by John Witherspoon
Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then, neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.1 Corinthians 3:5, 6, 7
MY BRETHREN,
I HAVE been led to the choice of this subject, by that dispensation of Providence, which, though contrary to all human probability, hath brought me to this new charge of presiding over the instruction of youth, in the liberal arts. I find also that in the course of my attendance on it, I shall have frequent opportunities of preaching the glorious gospel of the blessed God to you, of this congregation, and neighborhood. Let me therefore beg your attention to the instructive passage which I have just now read, that both teachers and scholars, ministers and hearers, may preserve a just sense of their relation to one another, and the common relation we all stand in to God. And particularly that in the discharge of our mutual duty of preaching and hearing, we may preserve on our minds, a deep sense of our dependance on superior strength, and may look for a blessing from the Father of lights, from whom alone it can possibly flow.
The text of itself and independent of its connexion, is so full of useful matter, that I am unwilling to spend your time by a long deduction of the particular circumstances of the church of Corinth, which led the apostle to express himself in the language contained in it. Let it suffice therefore to observe, that a spirit of pride and faction prevailed very much in that church, which had rent them into parties, denominated from this, or the other principal teacher who was, or had been among them. Thus in the 12th verse of the first chapter, "Now this I say that every one of you saith I am of Paul, and I of Apollos, and I of Cephas, and I of Christ," and in the verse immediately preceding the text, "For while one saith I am of Paul, and another, I am of Apollos, are ye not carnal?" Possibly the converts from among the Jews counted themselves the disciples of Peter, and held him in the highest esteem, while those of the Gentiles supported the name and credit of the apostle Paul, who first planted the christian faith among the idolatrous heathens, and perhaps others who were much addicted to learning and philosophy, admired, and extolled the eloquence of Apollos. And yet after all, perhaps the fierce and unchristian contentions that prevailed in that church, were not owing to their divided attachment to particular apostles, but to the ambitious and corrupt teachers, which were among themselves. If this was the case, the apostle Paul only mentioned himself, Apollos and Cephas, by way of supposition, instead of naming the guilty heads of the contending parties, that the reproof being administered with so much prudence and delicacy, might be carried home with the greater evidence and force. This interpretation receives a good deal of countenance from what we find in chap. 4:6. "And these things brethren, I have in a figure transferred to myself, and to Apollos, for your sake; that ye might learn in us, not to think of men above that which is written, that no one of you be puffed up for one against another."
Such a division and factious temper does infinite mischief wherever it prevails. It proceeds from people's being much under the power of a carnal mind, and exceedingly increases carnality by that envy, strife, and dissimulation, which it always produces. But the chief way in which it hinders the success of the gospel is, by leading men into the fatal mistake of seeking or expecting to find in ministers what can only be had in God, or ascribing to instruments and servants, what is due only to their Lord and master. Would you perceive the greatness of this sin? It is sacrilegiously robbing God of his own honor and glory, in order to invest a weak sinful creature with the sacred spoils.
I only add one other preliminary remark. You may see the perfect; consistency and propriety of the apostle's conduct, according to the different circumstances in which he was engaged. For this purpose we must compare his expressions here, with those used by him when attempts were made to lessen his character, and detract from the dignity of his office, as an apostle of Christ. On these occasions he shews, that he knows very well what belonged to his station in the church, and is so far from speaking of himself in affected strains of humility, that he freely vindicates his own conduct, and magnifies the honorable trust that was committed to him by his Saviour, chap. 9. verse 1, 2. "Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? If I be not an apostle to others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord." Thus the apostle speaks in vindication of his authority, when unjustly attacked. But when the question is changed, and some are disposes to extol him or any other, to the prejudice of his Lord and master, he changes his stile too, and speaks in the humblest manner of himself, and any thing he had contributed or could contribute to the success of the gospel. As a faithful servant he could not endure that any should put him in his master's place, and reject with indignation all that false honor which flowed only from the mistakes and weakness of his fellow christians.
In this as in many other instances, the occasional directions given to the different christian churches, in the early ages carry the most important and useful admonitions to us who live in the latter days. From the passage before us, we learn that ministers should consider themselves, and be considered by their people, as entirely subordinate to God, and expect assistance in their labors, and success in their endeavors, only from himself. What I further propose, in dependence on divine grace, is first to illustrate and support the proposition just now laid down, and then to make a practical improvement of the subject, for your instruction and direction.
I. First then, I am to illustrate and support this proposition, That ministers ought to consider themselves, and to be considered by their people, as entirely subordinate to God, and expect assistance in their labors, and success in their endeavors, only from himself. In the course of this illustration, it is my intention, at once, to point out the meaning and import of the proposition, and to establish its truth from scripture and experience. For this purpose I beg your attention to the following observations.
1. The success of the gospel depends wholly upon God, and to him alone must the glory of it be ascribed, as it is he, who not only sends and employs, but who furnishes and qualifies all, whom he employs for promoting his service. He not only gives the commission to undertake, but he imparts the ability to discharge the trust. This truth is manifestly included in the apostle's words, "Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?" He considers himself and others, only as ministers, that is, as servants subject to the direction and authority of Christ their Lord and master, unto whom they are to be instrumental in carrying on the conversion of sinners, and the edification and comfort of believers. This similitude however of itself, does not fully come up to the truth the apostle would inculcate. A man who is but a servant, and does every thing by the authority, and under the direction of his master, may yet have real and just ground, for valuing himself upon what he performs; in case, for instance he is possessed of uncommon talents, and an extraordinary capacity, to do his work to the best advantage, on this supposition, he is a treasure to his master, the success of whose direction may in a great measure be ascribed to the servant's skill and ability in the execution. But to exclude every pretence of this sort, the apostle subjoins what brings the allusion fully up to his purpose; "even as the Lord gave to every man." Ministers are not only servants, but their very capacity and ability to serve God are received from himself, who divides to every man severally, as he will. From this it is evident, that the glory and honor of the whole work, and the success of every particular servant employed in it, is entirely owing to Christ their great Lord and master, 1 Cor. 4:7. "For who maketh thee to differ from another? and what hast thou that thou didst not receive! now if thou didst receive it, why dost thou glory as if thou hadst not received it?"
Let us, my brethren, consider and dwell upon this truth a little, for it is full of instruction, both to ministers and people. That we may view it with the greater clearness and precision, let me observe, that there are two distinct kinds of qualities, which are each in their place, of great importance on the work of the ministry. (1.) The endowments of the mind, whether original and natural, or acquired by industry; these last being only the former improved and perfected by education and exercise. (2.) Holy dispositions, which are of the utmost importance and necessity, to turn the other into their proper channel, and to give them force and influence in the application. Now both these are equally and entirely the gift of God, the first being indeed in scripture most commonly, in all their extent and diversity, called gifts; but the others are the effect of the gracious and sanctifying influence of the Holy Ghost.
(1.) All the endowments of mind, which fit a man for common or special service, are the gift of God. Whatever capacity of talents, whatever natural advantages of any kind, ministers enjoy, it is plain, that they received them from God, and depend upon him for the continuance and use of them. He only endows them with knowledge and comprehension, to understand his sacred truths: He only endows them with the talent of speaking well, and enables them to communicate their knowledge to others, in an agreeable and acceptable manner, Exod. 4:11, 12. "And the Lord said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord? Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say," There is something very noble, as well as instructive in these passages of scripture, which represent even the skill of the tradesmen to be employed in adorning the visible sanctuary, as the gift of God, and the inspiration of his spirit. Exod. 31:1, 2, 3, 4. "And the Lord spake unto Moses, saying, see, I have called by name, Bezaleel, the son of Uri, the son of Hur, of the tribe of Judah: and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, to devise cunning works, to work in gold, and in silver, and in brass." And again, Exod. 36:1. "Then wrought Bezaleel and Aholiab, and every wise-hearted man, in whom the Lord put wisdom and understanding, to know how to work all manner of work for the service of the sanctuary, according to all that the Lord had commanded."
Further, as it is the inspiration of the Almighty, that giveth understanding both in a general and comparative view, so the improvement of natural parts by acquired learning, is no less to be ascribed to him. As he gives the disposition and ability, so it is he who by the course of his providence furnishes the means, and presents the opportunity of making progress. Let human efforts be what they will, if God do not smile upon them, they will infallibly be blasted. An all seeing and sovereign God has determined the times before appointed, and the bounds of our habitation, and every person who will seriously reflect, may be sensible how all his purposes have been controuled and over-ruled by the invisible direction of the great Disposer of every event, who hath pointed out the paths in which he was to walk.
(2.) Let us also remember, that it is God who endows his ministers with their brightest ornaments, viz. holy and gracious dispositions, which serve to turn their other talents into the proper channel, and to give them force and influence in the application. I am sensible, my brethren, that gifts may be considered as more assistant to the being of the ministry, than even grace itself. We justly renounce the popish doctrine, that the efficacy of the sacraments, or other ordinances, depends upon the intention or inward state of the administrator. In opposition to this the Assembly's Shorter Catechism says justly, "the sacraments, (and it is equally true of every other ordinance) become effectual to salvation, not from any virtue in them, nor in him that doth administer them, but only by the blessing of Christ, and the working of his spirit in them, that by faith receive them." A hypocrite cannot be a faithful, but he may be in some degree a successful minister. I am persuaded there are not a few now in heaven, who were converted and edified by the ministry of those who have taken up their abode in the place of torment; an awful reflection this indeed, to those who are intruded with the office of the ministry. It brings to my mind a saying of an eminent and pious writer. Ministers are in as great danger of deceiving themselves as others, and in some respects greater, for they may be apt to mistake their readiness in thinking and speaking of holy things, and those gifts which God bestows upon them, for the benefit of his chosen, for the fruit and evidence of gracious dispositions in their own hearts.
But notwithstanding all this, it is beyond all controversy, that one of the most essential qualifications of a good minister is, that he be a good man. It is a very difficult, as well as it is a very dreadful thing, to preach an unknown Saviour. But where the love of Christ dwells and reigns in the heart, it gives such attachment to his cause, so much love to his people, so much clearness and comprehension in understanding his truths, so great willingness, or rather desire to communicate them, as cannot fail to have the greatest influence on a minister's diligence, and at the same time gives reason to hope that he will speak from faith to faith. Thus the apostle expresses himself, 2 Cor. 4:13. "We having the same spirit of faith, according as it is written, I have believed, therefore have I spoken: we also believe, and therefore speak."
Now to whom is a minister indebted for his holy dispositions? Who implanted in him that love to Christ, which inspires him with zeal and fidelity in his service? Take the answer in the words of the apostle, 2. Cor. 4:5, 6. "For we preach not ourselves, but Christ Jesus our Lord; and ourselves your servants for Jesus' sake. For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ." It was the power of God that brought him again from the dead, and it is by the spirit of God dwelling in him, that he is daily sanctified and enabled to adorn the doctrine of God, his Saviour, in all things. So that the fire of his ministrations, and the light of his example, and the joint influence of both, are to be ultimately referred, and will by him be most willingly and thankfully attributed to the power and grace of God, his Redeemer, of whose fulness we all have received, and grace for grace.
2. But in the second place, the success of the gospel depends entirely on God, as it is he who gives efficacy to the instructions, even of the most eminent and best qualified ministers, by the immediate supernatural operation of his spirit and grace. Let us suppose a minister endued with the finest natural parts, and these improved and cultivated, by all the advantages of human learning. Let him have the most acute and penetrating genius, the most lively imagination, the most solid judgment, the most charming and persuasive eloquence; in fine, let him have what alone is of more value than all these, an eminently pious and devout heart. With so many advantages he shall not be able to make one sincere convert, unless almighty God be pleased to open the way by his divine grace into the hearts and consciences of the sinner. It is not then merely by furnishing the proper means and by the disposition of his providence, giving them an opportunity of exerting their influence, that God promotes the success of the gospel, but by an immediate and powerful agency, distinct from, and superior to every second cause.
I have endeavoured to express this with the greatest fulness, and the greatest clearness, as a truth of the utmost importance. While we believe the use and necessity of means and second causes, we ought never to separate them from, or forget their subordination to God. There can hardly be a nobler illustration of this truth, than the apostle has given us in the text, by a natural similitude. "I have planted," says he, "Apollos watered, but God gave the increase." His expressions are taken from husbandry, or gardening, which is a particular branch of it. By an allusion to these arts, he explains his subject in a manner level to the capacity of every thinking person. The husbandman or gardener may manure, dig up and mellow the soil; he may sow his feed, and dress his sield with the greatest diligence and care: but what a little way has he gone, or rather indeed he hath not so much as begun the great process of growth and vegetation, that daily miracle, may I not call it, before our eyes. How many things must necessarily concur, which are beyond the reach of his power? the enlivening heat of the sun, the refreshing dews and rain from the bottles of heaven, are wholly under the direction and disposal of the omnipotent Jehovah. Cannot he, when he will, make the heavens over your heads as brass, and the earth under your feet as iron? Nay, not only so, but the power of growing in the seed, by striking out its roots, and opening its bud, and the natural disposition in the earth to nourish it, are derived not from any virtue inherent in the things themselves, but only from that almighty word, "Let the earth bring forth every tree bearing fruit, and every herb bearing seed after its kind." Just so in that spiritual husbandry, of which the apostle is speaking, ministers may sow the good seed of the word of God, but it is his own prerogative to give it a regenerating and sanctifying efficacy, and make it productive of faith in the heart, and good works in the life. Ministers may continue to water the seed already sown, with suitable instructions and exhortations, and the diligent use of all those means which God hath appointed for the establishment and growth of believers: but it is only the influence of his own spirit that makes these means productive of the desired effect. Therefore the apostle concludes, in language drawn from the similitude, "So then neither is he that planteth any thing, neither he that watereth, but God that giveth the increase."
This important truth, my brethren, is capable of a very full and clear proof from the sacred oracles. Every thing we find recorded there, concerning the mission of the prophets, and the success of their message, carries this truth as it were in its bosom. Nay, the great prophet of the church gives us this very view of his own ministry as the Son of man. John 6:44, 45, "No man can come to me, except the Father which hath sent me, draw him: and I will raise him up at the last day. It is written in the prophets, and they shall be all taught of God. Every man, therefore, that hath heard and hath learned of the Father, cometh unto me." You see that, to the commission which our Lord gives to his apostles, is annexed a promise of his presence and power to accompany their ministrations. Math. 28:19, 20. "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost, teaching them to observe all things whatsoever I have commanded you: and lo I am with you alway, even to the end of the world. Amen."
But instead of multiplying passages of scripture, I shall direct you to one, which will set this part of my argument in the clearest light. It is that passage which gives an account of the conversion of Lydia, recorded Acts 16:14. "And a certain woman, named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us, whose heart the Lord opened, that she attended to the things that were spoken of Paul." Now if we attend to the circumstances of this conversion, we shall find that if any thing could have been effectually done without the direct and immediate concurrence of the grace of God, it might have been expected here. The case was every way promising. The hearer was one who had renounced idolatry, and embraced the worship of the true God. She was, it is not improbable, a devout woman, so far as her knowledge reached; and wanted only to be instructed in the faith of Christ. Here was for a preacher the great apostle of the Gentiles. I need say no more to shew how well qualified he was to do his part; and yet we find that even in this most favorable case, the immediate concurrence of divine grace was necessary to complete the work. The Lord must by his own good Spirit open the heart of Lydia, else even the apostle Paul, with all his divine accomplishments, and a heart glowing with the warmest zeal for the glory of Christ, and the salvation of souls, will be but an unsuccessful preacher.
I need not make use of any separate arguments to convince you, that this holds equally true of the growth and comfort of believers, as of the conversion of sinners. Whether ministers are employed in planting or watering, the instrument is nothing; success flows only from God. Let me therefore request and beseech you to hear and adore the striking truth, a Paul or Apollos in the pulpit will be altogether unsuccessful without the almighty power and grace of God. The most clear and distinct illustration of divine truths, without inward and spiritual illumination, will leave the hearer in ignorance, or lead him into error. The most awful denunciations of a son of thunder, without divine power, will leave the sinner hardened, or even increase the searedness of conscience. The most melting and tender application to the affections, without divine energy, will be treated with contempt and scorn. In one word, the most lively administration of ordinances, without the blessing from above, will be but in the language of the prophet, as a miscarrying womb, and dry breasts.
My brethren you may not only be convinced of this truth, because it is recorded in the word of God, but may see it daily exemplified in every part of the visible church. You may see the same ordinances acceptable, delightful, and profitable to some; deserted, despised and resisted by others. Under the very same administration, you may see some effectually persuaded to turn to the living God, walking in the fear of the Lord, and in the comfort of the holy Ghost, and daily multiplied: some on the other hand caring for none of these things, but sleeping in security, nay some whose corruptions are irritated, swelling with rage, contradicting and blaspheming, all which is well described by the apostle Paul, 2 Cor. 2:15, 16. "For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish. To the one we are the savor of death unto death; and to the other, the savor of life unto life; and who is sufficient for these things?"
3. The third and last observation I am to make for the illustration of this truth is, that success in the Gospel depends wholly upon God, as he exercises much of his own sovereignty in the manner of bestowing it. He takes care, if I may speak so, to shew that it is from himself, by the measure in which he proportions the success to the nature and sufficiency of the means he sees proper to employ. All is from God, as you have already heard, because the disposing and commissioning his ministers is originally his own work—again, because however well qualified they may be, his own almighty agency is necessary to give them success. But when there is a regular proportion always observed, between the means and the end, men are ready to overlook, or forget the great and first cause of all. For this reason he sees it often meet to manifest his sovereignty, in order to command our attention, by working without means, or by the weakest means, or even contrary to means, and blasting the effect of those that were most excellent and promising in human judgment. Just as the beautiful and regular order of the natural world, the mutual dependance of one part upon, and its subserviency to another, is a proof of the wisdom and omnipotence of the Creator. Yet he sees it necessary sometimes, to interpose, in an extraordinary way, and to controul the course of nature, to shew that it is absolutely at his command.
Remember, however, my brethren, that in carrying on the work of the gospel, God usually proportions the success to the propriety and sufficiency of the means. When he has much work to do, he commonly raises up some persons eminently qualified; he draws from his quiver some polished shafts, to pierce the ranks of opposing hosts. Yet he often presents to our view such circumstances as serve to show the dependance of all means upon himself. When the gospel was first preached, the apostles were indeed fully fitted and furnished for their work; but it was by a miracle. They were originally poor illiterate fishermen, quite unequal in themselves to the astonishing undertaking, of producing a revolution in the state of religion, and the sentiments of mankind over the whole earth. Such persons seem to have been employed for this wise purpose, "that our faith might not stand in the wisdom of man, but in the power of God." I have often considered this matter with a mixture of reverence and admiration.
That proper respect might still be had to the qualifications of ministers, and that none might be justified in pouring contempt on human science, the apostle Paul, a man of eminent learning and ability, was the most active, useful and successful of all the apostles; and one third part at least, of the whole canon of the New Testament, was written by him. At the same time there were such circumstances in his calling and conversion, as made him one of the most illustrious monuments of the sovereignty and riches of divine grace, that any age has produced.
In the same manner, we see every day the clearest proofs of the power, wisdom, and sovereignty of God. We see that he many times gives extraordinary and sensible assistance to those whom he employs in his own work. So that they both perceive and confess that it is not they, but the grace of God, that is with them. Sometimes those of very moderate, or even of the weakest natural abilities, have an unction from the holy one, and by their piety and diligence become workmen that need not be ashamed, rightly dividing the word of truth. This may be considered as an accomplishment of what Isaiah says of himself, Isaiah 50:4. "And the Lord God, hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary." See also the expression of the Psalmist, Psal. 25:14. "The secret of the Lord is with them that fear him: and he will shew them is covenant." Our Lord promises to his disciples extraordinary assistance, in time of extraordinary trials and suffering, Luke 21:14, 15. "Settle it therefore in your hearts, not to meditate before, what ye shall answer. For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay, nor resist." And to name one more passage, it is prophesied by Isaiah of the gospel times, chapter 32:4. "The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly."
In a former part of this discourse, I have admitted that gifts may be considered as more necessary to the being of the ministry, than even grace itself. Yet certainly true religion in the heart, is of far greater importance to the success and efficacy of the ministry, than eminence or gifts. It seems often the very purpose of divine providence, to pour contempt upon unsanctified talents. The humble pastor of meaner rank, who loves his master, his work, and his people, shall often have many seals of his ministry, while the person of superior parts is urged by ambitious views into the unprofitable paths of worldly honors, or instigated by unmortified passion, to mar the success of his ministry, by launching out into the tempestuous ocean of political contest and faction. But besides the unfruitfulness of unsanctified talents, there are also many proofs of the sovereignty of God, in refusing his blessing, and making the best ministers in a great measure unprofitable to a people, in righteous judgment for their past sins. Even Isaiah could say, chap. 53:1, "Who hath believed our report, and to whom is the arm of the Lord revealed?" Our blessed Lord himself upbraided many of the cities where his mighty works were done, because of their unbelief, and indeed upon many of his hearers his ministry, instead of a saving, had a hardening effect, John 3:19. "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." The same thing is elsewhere resolved into the lively and righteous judgment of God. John 12:39, 40. "Therefore they could not believe, because that Esaias said again, he hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them."
I proceed now to make some practical improvement of what hath been said. And in the
First place, a deep and lively impression of the truth I have endeavored to illustrate and support, will be to those who preach the gospel, an excellent preservative from many temptations. It will preserve them from trusting in themselves, it will keep them still looking upward, and engage them to maintain a continual intercourse with the Father of lights, and the author of every good and perfect gift. It will also, particularly be an excellent mean of preserving them from the dangerous extremes of ostentation and sloth. Oh, how unbecoming a minister, is a vain-glorious display of human art, burning incense to his own vanity, and preaching himself, when he is called to preach Christ Jesus the Lord? It is no wonder that God should in his providence, pour disgrace and disappointment on that ministry, that is carried on in such a manner, as to aim more at promoting the credit of the servant, than the honor of the master. On the other hand, with what countenance can they look up to God for a blessing, who have been at no pains to qualify themselves for his service. As ostentation provokes the divine jealousy, so negligence is disobedience, presumption, and precisely what the scripture calls tempting God. I would never desire to be considered, as one who would encourage men, to rush into a pulpit unprepared, and disgrace their honorable calling, by rude, undigested, disorderly effusions, or such mean, slovenly, indecent language, as lays the hearers under the strongest temptation, to treat it with an insolence of indignation and contempt. Let me commend this, to the attention of such young persons, as may have an eye to the sacred office. My dear fellow students, how happy they, who can unite together, the simplicity of the gospel, and the dignity of the pulpit; who are on the one hand, not ashamed of the cross, and the ignominy that attends it; and on the other, as devoted servants, are resolved to comply with the counsel given by the apostle Paul to Timothy, 1 Tim. 4:15, 16. "Meditate upon these things, give thyself wholly to them; that thy profiting may appear unto all. Take heed unto thyself, and unto thy doctrine; continue in them; for in doing this, thou shalt both save thyself, and them that hear thee."
2. A deep impression of the truth I have endeavored to illustrate, will be an excellent preservative to the hearers of the gospel, from many temptations, which often render their attendance on ordinances, as fruitless or pernicious. It will purify their views and motives, in attending on ordinances. It will deliver them from a sinful and unreasonable attachment to men, and carry them more immediately into the presence of the living God: it will save them from that giddy, unsettled disposition, of running with unbounded curiosity, from one to another, not that they may be built up in holiness and comfort, but that their imagination and fancy may be gratified. It will preserve them from hearing the gospel, merely as critics, in order to pass their judgment on the soundness or ability of their teachers, which, with whatever pride or self-sufficiency it may be done, is as empty and unprofitable a manner of hearing, as any that can be named. It will settle their esteem of, and attachment to their pastors, upon the best, and most immoveable foundation. They will then love them for their work's sake, they will love them for their master's sake, they will love them for their own soul's sake, and for their subserviency to their daily edification. It will carry them to the throne of grace, and incline them to make continual and fervent supplication to God, for his assistance and countenance to his ministers, in his own work; and this will bring them to his house, in the best and happiest temper for hearing with profit: in one word, it will make them, in a great measure, lose view of the creature, and hear the gospel, not "as the word of man, but as it is indeed, and in truth, the word of God."
3. Let me intreat the prayers of this congregation, for the ministers of the gospel in general, and for us, who minister among you in holy things, that we may be abundantly qualified, for the discharge of our important trust in all its parts. The apostle Paul, though extraordinarily called, though singularly qualified, and eminently assisted, never fails to ask the prayers and intercession of the faithful, in his behalf, Eph. 6:19. "And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel." After this approved example, I hope you will forgive me, if I put in a particular claim in my own behalf, for your interest at the throne of grace. I make no merit at all, of having left country, and kindred, and connexions of the dearest kind, in order to serve the interest of the church of Christ, in this part of the globe: for I consider with pleasure, the oneness of his body, and the extent of the catholic church, that there shall come from the east, and from the west, and from the north, and from the south, and set down with Abraham, and Isaac, and Jacob, in the kingdom of their father. Could we but think as we ought, of the great removal, which we are making from time to time, into an eternal state; the removal of our bodies, and the change of our scene of service from Europe to America, would appear altogether unworthy of notice. But when I consider the respect and affection, so much above my desert, that have been shewn to me, since my arrival in this place, and the testimonies of joy and satisfaction, which have been given by all ranks, I am filled with the greatest concern: I say I am filled with the greatest concern, because it plainly implies an expectation of duty and service from me, which I fear I shall be ill able to perform. Let me therefore, on so just a foundation, not solicit only, but demand an interest in your prayers. Pray that an all-sufficient God, may give strength from above, and may pour down his blessing on the public institution in this place, which upon the best information, I think I may say has been founded in faith; and therefore, why should not we continue to serve it in hope? Pray that success may attend the ministry of the gospel in this place; and that if it please God, the esteem and affection shewn to me, by all to whom I stand now related, may not be less than it is, for I have not the least reason to desire, nor indeed the courage to hope, that it can possibly be greater. Once more, pray that my beloved charge, whom I left in Scotland, and will never forget, may, by the special conduct of divine Providence, be supplied with a faithful pastor, who may feed them with knowledge and understanding.
4. In the last place, suffer me to conclude, by addressing a few words to those in this assembly, who are, or who have reason to suspect themselves to be in a state of distance from God. I know that he himself only can change your hearts. Yet he hath given it in charge to his ministers, that you should receive warning. And be assured, that if you despise the message, if you trample upon the divine mercy, and resist the Spirit of God, when pleading with you in his word, or striving and bearing witness against you in your consciences; your everlasting perdition will lie entirely at your own door. God will be just when he speaketh, and clear when he judgeth. Consider, I beseech you, that there is certainly, to all of us here present, one thing that is needful. It signifies very little, whether you pass the little uncertain time that you shall yet be in the body, in abundance or in penury, in honor or in shame, compared to what shall become of you forever. Lay these things to heart, then, in this day of your merciful visitation. There is but one way to escape: "Believe in the name of the Lord Jesus Christ, that believing you may have life through his name."
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Source: The Works of the Rev. John Witherspoon