? For I bear you record, that if it had been possible, ye would have
plucked out your own eyes, and haven given them to me. Am I therefore
become your enemy, because I tell you the truth?
PREFACE.
It is not unlikely, that some of the readers of the following Sermon
may be inquisitive concerning the circumstances of the difference
between me and the people of Northampton, that issued in that
separation between me and them, which occasioned the preaching of this
Farewell Sermon.--There is, by no means, room here for a full account
of that matter: but yet it seems to be proper, and even necessary,
here to correct some gross misrepresentations, which have been
abundantly, and (it is to be feared) by some affectedly and
industriously made, of that difference. Such as, that I insisted on
persons being assured of their being in a state of salvation, in order
to my admitting them into the church; that I required a particular
relation of the method and order of a person's inward experience, and
of the time and manner of his conversion, as the test of his fitness
for Christian communion; yea, that I have undertaken to set up a pure
church, and to make an exact and certain distinction between saints
and hypocrites, by a pretended infallible discerning the state of
men's souls; that in these things I had fallen in with those wild
people, who have lately appeared in New England, called Separatists:
and that I myself was become a grand separatist; that I arrogated all
the power of judging of the qualifications of candidates for communion
wholly to myself, and insisted on acting by my sole authority, in the
admission of members into the church, &c.
In opposition to these slanderous representations, I shall at present
only give my reader an account of some things which I laid before the
council that separated between me and my people, in order to their
having a just and full account of my principles, relating to the
affair in controversy.--Long before the sitting of the council, my
people had sent to the Reverend Mr. Clark of Salem Village, desiring
him to write in opposition to my principles. Which gave me occasion to
write to Mr. Clark, that he might have true information what my
principles were. And in the time of the sitting of the council, I did,
for their information, make a public declaration of my principles
before them and the church, in the meeting-house, of the same import
with that in my letter to Mr. Clark, and very much in the same words.
And then, afterwards, sent in to the council in writing, an extract of
that letter, containing the information I had given Mr. Clark, in the
very words of my letter to him, that the council might read and
consider it at their leisure, and have a more certain and satisfactory
knowledge what my principles were. The extract which I sent in to them
was in the following words:
"I am often, and I do not know but pretty generally in the country,
represented as of a new and odd opinion with respect to the terms of
christian communion, and as being for introducing a peculiar way of my
own.--Whereas, I do not perceive that I differ at all from the scheme
of Dr. Watts, in his book entitled, The rational Foundation of a
Christian Church, and the Terms of Christian Communion; which, he
says, is the common sentiment and practice of all reformed churches. I
had not seen this book of Dr. Watts's when I published what I have
written on the subject. But yet, I think, my sentiments, as I have
expressed them, are at exactly agreeable to what he lays down, at if I
had been his pupil. Nor do I at all go beyond what Dr. Doddridge
plainly shows to be his sentiments, in his Rise and Progress of
Religion, and his Sermons on Regeneration, and his Paraphrase and
Notes on the New Testament. Nor indeed, Sir, when I consider the
sentiments you have expressed in your letters to Major Pomroy and Mr.
Billing, can I perceive but that they come exactly to the same thing
that I maintain. You suppose, the sacraments are not converting
ordinances: but that, as seals of the covenant, they presuppose
conversion especially in the adult; and that it is visible saintship,
or, in other words, a credible profession of faith and repentance, a
solemn consent to the gospel covenant, joined with a good
conversation, and competent measure of christian knowledge, is what
gives a gospel-right to all sacred ordinances: but that it is
necessary to those that come to these ordinances, and in those that
profess a consent to the gospel covenant, that they be sincere in
their profession or at least should think themselves so.--The great
thing which I have scrupled in the established method of this church's
proceeding, and which I dare no longer go on in, is their publicly
assenting to the form of words rehearsed on occasion of their
admission to the communion, without pretending thereby to mean any
such thing as a hearty consent to the terms of the gospel-covenant, or
to mean any such faith or repentance as belong to the covenant of
grace, and are the grand conditions of that covenant. It being, at the
same time that the words are used, their known and established
principle, which they openly profess and proceed, upon, that men may
and ought to use these words, and mean no such thing, but something
else of a nature far inferior; which I think they have no distinct
determinate notion of; but something consistent with their knowing
that they do not choose God as their chief good, but love the world
more than him, and that they do not give themselves up entirely to
God, but make reserves; and in short, knowing that they do not
heartily consent to the gospel-covenant, but live still under the
reigning power of the love of the world, and enmity to God and Christ.
So that the words of their public profession, according to their
openly established use, cease to be of the nature of any profession of
gospel faith and repentance, or any proper compliance with the
covenant. For it is their profession, that the words, as used, mean no
such thing. The words used under these circumstances, do at least fail
of being a credible profession of these things.--I can conceive of no
such virtue in a certain set of words, that it is proper, merely on
the making these sounds, to admit persons to christian sacraments,
without any regard to any pretended meaning of these sounds. Nor can I
think, that any institution of Christ has established any such terms
of admission into the christian church.--It does not belong to the
controversy between me and my people, how particular or large the
profession should be that is required. I should not choose to be
confined to exact limits as to that matter, but rather than contend, I
should content myself with a few words, briefly expressing the
cardinal virtues or acts implied in a hearty compliance with the
covenant, made (as should appear by inquiry into the person's
doctrinal knowledge) understanding; if there were an external
conversation agreeable thereto. Yea, I should think, that such a
person, solemnly making such a profession, had a right to be received
as the object of a public charity, however he himself might scruple
his own conversion, on account of his not remembering the time, not
knowing the method, of his conversion, or finding so much remaining
sin, &c. And (if his own scruples did not hinder him coming to the
Lord's table) I should think the minister or church had no right to
debar such a professor, though he should say he did not think himself
converted. For I call that a profession of godliness, which is a
profession of the great things wherein godliness consists, and not a
profession of his own opinion of his good estate.
"Northampton, May 7, 1750."
The council having heard that I had made certain draughts of the
covenant, or forms of a public profession of religion which I stood
ready to accept of from the candidates for church communion, they, for
their further information, sent for them. Accordingly I sent them four
distinct draughts or forms, which I had drawn up about a twelvemonth
before, as what I stood ready to accept of (any one of them) rather
than contend, and break with my people.--The two shortest of these
forms are here inserted for the satisfaction of the reader.--They are
as follows:
"I hope I do truly find a heart to give up myself wholly to God,
according to the tenor of that covenant of grace which was sealed in
my baptism; and to walk in a way of obedience to all the commandments
of God, which the covenant of grace requires, as long as I live."
Another,
"I hope I truly find in my heart a willingness to comply with all the
commandments of God, which require me to give up myself wholly to him,
and to serve him with my body and my spirit. And do accordingly now
promise to walk in a way of obedience to all the commandments of God,
as long as I live."
Such kind of professions as these I stood ready to accept, rather than
contend and break with my people Not but that I think it much more
convenient, that ordinarily the public profession of religion that is
made by Christians, should be much fuller and more particular And that
(as I hinted in my letter to Mr. Clark) I should not choose to be tied
up to any certain form of words, but to have liberty to vary the
expressions of a public profession, the more exactly to suit the
sentiments and experience of the professor, that it might be a more
just and free expression of what each one finds in his
heart.--Moreover, it must be noted, that I ever insisted on it, that
it belonged to me as a pastor, before a profession was accepted, to
have full liberty to instruct the candidate in the meaning of the
terms of it, and in the nature of the things proposed to be professed;
and to inquire into his doctrinal understanding of these things,
according to my best discretion; and to caution the person, as I
should think needful, against rashness in making such a profession, or
doing it mainly for the credit of himself or his family, or from any
secular views whatsoever, and to put him on serious self-examination,
and searching his own heart and prayer to God to search and enlighten
him, that he may not be hypocritical and deceived in the profession he
makes; withal pointing forth to him the many ways in which professors
are liable to be deceived.
Nor do I think it improper for a minister in such a case, to inquire
and know of the candidate what can be remembered of the circumstances
of his christian experience; as this may tend much to illustrate his
profession, and give a minister great advantage for proper
instructions: though a particular knowledge and remembrance of the
time and method of the first conversion to God, is not to be made the
test of a person's sincerity, nor insisted on as necessary in order to
his being received into full charity. Not that I think it at all
improper or unprofitable, that in some special cases, a declaration of
the particular circumstances of a person's first awakening, and the
manner of his convictions, illuminations, and comforts, should be
publicly exhibited before the whole congregation, on occasion of his
admission into the church; though this be not demanded as necessary to
admission. I ever declared against insisting on a relation of
experiences, in this sense, (vis. a relation of the particular time
and steps of the operation of the Spirit, in first conversion,) as the
term of communion: yet, if by a relation of experiences, be meant a
declaration of experience of the great things wrought, wherein true
grace and the essential acts and habits of holiness consist: in this
sense, I think an account of a person's experiences necessary in order
to his admission into full communion in the church. But that in
whatever inquiries are made, and whatever account is given, neither
minister nor church are to set up themselves as searchers of hearts,
but are to accent the serious solemn profession of the well-instructed
professor, of a good life, as best able to determine what he finds in
his own heart. These things may serve in some measure to set right
those of my readers who have been misled in their apprehensions of the
state of the controversy between me and my people, by the
forementioned misrepresentations.
A FAREWELL SERMON
2 Corinthians i. 14
AS ALSO YOU HAVE ACKNOWLEDGED US IN PART, THAT WE ARE YOUR REJOICING,
EVEN AS YE ALSO ARE OURS IN THE DAY OF THE LORD JESUS.
The apostle, in the preceding part of the chapter, declares what great
troubles he met with in the course of his ministry. In the text, and
two foregoing verses, he declares what were his comforts and supports
under the troubles he met with. There are four things in particular.
1. That he had approved himself to his own conscience, 2Co_1:12,. "For our rejoicing is this, the testimony of our conscience,
that in simplicity and godly sincerity, not with fleshly wisdom, but
by the grace of God, we have had our conversation in the world, and
more abundantly to you-wards."
2. Another thing he speaks of as matter of comfort, is that as he had
approved himself to his own conscience, so he had also to the
consciences of his hearers, the Corinthians, to whom he now wrote, and
that they should approve of him at the day of judgment.
3. The hope he had of seeing the blessed fruit of his labors and
sufferings in the ministry, in their happiness and glory, in that
great day of accounts.
4. That in his ministry among the Corinthians, he had approved himself
to his Judge, who would approve and reward his faithfulness in that
day.
These three last particulars are signified in my text, and the
preceding verse, and indeed all the four are implied in the text. It
is implied that the Corinthians had acknowledged him as their
spiritual father, and as one that had been faithful among them, and as
the means of their future joy and glory at the day of judgment. It is
implied that the apostle expected at that time to have a joyful
meeting with them before the Judge, and with joy to behold their
glory, as the fruit of his labors, and so they would be his rejoicing.
It is implied also that he then expected to be approved of the great
Judge, when he and they should meet together before him, and that he
would then acknowledge his fidelity, and that this had been the means
of their glory, and that thus he would, as it were, give them to him
as his crown of rejoicing. But this the apostle could not hope for,
unless he had the testimony of his own conscience in his favor. And
therefore the words do imply, in the strongest manner, that he had
approved himself to his own conscience.
There is one thing implied in each of these particulars, and in every
part of the text, which I shall make the subject of my present
discourse, viz.
Doctrine: Ministers, and the people that have been under their care,
must meet one another before Christ's tribunal at the day of judgment.
Ministers, and the people that have been under their care, must be
parted in this world, how well soever they have been united. If they
are not separated before, they must be parted by death, and they may
be separated while life is continued. We live in a world of change,
where nothing is certain or stable, and where a little time, a few
revolutions of the sun, brings to pass strange things, surprising
alterations, in particular persons in families, in towns and churches,
in countries and nations. It often happens, that those who seem most
united, in a little time are most disunited, and at the greatest
distance. Thus ministers and people, between whom there has been the
greatest mutual regard and strictest union, may not only differ in
their judgments, and be alienated in affection, but one may rend from
the other, and all relation between them be dissolved. The minister
may be removed to a distant place, and they may never have any more to
do one with another in this world. But if it be so, there is one
meeting more that they must have, and that is in the last great day of
accounts. Here I would show,
I. In what manner ministers, and the people which have been under
their care, shall meet one another at the day of judgment.
II. For what purposes.
III. For what reasons God has so ordered it, that ministers and their
people shall then meet together in such a manner, and for such
purposes.
1. I would show, in some particulars, in what manner ministers and the
people which have been under their care, shall meet one another at the
day of judgment.
(1.) They shall not meet at the day merely as all the world must then
meet together. I would observe a difference in two things.
1. As to a clear actual view, and distinct knowledge and notice, of
each other.
Although the whole world will be then present, all mankind of all
generations gathered in one vast assembly, with all of the angelic
nature, both elect and fallen angels, yet we need not suppose that
everyone will have a distinct and particular knowledge of each
individual of the whole assembled multitude, which will undoubtedly
consist of many millions of millions. Though it is probable that men's
capacities will be much greater than in their present state, yet they
will not be infinite. Though their understanding and comprehension
will be vastly extended, yet men will not be deified. There will
probably be a very enlarged view that particular persons will have of
the various parts and members of that vast assembly, and so of the
proceedings of that great day. But yet it must needs be, that
according to the nature of finite minds, some persons and some things,
at that day, shall fall more under the notice of particular persons
than others. This (as we may well suppose) according as they shall
have a nearer concern with some than others in the transactions of the
day. There will be special reason why those who have had special
concerns together in this world, in their state of probation, and
whose mutual affairs will be then to be tried and judged, should
especially be set in one another's view. Thus we may suppose, that
rulers and subjects, earthly judges and those whom they have judged,
neighbors who have had mutual converse, dealings, and contests, heads
of families and their children and servants, shall then meet, and in a
peculiar distinction be set together. And especially will it be thus
with ministers and their people. It is evident by the text, that these
shall be in each other's view, shall distinctly know each other, and
shall have particular notice one of another at that time.
2. They shall meet together, as having special concern one with
another in the great transactions of that day.
Although they shall meet the whole world at that time, yet they will
not have any immediate and particular concern with all. Yea, the far
greater part of those who shall then be gathered together, will be
such as they have had no intercourse with in their state of probation,
and so will have no mutual concerns to be judged of. But as to
ministers and the people that have been under their care, they will be
such as have had much immediate concern one with another, in matters
of the greatest moment. Therefore they especially must meet, and be
brought together before the Judge, as having special concern one with
another in the design and business of that great day of
accounts.--Thus their meeting, as to the manner of it, will be diverse
from the meeting of mankind in general.
2. Their meeting at the day of judgment will be very diverse from
their meetings one with another in this world.
Ministers and their people, while their relation continues, often meet
together in this world. They are wont to meet from sabbath to sabbath,
and at other times, for the public worship of God, and administration
of ordinances, and the solemn services of God's house. And besides
these meetings, they have also occasions to meet for the determining
and managing their ecclesiastical affairs, for the exercise of church
discipline, and the settling and adjusting those things which concern
the purity and good order of public administrations. But their meeting
at the day of judgment will be exceeding diverse, in its manner and
circumstances, from any meetings and interviews they have one with
another in the present state. I would observe how, in a few
particulars.
1. Now they meet together in a preparatory mutable state, but then in
an unchangeable state.
Now sinners in the congregation meet their minister in a state wherein
they are capable of a saving change, capable of being turned, through
God's blessing on the ministrations and labors of their pastor, from
the power of Satan unto God; and being brought out of a state of
guilt, condemnation, and wrath, to a state of peace and favor with
God, to the enjoyment of the privileges of his children, and a title
to their eternal inheritance. And saints now meet their minister with
great remains of corruption, and sometimes under great spiritual
difficulties and affliction: and therefore are yet the proper subjects
of means for a happy alteration of their state, which they have reason
to hope for in the attendance on ordinances, and of which God is
pleased commonly to make his ministers the instruments. Ministers and
their people now meet in order to the bringing to pass such happy
changes: they are the great benefits sought in their solemn meetings.
But when they shall meet together at the day of judgment, it will be
far otherwise. They will all meet in an unchangeable state. Sinners
will be in an unchangeable state. They who then shall be under the
guilt and power of sin, and have the wrath of God abiding on them,
shall be beyond all remedy or possibility of change, and shall meet
their ministers without any hopes of relief or remedy, or getting any
good by their means. And as for the saints, they will be already
perfectly delivered from all their corruption, temptation, and
calamities of every kind, and set forever out of their reach; and no
deliverance, no happy alteration, will remain to be accomplished in
the use of means of grace, under the administrations of ministers. It
will then be pronounced, "He that is unjust, let him be unjust still;
and he that is filthy, let him be filthy still; and he that is
righteous, let him be righteous still; and he that is holy, let him be
holy still."
2. Then they shall meet together in a state of clear, certain, and
infallible light.
Ministers are set as guides and teachers, and are represented in
Scripture as lights set up in the churches, and in the present state
meet their people, from time to time, in order to instruct and
enlighten them, to correct their mistakes, and to be a voice behind
them, when they turn aside to the right hand or the left, saying,
"This is the way, walk ye in it;" to evince and confirm the truth by
exhibiting the proper evidences of it. They to refute errors and
corrupt opinions, to convince the erroneous, and establish the
doubting. But when Christ shall come to judgment, every error and
false opinion shall be detected. All deceit and delusion shall vanish
away before the light of that day, as the darkness of the night
vanishes at the appearance of the rising sun. Every doctrine of the
Word of God shall then appear in full evidence, and none shall remain
unconvinced. All shall know the truth with the greatest certainty, and
there shall be no mistakes to rectify.
Now ministers and their people may disagree in their judgments
concerning some matters of religion, and may sometimes meet to confer
together concerning those things wherein they differ, and to hear the
reasons that may be offered on one side and the other; and all may be
ineffectual as to any conviction of the truth. They may meet and part
again, no more agreed than before, and that side which was in the
wrong may remain so still. Sometimes the meetings of ministers with
their people, in such a case of disagreeing sentiments, are attended
with unhappy debate and controversy, managed with much prejudice and
want of candor; not tending to light and conviction, but rather to
confirm and increase darkness, and establish opposition to the truth,
and alienation of affection one from another. But when they shall meet
together at the day of judgment, before the tribunal of the great
Judge, the mind and will of Christ will be made known, and there shall
no longer be any debate or difference of opinions. The evidence of the
truth shall appear beyond all dispute, and all controversies shall be
finally and forever decided.
Now ministers meet their people in order to enlighten and awaken the
consciences of sinners: setting before them the great evil and danger
of sin, the strictness of God's law, their own wickedness of heart and
practice, the great guilt they are under, the wrath that abides upon
them, and their impotence, blindness, poverty, and helpless and undone
condition. But all is often in vain. They remain still,
notwithstanding all their ministers can say, stupid and unawakened,
and their consciences unconvinced. But it will not be so at their last
meeting at the day of judgment. Sinners, when they shall meet their
minister before their great Judge, will not meet him with a stupid
conscience. They will then be fully convinced of the truth of those
things which they formerly heard from him, concerning the greatness
and terrible majesty of God, his holiness and hatred of sin, his awful
justice in punishing it, the strictness of his law and the
dreadfulness and truth of his threatenings, and their own unspeakable
guilt and misery. And they shall never more be insensible of these
things. The eyes of conscience will now be fully enlightened, and
never shall be blinded again. The mouth of conscience shall now be
opened, and never shall be shut any more.
Now ministers meet with their people, in public and private, in order
to enlighten them concerning the state of their souls; to open and
apply the rules of God's Word to them, in order to their searching
their own hearts, and discerning their state. But now ministers have
no infallible discernment of the state of their people; and the most
skillful of them are liable to mistakes, and often are mistaken in
things of this nature. Nor are the people able certainly to know the
state of their minister, or one another's state: very often those pass
among them for saints, and it may be eminent saints, that are grand
hypocrites. And on the other hand, those are sometimes censured, or
hardly received into their charity, that are indeed some of God's
jewels. And nothing is more common than for men to be mistaken
concerning their own state. Many that are abominable to God, and the
children of his wrath, think highly of themselves, as his precious
saints and dear children. Yea, there is reason to think that often
some that are most bold in their confidence of their safe and happy
state, and think themselves not only true saints, but the most eminent
saints in the congregation, are in a peculiar manner a smoke in God's
nostrils. And thus it undoubtedly often is in those congregations
where the Word of God is most faithfully dispensed, notwithstanding
all that ministers can say in their clearest explications, and most
searching applications of the doctrines and rules of God's Word to the
souls of their hearers. But in the day of judgment they shall have
another sort of meeting. Then the secrets of every heart shall be made
manifest, and every man's state shall be perfectly known.1 Cor. iv. 5
. "Therefore judge nothing before the time, until the Lord come, who
both will bring to light the hidden things of darkness, and will make
manifest the counsels of the hearts: and then shall every man have
praise of God." Then none shall be deceived concerning his own state,
nor shall be any more in doubt about it. There shall be an eternal end
to all the self-conceit and vain hopes of deluded hypocrites, and all
the doubts and fears of sincere Christians. And then shall all know
the state of one another's souls. The people shall know whether their
minister has been sincere and faithful, and the minister shall know
the state of every one of their people, and to who the word and
ordinances of God have been a savor of life unto life, and to whom a
savor of death unto death.
Now in this present state it often happens that when ministers and
people meet together to debate and manage their ecclesiastical
affairs, especially in a state of controversy, they are ready to judge
and censure with regard to each other's views, designs, and the
principles and ends by which each is influenced, and are greatly
mistaken in their judgment and wrong one another in their censures.
But at that future meeting, things will be set in a true and perfect
light, and the principles and aims that everyone has acted from, shall
be certainly known. There will be an end to all errors of this kind,
and all unrighteous censures.
3. In this world, ministers and their people often meet together to
hear of and wait upon an unseen Lord. But at the judgment, they shall
meet in his most immediate and visible presence.
Ministers, who now often meet their people to preach to them the King
eternal, immortal, and invisible, to convince them that there is a God
and declare to them what manner of being he is, and to convince them
that he governs and will judge the world, and that there is a future
state of rewards and punishments, and to preach to them a Christ in
heaven, at the right hand of God, in an unseen world--shall then meet
their people in the most immediate sensible presence of this great
God, Savior, and Judge, appearing in the most plain, visible, and open
manner, with great glory, with all his holy angels, before them and
the whole world. They shall not meet them to hear about an absent
Christ, an unseen Lord, and future Judge; but to appear before that
Judge--being set together in the presence of that supreme Lord--in his
immense glory and awful majesty, of whom they have heard so often in
their meetings together on earth.
4. The meeting at the last day, of ministers and the people that have
been under their care, will not be attended by anyone with a careless,
heedless heart.
With such a heart are their meetings often attended in this world by
many persons, having little regard to him whom they pretend unitedly
to adore in the solemn duties of his public worship, taking little
heed to their own thoughts or frame of their minds, not attending to
the business they are engaged in, or considering the end for which
they are come together. But at that great day there will not be one
careless heart: no sleeping, no wandering of mind from the great
concern of the meeting, no inattentiveness to the business of the day,
no regardlessness of the presence they are in or of those great things
which they shall hear from Christ, or that they formerly heard from
him, and of him, by their ministers in their state of trial, or which
they shall now hear their ministers declaring concerning them before
their Judge.
Having observed these things, concerning the manner and circumstances
of this future meeting, before the tribunal of Christ at the day of
judgment, I now proceed,
II. To observe to what purposes they shall then meet.
1. To give an account, before the great Judge, of their behavior one
to another, in the relation they bore to each other in this world.
Ministers are sent forth by Christ to their people on his business.
They are his servants and messengers; and, when they have finished
their service, they must return to their master to give him an account
of what they have done, and of the entertainment they have had in
performing their ministry. Thus we find, in Luke xiv. 16-21., that
when the servant who was sent forth to call the guests to the great
supper, had finished his appointed service, he returned to his master,
and gave him an account of what he had done, and of the entertainment
he had received. And when the master, being angry, sent his servant to
others, he returns again and gives his master an account of his
conduct and success. So we read, in Hebrews 13, 17. of ministers or
rulers in the house of God, that "they watch for souls, as those that
must give account." And we see by the forementioned Luk_14:1-35. that
ministers must give an account to their master, not only of their own
behavior in the discharge of their office, but also of their people's
reception of them, and of the treatment they have met with among them.
Faithful ministers will then give an account with joy, concerning
those who have received them well, and made a good improvement of
their ministry; and these will be given them, at that day, as their
crown of rejoicing. And, at the same time, they will give an account
of the ill treatment of such as have not well received them and their
messages from Christ. They will meet these, not as they used to do in
this world, to counsel and warn them, but to bear witness against
them, as their judges and assessors with Christ, to condemn them. And,
on the other hand, the people will at that day rise up in judgment
against wicked and unfaithful ministers, who have sought their own
temporal interest more than the good of the souls of their flock.
2. At that time ministers, and the people who have been under their
care, shall meet together before Christ, that he may judge between
them, as to any controversies which have subsisted between them in
this world.
It often comes to pass in this evil world, that great differences and
controversies arise between ministers and the people under their
pastoral care. Though they are under the greatest obligations to live
in peace, above persons in almost any relation whatever, and although
contests and dissensions between persons so related are the most
unhappy and terrible in their consequences on many accounts of any
sort of contentions, yet how frequent have such contentions been!
Sometimes a people contest with their ministers about their doctrine,
sometimes about their administrations and conduct, and sometimes about
their maintenance. Sometimes such contests continue a long time, and
sometimes they are decided in this world, according to the prevailing
interest of one party or the other, rather than by the Word of God,
and the reason of things. And sometimes such controversies never have
any proper determination in this world.
But at the day of judgment there will be a full, perfect, and
everlasting decision of them. The infallible Judge, the infinite
fountain of light, truth, and justice, will judge between the
contending parties, and will declare what is the truth, who is in the
right, and what is agreeable to his mind and will. And in order
hereto, the parties must stand together before him at the last day,
which will be the great day of finishing and determining all
controversies, rectifying all mistakes, and abolishing all unrighteous
judgments, errors, and confusions, which have before subsisted in the
world of mankind.
3. Ministers, and the people that have been under their care, must
meet together at that time to receive an eternal sentence and
retribution from the Judge, in the presence of each other, according
to their behavior in the relation they stood in one to another in the
present state.
The Judge will not only declare justice, but he will do justice
between ministers and their people. He will declare what is right
between them, approving him that has been just and faithful, and
condemning the unjust. Perfect truth and equity shall take place in
the sentence which he passes, in the rewards he bestows, and the
punishments which he inflicts. There shall be a glorious reward to
faithful ministers, to those who have been successful. Dan. xii. 3,
"And they that be wise shall shine as the brightness of the firmament,
and they that turn many to righteousness, as the stars for ever and
ever:" and also to those who have been faithful, and yet not
successful, Isa. xil. 4, "Then I said, I have laboured in vain, I have
spent my strength for nought; yet surely my judgment is with the Lord,
and my reward with my God." And those who have well received and
entertained them shall be gloriously rewarded, Mat. x. 41, "He that
receiveth you, receiveth me; and he that receiveth me, receiveth him
that sent me. He that receiveth a prophet in the name of a prophet,
shall receive a prophet's reward, and he that receiveth a righteous
man, in the name of a righteous man, shall receive a righteous man's
reward." Such people, and their faithful ministers, shall be each
other's crown of rejoicing, 1 Thes. ii. 20. "For what is our hope, or
joy, or crown of rejoicing? Are not even ye in the presence of our
Lord Jesus Christ at his coming? For ye are our glory and joy." And in
the text, "We are your rejoicing, as ye also are ours, in the day of
the Lord Jesus." [95] But they that evil entreat Christ's faithful
ministers, especially in that wherein they are faithful, shall be
severely punished; Mat. x. 14, 15, "And whosoever shall not receive
you, nor hear your words, when ye depart out of that house or city,
shake off the dust of your feet. Verily I say unto you, it shall be
more tolerable for the sinners of Sodom and Gomorrah, in the day of
judgment, than for that city." Deu. xxxiii. 8-11."And of Levi he said,
Let thy Thummin and thy Urim be with thy holy one. They shall teach
Jacob thy judgments, and Israel thy law. Bless, Lord, his substance,
and accept the work of his hands; smite through the loins of them that
rise against him, and of them that hate him, that they rise not
again." On the other hand, those ministers who are found to have been
unfaithful, shall have a most terrible punishment. See Eze. xxxiii.
6;. Mat. xxiii. 1-33.
Thus justice shall be administered at the great day to ministers and
their people: and to that end they shall meet together, that they may
not only receive justice to themselves, but see justice done to the
other party. For this is the end of that great day, to reveal or
declare the righteous judgment of God; Rom. ii. 5. Ministers shall
have justice done them, and they shall see justice done to their
people. And the people shall receive justice themselves from their
Judge, and shall see justice done to their minister. And so all things
will be adjusted and settled forever between them: everyone being
sentenced and recompensed according to his works, either in receiving
and wearing a crown of eternal joy and glory, or in suffering
everlasting shame and pain.--I come now to the next thing proposed,
viz.
III. To give some reasons why we may suppose God has so ordered it,
that ministers, and the people that have been under their care, shall
meet together at the day of judgment, in such a manner and for such
purposes.
There are two things which I would now observe.
1. The mutual concerns of ministers and their people are of the
greatest importance.
The Scripture declares that God will bring every work into judgment,
with every secret thing, whether it be good or whether it be evil. It
is fit that all the concerns and all the behavior of mankind, both
public and private, should be brought at last before God's tribunal,
and finally determined by an infallible judge. But it is especially
requisite that it should be thus, as to affairs of very great
importance.
Now the mutual concerns of a Christian minister and his church and
congregation, are of the vastest importance: in many respects, of much
greater moment than the temporal concerns of the greatest earthly
monarchs, and their kingdoms or empires. It is of vast consequence how
ministers discharge their office, and conduct themselves towards their
people in the work of the ministry, and in affairs appertaining to it.
It is also a matter of vast importance, how a people receive and
entertain a faithful minister of Christ, and what improvement they
make of his ministry. These things have a more immediate and direct
respect to the great and last end for which man was made, and the
eternal welfare of mankind, than any of the temporal concerns of men,
whether private or public. And therefore it is especially fit that
these affairs should be brought into judgment, and openly determined
and settled, in truth and righteousness, and that to this end,
ministers and their people should meet together before the omniscient
and infallible Jdg_2:1-23. The mutual concerns of ministers and their people have a special
relation to the main things appertaining to the day of judgment.
They have a special relation to that great and divine person who will
then appear as Judge. Ministers are his messengers, sent forth by him,
and in their office and administrations among their people, represent
his person, stand in his stead, as those that are sent to declare his
mind, to do his work, and to speak and act in his name. And therefore
it is especially fit that they should return to him to give an account
of their work and success. The king is judge of all his subjects, they
are all accountable to him. But it is more especially requisite that
the king's ministers, who are especially entrusted with the
administrations of his kingdom, and who are sent forth on some special
negotiation, should return to him, to give an account of themselves,
and their discharge of their trust, and the reception they have met
with.
Ministers are not only messengers of the person who at the last day
will appear as Judge, but the errand they are sent upon, and the
affairs they have committed to them as his ministers, most immediately
concern his honor, and the interest of his kingdom. The work they are
sent upon is to promote the designs of his administration and
government, therefore their business with their people has a near
relation to the day of judgment. For the great end of that day is
completely to settle and establish the affairs of his kingdom, to
adjust all things that pertain to it, that everything that is opposite
to the interests of his kingdom may be removed, and that everything
which contributes to the completeness and glory of it may be perfected
and confirmed, that this great King may receive his due honor and
glory.
Again, the mutual concerns of ministers and their people have a direct
relation to the concerns of the day of judgment, as the business of
ministers with their people is to promote the eternal salvation of the
souls of men, and their escape from eternal damnation. The day of
judgment is the day appointed for that end, openly to decide and
settle men's eternal state, to fix some in a state of eternal
salvation, and to bring their salvation to its utmost consummation,
and to fix others in a state of everlasting damnation and most perfect
misery. The mutual concerns of ministers and people have a most direct
relation to the day of judgment, as the very design of the work of the
ministry is the people's preparation for that day. Ministers are sent
to warn them of the approach of that day, to forewarn them of the
dreadful sentence then to be pronounced on the wicked, and declare to
them the blessed sentence then to be pronounced on the righteous, and
to use means with them that they may escape the wrath which is then to
come on the ungodly, and obtain the reward then to be bestowed on the
saints.
And as the mutual concerns of ministers and their people have so near
and direct a relation to that day, it is especially fit that those
concerns should there settled and issued, and that in order to this,
ministers and their people should meet and appear together before the
great Judge at that day.
APPLICATION
The improvement I would make of the subject is to lead the people here
present, who have been under my pastoral care, to some reflections,
and give them some advice suitable to our present circumstances,
relating to what has been lately done in order to our being separated,
but expecting to meet each other before the great tribunal at the day
of judgment.
The deep and serious consideration of our future most solemn meeting,
is certainly most suitable at such a time as this. There having so
lately been that done, which, in all probability, will (as to the
relation we have heretofore stood in) be followed with an everlasting
separation.
How often have we met together in the house of God in this relation!
How often have I spoke to you, instructed, counseled, warned,
directed, and fed you, and administered ordinances among you, as the
people which were committed to my care, and of whose precious souls I
had the charge! But in all probability this never will be again.
The prophet Jeremiah ( chap. xxv: 3, puts the people in mind how long
he had labored among them in the work of the ministry: "From the
thirteenth year of Josiah, the son of Amon, king of Judah, even unto
this day (that is, the three and twentieth year), the word of the Lord
came unto me, and I have spoken unto you, rising early and speaking."
I am not about to compare myself with the prophet Jeremiah, but in
this respect I can say as he did that "I have spoken the Word of God
to you, unto the three and twentieth year, rising early and speaking."
It was three and twenty years, the 15th day of last February, since I
have labored in the work of the ministry, in the relation of a pastor
to this church and congregation. And though my strength has been
weakness, having always labored under great infirmity of body, besides
my insufficiency for so great a charge in other respects, yet I have
not spared my feeble strength, but have exerted it for the good of
your souls. I can appeal to you, as the apostle does to his hearers,
Gal. iv. 13, "Ye know how through infirmity of the flesh, I preached
the gospel unto you." I have spent the prime of my life and strength
in labors for your eternal welfare. You are my witnesses that what
strength I have had I have not neglected in idleness, nor laid out in
prosecuting worldly schemes, and managing temporal affairs, for the
advancement of my outward estate, and aggrandizing myself and family.
But [I] have given myself to the work of the ministry, laboring in it
night and day, rising early and applying myself to this great business
to which Christ appointed me. I have found the work of the ministry
among you to be a great work indeed, a work of exceeding care, labor
and difficulty. Many have been the heavy burdens that I have borne in
it, to which my strength has been very unequal. God called me to bear
these burdens; and I bless his name that he has so supported me as to
keep me from sinking under them, and that his power herein has been
manifested in my weakness. So that although I have often been troubled
on every side, yet I have not been distressed; perplexed, but not in
despair; cast down, but not destroyed.--But now I have reason to think
my work is finished which I had to do as your minister: you have
publicly rejected me, and my opportunities cease.
How highly therefore does it now become us to consider of that time
when we must meet one another before the chief Shepherd! When I must
give an account of my stewardship, of the service I have done for, and
the reception and treatment I have had among the people to whom he
sent me. And you must give an account of your own conduct towards me,
and the improvement you have made of these three and twenty years of
my ministry. For then both you and I must appear together, and we both
must give an account, in order to an infallible, righteous and eternal
sentence to be passed upon us, by him who will judge us with respect
to all that we have said or done in our meeting here, and all our
conduct one towards another in the house of God and elsewhere. [He]
will try our hearts, and manifest our thoughts, and the principles and
frames of our minds. He will judge us with respect to all the
controversies which have subsisted between us, with the strictest
impartiality, and will examine our treatment of each other in those
controversies. There is nothing covered that shall not be revealed,
nor hid which shall not be known. All will be examined in the
searching, penetrating light of God's omniscience and glory, and by
him whose eyes are as a flame of fire. Truth and right shall be made
plainly to appear, being stripped of every veil. And all error,
falsehood, unrighteousness, and injury shall be laid open, stripped of
every disguise. Every specious pretense, every cavil, and all false
reasoning shall vanish in a moment, as not being able to bear the
light of that day. And then our hearts will be turned inside out, and
the secrets of them will be made more plainly to appear than our
outward actions do now. Then it shall appear what the ends are which
we have aimed at, what have been the governing principles which we
have acted from, and what have been the dispositions we have exercised
in our ecclesiastical disputes and contests. Then it will appear
whether I acted uprightly, and from a truly conscientious, careful
regard to my duty to my great Lord and Master, in some former
ecclesiastical controversies, which have been attended with exceeding
unhappy circumstances and consequences. It will appear whether there
was any just cause for the resentment which was manifested on those
occasions. And then our late grand controversy, concerning the
qualifications necessary for admission to the privileges of members,
in complete standing, in the visible church of Christ, will be
examined and judged in all its parts and circumstances, and the whole
set forth in a clear, certain, and perfect light. Then it will appear
whether the doctrine which I have preached and published concerning
this matter be Christ's own doctrine, whether he will not own it as
one of the precious truths which have proceeded from his own mouth,
and vindicate and honor as such before the whole universe. Then it
will appear what is meant by "the man that comes without the wedding
garment;" for that is the day spoken of, Mat. xxii. 13. wherein such a
one shall be "bound hand and foot, and cast into outer darkness, where
shall be weeping and gnashing of teeth." And then it will appear
whether, in declaring this doctrine, and acting agreeable to it, and
in my general conduct in the affair, I have been influenced from any
regard to my own temporal interest, or honor, or desire to appear
wiser than others, or have acted from any sinister, secular views
whatsoever, and whether what I have done has not been from a careful,
strict, and tender regard to the will of my Lord and Master, and
because I dare not offend him, being satisfied what his will was,
after a long, diligent, impartial, and prayerful inquiry. Then it will
be seen whether I had this constantly in view and prospect, to engage
me to great solicitude not rashly to determine the question, that such
a determination would not be for my temporal interest, but every way
against it, bringing a long series of extreme difficulties, and
plunging me into an abyss of trouble and sorrow. And then it will
appear whether my people have done their duty to their pastor with
respect to this matter; whether they have shown a right temper and
spirit on this occasion; whether they have done me justice in hearing,
attending to and considering what I had to say in evidence of what I
believed and taught as part of the counsel of God; whether I have been
treated with that impartiality, candor, and regard which the just
Judge esteemed due; and whether, in the many steps which have been
taken, and the many things that have been said and done in the course
of this controversy, righteousness, and charity, and Christian decorum
have been maintained; or, if otherwise, to how great a degree these
things have been violated. Then every step of the conduct of each of
us in this affair, from first to last, and the spirit we have
exercised in all, shall be examined and manifested, and our own
consciences shall speak plain and loud, and each of us shall be
convinced, and the world shall know; and never shall there be any more
mistake, misrepresentation, or misapprehension of the affair to
eternity.
This controversy is now probably brought to an issue between you and
me as to this world. It has issued in the event of the week before
last, but it must have another decision at that great day, which
certainly will come, when you and I shall meet together before the
great judgment seat. Therefore I leave it to that time, and shall say
no more about it at present.--But I would now proceed to address
myself particularly to several sorts of persons.
I. To those who are professors of godliness amongst us.
I would now call you to a serious consideration of that great day
wherein you must meet him who has heretofore been your pastor, before
the Judge whose eyes are as a flame of fire.--I have endeavored,
according to my best ability, to search the Word of God, with regard
to the distinguishing notes of true piety, those by which persons
might best discover their state, and most surely and clearly judge of
themselves. And these rules and marks I have from time to time applied
to you, in the preaching of the Word to the utmost of my skill, and in
the most plain and search manner that I have been able, in order to
the detecting the deceived hypocrite, and establishing the hopes and
comforts of the sincere. And yet it is to be feared, that after all
that I have done, I now leave some of you in a deceived, deluded
state. For it is not to be supposed that among several hundred
professors, none are deceived.
Henceforward I am like to have no more opportunity to take the care
and charge of your souls, to examine and search them. But still I
entreat you to remember and consider the rules which I have often laid
down to you during my ministry, with a solemn regard to the future day
when you and I must meet together before our Judge, when the uses of
examination you have heard from me must be rehearsed again before you,
and those rules of trial must be tried, and it will appear whether
they have been good or not. It will also appear whether you have
impartially heard them, and tried yourselves by them. The Judge
himself, who is infallible, will try both you and me. And after this
none will be deceived concerning the state of their souls.
I have often put you in mind, that whatever your pretenses to
experiences, discoveries, comforts, and joys have been, at that day
everyone will be judged according to his works, and then you will find
it so. May you have a minister of greater knowledge of the Word of
God, and better acquaintance with soul cases, and of greater skill in
applying himself to souls, whose discourses may be more searching and
convincing, that such of you as have held fast deceit under my
preaching, may have your eyes opened by his: that you may be
undeceived before that great day.
What means and helps for instruction and self-examination you may
hereafter have is uncertain. But one thing is certain: that the time
is short, your opportunity for rectifying mistakes in so important a
concern will soon come to an end. We live in a world of great changes.
There is now a great change come to pass. You have withdrawn
yourselves from my ministry, under which you have continued for so
many years. But the time is coming, and will soon come, when you will
pass out of time into eternity, and so will pass from under all means
of grace whatsoever.
The greater part of you who are professors of godliness have (to use
the phrase of the apostle) "acknowledged me, in part:" you have
heretofore acknowledged me to be your spiritual father, the instrument
of the greatest good to you that can be obtained by any of the
children of men. Consider of that day when you and I shall meet before
our Judge, when it shall be examined whether you have had from me the
treatment which is due to spiritual child