Evangelical preaching is rational preaching — 
 
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 DELIVERED NOVEMBER 2, 1825, 
 
 AT THE i 
 
 —~ ORDINATION 
 
 we 
 OF THE 
 
 ’ REV. WILLIAM K. TALBOT, | 
 AS PASTOR OF THE PRESBYTERIAN CHURCH IN NOTTINGHAM-WEST, 
 
 BY DANIEL DANA, D. D. ° 
 PASTOR OF A CHURCH IN LONDONDERRY. 
 
 PRINTED BY ISAAC HILL. 
 1826. 
 
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SERMON. 
 
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 ACTS, xxvr. 25. 
 BUT HE SAID, I AM NOT MAD, MOST NOBLE FESTUS ; BUT SPEAK FORTH 
 THE WORDS OF TRUTH AND SOBERNESS. 
 
 This is part of Saint Paul’s memorable defence before 
 - Agrippa and ‘Festus. His whole. speech, on this occasion, 
 has ever been viewed a model of genuine eloquence. The 
 good Apostle, though now in chains for his Master’s sake, 
 and addressing an audience of distinguished rank and splen- 
 dor, loses nothing of the dignity, or the simplicity of his 
 character. He speaks with his accustomed freedom and en- 
 ergy. He givesa brief, but lucid and interesting account of 
 his former life; of his strictness as a Jew, anda Pharisee ; 
 of his enmity to the religion of Jesus, and his blind and big- 
 oted persecution of its votaries. He relates his miraculous 
 conversion, his commission to preach the gospel, his obedi- 
 ence to the heavenly mandate, and his determined steadfast- 
 ness in exhibiting the crucified Jesus, as the great subject of 
 ancient prophecy, as the Saviour of Jews and Gentiles, and 
 the only hope of a lost world. 
 In the midst of his speech, he is interrupted by Festus, 
 who exclaims aloud; “ Paul, thou art beside thyself ; much 
 -“Jearning doth make thee mad.”—If we are surprised at 
 this wanton and groundless charge of the Roman governor, 
 we are still more delighted at the reply of the distinguished 
 prisoner. “J am not mad, most noble Festus; but speak 
 “forth the words of truth and soberness.” The mingled 
 mildness, delicacy, dignity and decision of this reply were a 
 complete and triumphant refutation of the charge of mad- 
 ness. And if they did not excite a blush in the noble accus- 
 er, they must have caused every hearer of intelligence and 
 feeling to blush for him. 
 The assertion of the Apostle which we have assumed as 
 our theme, might be easily verified by a recurrence to his 
 ' whole preceding discourse. That he uttered the words of 
 truth, is evident from the single consideration, that he stated 
 facts purporting to be of public notoriety; facts which, of 
 course, could not possibly be fabricated with the least hope 
 of success. He speaks of his early life of Pharisaic strict- 
 ace 
 
 ee ’, 
 
4 
 
 ness, as “ known to all the Jews.” He declares that he pun- 
 ished the saints in every synagogue, and by authority receiv- 
 ed from the chief priests. He describes his perseeuting er- 
 rand to Damascus, as sanctioned by the same high and pub- 
 lic authority. ‘The miracle which arrested him on bis way, 
 and which changed a persecutor into an Apostle, he asserts 
 to have been witnessed by his fellow travellers. If Paul, 
 then, uttered what was false, his detection would have been ~ 
 not only easy, but inevitable. A host of withesses would have 
 at once appeared to put him down. As to all that followed 
 his conversion, his labors and sufferings for Christ, his 
 preaching the gospel at Damascus, at Jerusalem, through all 
 the region of Judea, and in a multitude of heathen cities and 
 countries, the whole world were his vouchers. 
 
 The Apostle, then, speaks the words of truth—uncontested, 
 incontestible truth. Andthis character of truth {belongs not 
 more to the facts which he states, than to the doctrines 
 which he briefly exhibits ; doctrines precisely the same with - 
 those which he more fully explains and illustrates in his 
 epistles. For these doctrines, he explicitly and uniformly 
 claims a divine authority and inspiration. | 
 
 But is there no enthusiasm in the case? Is there nothin 
 which denotes an overheated and disordered mind Let 
 the candid judge. Let the genuine philosopher peruse 
 and reperuse this remarkable speech. Is there not through- 
 out, a calmness, a perspicuity, a consistency, a weight of 
 matter, anda dignity of manner, the very reverse of enthu- 
 siasm, and unequivocally evincing a sound and well balanced 
 mind ? 
 
 It will readily be admitted, my hearers, that if Paul’s con- 
 versien was a delusion, so is the whole system of Christiani- 
 ty. If upon this distinguished Apostle, can be fastened the 
 character, either of an impostor, or an enthusiast, it will be 
 difficult for the subsequent preachers of the gospel to escape 
 a similar disgrace. Nor will it be dente on the other 
 hand, that if the speech before us, and the epistolary 
 writings of this Apostle—which compose no small part of 
 the New-Testament—contain the words of truth and seber- 
 ness, the same may be predicated of Christianity at large. 
 
 The sentiment, then, which I would take occasion from 
 the text, to suggest and illustrate, is this; that the doctrines 
 of the gospel, while they are incontestibly true, are likewise 
 in perfect accordance with the dictates of sober reason. 
 
 Of the truth of the particular doctrines which compose the 
 Christian system, we have precisely the same evidence, as 
 
 } 
 
5 
 
 of the truth of the system itself. If the gospel is divinely 
 inspired, and infallibly true, so are all the articles of belief 
 which it contains. What is predicable of the whole, is 
 equaily predicable of all its parts. To receive the gospel 
 as the gift of God, and stamped with his authority, and at 
 the same time to deny, or even to doubt, the truth of any 
 thing it explicitly asserts, is grossly inconsistent and absurd. 
 The truth of gospel doctrines depends not at all on our being 
 able to investigate them, or to explain them, or to compre- 
 hend them, but on the simple fact, that they make a part of 
 the gospel system. 
 
 ‘Hence it may seem needful, according to our plan, to offer 
 some evidence that the gospel itself is true. But upon this 
 subject, so ample and inexhaustible, only a few brief and 
 imperfect hints will be attempted. 
 
 We have in our hands a book (I speak of the New Testa- 
 ment) which claims to come to us from God, and to speak by 
 his authority. And is not this claim substantiated by every 
 species and degree of evidence which the nature of the case 
 requires or admits? Is not this book, in all its grand charac- 
 terestics, obviously superior to all the noblest productions of 
 human wisdom and genius? Are not the views it gives of 
 human nature altogether peculiar and original, and yet un- 
 deniably true? Are not its descriptions of the character and 
 perfections of God, incomparably sublime ? Does not the 
 method of human recovery and salvation which it reveals, at 
 _ once honor the Deity, and meet all the wants and miseries of 
 our degenerate race? Is not its code of morals abksclutely 
 
 ure and perfect? Does it admit a single false, or even 
 doubtful principle ? Does it spare a single vice, or fail to in- 
 culcate a single virtue? Does it net tend to form the purest, 
 noblest characters? Does it not open the richest sources of 
 happiness to individuals, to families, to communities, to the 
 world? Are there not apparent, in the writers of the New 
 Testament, a sincerity and candor, which, united with their 
 good sense, and opportunities of information, forbid the sus- 
 picion that they could either be themselves deceived, or de- 
 sign to deceive others? Does not. their mutual and perfect 
 agreement in all essential points, evince a divine interposi- 
 tion? Are not many of the principal facts which they relate, 
 attested both by Jewish and Pagan writers; by enemies, 
 not less than by friends? Has not the sublime excellence of 
 the morality which they inculcate, extorted a favorable tes- 
 timony, even from the grossest infidels? Has not Heaven it- 
 self put upon their writings the sanction of miracles, numer- 
 
6 
 
 ous, astonishing, and absolutely unparalleled? And do not 
 the prophecies which they contain; prophecies which, from 
 age to age, have been in a course of fulfilment, constitute a 
 strong and continually accumulating evidence of their truth 
 and divinity ? In fine, did not the gospel, in its very infancy, 
 make a rapid progress through the known world; and this, 
 in opposition to the reasoning pride of philosophers, the 
 power of magistrates, and the edicts of kings, as well as to 
 the vices, the prejudices, the deep rooted superstitions and 
 idolatries of the common people? And has it not, for now 
 eighteen hundred years, been multiplying its triumphs over 
 all the obstacles which human wisdom, and folly, and cor- 
 ruption, and self-righteousness, and art, and power have 
 been able to oppose it?—Surely, my hearers, it will not 
 be pretended that there is any religious system on earth, 
 beside the gospel, which bears such signatures as these. Nor 
 will any dream that a religion thus decisively authenticated, 
 ean possibly be an imposture. It follows, by unavoidable 
 inference, that the gospel is divinely true. So, I repeat it, 
 are all the doctrines which it contains. 
 
 But the object which I have principally in view, is to show 
 that these doctrines perfectly accord with the dictates of 
 sound reason. They are words not only of truth, but of so- 
 berness. 
 
 Not that I would represent human reason as, properly 
 speaking, the umpire in matters of religion. This is far 
 from my intention. Many things in the Bible are matters of 
 pure revelation. By the most powerful efforts of the human 
 mind, they could never have been discovered; they could 
 never have been even conjectured. To subject the truth 
 of doctrines such as these, to the ordeal of reason, would 
 be palpably absurd. They are utterly without its prov- 
 ince. And as they elude its profoundest researches, and 
 soar .infinitely above its Joftiest flights, they can never, 
 surely, be arraigned and judged at its bar. Other things 
 there are, making a part of the Christian system, which are 
 more within the grasp of the human intellect. Of these, 
 the truth and fitness are proper subjects of the cognizance 
 of reason. While we contend that it is the stamp of divine 
 authority which gives them the principal claim to our cordial 
 reception, we contend, likewise, that they accord with the 
 best dictates of the most enlightened and cultivated minds. 
 Nor need we hesitate to affirm. even of those more sublime 
 and mysterious doctrines to which we have alluded, that hu- 
 man reason, however inadequate to discover them, has noth- 
 
7 
 
 ing atall to allege against them; and more than this, that it can 
 perceive ample and conclusive argument for their reception. 
 
 Discussions of this kind, it is humbly conceived, are nev- 
 er useless. But they are peculiarly demanded at a period 
 when reason and revelation are artfully set at variance; and 
 when unwearied efforts are employed to persuade us, that 
 doctrines undeniably found in the Scriptures, are at war 
 with common sense. While some claim for a system which 
 rejects all that is most essential and characteristic in the gos- 
 pel, the imposing character of rational Christianity, let us, 
 occasionally at least, meet them on their own ground, and 
 with their own weapons. While we have the honor to share 
 with the great and good Apostle in the charge of enthusiasm 
 and madness, let us humbly plead his privilege, of showing 
 that we are not mad, but speak the words of soberness, as 
 well as of truth. 
 
 The subject is fruithful and inexhaustible. We are. there- 
 fore absolutely compelled to select a few, from the very nu- 
 merous topics which offer. And the selection shall consist of 
 doctrines most obnoxious to the charge in view. If these 
 can be defended, the question as to other doctrines will of 
 course be put to rest. 
 
 We begin with the doctrine of Human pEpRavity. This 
 doctrine appears on the very face of the Bible. It pervades 
 the whole volume. It is so intimately interwoven with the 
 very vitals of the gospel scheme, that if you take it away, 
 the whole system is marred, its beautiful features are dis- 
 torted, and all its magnificent provisions appear a useless 
 and empty parade. The doctrine implies that mankind, as a 
 species, are alienated from God, as their sovereign Lord, 
 and theirchief good; that they habitually violate his com- 
 mands, and habitually seek their happiness in objects inter- 
 dicted and unsatisfying, polluted and polluting. Is this doc- 
 trine contrary to fact, and to common sense? Let it then be 
 proved, that histories deemed the most authentic, are mere 
 libels on an innocent and injured race. Let it be proved, 
 that in our daily observations on passing events, our senses 
 egregiously deceiveus. Let it be proved, that legislators 
 and magistrates have, for some thousands of years, been 
 gravely employed in removing evils which did not exist. 
 Let it be proved, that thousands of wicked men have, on 
 their dying beds, grossly traduced their own characters ; 
 and that thousands of the best and wisest of men have, in 
 their daily confessions, uttered the language of fanaticism, 
 or hypocrisy. Let it likewise be. proved, that mankind at 
 
8. 
 
 large have ever been much disposed to love God with all 
 their hearts, to serve him in spirit and in truth, to love their 
 fellow creatures as themselves, to subdue their sensual appe- 
 tites, to prefer a heavenly to an earthly treasure; and to 
 spend this transient life in a constant and solicitous prepara- 
 tion for the world to come. When this object is accomplish- 
 ed, then; and not till then, will the doctrine of human de- 
 pravity be effectually exploded. 
 
 Farther; an eminent Divine of our own country,* having 
 shewn that all mankind, in every age, have uniformly plung- 
 ed into that moral evil which is virtually their destruction, 
 argues from this universal fact, a correspondent universal 
 propensity ; a propensity which he shews to be extremely 
 evil and depraved. Every step of the process is encircled 
 with light; and the whole falls little short of absolute demon- 
 stration. Will the philosophic deniers of human depravity 
 give us some plausible reason to prove that an effect may uni- 
 formly appear, in millions and millions of instances, without 
 the existence and uniform operation of a correspondent 
 cause? This has never yet been done; and until it is done, 
 the doctrine of man’s entire and awful depravity must be 
 viewed as possessing the decisive suffrage of reason and 
 ‘common sense, not less than that of the Bible itself. The 
 same may be affirmed, i mo 
 
 In the second place, of the great gospel.doctrine of REGEN- 
 ERATION. Saysour divine Teacher to Nicodemus, * Verily, 
 “verily, I say unto thee, Except a man be born again, he 
 “cannot see the kingdom of God.” What is here styled a 
 ‘being born again, is styled elsewhere, a being born of God, a 
 passing from death to life,a resurrection, a new creation. In 
 these strong expressions, two ideas are obviously comprised. 
 First, the change intended is not, as many imagine, common 
 and superficial ; but great, radical andvital. Secondly, it is 
 effected, not by the unaided efforts of its subject, but by ex- 
 terior and supernatural power; the power of God. 
 And is it not obvious, even upon natural principles, that re- 
 generation, in both these views of it, is absolutely necessary ? 
 
 If man is naturally unholy; if he is corrupted :to the very 
 heart, he must be not only ‘reformed, but renewed. His 
 temper, his taste, his feelings, his whole character must be 
 radically changed. Otherwise, the gates of heaven are for 
 ever shut against him. And what if they were not? What 
 if he could gain admittance to the mansions of celestial light:? 
 What sources of enjoyment could he find? For a holy God 
 
 *The first PRESIDENT EDWARDS. See his Doctrine of Original Sin. 
 
9 
 
 he has no love. For the company of saints and angels he 
 has no relish. For spiritual employments and delights he 
 has no taste. If on earth, holy duties were disgusting, and 
 disgusting in proportion to their holiness, how odious, how 
 torturing to his guilty and groveling mind, would be the sin- 
 less purity of heaven. 
 
 If these things prove that none can énter and enjoy heav- 
 en without regeneration, other considerations equally prove 
 ihe necessity of a divine infiuence to accomplish the great 
 work. Were our rature but partially depraved ; did there 
 remain, amid the wreck and ruin of our apostacy, some la- 
 tent sparks of holiness, as some have fondly dreamed, the 
 necessity of a divine interposition, it is confessed, would be 
 less apparent, But the reverse of what we have supposed, 
 is the fact. Man is not partially, nut entirely depraved. In 
 his guilty breast remains no spark of love to God; no parti- 
 cle of real holiness. Exclude, then, from his case, a divine 
 interposition ; and you shut out every ray of hope. Leave 
 him to himself, and you consign him to absolute despair. De- 
 pravity will not change itself to holiness. Hatred will not 
 transmute itself to love. Sinners, will not convert them- 
 selves to saints. Just as well might you expect to see the 
 wolf, or the lion assume the nature of the lamb, or the dove. 
 
 ‘Let the appeal be made to facts. For how many thou- 
 sands of years have the powers of moral suasion, of human 
 reason and eloquence, been emp!oyed to subdue the vices, 
 and banish the crimes of man. And with what effect? 
 Human depravity has laughed at these puny and powerless 
 weapons. Conscience, indeed, may often have been gained 
 to the side of virtue and duty; but the heart has continued 
 the slave of sin. The wisest of the heathen philosophers 
 have felt and acknowledged this. ‘They have confessed that 
 the crimes of men, spurning all earthly restraints, assailed 
 the very heavens. They have confessed that such was the 
 strength of human depravity, that nothing but omnipotence 
 could subdue it. They have confessed that no human being 
 ever attained to virtue, but by a divine influence. Shall 
 these truths which forced themselves on the minds of be- 
 nighted pagans, be denied or questioned by Christians, un- 
 der the full blaze of gospel day? If man is to be raised up 
 from his ruins, how natural is it that his recovery should 
 come from the Author of his being? Who is*able to create 
 him anew, but He who created him at first? Who but that 
 God who commanded the light to shine out of darkness is 
 
 able to shine into the dark chambers ef the human heart. 
 9 
 
10 
 
 and impart the life-giving knowledge of his glory to the soul 
 sunk in the death of sin. Such a work demands a divine, 
 a creative, an almighty power. Such a work is worthy 
 of a God of infinite love and compassion. And surely 
 it would be both unphilosophical and impious to deny that 
 He who has the most perfect and intimate access to our 
 minds, can change their inclinations, without infringing our 
 liberty, either of thought or volition. 
 
 The doctrine of Regeneration, then, is not the creature of 
 a deluded fancy. It is not a dream of enthusiasm, nor a rel- 
 ic of blind superstition. It is a doctrine most rational and 
 consistent. It commends itself to the enlightened and re- 
 flecting mind, as the dictate of sober, undeniable truth.» 
 
 Nearly allied to this doctrine, is that of the Divine sOVE- 
 rEiext¥y. ‘The Scriptures instruct us that the Most High be- 
 stows the special and saving influences of his Spirit, not 
 surely without the best and wisest reasons, but for reasons 
 which He deigns not to disclose to mortals. In this high 
 and momentous concern, He acts on principles which elude 
 ajl our researches, and baffle all our calculations. In short, 
 He will have mercy on whom He will have mercy, and He will 
 have compassion on whom He will have compassion. 
 
 Here, human pride revolts; selfrighteousness finds its 
 claims neglected ; and hosts of objections spring up on every 
 side. By numbers even of professed believers in the Bible, 
 the doctrine is stigmatized as gloomy, rigid, absurd, ineredi- 
 ble, and even impious. 
 
 To dissipate this throng of objections against a plain and 
 fundamental doctrine of the gospel, we need but make a 
 single demand. Let it only be conceded that all men are 
 sinners ; and it will follow, by the most direct and inevitable 
 inference, that if any of the human race are saved, they 
 must be saved precisely on the principle of that sovereignty 
 which is deemed so objectionable. 
 
 If men are sinners, they have rebelled against their right- 
 eous Sovereign, and fallen under his awful frown. They 
 have violated that holy law whose penalty is death; eternal 
 death. They stand exposed, then, to hopeless, irremediable 
 ruin. Not only are they exposed to this ruin, but they de- 
 serve it. If treated according to their merits, they perish 
 everlastingly. 
 
 Tf men are sinners, they do not even desire the salvation 
 of the gospel. They may, it is true, shrink from the thought 
 of exquisite and interminable sufferings. From such suffer- 
 ings they may sincerely wish to be delivered. But from sin, 
 
11 
 
 the grand source of all suffering, and the only real evil, they 
 wish not to be delivered. With all its odiousness, with all 
 ‘its misery, they cleave to it still. Hence, as the salvation 
 of the gospel is essentially a salvation from sin, this salva- 
 tion is not an object of their desire. 
 
 if, then, as sinners, men neither deserve, nor even desire 
 salvation, they must be utterly destitute of every species of 
 claim to it. If they have no claim to it, it may be justly 
 withholden. If it may be justly withholden, then, surely, if 
 it be bestowed on any, it musi be matter of pure sovereignty. 
 
 But why should it be bestowed on some, and not on oth. 
 ers? 
 
 We reply: If the salvation of some rendered the condi- 
 tion of others more unhappy than it would otherwise have 
 been, the distinction might seem either unjust or unkind. 
 But this is not the fact. And surely the Sovereign of heaven 
 and earth may do what he will with his own. When mortals 
 have favors to impart, they claim to impart them to whom 
 they please. And shall this right, so indisputable and un- 
 disputed as itregards men, be impiously denied tothe God 
 of heaven? And what if He be pleased to bestow his pre- 
 cious and undeserved salvation upon some of the least prom- 
 ising of the human family—say, if you please, some of the 
 vilest and guiltiest? Shall this excite, in those who witness 
 such displays of sovereignty, such astonishing forms of mer- 
 cy, proud murmurings, or humble and grateful adorations ? 
 
 The fact is, that this doctrine of divine sovereignty, which 
 to many appears so gloomy and forbidding, is the prime glo- 
 ry of the Supreme Being, and the grand recommendation of 
 his gospel. True, it frowns on human pride and selfright- 
 eousness. But it imparts joy to the humbled sinner. It has 
 given comfort to thousands of disconsolate souls. It has 
 saved other thousands from the very borders of despair.— 
 Let no sinner in this assembly; let no sinner in this guilty 
 world, quarrel] with the divine sovereignty. The time may 
 come, when he will find it his last resort; his only anchor of 
 hope. The time may come, when he will feel, with full and 
 agonizing conviction, that, unless saved by signal and sur- 
 prising mercy; mercy wholly unmerited, and a thousand 
 times forfeited, he is undone for ever. 
 
 I pass to another topic of consideration; that of eTeRNwaL 
 ELECTION. ‘That this doctrine is declared in the Bible, and 
 in terms the most direct and unequivocal, is denied, I be- 
 lieve, by few. And strange as it may seem, thousands who 
 confess it, while they but half believe the doctrine for them- 
 
12 
 
 selves, strenuously maintain that it oughtnotto be preached. 
 Yet what can be plainer than that, if. this isan undeniable 
 doctrine of the word of God, not to preach it, is unfaithful ; 
 and not to believe it, is incredulity bordering on impiety? 
 
 It was once remarked to me by a gentleman of; thought 
 and reading, that the doctrine had much perplexed him ; 
 that he thought it embarrassed with many difficulties; but 
 that finding it so frequently and explicitly stated in the Bible, 
 he had formed the determiration never to oppose it. Will 
 any one deny that the resolution was at least natural and 
 safe ? % ‘yah 
 
 But 1am engaged to prove that this doctrine, so confess- 
 edly scriptural, accords likewise with sound reason. » Here 
 too, the argument will be extremely brief andsimple. Noth- 
 ing will be assumed, but the generally admitted fact, that 
 man is not his own saviour; that salvation, to whomever it 
 comes, comes.from God. If God, then, bestows salvation 
 on every individual who is actually saved, he bestows it, not 
 surely by accident, not without design, but according to the 
 purpose, or determination of his own mind. One question 
 only remains.” Is this purpose formed in time, or in eternity ? 
 And, my hearers, this question carries its own answer with 
 it. If the Supreme Being.has a thought, a purpese, an in- 
 tention to-day, which he had not from eternity, he is a 
 changeable Being; He is'not what he has declared himself ; 
 the same yesterday, to-day, and for ever. But if God is abso- 
 lutely and perfectly immutable, then whatever He does, or 
 purposes to do, to-day, he purposed to do, from eternity. 
 Of course, all whom he saves, he saves according to his 
 eternal purpose. 
 
 But while we thus assert the doctrine of election, we utter- 
 ly disclaim the crude and false and dangerous conceptions 
 which are often connected with it. We deny that it repre- 
 sents the Most High as bestowing the bliss of heayen ona 
 few favorites, to the exclusion of others, as good as them- 
 selves. Election does not destroy, nor impair the connex- 
 ion between present holiness and immortal felicity. It re- 
 spects not less the present characters, than the final states of 
 men. While it designates them to the enjoyment of a holy 
 heaven, it ensures their preparation for it. 
 
 We deny, too, that the decree of Election involves:a de- 
 eree of Reprobation, alike sovereign and unconditional with 1t- 
 self. God saves men, and he determines to savethem, of his 
 own mere; sovereign grace. God destroys men, and he: de- 
 termines to destroy them, purely, solely and entirely for their 
 sins. 
 
13 
 
 Finally, we deny that this doctrine discourages, in sinners, 
 the diligent and earnest use of the means of salvation. Nor 
 can we sufficiently lament that the decree of God should, in 
 this case, be viewed as a reason for sloth, or. for despon- 
 dence, when in no other case, it is ordinarily thus abused. 
 Is there an individual in this assembly, to-day, who deubts 
 that God has determined whether he shall see the light of 
 another sun; or who imagines that he can frustrate or change 
 the divine decree? Yet is there an individual who thinks it 
 indifferent whether, on leaving the sanctuary, he shall take 
 a salutary meal, or a draught of poison ? 
 
 Another great and distinguishing doctrine of the gospel 
 now claims our attention; 1 mean the atonement or Cunrist. 
 
 “To the pious of every age, this doctrine has ever been most 
 precious. They have regarded it as constituting the very 
 essence of the Christian scheme, and the foundation of all 
 human hope. Yet, in this age of boasted illumination, some 
 would blot it altogether from the Bible. As well might they 
 attempt to blot the sun from the face of heaven. 
 
 Ample as the subject is, our remarks must be extremely 
 brief. Objections have been made to the atonement of 
 Christ, as a needless and superfluous expedient; and as a 
 scheme involving injustice and absurdity. To each of these 
 objections we will direct a few thoughts. 
 
 Why should an atonement for human guilt be thought 
 needless or superfluous? True, there is no absolute necessity 
 that apostate and sinful creatures be pardoned and saved. 
 But if they are to be pardoned and saved, it is a matter of 
 absolute necessity that the character of God be vindicated, 
 that his law and government be maintained, and that effectu- 
 al warnings be given to his rational creatures againsts trans- 
 gression. These objects may be viewed as of little impor- 
 ‘tance by thoughtless sinners on earth; but they cannot be 
 so regarded by the God of the universe. Doubtless he view- 
 ed it as better that a single race of transgressors should per- 
 ish everlastingly, than that disorder and wretchedness should 
 extend throughout his rational creation. The scheme of 
 ‘atonement by the Son of God provides effectually against 
 both these tremendous evils. Nor, with our limited faculties, 
 are we able to conceive of any other method in which such 
 provision could be made. 
 
 It is true, that in accomplishing redemption, a holy Saviour 
 suffered for sinful man. A Being of spotless innocence and 
 infinite dignity was subjected to an unparalleled amount of 
 distress. But to all this scene of suffering he voluntarily 
 
14 
 
 and cheerfully devoted himself. And such was the nature 
 of the case, that he could recover the life which he laid 
 down, and receive a rich reward for the sacrifice, in the sal- 
 vation of millions for whom he died. There was then no 
 injustice in the divine infliction of suffering on the innocent 
 Saviour. That suffering was endured for the noblest pur- 
 poses ; and it was endured voluntarily on his part, as well 
 as by the appointment of his heavenly Father, the righteous 
 Sovereign of the world. . 
 
 Nor were the substitution and vicarious sufferings of the 
 Saviour in any view incongruous or unnatural. In the 
 course of human life, which is no other than the course of 
 providential dispensations to man, the innocent are continu- 
 ally suffering for the guilty; and thousands of individuals 
 are every day partaking the most important benefits, through 
 the interposition of others., Vicarious interference is the 
 grand medium. through which the principal enjoyments, bless- 
 ings and deliverances of the present life are received. 'Was 
 it not natural to expect that, if recovery from the ruins of 
 our apostacy awaited us, it would come ina similar method ? 
 And was not the call for a vicarious, a divine interference, loud 
 and affecting beyond parallel? A world of rational beings, 
 all immortal; all sunk in sin, and doomed to endless ruin ; 
 no eye to pity, but the eye of God; no arm that could bring 
 relief, but, the arm of a divine, an almighty Mediator. 
 
 Judge, my hearers, from this imperfect view of some of 
 those Christian doctrines which are, in part at least subject 
 to our survey and comprehension—judge whether they are, 
 or are not accordant with the dictates of sound and sober 
 reason. 
 
 Other doctrines there are, which are purely matters of 
 revelation. But for the Bible, they could never have been 
 known, nor even suspected. Nor does the Bible itself un- 
 dertake to strip them of all their mystery, nor to subject 
 them to the comprehension of our minds. I might instance 
 in the doctrine of the Trinity. Here the Scripture plainly 
 gives us the fact; but the mode it leaves unexplained and in- 
 comprehensible. Precisely in the same way is the doctrine” 
 to be received by us. We are to believe the simple fact, 
 while we confess and feel that the mode can be neither ex- 
 plained nor comprehended. Has _ reason any thing to ob- 
 ject to this? If the Bible be from God, are not its profound- 
 est mysteries just as credible as its plainest narrations? Did 
 it contain no mysteries at all, could it establish its character 
 as a revelation from God? Would it not be whelly unlike all 
 
15 
 
 his other works? If all the works of God are replete with 
 mystery, must not his nature be much more incomprehensi- 
 ble? If, in his word, He has given usa glimpse of this na- 
 ture, such as our feeble faculties can bear, shall we complain 
 that He has not come out in such a blaze of glory, as te 
 dazzle and overwhelm us? What nobler, what more indis- 
 pensable exercise of reason, than to bow with implicit sub- 
 mission to the declarations of the eternal God? 
 
 But I pass to the addresses demanded by the occasion. 
 
 My dear Sir, 
 
 You have doubtless esteemed it a high honor, and a pre- 
 cious privilege, to go forth in your Saviour’s name, and de- 
 liver the messages of his mercy to your dying fellow men. 
 But this day, a new scene opens before you. This holy 
 gospel is to be ab pags committed to your trust. And hav- 
 ing been the favoured instrument of uniting, in an uncom- 
 mon degree, the minds and affections of this people, you are 
 now to be invested with the endearing office of their spiritu- 
 al Teacher, and Father. Never, my Brother, till called be- 
 fore your final Judge, will you know an hour more solemn 
 than this. Still, if conscious, as we trust you are, of a sin- 
 cere devotion to your Redemer, let not the scene oppress you. 
 
 Go forth in his name and strength, and be humbly confi- 
 dent of his gracious presence. Doubtless, it will be your 
 object to preach to this beloved people, the pure and saving 
 truths of the gospel. Nor will you shun to declare any part 
 of the soibidel ot God, however offensive to the pride and 
 corruption of man. You will, at the same time, endeavor by 
 occasional appeals to their reason and common sense, to fas- 
 ten conviction of the truth on their minds, and commend 
 yourself, and the gospel you preach, to every man’s con- 
 science in the sight of God. 
 
 The duties of a minister are arduous; and his trials, such 
 as none but a minister can know. But look to your Saviour. 
 Think of him who came from heaven to seek and to save 
 that which was lost ; who spent his life, and poured his blood 
 fora thankless world. Familiarize his spirit of heavenly 
 love, of self-denial, of humility and meekness. What an 
 honor, to follow such a Saviour, though in a thorny path. 
 What a privilege to feed his sheep, to feed his lambs. What 
 a happiness, to devote our souls, our lives, our labors, our all 
 to his cause, and to stand approved tq his eye. 
 
 May you, my dear Brother, be faithful, eminently faithful, 
 to your heavenly Master; to these souls, redeemed by his 
 bloed; tothe solemn vows you are now to take upon you. 
 
16 
 And when the chief Shepherd shall appear, may you réceive 
 
 a crown of glory whic2 fadeth not away. iit Ah fe Se 
 My dear Brethren of this Christian Church and Society, — 
 - We sincerely rejoice with you this day. Your S, 
 
 long hung upon the willows, you are now called to tine to 
 the’ praise of the King of Zion. God has heard your pray- 
 ers, and in compassion to your disconsolate state, sends bis 
 servant, to break to you the bread of life. Weare peculiar- 
 ly gratified with the union which has marked your proceed- 
 ings connected with tiis occasion; and the more, if we may 
 hope that the solicitudes and exertions of the Presbyter 
 have in the least contributed to this happy state of things. 
 Praise to Him who hasall hearts in his hand; all events un- 
 der his control. oe ap 
 . And now, my Brethren, remember that on this day, ever- 
 lasting consequences depend. Yes, many whom 1 now ads 
 dress will probably recollect these solemn transactions with 
 joy or grief, to all eternity. bi sles YA re 
 . You have given this young man uncommon tokens of a 
 fection. And are you still willing that he should be faithful— 
 faithful in declaring pungent, heart-harrowing truths—faith- 
 ful in inculeating neglected duties—faithful in administering 
 necessary and wholesome rebukes? Are you willing that, as 
 he becomes more acquainted with your spiritual state, he 
 shall address to you ica the instructions, the reproofs, 
 the warnings which your condition demands ? 
 
 Guard, my Brethren, I entreat you, guard against the com- 
 mon, but fatal inconsistency, of loving the minister, and neg- 
 lecting the message he brings; of commending gospel ser- 
 mons, and trampling on the truths, the invitations and the 
 warnings they contain. Would you truly comfort the heart 
 of yeur minister? Would you give him the best reward of his 
 labors ? O receive, with meekness and love, the word of life 
 
 ~he preaches. Let the everlasting doors of your souls be 
 opened, that the King of glory may come in. 
 
 The God of heaven is now coming near to you in the st 
 ed administration of his word and ordinances. Will you not 
 gratefully meet him from sabbath to sabbath? Shall not his 
 house be thronged with serious, humble, spiritual worship- 
 pers? Will you not come to the sanctuary from your knees? 
 Will you not hear every sermon as though it were the last? 
 Shall not all your houses be houses of prayer; and your 
 fainilies, so many nurseries for the Church of God? Shall 
 not the sabbath be hallowed ; and every profanation of that 
 sacred day, religiously discountenanced ? Shall not every 
 
 = 
 
 - 
 
i7 
 
 form of vice be solemnly frowned upon? Shall not the sins 
 which vex and grieve that divine Spirit on whose influences 
 the lite of your souls depends, be searched out, and put away? 
 In a word, will you not all press into the kingdom of God, and 
 lay hold of itsimmortal blessings? 
 
 These, Brethren, are our solemn admonitions, and our de< 
 yout wishes. Our heart’s desire and prayer to God, for you 
 and your children is, that you may be saved with an everlast- 
 ing salvation. . 
 
 Beloved hearers of this greatassembly, 
 
 The subject which has invited your attention this day, is 
 not amatter of mere speculation. It is a subject of vital in- 
 terest; of everlasting moment. If the doctrines you have 
 been accustomed to hear inculcated as the truths of God, are 
 dreams and delusions, it is fit you should know it. If the 
 preachers by whom these doctrines have been delivered, are 
 impostors or enthusiasts, it is time you should be apprised of 
 it. Examine, then, for yourselves. If any of you have nev- 
 er yet obtained a rational and satisfying conviction that the 
 Bible is the word of God, lose not amoment. Settle the all+ 
 interesting point withoutdelay. If you are satisfied of the 
 truth and divinity of the Bible, examine its contents ; serutin- 
 ize its doctrines, coolly, candidly, thoroughly, seriously, pray- 
 erfully. Should you find that the very doctrines which by 
 many at the present day, are stigmatized as delusion and fa- 
 natacism, are the doctrines of the Scripture, dare to believe 
 them on the simple credit of Inspiration; on the simple au- 
 thority of God. Should you find that these same doctrines 
 have the clear suffrage of. reason and common sense in their 
 favor, let this give you additional confidence. And Osee that. 
 these heaven-inspired, holy, humbling doctrines be admitted 
 to your inmost hearts. ‘They may float, as speculations, in 
 your heads; they may be coolly believed; they may be 
 even warmly advocated, and still produce no salutary effect. 
 Throw open, then, your whole souls to their benign, and puri 
 fying, and exalting influence. Let them imbue your spirits. 
 Let them regulate your tempers, and gevern your lives. They 
 will thus bless and seve youforever. Thus, too, a resistless, 
 a salutary conviction will be imparted to all around you, that 
 the distinguishing truths of inspiration are doctrines according 
 io godliness ; that they preeminently and effectually tend to 
 bring glory to God, and holiness and happiness to man. © 
 
 If there be any present, whose views are the opposite of 
 those now described and inculcated, and who are building 
 their hopes for eternity on other and contrary principles, they 
 
 3 
 
8s 
 
 will suffer me to suggest, that there is at least a possibility that 
 these doctrines, so contemned and reproached, may be 
 true. Noone has ever yet pretended.to:have absolute demon- 
 stration that they are false. And O my friends, permit me se- 
 riously to ask: What if it should be found at last, that the 
 Bible was designed by its Author to: speak a plain language to 
 plain understandings ? Whatif it should be found that its nat- 
 ural and obvious meaning is its real meaning? What if those- 
 doctrines which human corruption has ever opposed; which 
 the pride of learning and philosophy has despised, or overlook- 
 ed ; and which licentious-criticism has expunged, or explained 
 away, should be found to-be doctrines of unalterable, eternat 
 truth? What if the evil of sin. should be found as great, thé 
 human heart as depraved, and regeneration as absolutely ne- 
 cessary, as the most serious of preachers have ever declar~ 
 ed? What if it should be found that the only sources of hope 
 and salvation to guilty man, are the sovereign mercy of God, 
 and the atoning blood of a pivine Saviour? And what if you 
 should make these awful discoveries, but make them too late? 
 What if they should be first forced on your minds by the light 
 of eternity? O, what would be the agony of your disappoint- 
 ment! What the-anguish of your despair? Would it not then. 
 be safe to retire, in season, from a refuge which may prove a 
 refuge of lies? Would it not be rational and wise to build your: 
 hope for eternity on the foundation laid by God in Zion? 
 
 a 
 
THE CHARGE, 
 
 BY JOHN H. CHURCH, D. DBD. 
 OF PELHAM. 
 
 Beloved Brother and fellow-laborer in the kingdom of 
 ‘God: 
 
 The office of a bishop, you have desired. The desire is 
 now fulfilled in your solemn consecration to this good work, 
 which angels might covet. But to them, is not committed 
 the ministry, which you have now received. This honor 
 have redeemed sinners. These, rather than angels, are 
 made ministers-of reconciliation in this revolted world; te 
 ‘beseech men, in Christ’s ‘stead, to be reconciled to God; te 
 preach the word of his grace to administer the seals of his 
 covenant ; to turn sinners to righteousness, and to edify the 
 ‘church, the body of Christ, the fulness of Him that filleth 
 all in all. -How sacred 4s this office! How nigh to God 
 are those now, who sustainit. And inthe temple above, the 
 faithful ministers of Christ appear in the midst of the cir- 
 cuit of the throne and round about the throne, to give glory, 
 honor, and thanks, and lead the adorations of blood-bought 
 millions; while the elect angels, at a greater distance, ren- 
 ‘der their homage and praise. Well might Moses and Isaiah 
 deem themselves unworthy of this honor. And well might 
 the hcliest man, that perhaps ever lived, exclaim, who is 
 sufficient for these things! for unto me, the chief of sinners 
 and less than the least of all saints is this grace given, to 
 preach the unsearchable riches of Christ. And who can 
 enter this office without fear and trembling, when the high 
 and holy One declares, “ I will be sanctified:in all them that 
 come nigh me, and before all the people, I will be glorifi- 
 ed:” and confirms his declaration by the awful example of 
 Nadab and Abihu. 
 
 Under the immense weight -of these momentous consid- 
 erations, we, my Brother, who have ordained you to this 
 work, would now solemuly charge you, before God and the 
 Lord Jesus Christ, to take heed to the ministry, which you 
 have received in the Lord, that -you fulfil it. We affection- 
 ately give you this charge, as your brethren and fellow-ser- 
 vants, who «must soon stand with you before the judgment- 
 
20 
 
 seat of Christ; each one to give account of himself and of 
 his stewardship to God. We do it to stir up the gift that is: 
 in you; to promote your humility ; to increase your faith ; to 
 enkindle your love ; to fortify your mind against temptation ; 
 and !o strengthen your resolution to endure all things for the 
 elect’s sake, that they may obtain the. salvation that is in 
 Christ Jesus with cternal glory. ; 
 
 Take heed to thyself. We trust, my dear Brother, that you 
 are divinely fitted for your work, by being a man of God, a 
 man of faith and prayer. But you can neither maintain a 
 good hope, nor be ready to every good word and work 
 among your people, without continual growth in grace. 
 This, however, will be strenuously opposed. The flesh 
 lusteth against the spirit. This present evil world will op- 
 pose, and employ its influence against your rising to the 
 mark of the high calling of God in Christ Jesus. Nor will 
 the powers of darkness fail to assault you, when :aarching 
 forward in the grace and strength of Immanuel. Their fiery 
 darts will annoy you; and their net be spread for your feet. 
 By false colors, they may draw you into the snare. A 
 neglected heart will turn you aside. Then strange fire may 
 be offered. An assumed, and rather forced earnestness of 
 manner will be used to supply the want of fervent love, and 
 to maintain a name to live; and then applause and commen- 
 dation will be more sought, than.the honor of Christ or the 
 salvation of your hearers. O how deceitful is the heart! 
 Keep it, my Brother, with all diligence. ‘Take, and dexter- 
 ously use the whole armor of God. Indulge no thought of 
 a coalition between Christ and belial. “The friendship of 
 the world is enmity with God.” “Do I seek to please 
 men?” said Paul ; “for if I yet pleased men, I should not be 
 the servant of Christ.” He indeed became all things to all 
 men, in things indifferent: but he never sacrificed truth or 
 duty to please men. He disdained the honor of men, and 
 sought the honor that comes from Ged only. The approba- 
 tion of Christ he supremely valued. The love of Christ 
 constrained him as his ruling principle. May the same love 
 direct and influence you at all times. = t mae 
 
 Never think that your success depends on mere popular 
 favor. You may be caressed with the lips, but despised at 
 heart. But commend yourself to every man’s conscience in 
 the sight of God, by uniform fidelity and love to the souls of 
 men, and you will he sincerely respected and beloved; nor 
 will you labor in vain. 
 
21 
 
 “The first and hardest lesson to learn is humility.- And 
 this is rendered more difficult by the too current opinion 
 that a minister must appear in his house, apparel and equi- 
 page, like the rich and fashionable of this world.* But 
 Christ and his apostles judged very differently. They 
 thought it no disgrace, but an honor, to be poor in earthly 
 things. The opinion is alike hurtful, that greatness is to be 
 preferred to goodness. Who is not prone to covet gifts ra- 
 ther than grace; or to be distinguished for talents, rather 
 than to humble himself as a little child; or, as Mr. Scott re- 
 marks, ‘to be most lowly and indifferent about consequence 
 and preeminence, and most willing to be little, inferior, and 
 neglected.’ But this is the very spirit of the Redeemer’s 
 kingdom ; and he is the greatest, who is most under its influ- 
 ence. Let this be eminently your spirit, dear Brother, and 
 you will more and more resemble Barnabas; who “was a 
 good man, full of the Holy Ghost and of faith.” You will 
 then possess the best qualifications of a faithful minister. In 
 the spirit of an apostle, you will preach the gospel to a peo- 
 ple dearly beloved by you ; and you will affectionately teach 
 and warn them from house to house. You will pray for 
 them without ceasing ; and God will bear you record, how 
 
 ou long after them in the bowels of Jesus Christ. Aim, my 
 paaved Brother, at this high mark of pastoral excellence, 
 and never rest till you reach it. 
 Take heed to thy doctrine. See that this accords as strict- 
 ly as possible with the sacred Scriptures. Let the radical 
 rinciples of our holy religion be very familiar to your mind; 
 and hold their proper place in every discourse, whether pub- 
 lic or private. This will render your ministrations, by di- 
 vine grace, more instructive, more convincing, and more pro- 
 ductive of good. To neglect these principles is always inju- 
 rious to vital godliness. Without them, your ministry will 
 become insipid and useless. Said Dr. Owen: “Gospel truth 
 is the only root, whereon Gospel holiness will grow. If any 
 worm corrode, or any other corrupting accident befal it, the 
 fruit will quickly fade and decay. It is impossible to main- - 
 tain the power of godliness, when the doctrine from whence 
 it springs, is unknown, corrupted or despised.” 
 
 _ Never fail to give that view of Jehovah, which he has 
 given of himself, as one God in three persons, the Father, the 
 Son, and the Holy Ghost, equal in power and glory. Show 
 no fondness of novelty on this subject; nor affect to be wis- 
 
 * See note at the close. 
 
22 
 
 er than those, who have stated this great and essential doc- 
 trine, as it lies on the face of revelation, without at i 
 to explain it to human comprehension. Inspired He ave 
 made no such attempt; but have exhibited three persons in 
 the Godhead, by plainly ascribing personal preperties to 
 each, to the Father, to the Son, and to the Holy Ghost. 
 What better mode could be adopted? How eh it may 
 be followed! It has been followed by the great body of the 
 faithful. It is now recognized in the most approved confes- 
 sions of faith in the Church. Who can amend or improye 
 it, by any new phraseology? ae 
 The scriptural character of God will next claim your at- 
 tention. ‘This is the prime seurce of correct theology and 
 sound morals. Nothing will be rightly understeod or done, 
 where the knowledge of God is not found. What is eternal 
 life, but to know the only true God, and Jesus Christ, whom ~ 
 he hath sent? £101 | sil 
 It is only by correct apprehensions ef the infinite perfec- 
 tion and glory of God, that the immutable obligation and 
 transcendent excellence of the Divine law can be seen. 
 And when the law is not known in its spirituality and ex- 
 tent, human depravity and guilt will be denied, or viewed in 
 a very partial light. Then will follow the denial or disbe- 
 lief of the infinite atonement of the Son of God; of the na- 
 ture and absolute necessity of regeneration by special grace, 
 and of justification by faith in the righteousness of Christ. 
 ‘Thus you may trace damnable heresies to theirsource. Je- 
 hovah is not known as infinitely worthy in himself of all 
 that love, which his law requires, on pain of eternal death 
 for the least defect. 'The authority of the law on apostate 
 man is annulled; and the whole scheme of his redemption 
 as subverted. ; ih of 
 The law and the gospel illustrate each other. They 
 strongly reflect on each other a Divine glory. ‘This must 
 always appear in your preaching, if you would save those 
 who heat you, or excite believers to be filled with the fruits 
 of righteousness. No one will come to Christ, till he feels 
 the law condemning him to endless misery, and prostrating 
 all his former hopes of salvation. Nor will any one live a 
 life of faith on the Son of God, and strenuously follow after 
 perfect holiness, any further than the eternal and unchange- 
 able obligation of the law is felt on his heart; and he delights 
 in it, after the inner man. 
 By a detached and superficial exhibition of some evan- 
 eclical sentiments, you might surround yourself with many, 
 
23 
 
 who would hang on your lips and express to you warm af- 
 fection. But you would sow the seed among thorns, or on 
 stony ground. And it would yield no good fruit, because the 
 
 ound had not been prepared according to the method of 
 the divine Husbandman. 
 
 You will have to encounter an antinomian spirit in various 
 forms. But it must be detected, exposed, and subdued, or 
 you will spend your strength for nought. The righteous- 
 ness of the law must be fulfilled in your hearers, or they 
 cannet be saved. For without holiness, ne man shall see the 
 Lord. 
 
 Constantly preach Christ as the end of the law. for right- 
 eousness to every one that believes in his name. Address 
 the impenitent, without exception, as already condemned. 
 Urge immediate repentance and faith. Make every onesee 
 that it is of God that any are in Christ Jesus, and that he is 
 made unto them wisdem, righteousness, sanctification, and 
 redemption. Let it never be your fault that any hearer does 
 not feel his condemnation to be just, and his salvation to be 
 ~ all of grace through faith in Christ, and by the sanctifica- 
 tion of the Spirit unto perfect obedience. 
 
 Let these few hints give you a lively impression of your 
 vast responsibility as a preacher of righteousness. The 
 eternal destiny of one soul is enough to fill you with the most 
 trembling solicitude to be found faithful. But how many 
 souls are now committed to your charge. These will be 
 succeeded by others. See that you are pure from the blood 
 of al] that perish in their sins. 
 
 There are other topics, on which I might speak. But from 
 what I have said, you can be at no loss as to what I should 
 say on the requisite qualifications of candidates for ministry ; 
 the administration of sacraments; and ministerial fellow- 
 ship. In all these things, keep thyself pure. 
 
 1 know not how to close this charge, my dear Brother, 
 without adverting to the opinion of the pious Chrysostom 
 ‘that few ministers are saved ;’ and to the observation of the 
 eloquent Massillon, that ‘God sometimes, in saving his elect, _ 
 makes use of instruments, which he afterwards easts away.* 
 What an awful truth! On what solemn ground you stand! 
 How momentous the consequences of your ministry to your- 
 self, as well as to others! 
 
 “ No other post affords a place, 
 For equal honor or disgrace,” 
 
 What motive or encouragement can you want to serve Got 
 
24 
 
 with your spirit in the gospel of his Son. Lo, Fam with you, 
 saith your Redeemer. How can you neglect your own soul, 
 or the souls of your dear people, when the eternal world is - 
 opening to your view, and you see the Judge appearing ; the 
 faithful few entering into his joy ; and the wicked and sloth- 
 ful going away into everlasting punishment.—The grace of 
 the Lord Jesus Christ be with thy spirit. AMEN. 
 
 Note. ‘Perhaps Satan never carried a more important point within 
 the visible church than when the opinion was adopted, that the clergy 
 were genilemen by profession ; and when he led them to infer from it, that 
 they and their families ought to live in a génteel and fashionable style.” 
 
 _ Scott’e Netes on Pilgrim’s Progress, character of Demas. 
 
— 
 " THE. 
 RIGHT HAND OF FELLOWSHIP, 
 
 BY EDWARD L. PARKER, ‘ 
 Pastor of the Church and Society in the East-Parish of Londonderry 
 
 ‘The great head of the Church in accomplishing his pur- 
 poses—particularly, in effecting the salvation of men, sees 
 fit to make use of means. Among these the gospel ministry 
 is the most important. 
 
 Dependant as we are, honored as we are, by being made 
 workers together with Christ, and capable, as we are, of 
 being useful to each other in this sacred office; it is of im- 
 portance to the order and welfare of the Church, that on 
 the induction of its Pastors there be an affectionate ex- 
 pression of that mutual fellowship which should ever exist 
 among the ministers of the gospel. This sacred and pre- 
 scribed rite of giving the right hand, which obtained in the 
 apdstolic age, has been transmitted to the present. And by 
 this, we do now express our approbation of the reception 
 and ministerial qualifications of our younger brother, and 
 acknowledge him as an ambassador of Christ. 
 
 I, therefore, rev. and dear sir, in the name and as the 
 organ ef this ordaining Presbytery, present you the right 
 hand of fellowship. Receive it, my brother, as no unmean- 
 ing ceremony. It implies and expresses much. By this 
 solemn act we welcome you as a fellow-laborer into this 
 partof our Lord’s vineyard; we receive and publicly ac- 
 knowledge you not only asa brother in Christ, but as a bre~ 
 ther in the ministry of reconciliation, as duly invested with 
 the authority, and equally with us entitled to the privileges 
 of this sacred office. 
 
 And as the ministers of Christ stand in peculiar need of 
 each other’s kind offices, we do hereby assure you, while 
 trembling under the weighty charge now imposed, of our 
 readiness to aid and uphold you in the exemplary and faith- 
 ful discharge of your many and arduous duties as the Pastor 
 of this beloved Church and Society. And while such are 
 our engagements, we receive this hand as your pledge of a 
 cordial return of all suitable ministerial and christian fel- 
 lowship. 
 
 ; 4 
 
 eee 
 
26 
 
 My brother, your work is great. Difficailties and trials 
 you will doubtless experience in the pt@8ecution of the 
 sacred business in which you are engaged-as an ambassador 
 of the Lord Jesus Christ to sinful men—bwt let none of 
 these things move you, neither count your life dear unte 
 yourself so that you may finish your course With joy, to 
 testify the gospel of the grace of God. 
 
 May a visible success attend your ministry and animate 
 you to increased fidelity and devotedness. pf 
 
 Long may youlive and labor among this dear people now 
 your special charge; and having turned many to righteous- 
 hess, receive at last the reward of the good and faithful 
 servant. 1 ts 
 
 REV. WILLIAM EK. TALBOT’S REPLY ai 
 
 TO THE i Mis 
 CALL OF THE PRESBYTERIAN CHURCH AND SOCIETY: 
 
 To Messrs. Blodget, Towns, ‘and Bartley, committee for 
 Fequesting liberty of inserting with the Sermon, Charge, and 
 Fellowship, a copy of my answer to the call given me,—I 
 reply, that notwithstanding the delicacy and réluctance I feel 
 in assenting to the publishment of the indigested @ffusions of 
 the moment, yet that respeet and affection I bear to the dear 
 people of my charge, from whom I have so repeatedly since 
 my connection with them received such endearing testimony 
 of continued friendship, compels me to yield assent to any re- 
 quest of “theirs, not unreasonable. ar 
 
 William K. Talbot to the Presbyterian Church and Society in Not= 
 tingham-West. v5 
 Faruers AND Bretren, . 
 A decision, tipon a subject so vastly important to myself, 
 so momentous to: you as & Church and Society, so consequen- 
 iial to the rising generation, and the cause of our Divine Re- 
 deemer,—lias long demanded my most sérious consideration. 
 Although to many it may appear my duty to accept without 
 hesitation of your unanimous call,—nevertheless various cir- 
 cumstances haye combined to render it in my own mind ea- 
 reedingly dubiows ; 
 
a4 
 
 ' Although I would not doubt ‘but this dear people who have 
 ‘presented me “Stich tokens of their esteem, are capable of 
 constancy of mind, and perpetuity of affection; nevertheless 
 when I recollect how slender and brittle the thread of friend: 
 ‘ship,—how changeable the heart of man,—it need not surprisé 
 you that I fear lest a few years should witness the trying: 
 scene of a withdrawment of affection. And how, my dear 
 Fathers and Brethren, can a man of sensibility endure to 
 have his well meant efforts misinterpreted, his plans coun- 
 teracted, hy those from whom he anticipated assistance, 
 persecution from his Church and Society,—indifference or 
 coldness from those whom he tenderly loves, and for whom he 
 is so ready to sacrifice his health and every earthly endear- 
 ment? 
 
 Altho’ I cannot doubt of your determination of continu: 
 ing mé a salary (if I were to be at the expense of estab- 
 lishing myself among you,) honorable to yourselves, and 
 sulficient for my necessity ;—yet when I see the usefulness 
 of so many of Zion’s Watchmen impaired, their spirits de- 
 jected and broken down on account of pecuniary embarass- 
 ments, you need not wonder that I am reminded how deeply 
 tr¥ing is the situation of him who on account of incompe- 
 tency of support, is compelled to neglect the great and im- 
 portant work of the gospel ministry. - 
 
 Nor should you censure me for this, as desiring more than 
 Js meet ; “ for 1 seek not yours but you.” 
 
 rr ‘(Js thére-ambition in my heart? 
 “ Search, gracious God, and see: 
 ‘© Or do I act 4 haughty part? 
 ‘* Lord I appeal to Thee.” 
 
 But when I reflect on my providential introduction into 
 this place, the entire unanimity of this long disunited peo- 
 ple—the many tender and endearing testimonials 1 have re- 
 ceived of your attachment and esteem—your almost unpar- 
 alleled exertion to procure me a competency of support,— 
 the respect and attention paid tomy weekly administrations, 
 I cannot,—I dare not negative your call ;—for it is the call of 
 Heaven. ‘ 
 
 I therefore, not only willingly but cheerfully accept of 
 your invitation to become re Pastor. This I trust I do 
 under a deep sense of my dependance on Jesus Christ the 
 great head of the Church, for grace and strength to perform 
 the solemn duties of the charge.—I do it in compliance with 
 - duty, from regard to your temporal and eternal welfare,-— 
 out of friendship to you and your families And I do not, 
 
a ie. 
 
 I cannot, desire to leave you so ‘long as 1 am hag cae 
 useful among you. And while I accept of your call, Ido it 
 
 with the fullest confidence that you will be ever ready to al-‘ 
 
 leviate my burden and remove every impediment in the way 
 of my comfort and usefulness. As to my temporal apple 
 the promptness you have evinced in subscribing, encourages 
 the to hope for the same readiness when the subscription you 
 
 have so genenvay advanced shall be collected hen eg : 
 
 as you will reco 
 much more than when purchases are made on ¢ 
 
 ect that a sum promptly paid will « 
 
 Ps 
 
 do so 
 edit. It 
 will be in your power, occasionally, to assist me by small 
 
 favors, as useful, and far more precious than silveror gold: — 
 
 Because what is thus freely bestowed, has a superior value ; ; 
 as it is an endearing expression of continued affection ; 
 which oa ps ith aa et ae 
 
 % Blesses both him that gives, and him that takes.” ae 
 
 Whilst it encourages and animates the Pastor in his duties, 
 it prepares the people to receive instruction from the lip 
 
 one whom their bounty and generosity has blessed. 
 
 See, 
 
 I now give myself to your service in the Lord ;—take my 
 
 lot among you,—desiring to live in your affections, and 
 labor for your good ;—and when my labors on earth shall 
 be finished, to die amidst your prayers; finding you in 
 eternity the joy and crown of my rejoicing, = 8 8 
 Yours’ affectionately in the Lord, ry i: 
 Pah WILLIAM K. TALBOT. 
 Given at Nottingham-West, on the twenty-fourth day of 
 September, in the year of our Lord one thousand eight 
 hundred and twenty-five. 
 
 / 
 
 j 
 . 
 
yrverod 
 
 “win 
 
 Aysu@ntun ©49