July 1, 1750.
"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, verse 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.
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.
I.
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.
First,
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.
Second,
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. 4:5,
“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.
First,
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
14:16-21, 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 Heb. 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 Luke 14 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.
Second,
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.
Third,
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. 12:3, “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. 49:4, “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. 10:40, 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.
2:19, 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.” But they that evil entreat Christ’s faithful
ministers, especially in that wherein they are faithful, shall be severely
punished; Mat. 10:14, 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. 33:8-11,
“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. 33:6; Mat. 23:1-33.
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. 2:5.
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.
First,
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 Judge.
Second,
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. 25:3, 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. 4:13, “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. 22:13, 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 children, and whether you have
treated me as you ought to have treated a spiritual father. — As the relation
of a natural parent brings great obligations on children in the sight of God, so
much more, in many respects, does the relation of a spiritual father bring great
obligations on such of whose conversation and eternal salvation they suppose God
has made them the instruments, 1 Cor. 4:15, “For though you have ten thousand
instructors in Christ, yet have ye not many fathers: for in Christ Jesus, I have
begotten you through the gospel.”
II.
Now I am taking my leave of this people I would apply myself to such among them
as I leave in a Christless, graceless condition, and would call on such
seriously to consider of that solemn day when they and I must meet before the
Judge of the world.
My
parting with you is, in some respects, in a peculiar manner a melancholy
parting, inasmuch as I leave you in most melancholy circumstances, because I
leave you in the gall of bitterness and bond of iniquity, having the wrath of
God abiding on you, and remaining under condemnation to everlasting misery and
destruction. Seeing I must leave you, it would have been a comfortable and happy
circumstance of our parting, if I had left you in Christ, safe and blessed in
that sure refuge and glorious rest of the saints. But it is otherwise. I leave
you far off, aliens and strangers, wretched subjects and captives of sin and
Satan, and prisoners of vindictive justice: without Christ, and without God in
the world.
Your
consciences bear me witness that while I had opportunity, I have not ceased to
warn you, and set before you your danger. I have studied to represent the misery
and necessity of your circumstances in the clearest manner possible. I have
tried all ways that I could think of tending to awaken your consciences, and
make you sensible of the necessity of your improving your time, and being speedy
in flying from the wrath to come, and thorough in the use of means for your
escape and safety. I have diligently endeavored to find out and use the most
powerful motives to persuade you to take care for your own welfare and
salvation. I have not only endeavored to awaken you, that you might be moved
with fear, but I have used my utmost endeavors to win you: I have sought out
acceptable words, that if possible I might prevail upon you to forsake sin, and
turn to God, and accept of Christ as your Savior and Lord. I have spent my
strength very much in these things. But yet, with regard to you whom I am
addressing, I have not been successful, but have this day reason to complain in
those words, Jer. 6:29: “The bellows are burnt, the lead is consumed of the
fire, the founder melteth in vain, for the wicked are not plucked away.” It is
to be feared that all my labors, as to many of you, have served no other purpose
but to harden you, and that the word which I have preached, instead of being a
savor of life unto life, has been a savor of death unto death. Though I shall
not have any account to give for the future of such as have openly and
resolutely renounced my ministry, as of a trust committed to me, yet remember
you must give account for yourselves, of your care of your own souls, and your
improvement of all means past and future, through your whole lives. God only
knows what will become of your poor perishing souls, what means you may
hereafter enjoy, or what disadvantages and temptations you may be under. May God
in his mercy grant that however all past means have been unsuccessful, you may
have future means which may have a new effect, and that the Word of God, as it
shall be hereafter dispensed to you, may prove as the fire and the hammer that
breaketh the rock in pieces. However, let me now at parting exhort and beseech
you not wholly to forget the warnings you have had while under my ministry. When
you and I shall meet at the day of judgment, then you will remember them. The
sight of me, your former minister, on that occasion, will soon revive them in
your memory; and that in a very affecting manner. O do not let that be the first
time that they are so revived.
You
and I are now parting one from another as to this world. Let us labor that we
may not be parted after our meeting at the last day. If I have been your
faithful pastor (which will that day appear whether I have or no), then I shall
be acquitted, and shall ascend with Christ. O do your part that in such a case,
you may not be forced eternally to part from me, and all that have been faithful
in Christ Jesus. This is a sorrowful parting, but that would be a
more sorrowful. — This you may perhaps bear without being much affected with
it, if you are not glad of it, but such a parting in that day will most deeply,
sensibly, and dreadfully affect you.
III.
I would address myself to those who are under some awakenings.
Blessed
be God that there are some such, and that (although I have reason to fear I
leave multitudes in this large congregation in a Christless state) yet I do not
leave them all in total stupidity and carelessness about their souls. Some of
you that I have reason to hope are under some awakenings, have acquainted me
with your circumstances, which has a tendency to cause me, now I am leaving you,
to take my leave with peculiar concern for you. What will be the issue of your
present exercise of mind, I know not, but it will be known at that day, when you
and I shall meet before the judgment seat of Christ. Therefore now be much in
consideration of that day.
Now
I am parting with this flock, I would once more press upon you the counsels I
have heretofore given, to take heed of slightly so great a concern, to be
thorough and in good earnest in the affair, and to beware of backsliding, to
hold on and hold out to the end. And cry mightily to God, that these great
changes which pass over this church and congregation do not prove your
overthrow. There is great temptation in them, and the devil will undoubtedly
seek to make his advantage of them, if possible to cause your present
convictions and endeavors to be abortive. You had need to double your diligence,
and watch and pray, lest you be overcome by temptation.
Whoever
may hereafter stand related to you as your spiritual guide, my desire and prayer
is that the great Shepherd of the sheep would have a special respect to you, and
be your guide (for there is none teacheth like him), and that he who is the
infinite fountain of light, would “open your eyes, and turn you from darkness
unto light, and from the power of Satan unto God; that you may receive
forgiveness of sins, and inheritance among them that are sanctified, through
faith that is in Christ;” that so in that great day, when I shall meet you
again before your Judge and mine, we may meet in joyful and glorious
circumstances, never to be separated any more.
IV.
I would apply myself to the young people of the congregation.
Since
I have been settled in the work of the ministry in this place, I have ever had a
peculiar concern for the souls of the young people, and a desire that religion
might flourish among them; and have especially exerted myself in order to it.
Because I knew the special opportunity they had beyond others, and that
ordinarily those for whom God intended mercy, were brought to fear and love him
in their youth. And it has ever appeared to me a peculiarly amiable thing, to
see young people walking in the ways of virtue and Christian piety, having their
hearts purified and sweetened with a principle of divine love. How exceeding
beautiful, and conducive to the adorning and happiness of the town, if the young
people could be persuaded, when they meet together, to converse as Christians
and as the children of God, avoiding impurity, levity and extravagance, keeping
strictly to rules of virtue and conversing together of the things of God, and
Christ, and heaven! This is what I have longed for, and it has been exceeding
grievous to me when I have heard of vice, vanity and disorder among our youth.
And so far as I know my own heart, it was from hence that I formerly led this
church to some measures, for the suppressing vice among our young people, which
gave so great offense, and by which I became so obnoxious. I have sought the
good, and not the hurt of our young people. I have desired their truest honor
and happiness, and not their reproach: knowing that true virtue and religion
tended not only to the glory and felicity of young people in another world, but
their greatest peace and prosperity, and highest dignity and honor in this
world, and above all things to sweeten, and render pleasant and delightful, even
the days of youth.
But
whether I have loved you, and sought your good more or less, now committing your
souls to him who once committed the pastoral care of them to me — nothing
remains, but only (as I am now taking my leave of you) earnestly to beseech you,
from love to yourselves, if you have none to me, not to despise and forget the
warnings and counsels I have so often given you. Remember the day when you and I
must meet again before the great Judge of quick and dead, when it will appear
whether the things I have taught you were true, whether the counsels I have
given you were good, and whether I truly sought your welfare, and whether you
have well improved my endeavors.
I
have, from time to time, earnestly warned you against frolicking (as it
is called), and some other liberties commonly taken by young people in the land.
And whatever some may say in justification of such liberties and customs, and
may laugh at warnings against them, I now leave you my parting testimony against
such things, not doubting but God will approve and confirm it in that day when
we shall meet before him.
V.
I would apply myself to the children of the congregation, the lambs of
this flock, who have been so long under my care.
I
have just now said that I have had a peculiar concern for the young people, and
in so saying I did not intend to exclude you. You are in youth, and in the most
early youth. Therefore I have been sensible that if those that were young had a
precious opportunity for their souls’ good, you who are very young had, in
many respects, a peculiarly precious opportunity. And accordingly I have not
neglected you. I have endeavored to do the part of a faithful shepherd, in
feeding the lambs as well as the sheep. Christ did once commit the care of your
souls to me as your minister; and you know, dear children, how I have instructed
you, and warned you from time to time. You know how I have often called you
together for that end, and some of you, sometimes, have seemed to be affected
with what I have said to you. But I am afraid it has had no saving effect as to
many of you, but that you remain still in an unconverted condition, without any
real saving work wrought in your souls, convincing you thoroughly of your sin
and misery, causing you to see the great evil of sin, and to mourn for it, and
hate it above all things, and giving you a sense of the excellency of the Lord
Jesus Christ, bringing you with all your hearts to cleave to him as your Savior,
weaning your hearts from the world, and causing you to love God above all, and
to delight in holiness more than in all the pleasant things of this earth. And I
must now leave you in a miserable condition, having no interest in Christ, and
so under the awful displeasure and anger of God, and in danger of going down to
the pit of eternal misery. — Now I must bid you farewell. I must leave you in
the hands of God. I can do no more for you than to pray for you. Only I desire
you not to forget, but often think of the counsels and warnings I have given
you, and the endeavors I have used, that your souls might be saved from
everlasting destruction.
Dear children, I leave you in an evil world, that is full of snares and temptations. God only knows what will become of you. This the Scripture has told us that there are but few saved, and we have abundant confirmation of it from what we see. This we see, that children die as well as others. Multitudes die before they grow up, and of those that grow up, comparatively few ever give good evidence of saving conversion to God. I pray God to pity you, and take care of you, and provide for you the best means for the good of your souls, and that God himself would undertake for you to be your heavenly Father, and the mighty Redeemer of your immortal souls. Do not neglect to pray for yourselves. Take heed you be not of the number of those who cast off fear, and restrain prayer before God. Constantly pray to God in secret, and often remember that great day when you must appear before the judgment seat of Christ, and meet your minister there, who has so often counseled and warned you.
Added to Bible Bulletin Board's Jonathan Edwards Collection by:
Tony Capoccia
Bible Bulletin Board
Box 119
Columbus, New Jersey, USA, 08022
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Email: tony@biblebb.com
Online since 1986