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A Farewell Sermon
by Jonathan Edwards
Preached at the First Church in Northampton, MA after being voted out as
the Pastor July 1, 1750.
2 Corinthians 1:14, "As
also you have acknowledged us in part, that we are your rejoicing, even
as ye also are ours in the day of the Lord Jesus."
THE apostle, in the preceding part of the chapter, declares what great
troubles he met with in the course of his ministry. In the text, and two
foregoing verses, he declares what were his comforts and supports under
the troubles he met with. There are four things in particular.
1. That he had approved himself to his own conscience, 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.
DOCTRINE.
Ministers, and the people that have been under their care, must meet one
another before Christ’s tribunal at the day of judgment.
Ministers, and the people that have been under their care, must be
parted in this world, how well soever they have been united. If they are
not separated before, they must be parted by death, and they may be
separated while life is continued. We live in a world of change, where
nothing is certain or stable, and where a little time, a few revolutions
of the sun, brings to pass strange things, surprising alterations, in
particular persons in families, in towns and churches, in countries and
nations. It often happens, that those who seem most united, in a little
time are most disunited, and at the greatest distance. Thus ministers
and people, between whom there has been the greatest mutual regard and
strictest union, may not only differ in their judgments, and be
alienated in affection, but one may rend from the other, and all
relation between them be dissolved. The minister may be removed to a
distant place, and they may never have any more to do one with another
in this world. But if it be so, there is one meeting more that they must
have, and that is in the last great day of accounts. Here I would show,
I. In what manner ministers, and the people which have been under their
care, shall meet one another at the day of judgment.
II. For what purposes.
III. For what reasons God has so ordered it, that ministers and their
people shall then meet together in such a manner, and for such purposes.
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.
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