Meets with Lady Maxwell; Invitation to the Pastorate at Argyle Chapel

My DEAR Children, — After more than a year in the situation I have described, and where my improvement was not small (though it might have been greater with more prudence and diligence), I met with Lady Maxwell in Bristol, to whom now belonged Hope Chapel at the Hot wells. I hardly know how it was (for I did not feel entirely convinced of the propriety of the measure), but she prevailed upon me to supply this chapel, which had not been very long opened. My preaching always filled the place, and I hope good was done. I not only heard of various instances of conversion, but three of those who were awakened by my labours while there became preachers themselves, were ordained over congregations, and died in the faith of Christ.

Here I continued about twelve months, and here it is probable I should still have continued (as I was pressed both by her ladyship and the people to become the stated minister); but a

difference with the sub-governess, who managed, during her ladyships absence in Scotland, the temporal concerns (and who had no objection to interfere with the spiritual), actuated me to resolve to withdraw. Perhaps there was mutual blame, as there generally is in such cases; and, therefore, the apostle says,” forgiving one another,^^ as if it were necessary for the pardon to pass from side to side. However this was, I certainly considered Mrs. C. an excellent woman, and I respect her memory, and am not ignorant how God blessed her endeavours with her children. But, with all my regard for the sex, and submission in domestic affairs, I do not plead for female ecclesiastical rule, whether supreme or subordinate.

The Lord determines the bounds of our habitations; and the events that move us from one place to another are as much under the direction of his providence, as the fiery cloudj pillar which was the conductor of the Israelites in the wilderness. But on what apparently casual and slender causes do consequences the most interesting in our history often hinge! At the very time of this difference came an invitation from the Independent Church at Bath, then destitute by the death of their very able and worthy pastor, the Rev. Thomas Tuppen. This (as I was no stranger to the place and the people, having several times preached there during their pastors indisposition) I soon accepted; and so my residence was fixed in that far-famed city.

I know not whether it is common for persons not to seem to themselves at home till they are in the proper places designed for them. I know it was thus with me. I never felt that I was where I ought to be, or was likely to remain, till I became, as a preacher, an inhabitant of Bath; but from that time I said,” This is my destination, whatever be its duties or trials ;^^ and it was additionally satisfying to understand that this was the conviction of all my friends and brethren in the Gospel. This being the case, and as I have been there for more than fifty-three years,

“Preliminary to the last retreat,”

and as so much of my ministry is connected with it, it may he expected that I should notice what led to it.

Here, again, I am not going to insinuate anything supernatural, but several rather striking circumstances concurred to produce the result; and ‘^ whoso is wise and will observe these things, even he shall understand the lovingkindness of the Lord.^^

During my first visit to Surrey Chapel, already mentioned, Mr. Tuppen happened to be in London, and frequently heard me there. After his return to Bath, he spoke of me with much kindness of manner to many of his people. Hence, when he was laid aside by sickness, the deacons applied to me (being then at Christian Malford) to supply for a season their lack of service. I complied; and considering what was to follow, my first text has been since frequently remarked: it was, — “What I do, thou knowest not now, but thou shalt know hereafter.^^ Mr. Tuppen after a short time revived, but soon relapsed again, and his illness was severe and long; yet some fond hope was entertained of his recovery, and this occasioned delay in the opening of Argyle Chapel, which, encouraged by the promised help of Lady Glenorchy, and excited by his growing success, he had been induced to build; for he naturally wished (and his hearers also), that he who had been the instrument to rear it, should open it himself. At length, however, it was deemed expedient to wait no longer for the dedication, I was therefore applied to for this purpose, and preached both parts of the day. The sermon, particularly suited to the occasion, was from the words,” The hour Cometh and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him. God is a Spirit, and they that worship Him must worship Him in spirit and in truth.^^ — John iv. 23, 24. This sermon was, by desire, published. (The service took place, Oct. 4, 1789.)

[The insertion here of two or three extracts from this sermon, will not be displeasing to the reader. It was the first of all his publications, and displays a maturity and correctness of judgment, as well as earnestness and simplicity of manner, truly admirable in a minister so young, being then little more than twenty years of age. How gratifying is the consideration that this early promise of excellence was so fully realized, and so long, in the very place the opening of which so unexpectedly devolved upon him! Little did he conceive or imagine that that was the beginning of days to him, — that he was opening his own and his only chapel, and commencing a pastorate unusually long, happy, and useful !]

Extracts from the Sermon at the Opening of Ar gyle Chapel.

‘’When that universal revival and spread of religion shall commence, by which the earth shall be filled with the knowledge of the Lord, as the waters cover the seas; we may expect to come nearer to the worship of the inhabitants of the upper world, and more intimately partake of their joys. Before that eventful period, ’tis more than probable, many congregations of worshippers will successively occupy this house. Those who at present use it should be concerned to know that they are in the number of the true worshippers, lest they should be repulsed when most sanguine about their acceptance, and be denied admission into the company of those ’ nations who are appointed to worship God before the throne.’ ^’

“You will soon change your place, but not your employment, only you will worship without weariness, imperfection, or end. If now you can turn to God and say, ‘Lord, thou knowest all things, I have loved the habitation of thine house, and the place where thine honour dwelleth, your souls will not be gathered with sinners, nor your lives with bloody men.’ God will receive you to himself, advance you to his temple above, that where he is, there his children may be also. His gracious properties recorded in his word, are not only descriptive of what he has been to his people of old, but of what he is, and of what he will be to his children for ever,”

“God is not confined. He is no respecter of places or persons; ’ but in every nation he that feareth God and worketh righteousness, is accepted of him. There is now neither Jew nor Greek, barbarian, Scythian, bond nor free, but Christ is all and in all. For in Christ, neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.’ It argues our exceeding ignorance when we would limit the Holy One of Israel to temples made with hands; and when our bigotry and attachment to any particular society lead us to exclaim, ‘The temple of the Lord, the temple of the Lord are we! ‘Nothing makes a people dear to God but their conformity to him; nor a place of worship sacred, but the Divine presence. In point of external sanctity, all places are equal to Him, who hath said, ‘The heaven is my throne, and the earth is my footstool; where is the house that ye build unto me,’ &c. &c. Isaiah lxvi. I, 2.”

“O thou God of all grace, send out thy light and thy truth, that all may know thee, from the least even to the greatest! When the Jew shall be called in, with the fulness of the Gentiles, and when neither in this nor that place only shall men worship the Father, but all shall worship him in spirit and in truth.”

“Let us bless God for revelation, and the extent of its discovery; for the predictions and promises yet to be accomplished; for the Gospel which sounds in our ears; for the ordinances upon which we attend; for every convenience for his worship; and that we can sit under our ownv ine and fig-tree, none daring to make us afraid. He hath not dealt so with any nation; and as for his judgments, they have not known them. Praise ye the Lord.’^

*****

‘^ This being the house of prayer, and the place where the attention of sinners is called to the living God, we have reason to bless the Providence by which it has been raised; and the expression of our gratitude must be enlarged, when we reflect upon the blessing and success that has attended the ministry of our honoured but afflicted friend; by whom a worshipping assembly has been collected, and for whose convenience this building has been erected. We by no means confine the Lord and his work to this house, or suppose the place has any holiness in it, any more than tis dedicated to God, and appropriated to his service. Tis not built in opposition to our fellow-christians of different persuasions, but to promote the common interest of Christianity. The population of this respectable city increases, and with it, blessed be God, “the numbers of believers are multiplied.’^ Should this house be one of the nurseries of heaven, the end of its erection will be answered. We take it for granted, that the grace of God will prevent our fellow-christians from looking upon it with an envious eye, and lead them to pray for its prosperity; and that” if Christ is preached, they rejoice and will rejoice. ‘^ To the lovers of Catholicism, and those who regard the honour that cometh from God, it must be pleasing to find here a house where the minister of Christ may deliver what he has received from the Lord, though he does not choose to appear under episcopal sanction. May the man of God, through whose instrumentality it was first begun, and whose eyes see it occupied, live long to sound his Redeemer’s praise therein, and find the fruit of his labours in the conversion” of sinners, and increase of grace to all that believe,”

[Mr. Jay continues his letter thus :]

When Mr. Tuppen’s recovery was quite despaired of, the deacons of the church repaired to his dying chamber, and expressed a wish to have his advice and recommendation with regard to his successor, observing that though his opinion might not absolutely determine the choice of the people, it would tend much to influence, unite, and guide them. He only and instantly mentioned my name; and as this fell in with the conviction and wish, both of the members and the attendants, I was immediately invited to take the pastorate. I accepted the call, and was in due time ordained over them in the Lord. At this solemnity my venerated tutor prayed, (I think I hear that prayer now,) and gave me the charge,, while the Rev. John Adams of Salisbury .preached on the duties of the people. Some things usual on such occasions were waived, and the order of the service altered as well as curtailed. For this some of my brethren censured me; and for which I have, nearly ever since, censured myself. The alteration originated in nothing commendable, — I was for the moment improperly influenced by the friendship and talents of a man who was wanting in sobriety of mind, and often affected singularity. But it is better to gain distinction by regularly going in “the king’s highway,” than by tumbling on the road, or breaking through the hedge. I much approve of the usual method of ordination among our dissenters and their fathers before them. It is lawful, it is expedient, it is profitable, and falls in with the spirit and principles, and rule and mode of the New Testament. I have long been afraid of whims and vagaries, and new discoveries in religion; and have been content to go forth by the footsteps of the flock, and to walk in the good old way. I have felt increasingly disposed to tolerate rather than innovate. I may not admire everything I find in my own party or denomination; but I would not divide from them for every trifling difference of opinion. I must not, indeed, sin in violating the convictions of my conscience; but in how many cases may the question and the admonition be safely applied, “Hast thou faith? have it to thyself before God,”

I am, &c.

[This is the proper place for introducing into the narrative some extracts from the very interesting service of Mr. Jay’s ordination — particularly his address to his congregation, which is prefixed to the pamphlet — and his own statement of principles, technically called the Confession of Faith. As both these documents have an intimate connexion with his autobiography, are not now to be obtained, and possess great intrinsic excellence, we have thought it desirable to preserve them entire, with a short extract from the charge by Mr. Winter.]

AN ADDRESS TO THE CONGREGATION, PREFIXED TO THE
ORDINATION SERVICE.

Dear and Honoured Friends, — Though I was as forward as yourselves for the publication of the other parts of the service, I was averse to the publication of the several thoughts I delivered on the same occasion; nor should I have sent them abroad, had it not been for repeated solicitation, and for the sake of those important instructions which were not to n;iake their appearance without them. My reluctance did not arise from an over-nice delicacy, or from a fear of the discovery of my creed; but from a persuasion of its inutility, my sentiments having been all along fully known, and the design of the work of the day equally answered without it. The intention of it was not to bring to light ‘our proceedings — it was not to make a pastor or declare a person to be one — it was not to unite ns or to ratify such a union — mncli less was it to invest with any new power, or authorize an administration of the ordinance. The simple design of it was to receive instruction, in order to impress us with a sense of our mutual duties, and to implore the God of all grace to bless us” with all spiritual blessings in Christ Jesus.

As I had taken no minutes of what I delivered, I feared I should be unable to recollect it so far as to give satisfaction; however, I may venture to say from several testimonies, that the address which you now see is the same which you lately heard. I did not absolutely determine to say anything on the occasion. I left it to the freedom of my mind, and finding inclination and liberty, I spake freely, regardless of the studied plan of confessional system.

The glorious Gospel of the blessed God our Saviour is the great object of our attention as minister and people; this only am I allowed to preach, this only are you allowed to hear. If I mistake not, the substance is to be found in the following pages. Some, probably, will deem my creed deficient; such should remember that I have not here delivered all my sentiments, or everything relative to one of them. It is enough if I believe in my heart and confess with my mouth Jesus Christ and him crucified. The apostle determined to know nothing in comparison with it. He began his ministry by delivering “first of all, that which he also received, how that Jesus Christ died for our sins, and was buried, and rose again according to the Scriptures.^’ And it is more than probable he ended in a similar manner, saying,” God forbid that I should glory, save in the cross of our Lord Jesus Christ.” He is “the author and finisher of our faith j” his obedience and sacrifice the alpha and omega of the Gospel. No other foundation can any man lay than that which is laid. “Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble, every man’s work shall be made manifest, for the day shall declare it, because it shall be revealed by fire.’’ Blessed be God, many of you know and are assured that the fall of man, the redemption of Christ, the work of the Spirit, and many other things inseparable from them, far from being opinions, are facts — facts which may be opposed — facts which can never be overturned. Perhaps some of you are poor and illiterate, are not able to dispute their truth, or solve the objections with which they have been loaded, — but you are as satisfied of their reality as those who may possess a capacity competent to both. While others are controverting as a notion whether you are disordered, and whether you are incapable of action, you do not hesitate for a moment: it is a fact you see, you feel, you groan beneath the sad effects of your deep-rooted malady. While others are controverting as a notion whether there is such a thing as the sun in the firmament, and whether he benefits the earth, you entertain no doubt it is a fact: you see its light, you feel its heat, you rejoice in its pleasant influence. To drop metaphor, you are not captives to a blind belief, nor is your faith the child of folly. You do not receive your religion without proof; for while others who are able may judge from outward, you judge from internal evidence; — while others who are able may determine from the conviction of the mind, you judge from the conviction of the heart.

If you “hold the Head,” you will not be ‘^ carried about by strange doctrines.” While others are “ever learning and never able to come to the knowledge of the truth,” “as you have received Christ Jesus the Lord, so” you will continue to ‘’ walk in him, rooted and built up in him, and established in the faith as ye have been taught, abounding therein with thanksgiving.” A disposition for novelty in religious truth is the spring of error running through the flowery field of speculation into the gulf of apostasy. It is the mark of a bad palate when a man is for

ever seeking fresh food; and it is an indication of a corrupt mind to despise and neglect common truth. Happy in the possession of what others seek for in vain, you will be satisfied with the word of life which you have known, handled, and tasted. Content with this provision, you will feed and “grow thereby,’’ and be nourished up in the words of faith and sound doctrine. While others are strangers to a peace of understanding, their understanding being perpetually on the search, not knowing where to settle, you will come to a point, and be able to make an absolute unhesitating conclusion. And while their mind, “like a wave of the sea, be driven to and fro and tossed” on the ocean of uncertainty, till dashed on the rocks of scepticism or infidelity; you will “continue in the things which you have heard, knowing of whom you have learned them •/’ and “your hearts will be comforted, being knit together in love, unto all the riches of the full assurance of understanding, to the acknowledgment of the mystery of God, of the Father, and of Christ,”

You will remember, that by the things which you have heard you are saved, “if ye keep in memory what has been preached unto you, unless ye have believed in vain.” They are the chief sources of comfort and the principal motives to duty. “Ye shall know the truth, and the truth shall make you free.” It unbinds the captive soul from the chains of sin, and releases him from the bondage of misery. Other doctrines may bring a few persons on the cold legs of custom to a place of worship, and keep them from some enormous crimes; but they are not efiectual “to turn a sinner from darkness to light, or the power of Satan to God;” nor can one instance be proved of any nation, society, or individual, experiencing a moral change of nature where these truths have been renounced. Therefore, we do not plead for them as mere notions, but truths; we do not plead for them as mere truths, but as truths essential to our holiness and happiness. If people will show us other doctrines which will better answer the purpose of reforming the wicked, of purifying the heart, of supporting the mind under the sorrows of life, and of enabling the soul to rejoice in the dark valley of the shadow of death” with joy unspeakable and full of glory,’’ we will believe.

But you will observe, that no system of doctrine will serve in the stead of that grace by which the heart is to be renewed, and the life sanctified. Purity of sentiment, followed with wicked practice, is only “holding the truth in unrighteousness.” ^’ Faith without works,’’ is as the body without the spirit,” dead, being alone.” He that cherishes it is a “vain man.” Would God we knew not where to find such a character! But alas! how numerous are the instances of professors discovering immoderate attachment to “the present evil world; “and instead of confessing themselves to be” strangers and pilgrims upon earth,” seeking a naturalization into its prohibited customs and delusive honours! Hence so little savour of grace in their conversation — so little spirituality in their devotions — so little holiness in their lives! Be not conformed to them. “Adorn the doctrine of God your Saviour in all things.” Let your practice praise your creed, and your lives do honour to your heads. “W alk worthy of the vocation wherewith you are called,” as “heirs of the grace of eternal life;” “joined together in the same mind and in the same judgment, striving together for the faith of the gospel.” In our present connection let us never forget our duty and privilege. “O house of Israel, trust thou in the Lord: he is their help and their shield. O house of Aaron, trust thou in the Lord: he is their help and their shield. The Lord hath been mindful of us, he will bless us, he will bless the house of Israel, he will bless the house of Aaron.” “Except the Lord build the house, they labour in vain that build it. Except the Lord keep the city, the watchman waketh but in vain.” “Commit thy way unto the Lord, trust also in him, and he will bring it to pass.”” O satisfy us early with thy mercy, that we may rejoice and be glad all our

days. Let thy work appear unto thy servants, and thy glory unto their children. And let the beauty of the Lord our God be upon us j and establish thou the work of our hands upon us, yea the work of our hands establish thou it.^^

Mr. Jays Confession of Faith delivered at his Ordination, January 30, 1 791.

. A VIEW OF THE GOSPEL; OR, THE PRINCIPAL MATTER OF AN EVANGELICAL MINISTRY.

“Moreover, brethren, I declare unto you the Gospel which I preached unto you, which also ye have received, and wherein ye stand. By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.” — 1 Cor. xv. 1, 2.

The sacred business in which we are engaged is to commemorate, solemnize, and sanctify by prayer and instruction, the union which the minister and people of this church, for a considerable time, have formed.

Such an union should always be formed with a cautious regard to the Divine will, an affectionate concern for immortal souls, and a pleasing hope of being helpers of each others joy. It is a work of the greatest importance because of its consequences, for it is not so much a natural as a spiritual connection; not so much designed for time as eternity; not so much to be approved, judged, or censured in the present state, as in the future day, when we must all, in our individual, relative, and public capacity, “give an account of ourselves unto God.”

“To save us with a holy calling, not according to our works, but according to his purpose and grace given us in Christ Jesus before the world began,^^ has been the one grand aim of Jehovah, adhered to in every age, in every state of the present system, and universally pursued through all the course of nature and order of Providence. “Salvation belongeth unto the Lord.” It is his own work. Nor does be detract from his glory as the

Author by using instruments to accomplish it. He could have easily done without men, but he is pleased to act with them, and hence some of them are called saviours, the salt of the earth, and the light of the world, bgcause under his Divine influence they communicate spiritual advantage. To make us love one another, which is a great design of religion, God has appointed us to be the means of communicating his blessings, and under the law made men priests, and under the gospel made men ministers,” having infirmity.^’

He has not commissioned any of the higher orders of intelligences, “thrones or dominions, principalities or powers,^^ ^’ the angels that excel in strength and do his commandments, hearkening unto the voice of his word,^^ but descending to earth he has sent forth the sons of men;” Go ye into all the world and preach the gospel to every creature, and, lo! I am with you always, “even unto the end of the world.^^” He gave some apostles; and some prophets; and some evangelists; and some pastors and teachers; for the work of the ministry, for’ the perfecting of the saints, for the edifying of his body the church.^’

He will never fail in his instruments while he has any purpose to bring to pass. He may and he does produce changes in his church, removing one and another; yet he has always a reserve of instruments in his secret intention, and in the due time they are made manifest. He will never leave his work without witnesses, or suffer those to perish for want of provision who “commit the keeping of their souls to him “” in well doing.^^

I hope, my beloved, that you have seen the truth of this remark in the several steps you have taken since your social connexion, and that on the present occasion you are ready to utter the memory of his goodness, in the words of the restored Jews,” He hath done great things for us, whereof we are glad.^’

Indeed it becomes me to speak with proper modesty on this subject. I am not going to intimate that the Lord has fully repaired your late and deplorable loss.* I am not about to flatter him. wbo now addresses you by placing him on an equality with your dear departed pastor. No. As I am inferior to him in years, so I am inferior to him in grace. As I come behind him in succession of labour, so I come behind him in every natural endowment, in every acquired help, in every spiritual qualification, that can make the shining man, or adorn the illustrious minister.

I hope, therefore, none will consider the hint which I am going to drop as in the least tending to make you insensible of your affliction in the death of the, great man who has fallen in this Israel. While creatures decay and die, “the Creator of the ends of the earth fainteth not, neither is weary; there is no searching of his understanding.^^ Immutable in his nature, unfrustrable in his designs, “his counsel shall stand, and he will do all his pleasure.” The loss of no instrument, the loss of no set of instruments, shall render his purpose of none effect; “the thoughts of his heart endure to all generations.^’ Separate from his blessing no good can be done; and, as all success depends on him, he can work with one as well as with another. “Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? So then neither is he that planteth any thing, nor he that watereth, but Gk)d that giveth the increase. Now he that planteth and he that watereth are one; and every man shall receive his own reward, according to his own labour.^’

On this occasion I suppose it is expected that several things win be delivered relative to myself; and believing that it is not only looked for but desired, I have no objection to it.

Fully satisfied that personal religion is necessary to perform every office in the church with propriety, I should not have entered

* The Rev. Mr. Tuppen, Mr. Jay’s predecessor.

on the ministerial work in general, or the pastoral charge in particular, without some satisfactory hope that God had called me by his grace, and revealed his Son in me. An early dedication to God made way for an early dedication to the work of the ministry. I cannot help tracing the hand of God in the whole of this affair. Born to no secular honour, possessed of no fortune, bred up in the shades of obscurity, I had not the least qualification for the work, or the least probability of being brought into it. But the Lord by providential circumstances opened the door, and I was placed under the care of my dear and honoured tutor, Mr. Winter, the best friend I ever had; to whose character I would bear my public testimony; whose amiable temper, generous disposition, condescending carriage, unceasing friendship, I could enlarge upon with pleasure, were I not forbid by his presence; properties which, having been displayed in general, and in particular towards me, will ever render his memory dear, and apologize for my feelings on the present occasion.

By him I was gradually introduced to the ministry, and went out preaching from place to place as opportunity offered, refusing offers of settlement on account of my age, and satisfied that in due time the Lord would make plain the way, and open a door for stated labour. And I cannot help concluding that he has made the way plain to, and opened a door in, this place; our attachment has been mutual from the beginning, our affection has increased upon acquaintance, and I hope our love will flourish through time, and shine bright to all eternity.

As I have believed, so have I spoken. I have advanced no doctrine from the pulpit which I was not satisfied of in my mind; nor have I kept back from you any thing that I conceived profitable for you to know. I never aimed to deliver my ideas in ambiguous terms. I never thought I had a tongue given me to cloak my creed and puzzle people. What I have embraced as true, I have without fear or shame openly avowed. Therefore you must fully know my doctrine already; however ready ‘always to give an answer to every man that asketh a reason of the hope that is in me with meekness and fear.^^ “Moreover, brethren, I declare unto you the gospel which I have preached unto you, which also ye have received, and wherein ye stand, by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.”

“He that cometh unto God must believe that he is.” This is the foundation of all religion. If there be no God, there is no divine law; if there be no divine law, there is no difference between virtue and vice; and if there be no difference between virtue and vice, morality can only be, considered in the highest light, a civil thing established by human authority.

Without an overruling providence we can have no confidence in the Supreme Being: if saints, we shall want the principal solace in adversity; if sinners, we shall want the principal restraint in prosperity. If we pervert this necessary doctrine by denying a particular providence, we destroy a particular confidence, a particular source of comfort, a particular motive to duty, and give our actions only a general rule of reference.

As we” believe in God, we must believe also in Jesus Christ.^^ Man stands related to God and his neighbour. The Divine law considers him in this light, and requires him to love the one with all his heart, and the other as himself. By considering his relation to God as his Creator and Preserver, he may discover how destitute he is of that love, reverence, gratitude, and obedience he owes to him as his Benefactor. By considering his relation to his neighbour, he may discover how destitute he is of that charity and justice which he owes to him as a brother. Thus he finds himself a transgressor, is led to acknowledge his desert, and is brought to perceive those doctrines by which the religion of Christianity is distinct from, and superior to, the religion of nature.

The religion of Christianity, in whole and part, respects man as fallen; by which I mean a blind, weak, guilty, miserable creature. Therefore, the depravity of man is a very material article in an evangelical creed; and it is an article no less necessary to be believed, than easy to be proved, demonstrated through every age, in every country, by every person. The corruption is universal — no part remains uninjured. It is the cause of all actual transgression. The evil practice of the life proceeds from the desperately wicked and deceitful heart; the tree being bad, the fruit is bad; the spring being corrupt, the streams are corrupt also. Our pride is the cause of all “the filthiness of the spirit,^’ and the dominion of sense of all “the filthiness of the flesh.” By the one we are alienated from God, by the other attached to the earth. From hence arises that impotency which the Scripture attributes to us, by which we are incapable of faith, repentance, and holiness. If we give up the doctrine of the fall, we preclude all possibility of recovery, like a disordered man who imagines he is well, and therefore refuses the medicine which would recover him from the sad effects of his malady. But, if we are truly convinced that we are sinners, and are unable to deliver ourselves, we shall be suitably disposed for- “the excellency of the knowledge of Christ Jesus the Lord.”

This knowledge relates to what he is, and represents him to us as “the true God and eternal life,” as made in “the form of a servant,” and ‘manifested in the flesh.” Hence his name is “Wonderful,” because, while he is the “Child born,” and the “Son given,” he is also “the Everlasting Father, the Prince of Peace.” He is divine, as welyas human; and the same thing which proves him to be the one proves him to be the other; allowing the word of truth to be judge, I could as well deny that he was man, as that he was God. To deny the deity of Christ is the same in revealed religion as to deny the being of a God in natural religion. It is the foundation: remove it, and the superstructure falls: the doctrines are unintelligible, the promises vain, the precepts weak in their motive, impertinent in their application, and inoperative in their influence. But that he is the “Lord God Almighty is the belief of my mind, and the rejoicing of my heart. There is no name by which “the living and true God” differs from “false and dumb idols /^ there is no perfection by which the” God over all “is known from ^’ the lords many, and the gods many;” there is no act of worship by which the “Most High” is distinguished from “the powers which are” receiving ceremonious respect and civil adoration; there is no work by which “the Creator” can be discriminated from “the creature,” as to nature, providence, grace, or glory, that is not ascribed to the Lord Jesus Christ.

The Gospel relates to what he did It contains his history from the throne to the cross, and from the cross back to the throne. It represents him as undertaking to remove our sins, according to his address to his Father as he comes into the world: “Sacrifice and offerings thou hast not required; then said I, Lo, I come to do thy will, O God;” “by the which will we are sanctified through the offering up of the body of Jesus Christ.” It discovers him to us as “wounded for our transgressions, bruised for our iniquities, delivered for our offences, and rising again for our justification.” He has realized what the various victims under the law only typified. They made their appearance to show their inefficacy, and to convince “the comers thereunto” that they stood in need of a better sacrifice, because they could not take away sin. But he, by the once offering up of himself, has for ever perfected them that are sanctified, so that “there remains no other,” and there needs no other “sacrifice;” by him all that believe “are justified freely from all things.”

The doctrine of the Atonement, not in the reserved, ambiguous way in which many use the terra who deny the thing, but “Christ dying for our sins,^^ in the proper sense of the expression, I consider as that which constitutes the good news, or glad tidings, which the word “Gospel ‘^ signifies. It is a great advantage, that by the Gospel we have so plain and perfect a system of duty; but it is a degradation of it to suppose it was only designed to republish the law of nature. The intent of the Gospel is indeed to recover us to true holiness; but for this purpose there was need of something more than a revelation of moral obligation, which is set forth by the apostle:” Our Saviour Jesus Christ gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works.^^ Restoration to the Divine favour was the first thing to be provided for, and would, of course, be the first concern of every man as soon as he found he was “guilty before God.” To what purpose to lay before a convinced sinner. a rule of duty without giving him a ground of hope? Discover to him pardon for past sins, and assistance for future obedience, and then such a rule would be seasonable; and this is the order in which the Gospel proceeds, as preached by the apostle: “And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation, to wit, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christs stead, be ye reconciled to God. For he hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him.”

There is no other scheme of doctrine which deserves even the name of the Gospel. Suppose the Gospel to be only a system of morality requiring that we should “be holy and without blame before him in love.” Here is no good news for the sinner. He has no inclination or ability to be sanctified throughout, body, soul, and spirit. Suppose the Gospel treats principally of the resurrection. Here is no good news for the sinner. He is not delighted with the idea of rising again — he would rather remain in the grave for ever. Suppose the Gospel only brings “immortality to light.^^ Here is no good news for the sinner. He is not pleased with the thought of eternal duration — he would rather cease his continuance. Suppose the Gospel only a promise of pardon and life, on condition of faith and repentance. Here is no good news for the sinner. It is bad news; his desire is only irritated to be disappointed — like a person engaging to give me an estate if I will fly to the moon. Or suppose the Gospel to be a revelation of absolute mercy as ready to pardon iniquity. Even here is no good news for the sinner, unless he can see a way in which it can come to him agreeable to the character which the Scripture has led him to entertain of God. ^- God is holy in all his ways, and righteous in all his works.^^ Whatever favours he confers as a benefactor, he must preserve his claims as a legislator. Therefore, when I begin to be delighted with the glad tidings of mercy, saying, Spare him, bless him; I am terrified again by the language of Justice, Cut him off, destroy him. It is evident the one, as well as the other, exists, — the one, as well as the other, has its claim. In this case, Mercy shows me the tree of life: Justice stands with flaming sword to guard it from approach. If we say, that we should take the declaration of God, that he will pardon iniquity without any other consideration, and be satisfied of his doing it j why may we not say, that we should take the declaration of God that he will punish iniquity without any other consideration, and be satisfied of his doing it? Shall we make the Divine perfections anything or nothing, magnifying one and depreciating another? Is the Divine law to vary in its demand and fail in its execution? Shall we weaken its authority by dispensing with its penalty? We cannot do this; for if the penalty be founded in the fitness of things, and agreeable to the Divine perfections, (and unless it was so, God would never have appointed it,) it follows, that not only we, but God himself cannot dispense with it, any more than with the whole law. I think no man can rationally hope for pardon unless he can see a way in which God can do it as God, and be “faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.^^ Such a scheme is the Gospel; it reveals a free, rich, righteous salvation through Jesus Christ, “set forth to be a propitiation, through faith in his blood.^^ Hence it answers its name: it is good news, glad tidings. It would be easy to illustrate this view of the Gospel. If there was a man in debt, and I told him a surety had discharged him, — if there was a man perishing for want, and I told him of provision, — if there was a man destitute of clothing, and I told him of raiment, — or if there was a condemned man, and I told him of liberty and life; who does not see in each case that here would be good news? Sinner, “behold, I bring thee glad tidings of great joy.^’ Sinner, indebted to Divine justice, having nothing to pay, behold” the Surety of a better covenant,^^ “the Lamb of God, that taketh away the sin of the world.^^ Sinner, perishing with hunger, behold” the bread of life, whereof if a man eat he shall never die.” Naked soul, here is” fine raiment that thou

mayest be clothed; that the shame of thy nakedness may not appear.^’ And thou, poor wretch, writing bitter things against thyself, condemned by the holy law, crying. Where shall I flee for refuge? “Believe on the Lord Jesus Christ, and thou shalt be saved.”

In order that the Gospel might be of advantage to us, faith is necessary. In whatever way the blessings of salvation are represented, faith is requisite to a proper enjoyment of them. One should imagine that benefits calculated to relieve our wants, and make us eternally happy, presented to us in the Gospel, would be eagerly embraced. But this is far from being the ease. The pride of the human heart scorns to stoop, it hates obligation, it affects an independence. It will not submit to the righteousness which is of God; it would rather patch up a shelter than” fly for refuge to lay hold on the hope set before it in the Gospel.^^

Therefore the operation of the Spirit is necessary. This is one of the principal glories of the evangelical dispensation; and it shall be my endeavour to show my hearers that their regeneration, advance in holiness, support under trouble, final perseverance, everlasting triumph over all the cursed effects of sin, depend on the agency of the Holy Spirit. Revelation is no sooner admitted than reason confirms this truth. We allow that the miraculous operations of the Holy Spirit have ceased, because their necessity has ceased — but we affirm that his ordinary operations continue, because the necessity of them continues. Why was the Spirit given forth upon the followers of the Apostles? To sanctify them. Have we less need or more ability for sanctification than they had? It was given to” shed abroad the love of God in their hearts.’^ Have we more spiritual, more fervent affections? It was given to help their infirmities. Have we less weakness? It was given to bear witness with their spirits that they were the children of God. Have we no need of this .:^estimony to assure our hearts before Him? To deny the influences of the Spirit is to relax the energy of the Gospel, and turn the chm-ch into a valley of dry bones. To suppose an innate efficacy in the word to produce faith, is to suppose an innate virtue in the sun to produce a plant. The seed must be there previously, before the one or the other can bring forth fruit. To talk of the fitness of things, the beauty of virtue, the union of moral and natural good and evil, is good in its nature and true in its fact; and upon men who are truly wise and well-disposed may have influence; but this is not forcible enough to disentangle the heart which is already an enemy to reason, allied to vice, sunk in sensuality, enslaved by appetite and passion. To produce faith is solely the prerogative of God; we own, indeed, that the word is a means in his hand, but deny that it possesses any power to do it independent of the Holy Ghost. The Gospel, therefore, is called the ministration of the Spirit,^^ because his influence renders it efficacious, and continues to make it an instrument of operation to the end of the world.

Holiness is necessary to present peace and future glory. ‘^ Without it no man shall see the Lord; ‘’ and so far is the doctrine of the cross from opposing this truth, that Jesus Christ crucified is the principle and end of it. The man who believes in him, believes in him for righteousness. While he disclaims merit he delights in gratitude; and it is his desire and endeavour to “walk before God in holiness and righteousness all the days of his life.^’ He is as much distinguished by his practice as by his creed — his works are evidential of his faith, and his faith is the spring of his works; for in order to all true holiness, pride and the dominion of sense must be destroyed. And what can destroy the one or the other? Nothing ever has, nothing ever will, nothing ever can, but faith in Christ crucified. Every other scheme of doctrine which has spread in the world, has tended to promote one or the other. But the believer, from his imion with the Saviour, experiences the gradual destruction of both, according to the words of the Apostle,” I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me.’’

As it is the work of God, and he does nothing in time which he did not design to do from eternity, salvation is his own eternal purpose, and the efiect of his gracious sovereignty;” according as he hath chosen us in him, that we should be holy and without blame before him in love; having predestinated us imto the

g2 adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace.^^ And as his purpose, and the promises which are the discovery of it, cannot be broken, “the righteous shall hold on his way, and he that hath clean hands shall wax stronger and stronger.”

EXTRACT FROM THE CHARGE TO THE REV. WILLIAM JAY,

BY THE REV. CORNELIUS WINTER.
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“If you can stand up in this pulpit, or elsewhere, and proclaim, ‘I certify you, brethren, that the Gospel which was preached of me,^ and which I now preach, ’ is not after man; for I neither received it of man, neither was I taught but by the revelation of Jesus Christ -/ you will disappoint many who are watching for your halting, and some too of those, who, while they are praying the Lord of the harvest that he would thrust forth more labourers into the harvest, are waiting for a conviction that he has not commissioned you.

“Let them turn in hither, and with little pains they may perceive that ’ a great door and effectual is opened unto you.’ It admits you into the work of God under the most promising circumstances. You are not wanting in abilities for it. You have zeal for God according to knowledge. You follow a predecessor who in all things showed himself a pattern of good works; in doctrine, none more evidently could show uncorruptness, gravity, sincerity, sound speech that cannot be condemned. I add, you follow a man whose very reserve famished something for imitation, whose respect deepened and widened in the minds of his friends, as time extended the years of intimacy. That you may follow him as he followed Christ, and contribute, at least, to the advance of that work towards a glorious perfection which he was the instrument of beginning, is my fervent prayer; as to see its progress will be a matter of my praise to God. If you follow

your predecessor, or imitate him in the different parts of administration, yom* whole performances will be attended with ‘an odour of a sweet smell.’ No part of your duty will be neglected. Like him, you will know when, and where, and how long to visit. The child and the man of hoary hairs will engage your attention; and wherever you go, ’ the word of Christ’ will flow freely from you, as well as ’ dwell richly in you.’ By all means have the eye of your mind fixed upon children and young people. Labour in an especial manner to do them good. Perhaps you will not find it practicable to carry on a continued discourse, but always have a few weighty sentences to direct to them seasonably dropped. In an especial manner I charge you, take care of one* whom my affection would prompt me to mention by name j have a son by adoption before one is born to you, and watch for his soul as one that must give an account.

“Young people are quick in apprehension, and attentive in observing what is adopted in conversation before them. Remember this when you sit in company with your friends, and however cheerful yoji may be in the tenor of conversation, leave no room for them to make a reflection to this effect — that the liberties you take in descanting upon characters are unbecoming the servant of Jesus Christ, and that the levity of the social intercourse is incompatible with the gravity the minister should support. Be cautious of becoming the retailer of idle or evil reports, even when justly grounded and deserving of credit; leave that forbidden, business, “and show your friends that such a current is too filthy for the purity of your mind. You cannot with becoming confidence inculcate ‘Speak evil of no man,’ unless you are careful to avoid being a partaker of the same sin. The minister had better sit in awkward silence, or abruptly depart from the company, than keep up the spirit of conversation

.. * The late Mr. Tuppen’s son.

in this way. This hint may be taken as characteristic of that prudence and discretion which I would largely recommend and enforce in relation to the whole of your deportment towards this society the neighbouring churches, and towards mankind at large. Indeed,, my dear friend, you will want it as the guide of your youth, and the companion of your life. As the wisdom that is from above entereth into thine heart, and the knowledge of the will of God is pleasant unto thy soul, discretion shall preserve thee, understanding shall keep thee, and if life is continued to that long period to which my wishes extend, it will then admit of a review which, as often as it is taken, will excite thanksgiving to God.^^