A sermon, delivered before the convention of the clergy of Massachusetts, in Boston, May 26, 1796. By Jeremy Belknap, Minister of the church in Federal-Street, Boston. ; [Three lines in Latin from Horace]

A sermon, delivered before the convention of the clergy of Massachusetts, in Boston, May 26, 1796. By Jeremy Belknap, Minister of the church in Federal-Street, Boston. ; [Three lines in Latin from Horace]

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2 TIMOTHY, I.8.

—BE THOU PARTAKER OF THE AFFLICTIONS OF THE GOSPEL, ACCORDING TO THE POWER OF GOD.

WHEN the great Apostle of the Gentiles was first called to be an ambassador of Jesus Christ, the Lord was pleased to shew him how great things he must suffer for his name's sake; and during the whole course of his ministry, the Holy Ghost witnessed that in every city, bonds and afflictions awaited him. But such was his invincible resolution in the service of his divine Master, that none of these things moved him, nor did he count his life dear to himself, so that he might finish his course with joy, and the ministry which he had received of the Lord.

HAVING passed through a course of laborious and faithful service; having endured every affliction, and surmounted every difficulty which lay in his way, and having arrived so near the end of life as to be able to say, "I am now ready to be offered, and the time of my departure is at hand;" he does, in this epistle, (one of the last which he wrote) encourage [Page] his son Timothy to imitate his example, and not to be ashamed of the testimony of the Lord, nor of him who was then a prisoner for his sake; but to be a partaker with him of the afflictions of the gospel.

HAD Paul himself been ashamed of the cause he had undertaken to support, or had he been conscious of an error therein, natural affection would have prompted him (as is common with dying malefactors) to warn his beloved friend, of the danger of following his example, and to exhort him to a different course of life: but knowing in whom he had believed; knowing the dignity and importance of the work to which Timothy had been ordained, and the certain reward which awaited the faithful minister; knowing that the spirit by which they both were animated was not the spirit of fear, but of power and love and of a sound mind, his tenderness toward him operated in a different way, and prompted him rather to desire that Timothy should continue stedfast in his Master's work, and patiently endure the afflictions of the gospel.

SUCH a pathetic exhortation, enforced by so striking an example, could not but have great force on the mind of this young evangelist; and, as it was written not for his sake alone, but for a standing direction to gospel ministers, we have reason to believe that it has had a very extensive influence in the past ages of Christianity. It still continues on record for our admonition and encouragement.

IT was more especially necessary that the primitive ministers should have such an exhortation addressed to them, because of the peculiar and extraordinary trials which many of them had to undergo. The genius of Christianity was so opposite to all the prevailing religious opinions and establishments in the heathen world, and made such a surprizing progress in turning men from darkness to light, and from serving dumb [Page] idols to worshipping the living God, that the ruling powers became jealous of its growth, and laboured, by the most sanguinary terrors, to suppress or eradicate it. The public ministers of Christianity being always distinguished by their office, were often distinguished by their sufferings; and in this respect, as well as others, they were called to be examples to the flock; examples of patience and fortitude in their adherence to Christ and his cause, amidst the most terrible opposition of their enemies; whom neither reason could persuade, nor experience convince, of the folly of their attempt. The profession of Christianity, and especially the public character which the ministers of the gospel sustained, was then attended with the greatest hazard; and therefore they needed some special support and encouragement. But though the ministers and disciples of Jesus Christ are not now exposed to the peril of their lives for the sake of Christ and his religion; yet the exhortation in the text has a very important use; and the Holy Ghost, who indited it, knew that there would always be sufficient need of it. The world has not lost that spirit of opposition to the truth, which it had in the primitive times; the mode of its operation is changed; but the inveteracy of it remains; it is often brought into view, and produces disagreeable effects. There are still many afflictions to which the ministers of the gospel are exposed, and which they may certainly expect to meet with, if they continue steadily and earnestly engaged in their duty, and are determined to keep a conscience void of offence towards God and man.

IN common with other men, we are subject to all those providential afflictions which God sends as fatherly chastisements to correct his people for their errors, to try their virtues, and make them partakers of his holiness. But beside these, WE are subject to afflictions of a peculiar kind, which may, with strict propriety, be called "the afflictions of the gospel," because they [Page] befal us on account of our peculiar character as the ministers of Jesus Christ. These afflictions arise from those corrupt lusts and passions which are always working in opposition to divine truth, under the influence of the prince of darkness.

HAPPY would it be for us, if we did not experience much affliction arising from our own unmortified lusts and passions. We are, like other men, compounded of flesh and spirit; and we often find, to our sorrow, that the flesh lusteth against the spirit, so that we cannot do the things which we would; and when we would do good, evil is present with us. But if, through grace, we do obtain, in some degree, the mastery over our own corruptions; yet we shall not find it so practicable to keep the lusts and passions of other men, of those with whom we have a necessary connection, yea of our dearest friends, in the same degree of subjection. We shall find very sharp and severe afflictions arising from this source; of these we are exhorted to be partakers; and we shall find sufficient comfort and support in the divine word to enable us to bear them with patience.

IT may be proper to enumerate some of those peculiar trials which may be justly called the afflictions of the gospel; and then show why, and in what sense, the power of God is given as a reason of the exhortation to be partakers of these afflictions.

1. ONE of these afflictions, of which we are called to partake, is the unsuccessfulness of our labours. Who hath believed our report? is an old complaint among the ministers of God. The world, and the things of the world, have taken such firm hold of men's hearts as to engross the principal part of their attention, and leave little room for things of a spiritual nature. Present things afford some prospect of present good; whilst things unseen and eternal are imagined to be at a great distance, and not to require our present attention. [Page] This is the general temper of the world, and this is what shuts the gospel out of men's hearts. Custom, and a sense of decency, will induce some of them to an outward observance of religious duties, and attendance on divine institutions, and even to treat us with a degree of respect, because of our sacred character; but their hearts will not be touched with a serious sense of divine things, nor will their lives and behaviour be regulated by the gospel. Such were the people to whom the Prophet Ezekiel ministered: "They come to thee as the people cometh, and they sit before thee as my people, and they hear thy wor [...] but they will not do them; for with their mouth they shew much love, but their heart goeth after their covetousness. And lo, thou art to them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument, for they hear thy words, but they do them not." Such a kind of behaviour in people may suit one who is seeking his own ease and comfort and popularity; but the true minister of Jesus Christ, though he cannot but be pleased with outward tokens of respect, because they are in a degree subservient to his usefulness; yet is not satisfied with them, as answering the end of his ministry. He knows the value of souls, and of that precious blood which was shed to redeem them. He knows the great importance of the work which he has undertaken, and the solemn account which he must render of his stewardship; and therefore his heart's desire and prayer to God is, that they may be saved. He longs to see the truth take hold of their hearts, and shew its happy fruit in their holy and exemplary lives. But as a course of disappointment in any of our darling expectations is a grief and burden to the mind, so it may be concluded, that the faithful minister suffers great affliction from a view of the unsuccessfulness of his labours. When, after all his intense studies, his watchings and self-denial, he finds that his hearers are still hardened through the deceitfulness of sin, deaf to [Page] the calls and invitations of the gospel, and blind to their true interest; when he reflects that his earnestness in seeking their good may prove an aggravation of their guilt; when he sees them dropping, one after another, into the grave, and has reason to fear that many of them will perish through their own negligence and folly; these things must affect him with the most sensible grief, whilst he silently adores that tremendous justice which suffers so many unhappy souls to plunge themselves into the misery of the future world.

2. THE levity and inconstancy, which appear in men's religious conduct, prove another source of affliction to the ministers of the gospel. Where people have been used to a variety of preaching, they are very apt to grow nice and tasty, to discover a fondness for novelty, and to be pleased or displeased with some external circumstances attending the preacher, as his looks, his voice, his gesture, his style and manner, without any regard to the truth preached, or the consequence of receiving or rejecting it. If it comes attended with some particular circumstances, then it is pleasing, not for the sake of its own intrinsic worth and excellency, but on account of those external circumstances; whereas if the truth be ever so plainly and faithfully delivered, yet if it be destitute of those ornaments which attract the fancy and please the taste, it is despised and rejected. Men's persons are had in admiration because of some external advantages, and they are not esteemed highly in love for their work's sake. How painful must it be to a true gospel minister, who has been assiduously labouring to come to his people, and bring them the sincere milk of the word, that they may grow thereby, to find his labours slighted because of a deficiency in those external accomplishments, which are no essential part of the furniture of a gospel preacher. The Apostle Paul experienced much of this affliction. He came not with excellency of speech, nor [Page] in the words of man's wisdom; his bodily presence was weak, and his speech contemptible; and when he preached the gospel in the learned and inquisitive city of Athens, the compliment paid him by that polite assembly was, "What will this babbler say?" But the servant must not expect to be greater than his Lord. Jesus himself, the best friend of mankind, was received by his audience with such contemptuous language as ‘Can any good thing come out of Nazareth? This man is a wine-bibber and a drunkard, a friend of publicans and sinners.’ Was it not an occasion of grief to his holy soul, and to his faithful Apostles, to find themselves so disrespectfully and ignominiously treated? and can it be otherwise to every sincere minister of Jesus Christ, to find himself despised, and his testimony rejected, by such idle and superficial hearers? Or if he has not so large a share of it himself, yet does it not grieve him, to see and hear any of his brethren, with whom he is jointly labouring in the Lord's vineyard, and for whom he entertains a cordial and sympathetic affection, thus basely treated; whilst, on the other hand, he sees multitudes of people carried away by an empty noise, and dazzled by a false glare of impudent attractions, when there is no solid food for their souls; leaving the substantial entertainment, prepared for them by the strictest care, and running after the frothy trash which is presented to them in a manner flattering to their imagination, and gratifying to their passions. Let such trials lead us to reflect, how vain a thing is mere popularity! how low in the esteem of him who was despised and rejected of men! and how earnestly should we seek the more valuable accomplishment of being able, by manifestation of the truth, to commend ourselves to every man's conscience in the sight of God.

3. ANOTHER of the afflictions of the gospel is the opposition which we sometimes meet in the way of our duty. We are commanded not only to preach the [Page] word, but to reprove and rebuke offenders, either privately, in close conversation, or publicly, in the way of church discipline. This is a very necessary, but difficult and unpleasing part of ministerial duty, and we go to it as soldiers go on a forlorn hope: for as it is a direct attack on the lusts and passions of mankind, so it is natural to expect a repulse. Though armed with resolution, and conducted by wisdom and judgment, yet we often find the voice of reason too weak to be heard, where lust and passion have usurped the government of the mind. There are some tempers which will hearken to nothing which presumes to contradict the reigning desire, or bring the lawfulness of it into question. Men will readily condemn what they observe amiss in others, as David did when he heard Nathan relate the story of the rich man who took away the poor man's lamb; but when it comes close to the conscience, as did the application of that parable, "Thou art the man," it requires a great degree of patience, humility and tenderness of mind, to receive the shock in the same manner that David did; and as these qualities are not to be found in every man, so wherever they are wanting, we may expect opposition and ill success. Instead of having our reproof received with meekness, we shall hear the voice of recrimination; and the proverb, "Physician, heal thyself," will be retorted. Or we shall be thought hard and cruel, or charged with falshood, or want of charity, or taking up an ill report. Or they will endeavour to revenge themselves, by inventing lies against us, where there is no real ground of accusation. The prophet complains of those to whom he was obliged to administer reproofs in the name of the Lord, that they conspired against him, saying, "Come, let us devise devices against Jeremiah, let us smite him with the tongue, and let us not give heed to any of his words." And the Apostle Paul was, by some of his brethren, counted an enemy because he told them the truth.

[Page]THE principal difficulties of this kind arise from the hypocrisy which too often reigns among professors of religion. As a hollow tree makes a much greater noise, when struck, than one which is sound; so the hypocrite, when his faults are reproved with christian fidelity, will make a loud noise, either in vindicating his own character, or finding fault with his reprover; whereas a true christian receives a rebuke with meekness and patience. Let the righteous smite me, said David, and it shall be a kindness, and their reproof shall be an excellent oil, which shall not break my head. A reproof, says Solomon, enters deeper into a wise man than a hundred stripes into the back of a fool. The wounds of God's true children will bear to be searched, and are soon healed; but the wounds of the hypocrite are full of proud flesh, which keeps them always sore.

BESIDES the opposition which we meet in the way of reproof and discipline, there is much difficulty arising from the ignorance, the weakness, the prejudices, and the narrow views of some of our brethren, whom we charitably hope to be sincere. These causes will sometimes produce a degree of obstinacy, and even violence, which may be mistaken for religious zeal, and operate to the disturbance of order and peace in christian societies. Such things are a great affliction to the ministers of Jesus Christ. It grieves them to see that their most laborious, and, as they hope, prudent and faithful endeavours to remove scandals, to convince gainsayers, to eradicate errors, to awaken men from a delusive, dangerous, hypocritical sleep, to pluck them out of the fire, and to preserve or restore the purity of churches and divine ordinances, meet with so much opposition from the pride, the perverseness, and the prejudices of mankind, though they are assured, and their Lord hath forewarned them, it is impossible but that offences will come.

[Page]4. ANOTHER affliction to which we are subjected is the contempt and reproach of the profane. The world has always been an enemy to the truth. Satan loves to keep his strong hold in peace; but when this guilty peace is in danger of being disturbed by the plain and faithful preaching of the gospel, or the exemplary conduct of its ministers, his endeavour is to render their work unsuccessful by exciting his instruments to reproach, to ridicule, and despise them. If any, who bear the character of gospel ministers, are so unhappy as to fall into open sins, reproach is liberally cast on the whole order, and we are said to be all alike, though our faults are not made so public. How many base reflections, sneering jokes, and contemptuous sarcasms are cast on us, as if we preach only for hire; how little allowance is made for our unavoidable infirmities, interruptions and temptations; and how much more is expected of us than is reasonable. If we fail in any part of our duty, how much greater share of reproach do we suffer than other men in the same circumstances. How often is the tongue of slander let loose upon us; our most innocent actions are looked upon with an eye of suspicion, and our private conduct pried into with a busy and impertinent curiosity! If we preach against any particular sins, or describe any particular sort of bad character, some person or other will think he is pointed at, will be offended, and shew his resentment. On the other hand, if we speak only in general terms, to avoid giving offence, then we are censured as general preachers, who do not speak close to the consciences of our hearers. Both our public performances and our private conversation are exposed to the attacks of malicious, cavilling and prejudiced tempers; and he must be more than human, who can behave so uprightly and circumspectly as in all cases to avoid giving offence; especially when we consider that we can recommend no duty but what some person neglects, and condemn no sin but what some person commits.

[Page]IT is inconsistent with the character of a gospel minister to be a man-pleaser. "If I yet pleased men," says the Apostle Paul, "I should not be the servant of Christ." Indeed we ought to be condescending to men's capacities and peculiarities in things of indifference; for the same Apostle says, that he became all things to all men, and that he pleased men for their good to edification. But beyond this, christian fidelity will not warrant us to go; and yet if we find ourselves obliged to speak or act in a manner contrary to men's old established opinions and inveterate prejudices; yea, if we do not actually fall in with, and humour them, we shall incur their resentment and forfeit their favour. We often find, by our own experience, that the tempers of mankind are such as our Lord described the Jews to be. "Whereto shall I liken this generation? It is like children sitting in the market, and calling to their fellows, saying, We have piped to you, and ye have not danced; we have mourned to you, and ye have not lamented. For John came neither eating nor drinking, and ye say he hath a devil. The son of man is come eating and drinking, and ye say, Behold a man gluttonous, a wine-bibber, a friend of publicans and sinners. But wisdom is justified of her children."

5. ANOTHER of the afflictions to which we are exposed, is the resentment of pretended patriots, when we oppose their views in endeavouring to serve our country. There is a monopolizing spirit in some politicians, which would exclude clergymen from all attention to matters of state and government; which would prohibit us from bringing political subjects into the pulpit, and even threaten us with the loss of our livings if we move at all in the political sphere.* But, my brethren, I consider politics as intimately connected [Page] with morality, and both with religion. If the political character of a people is bad, their morals are equally bad, and their religion is good for nothing. The same man who appears in the character of a politician, is also a subject of moral government, and a candidate for immortality. Therefore if he act right or wrong as a politician, he acts equally right or wrong as a subject of God's moral government; his character as a politician will be brought into the grand review at the last day, and his future state will be determined accordingly. This doctrine, I am sensible, is not agreeable to the practice of some men, who act with a tolerable regard to the principles of morality in their common business; but when they get into a political body, relax their ideas of morality, and endeavour to carry a point by any means whatever. Against such an idea of politics, I think it my duty to protest; for I believe that honesty is the best policy, both in private and public life.

NOW if it be the duty of gospel ministers to preach morality, it is their duty to preach it to public as well as private men. Did not the ancient prophets warn the princes of Israel and Judah of their duty, and reprove them for their misconduct in their political characters? Did not our Lord Jesus Christ recommend to the Jews to render to Caesar the things which were Caesar's, in direct and decided contradiction to the principles of the disorganizing Pharisees? Did not the Apostle Paul, in his epistle to the Romans, describe the character of good and bad rulers, and teach the Christians how to distinguish one from the other? Did not the Apostle Peter pointedly denounce the judgment of God against those who despise government, and speak evil of dignities, stigmatizing them with the epithets of presumptuous and self-willed; characterizing them as political hypocrites, who, whilst they promise liberty, are themselves servants of corruption; comparing them to Balaam, who loved the [Page] wages of unrighteousness; and applying to them that true proverb, The dog is turned to his own vomit, and the sow that was washed to her wallowing in the mire?* This, in the apostolic age, was plain, honest, gospel preaching; and if there appear any such characters among us, why should not the ministers of the gospel, in the same manner, expose them to the public odium? It is true, that the Apostles did not call such men by their proper names, but only drew their character, and left it to be applied where it belonged. The like prudence should we use; but if men will condescend to wear such a character, they must blame themselves for the reproach which is necessarily attached to it.

THE Roman government, under which the Apostles lived, was a mixture of the old republican forms with military despotism: That government was established; but the Jews, though protected and indulged in the free exercise of their religion, were continually uneasy, and frequently exciting insurrection and revolt, not only in the province of Judea, but in their various dispersions through the empire. To this disorganizing faction, the apostolic reproofs were addressed; for as the Christian Religion was not designed to overthrow any of the kingdoms of this world, so it inculcated a spirit of peace and loyalty on all who professed it.

HAD the Apostles lived in these days, and among us, who have the privilege of choosing our own rulers, I have no doubt that they would have exhorted us to exercise our privileges by none but honest and lawful means. They would have advised the people to carry the principles of Christian morality to a town-meeting as well as to the exchange. They would have advised legislators to carry the same principles to the senate and house of assembly; they would have advised executive and judicial officers to carry the same principles to the bar, to the bench, to the council-board, and to the Governor's chair. They would have advised us to be consistent and uniform in our regards [Page] to God and man, in every situation, private or public▪ and this is the duty of gospel ministers.

IT is very strange that we may not preach on the same subjects which are recommended to us as subjects of prayer. In the annual proclamations for fasts and thanksgivings we are exhorted to pray and give thanks on a great variety of political subjects, foreign and domestic. And what good reason can be given why these same subjects should not be discoursed on, as well as prayed over? It is expected, that we bring them into the pulpit in our prayers, and it is by some people highly resented if we do not. When we have them in our mind as proper subjects for devotion, why should we not speak and discourse on them for the instruction of our hearers? Must we make an address to God on political subjects, and may we not make an address to our brethren on the same subjects? I would not be guilty of so strange an inconsistency.

IT should be considered that we are men of like passions with others. We feel ourselves interested equally with our brethren in the same religious, moral, and political matters; and where there is freedom of speech, as I trust there always will be in this happy country, we ought not to be blamed if we use the liberty of Americans to speak our minds at proper times, and in a decent manner, on political as well as on moral and religious topics.

BUT "there is a generation that are pure in their own eyes, though their teeth are as swords!" And how liberal are some tongues, some pens, and some presses, with their abuse, when we appear warm and zealous in the cause of our country! When we speak or write in support of its liberties, its constitution, its peace and its honor, we are stigmatized as busy-bodies, as tools of a party, as meddling with what does not belong to us, and usurping authority over our brethren.

[Page]WHATEVER may be the views of those who are of a different opinion from me, respecting this matter, yet I consider their principle, that the clergy have no right to meddle with politics, and their endeavour to stop our mouths, as "pregnant with mischief," tending to keep the people in ignorance, and exposing them to be misled by those who would always pretend that the people shall govern, provided that they shall govern the people.

THE time has been, when some of these same persons were very fond of engaging the clergy in politics, encouraging them to write and preach, or, to use a phrase of their own, "blow the trumpet," in defence of the liberties of their country. But, alas, how changed, how fallen! From such politicians, and such patriots, the good Lord deliver us!

6. THERE is another affliction of the gospel, which I would gladly omit, if the omission might not be deemed improper, and that is the difficulty which we sometimes experience for want of a competent temporal support. Though the Apostles in the infancy of the church, laboured with their hands that they might not be chargeable to the new converts, yet they challenged it as a right, not only for themselves, but for all succeeding ministers, that those who preach the gospel should live of the gospel. This is a dictate of reason and justice, an injunction of the law of God, and of the government under which we live. But in many instances it happens, that through covetousness, or carelessness, or prejudice, or a spirit of evasion and procrastination, the support we receive is either insufficient in itself, or is so long in coming, that we are reduced to straits and sufferings for want of it. In these cases, we have but a choice of difficulties. If we complain, we are censured as impatient and querulous. If we lie still, and do nothing to help ourselves, we are said to be careless and improvident. If we solicit benefactions, we are stigmatized [Page] as beggars. If we work with our hands, or engage in any literary labours, we are called worldly minded, and negligent of our proper business. If we appeal to the laws of our country, and compel our people to do us justice, it is a wonder if there be not such a spirit of resentment raised against us, as will either make a continual uneasiness, or else terminate in a separation.

ENOUGH has now been said, to convince all who could entertain any doubt, that the profession of the gospel ministry is necessarily attended with difficulties, and subjects us to peculiar afflictions and trials. If I should say that most of these ideas are the result of my own experience, I am sure that many of my fathers and brethren, who hear me, can from their experience testify to the truth of them. Others might be mentioned with as much propriety as any of these; but it must be sufficiently apparent that the exhortation in the text is of very important use, Be thou partaker of the afflictions of the gospel. Two ideas seem to be implied in this exhortation; one is, that we do not suffer alone, but are partakers with each other in these afflictions; the other is, that we should have our minds prepared for them, so as not to be disappointed or discouraged. If we suffer in company with our fathers and brethren, we have the benefit of their example and of their advice; and it is a consolation to us to reflect that we are partakers with the best of men in these trials and difficulties. This consideration will help to prepare our minds to receive them, and keep us from sinking under them. But there is another motive suggested by the Apostle, which merits our particular attention. Be thou partaker of the afflictions of the gospel, according to the power of God.

LET us then inquire, why, and in what sense, the power of God is given as a reason of the exhortation in the text.

IN the preceding verses the Apostle had represented the divine power as part of the gift which Timothy [Page] had received; "Stir up the gift that is in thee, by the putting on of my hands, for God hath not given us the spirit of fear, but of power, and love, and a sound mind." By which we learn, that a spirit of power is reckoned among the ministerial gifts, and necessary to the discharge of the ministerial office. The meaning of this, as far as it respects the ordinary ministers of the church, I take to be, that the Holy Spirit is always ready, with his powerful influence, to support and comfort the ministers of the word; to communicate to them all the energy, boldness and patience which they need, to enable them to bear the trials, and go through the duties of their important station; and the recollection of the gift received in their ordination or appointment to this office, the gift of a spirit of power, will so put them and continue them in the way of their duty, as that they may confidently rely on the aid of the divine spirit, for their support. Christ has promised to be with his ministers to the end of the world; and when they are engaged with resolution and fidelity in his service, he who has a feeling of their infirmities, and is ever attentive to their wants and requests, will enable them, by his power, to persevere in the way of their duty, and so far to overcome all the opposition which may be made against them, as that the cause of truth shall, on the whole, prosper in their hands, and be promoted by their ministry.

IN humble reliance, therefore, on this divine power, we should set ourselves resolutely and earnestly about our Master's work, and not be moved from our stedfastness by any of the afflictions of the gospel. For if we have a proper faith in this power; and a proper knowledge of the manner in which it is conveyed, and has been exercised, we shall be satisfied that it is sufficient for the purpose for which it is given.

AND here, we may, with propriety, look back to the primitive times of Christianity, and see how this [Page] divine power was manifested in supporting the first preachers of the gospel, in times of far greater difficulty than the present. They had to encounter the most fierce and formidable opposition from inveterate prejudices, from malicious passions, from over-heated zeal, and from a combination of powerful interests. They had to travel among all sorts of people, civilized and savage, learned and unlearned, by sea and by land, without any certain temporal revenues or means of support. They had to preach a new doctrine, and introduce a rational and simple form of worship, in defiance of ancient superstition, the craft of priests, the eloquence of orators, the authority of magistrates, and the policy of princes. The persons employed in this service were in general illiterate, void of art, actuated by an honest regard to their duty. They were fully convinced themselves of the truth of what they reported, but were destitute of those natural and external advantages, which human wisdom would deem necessary to introduce a new religion, and recommend it to the notice and esteem of the world. Yet they went out on their arduous and benevolent work without fear; they persevered in it with wisdom and boldness, and they were greatly successful in their endeavours to promote the cause of their Master, and subdue the hearts of men to the obedience of the truth. And to what means can this remarkable success be ascribed, but to a divine power, upholding and supporting them, and co-operating with their exertions to produce this mighty effect. To this cause, the Apostles themselves ascribe it. "Our gospel came to you not in word only, but in power, and in the Holy Ghost, and in much assurance." "My preaching was not with enticing words of man's wisdom, but in demonstration of the spirit, and of power."

SOME may think, that in the idea of this power, might have been comprehended the gift of miracles, by which they were enabled to make a direct appeal [Page] to the senses of mankind, and prove that they had an extraordinary commission from God. But this was a temporary thing. There is a power accompanying gospel preaching, distinct from the gift of miracles; a power, by which they were supported in the exercise of their office, and by which their preaching was rendered effectual to the end for which it was appointed. This was a divine energy, communicated to them, by which they were strengthened and animated to go on boldly and courageously with their Master's work, in defiance of all the opposition which the world could throw in their way. It is not easy to describe this energy but by its effect; and of this we have a remarkable instance, in the different conduct of Peter, before and after he was endowed with the spirit of power. Before our Lord's death, we find this forward, sanguine disciple, failing of his duty in a most shameful manner. One hour professing, "Though all men should forsake thee, yet will I never forsake thee;" "Though I should die with thee, yet I will not deny thee;" and the next, denying that he knew his Master; and when closely pressed on the subject, adding oaths and curses to confirm the denial. We find him afraid not only of the high-priest and rulers, but even of their servants; and though he seemed to recover from this fall, and shed tears of remorse for his folly, yet, when his Lord was actually led to execution, he was one of those who forsook him, and fled. This was an affecting instance of inconstancy and timidity, which would seem to have disqualified Peter from being an Apostle of Christ, and a preacher of his gospel. But, mark the difference in his conduct, after the descent of the Holy Ghost upon him. Then he could declare to the Jewish multitude, "This Jesus, whom ye have taken, and with wicked hands have crucified and slain, God hath raised up, of which all we are witnesses. God hath made the same Jesus both Lord and Christ." Then he could tell the Jewish rulers, when assembled in council, "The God of [Page] our fathers hath raised up Jesus, whom ye slew, and hanged on a tree." And when he and his brother John were forbidden, by the Jewish council, to preach in the name of Jesus, he could boldly answer, "We ought to obey God rather than Men." Here we have a complete specimen of the effect of that spirit of power, with which the primitive ministers were endowed; which enabled them to persevere with a holy fortitude in confessing Christ before men, who were enraged against them, and thirsted for their blood. We see that this power can make the feeble strong, and transform the coward into a hero.

WITH this spirit of power, all the true ministers of Christ are endowed. It was not like the gift of miracles, confined to the primitive age; but it is diffused universally. Every minister of Jesus Christ has, or may have, a share of it; and, were it not for this, it would be impossible for us to support our character, or endure the trials and afflictions to which we are subject, and which will befal us in the course of our ministry. Were it not for this, we should sink under the burden of our labours and sufferings; or else, forsake the service of Christ, and, like Demas, seek our portion and enjoyment in the things of this vain world. The Apostle, therefore, wisely refers to this divine energy, as the proper ground of encouragement to Timothy, in partaking of the afflictions of the gospel. He knew that there was a spirit of power in him, and communicated to him by his divine Master, which would uphold and support him in affliction and tribulation; which would enable him to endure hardness as a good soldier of Jesus Christ, and carry him safely and honourably through his christian warfare. The same ground of comfort there is to every faithful servant of Jesus Christ. We are exhorted, therefore, to be partakers of the afflictions of the gospel, according to the power of God. These afflictions are permitted to befal us by our wise and gracious Lord, who [Page] knows how to proportion our trials to our strength; who, having given us a spirit of power, gives us also opportunity to exercise it; that in much tribulation we may approve ourselves faithful to his cause, and diligent in his service.

FROM what has now been observed, agreeable to the text, we may infer, the mistake of those persons who affect to think the work of the gospel ministry an easy thing. It has been often said, by superficial observers, that ministers lead an easy life, because they do not work for their living, but are maintained by their people. Granting the premises to be true, yet the conclusion will not follow. If our Lord has excused us from manual labour, and if our people comply ever so well with his directions in supporting us, yet he must be a great stranger to the duties of the ministry, who thinks our work easy, and that we have not business enough to give us full employment.

IT is a fact, confirmed by long and repeated experience, that the work which we are obliged to do, and the trials which we are called to endure, are more wasting to the health and spirits than any kind of bodily labour which men usually perform. Exercise of body tends to confirm and establish the health; but the exercise of the mind, which falls to our lot, often proves ruinous to the health, and wears away the constitution in a most unaccountable manner. The thoughtfulness, the watchfulness, the self-denial, the anxiety, the close application, and intense stretch of the mental powers in deep study and contemplation, which form an essential part of our work, are exercises unknown to the bulk of mankind. If, on any particular occasion, they are called to such kind of labour, how painful and tedious is it to them, and how eagerly do they embrace the first opportunity to get rid of it! But it is our constant employment. The inward labour of our mind, our conflicts [Page] with our own corruptions, and our application to sacred studies, are objects which the world does not see, and therefore can form no idea of them. Our public discourses are the result of deep thought and strict inquiry; and yet how often does it happen that those discourses are least regarded; whilst the tinsel trumpery of him "that beateth the air" is admired as the perfection of wisdom and rhetoric! the beaten oil of the sanctuary is quickly consumed, and its light appears to have been spent in vain! whilst the twinkling of an ignis fatuus shall draw after it crouds of admirers! If our brethren did but know the labour, the patience, the self application, the trials and discouragements, which fall to our lot, they would pity us, and pray for us, rather than think our work light and easy.

BUT notwithstanding all these trials and discouragements, yet we are not without our share of comfort; there are consolations, as well as afflictions, of the gospel; and he who hath appointed us to the one, knows how to impart to us the other. His grace is sufficient for us, and his strength is made perfect in our weakness. The Apostle Paul could say, "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them who are in any trouble, by the comfort with which we ourselves are comforted of God; for as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ." And I doubt not, my fathers and brethren, that as ye have been partakers of the afflictions, so ye have also been partakers of the consolations of the gospel. If some persons have been instructed, converted, and edified by our ministry, the knowledge which we have of these good effects, wrought in the minds of our hearers, affords us proportionable satisfaction, that we have not wholly laboured in vain. God often gives us to see [Page] some good fruit produced by our ministry; and though we see not so much as we could wish, yet we may have been instrumental of doing more good than ever has, or ever will, actually come to our knowledge in this world. The husbandman, in the parable, is represented as sowing his seed, and sleeping and rising night and day, while the seed springs and grows up he knoweth not how; so it is our duty to keep ourselves employed in our ministerial labours, leaving the success of them to the secret, imperceptible influence of divine truth, which operates not by external might or power, but by the spirit of him who has free and perfect access to the human heart at all times. We see a fountain pouring out constant streams of water for ages, and yet now and then only some thirsty person comes to drink. From the analogy between natural and spiritual objects we may learn that God's word will not return to him void, but shall accomplish the purpose for which it is sent; and though only now and then some thirsty sinner comes to drink, yet we should rejoice that the water of life has not been flowing in vain.

IF we are faithful in our Master's service, though we may be despised by the thoughtless and profane, yet we shall be respected by the wise and good; we shall have such a share of influence over mankind as we may use to their advantage, both in a moral and political view; and we shall receive such outward tokens of friendship as will help to support us, and keep our courage from failing even in the most difficult trials. Though we sow in tears, we shall reap in joy; and at the great harvest-day, and not before, we shall see the whole fruit of our labour, to our abundant satisfaction.

MY brethren, of this whole congregation, you have heard some enumeration of the afflictions of the gospel; and among them, the want of a competent temporal support, which often falls to the lot of its ministers [Page] and their families. It has been the laudable practice of this convention, for many years, and it may be justly reckoned the best part of our business at these annual meetings, to contribute to the relief of the widows and orphans of our deceased brethren, who are sometimes left in destitute circumstances. This is a species of consolation which it is in every one's power to administer in some degree; and if it be ever so small, it will be accepted by him who hath said, "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; and whosoever shall give to one of these little ones that believe in me, a cup of cold water only, in the name of a disciple, verily I say to you, he shall in no wise lose his reward."

IF the time would allow, I might urge your attention to this part of duty by a variety of considerations; but there is one, which I cannot omit, because I think it is founded in fact, and yet has not, perhaps, been so much attended to as it deserves. It is well known, that many of our order have but a small income; it is also well known, that many of our families make a decent appearance, both at home and abroad. To what cause can this be owing, but to a principle of oeconomy, which is, I believe, generally, a characteristic of our families? I do not mean to speak without exception, because it would not be consistent with truth. This principle, being once formed into habit, is not easily lost; but when the wife becomes a widow, and the children orphans, it is of unspeakable advantage to them.

IT is also well known, that our brethren are generally disposed to give their children a good education. Having no prospect of leaving them an inheritance, and being sensible of the great advantage of education, and the great disadvantage of a state of dependence, [Page] they are earnest to put their children into a way of being able to get their own living independently, and, at the same time, of being useful to the community. The good effect of these causes is visible in every part of the country, and this town contains some valuable examples of it. Take a general view of our citizens, and you will find, or by inquiry you may soon be informed of the sons of clergymen, who make a capital figure in all the departments of business. You will see them among our most active and enterprising merchants, and our most industrious and reputable tradesmen. You will see them shine, at the bar, on the bench, in the medical faculty, in the pulpit, in our legislative assemblies; and even the chief seat of our government was lately filled with a gentleman of this description. Look into the female line, and you will find among the daughters of clergymen some of the brightest ornaments of the sex.

WHEN these things are considered, you will permit me to say, that in soliciting charity for the widows and orphans of my brethren, I am pleading the cause, not of those who are too proud or too lazy to work, but of those who, with a little assistance, in their present circumstances, may, in time, become ornaments of their country, and pillars of church and state.

TO conclude. Let us never be weary in well-doing. We serve a good Master, and we cannot serve him too much; he is a vigilant observer of our conduct, and he views not only the outward appearance, but the heart. Let sincerity and uprightness, then, govern our whole deportment. Let us be ready to every good work; and we shall find, by our own experience, that in serving God, we are serving ourselves; and that in suffering according to his will, we are promoting our own true happiness, both here and hereafter.

THE END.

Notes

*

HAD this discourse been delivered twenty or twenty-five years ago, it might have been conjectured that the politicians here meant were tories, and under British influence! The same language is now held by some who think themselves the best friends of America!

↵

*

See 2 Peter, chap. ii. ver. 10, 1 [...], 19, 22.

↵

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Doctor BELKNAP's SERMON BEFORE THE Convention of the Clergy, IN BOSTON, 1796.

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A SERMON, DELIVERED BEFORE THE CONVENTION OF THE CLERGY OF MASSACHUSETTS, IN BOSTON, MAY 26, 1796.

BY JEREMY BELKNAP, MINISTER OF THE CHURCH IN FEDERAL-STREET, BOSTON.

—Laudatur ab his, culpatur ab illis.

—Hic murus aheneus esto,

Nil conscire sibi, nullâ pallescere culpâ.

HORACE.

Printed by SAMUEL HALL, No. 53, Cornhill, BOSTON. 1796.

Information about this book

Title statement

A sermon, delivered before the convention of the clergy of Massachusetts, in Boston, May 26, 1796. By Jeremy Belknap, Minister of the church in Federal-Street, Boston. ; [Three lines in Latin from Horace]

Belknap, Jeremy, 1744-1798.

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Text Creation Partnership,

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Ann Arbor, MI :

Date

2006-06.

ID [DLPS]

N22742

ID [TCP]

N22742

ID [STC]

Evans 30052

ID [NOTIS]

APY2087

ID [IMAGE-SET]

30052

ID [EVANS-CITATION]

99029162

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Early American Imprints, 1639-1800 ; no. 30052.

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(Evans-TCP ; no. N22742)

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Source

— A sermon, delivered before the convention of the clergy of Massachusetts, in Boston, May 26, 1796. By Jeremy Belknap, Minister of the church in Federal-Street, Boston. ; [Three lines in Latin from Horace], Belknap, Jeremy, 1744-1798., Convention of Congregational Ministers of Massachusetts (1796 : Boston)..

Extent

29, [3] p. ; 24 cm. (8vo)

Printed by Samuel Hall, no. 53, Cornhill, Boston.,. [Boston] :: 1796.. (Half-title: Dr. Belknap's sermon before the convention of the clergy. In Boston, 1796.)

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